of his time; and especially as he was a man of considerable fortune, and of equal benevolence; for he left his estate to charitable uses. Alms-houses for eight poor women were built in Hoxton, with a small endowment, by his liberality. Of these, Maitland, in his History of London, says, "This Alms-house, situate in Alms-house-yard, in Hoxton, was built about the year 1701, by Mr. Baremere, a Presbyterian minister, for eight poor women, who have only a yearly allowance of half a chaldron of coals each." This is not true: the quantity was larger, and there was a quarterly stipend, both of which have been of late increased. These Almshouses were built by Mr. Bereman before his death; and it appears that in one of the apartments, which was better fit. ted up than the rest, and which had an opening into his own garden, he used at stated times to attend and pray with the poor women who inhabited these rooms, and give them a word of exhortation. The door through which he used to enter is still to be seen, though fastened up.

But a much more extensive charity than this was devised by his will, and left to the discretion of his trustees. From the produce of his estate, the value of which has considerably increased, many necessitous persons in private life, as well as many poor Dissenting ministers, have been essentially relieved, and several students for the ministry have been greatly assisted in the pursuit of their academical studies; as also some in Grammar-learning *: a charity which the Dissenters greatly need. To supply, in some measure, the deficiency in the biographical account of this excellent man, an abstract will be given of his Farewell discourse; which appears to have been furnished by himself, as it is more accurate than most in the volume; and the rather as this seems to be his only publication, which is probably the reason of his being so little known. He introduces it thus:

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Beloved, I know you are not ignorant, that I am called upon, by authority, to depart from you; which for conscience-sake we must obey. And were it not for the breach of conscience, I think I could be content to undo myself to stay with you. I shall now, in love and tenderness, take my leave of you all, with that large portion of scripture, in the xxth of the Acts, from the 17th verse to the end. They were Paul's parting words to the Ephesians. And from Mi

The editor writes this from personal knowledge, having for many years had the pleasure of receiving considerable sums for these purposes from the late worthy Mr. John Ellicott, who was one of the Trustees.

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tetus he sent to Ephesus, and called the elders of the church and they all wept sore, sorrowing most of all for the words he spake, that they should see his face no more.-Beloved, I have read unto you the words of a departing minister to his hearers. The case being my own, I thought I could not pitch upon a more fit passage to take my farewell withal." In giving an analysis of the apostle's words, he introduces a modest vindication of himself, as having taught publicly and from house to house-testifying repentance towards God and faith towards our Lord Jesus Christ, and not spending his time about frivolous ceremonies. " Though, says he, I cannot say that I have declared all the counsel of God, through grace I can say, that I have not shunned to declare any of it. I bless the Lord, I can with a good conscience safely say, I have coveted neither your silver nor gold; neither am I a penny the richer for what I have received of you. It was not a desire of any thing of yours that made me first accept of this place. Yet this I shall say for your honour, that you have liberally bestowed your favours upon me."-Having considered Paul's exhortation, as suitable for such a parting occasion, he thus proceeds-" So now I am come unto you this day as a dying man (for you know, when this day is gone I must no more preach among you) and I know you are here come to see what I shall leave for your legacy. Take these twenty things as counsel and advice from a dying man. And Oh that they may remain with you when I am dead!-First, I shall give you ten by way of caution. As you tender the welfare of your souls,1. Take heed of breaking the Sabbath.-2. Beware of idolatry, and keep your garments undefiled with the mark of the beast.-3. Take heed of apostacy and a backsliding spirit.4. Beware of covetousness: through this a man will lie, with Ananias; steal, with Achan; murder, with Aban; betray, with Judas.-5. Avoid evil company; for their steps tend to perdition.-6. Have a care how you offend the least of God's people in thought, word, or act.-7. Take heed of conforming yourselves to this world.-8. Beware of a hasty spirit under sad dispensations.-9. Take heed of an ungodly ministry. I speak not to any man's person in particular, neither can I, because I know not who will succeed me; but whoever he be, if he be wicked, beware of him. Like priest, like people.-Lastly, take heed you be not found professors of the gospel only. Beware of the leaven of the Pharisees, which is hypocrisy.

VOL. I. NO. 5.

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"I shall now speak to you by way of counsel-I first intreat you that, above all things, you would mind the one thing necessary.-2. That you would live as you would die : live to-day as if you must die to-morrow.—3. Lay up for suffering times. Provide against stormy weather. Let patience be your winter-garment.-4. Be serious in serious things. The kingdom of heaven suffers violence, and you must take it by force.-5. Take heed how ye hear. I take it for granted you will hear: I hope you will. Brown bread is better than none, and a little than none at all. Try the word you hear by the truth, and try yourselves by the word. Do not receive the word for the person's sake that brings it, but receive the word for its own sake, and the person for the word's sake.-6. Concerning the times we live in, I advise -Blame thyself most that the times are so bad: the times would not be so bad if we were not so bad.—Pray not so much for better times, as for better hearts.-7. If you cannot do the good you would, do the good you can. Now you cannot hear as formerly; pray more and read more: you are not forbidden that yet.-8. Be careful and circumspect in your conversation, Eph. v. 15, 16. Oh what notice will be taken when a professor doth but step aside! A wicked man may better commit seven sins than a professor one.-9. Lament the sin you cannot hinder. Lot's righteous soul_was vexed with the filthy conversation of the wicked.-10. Love one another. Your minister must not continue; O then let brotherly love continue. Will Will you refuse communion with a man because he is not of your opinion? or not a free-man of your city? Finally, brethren, farewell, be perfect, &c. And the Lord grant that both ye and I, when we come to the judgment seat of God, may render up our accounts with joy, and receive an immortal crown with Christ in heaven. Until which day, I beseech Almighty God to keep you, and preserve you in his fear. Amen." Each of the above particulars are illustrated in a very judicious and striking manner.

