espoused the sentiments of the baptists, and became a zealous advocate in the cause. In 1643, he publicly avowed his principles, and wrote in defence of them. In 1644, in a visitation sermon preached at Cranbrook in Kent, from Mark vii. 7, before the ministers of those parts, he took the liberty of freely and fully declaring his sentiments upon the subject of baptism. This very much startled some of the clergy present, and offended others. The matter was, therefore, debated among them, and the arguments in favour of antipædobaptism were strongly urged by Mr. William Jeffery of Seven-oaks, who had baptized Mr. Cornwell, and to whom he referred them. The debate was carried on till Mr. Christopher Blackwood, one of the ministers, desired them to desist at that time; for he had taken down the sermon in short-hand, and would return an answer in print, which he hoped would be to the satisfaction of them all. His advice being adopted, it was agreed to postpone, for the present, the discussion of the question, to re-examine the point in dispute, and to bring their collections together at the next meeting