TRINITY PARISH (LITTLE TRINITY LANE,*) [R.]

Mr. MATTHEW HAVILAND. A man mighty in prayer, and a savoury preacher. He was against the proceedings of parliament in 1648.

* It is supposed this is the church which was called Trinity the less, which was burnt down in 1666, and not rebuilt, but the parish united to St. Mi→ chael's, Queenhithe.

WEST

WESTMINSTER NEW CHAPEL.

Mr. ONESIPHORUS ROOD. He was chaplain to the house of lords, after the bishops were expelled. When the Act of uniformity was upon the anvil, he was far from being so ve hement and positive in discoursing against the terms of conformity as Dr. Meriton and some others who afterwards conformed. After his ejection from the New Chapel, where he succeeded Mr. Herbert Palmer in 1648, he lived some time at Hackney, and assisted Dr. Bates. Afterwards, in the time of King William, he preached frequently at Clapham; but left that place also. Some years before his death he lived privately. He was a very strong healthy man, and lived to be upwards of ninety years of age. Newcourt says, that in 1648 Mr. Rood was approved minister of this chapel by a committee of the lords and commons, and was also appointed by Sir Robert Pye, in his deed of settlement.

THERE were several of the London ministers who at first left their livings, but afterwards conformed, v. g. Mr. THOMAS WILLS, of St. Botolph's, Bishopsgate-Mr. SAMUEL SMITH, of Gracechurch-street; who died ordinary of Newgate-Mr. HUTCHINSON, lecturer of St. Michael Royal. THE following were ministers in and about London, who only preached occasionally, when the Act of Uniformity passed, but were rendered incapable of any settlement by it.

Mr. SAMUEL MAY, of Wad. Col. Oxf. He went from the university to live with Sir C. Woolsley, at Isleworth. He was afterwards chaplain to Sir W. Waller and to Sir John Langham. He was led aside by temptations in his younger years in the university, which he heartily lamented, in an account of himself which he afterwards drew up, in which there is the following remarkable passage: "O what a desperate adventure do tender parents run, by sending their beloved darlings into such a pestilent air as that must needs be, where so many heady, proud, ungoverned young men, in the time when youthful lusts are most hot and impetuous, live and associate together! who like small sticks laid together, kindle one anothers lusts and corruptions, and enrage them into a dreadful blaze!" If there was cause for a complaint of this nature then, it is to be feared there has not been less since. Mr. May preached his first sermon at High Wycomb, Bucks; but it doth not appear that he was in posses

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Sion of any living before the Act of uniformity. However, after that took place he continued to preach occasionally, in and about the city of London, and was a valuable man. The notes of his sermons shewed him to be a person of good abilities. He at length turned Brewer for the support of his family. He died Dec. 13, 1694, aged 64, and was buried at Bunhill-fields.

Mr. GOSNOLD, of the Charter-house School, and Pemb. Hall, Camb. He was afterwards chaplain to lord Grey. He was not only deprived of the liberty of preaching, but forced to conceal himself, though he was always peaceably minded, and never gave any disturbance to government. He was against Infant-baptism, and had a great zeal against Socinianism, which led him to take great pains to preserve his people from it. He was much respected by his flock. He died Oct. 3, 1678, aged 53, and was buried at Bunhill.

JOB ROYSE, B. A. of Pemb. Col. Oxf. He was afterwards a preacher about London, the place of his nativity; where he died, 1663.-He wrote The Spirit's Touchstone; shewing how a Man may know whether he be taught by the Spirit.

JOHN GOODWIN, M. A. of Queen's Col. Camb. [He was a learned divine, and a smart disputant, but of a peculiar mould, being a Republican, an Independent, and a thorough Arminian.] He came to the living of Coleman-street, Dec. 18, 1633, and was turned out [in 1645 by the committee for plundered ministers, because he refused to baptize the children of his parishioners promiscuously, and to administer the sacrament to his whole parish. Exception being taken at some things in his writings, on these and other subjects, he challenged any of the London clergy to a disputation. Mr. W. Jenkyn, at that time a zealous Presbyterian, though afterwards softened, entered the lists with him. See some ac

count of this controversy in Neal's Hist. II. 266.] He had a private meeting in Coleman-steeet parish, at the Restoration, and not being satisfied with the terms of the Uniformityact, lived and died a Nonconformist. [He was excepted out of the act of indemnity, 12 Car. II. for having written a defence of Charles I.'s murder; which book, along with one of Milton's political pieces, was burnt by the common hangman.] He was indeed a man by himself; his hand was against every man, and almost every man's hand against 'him.' He was very warm and eager in whatsoever he en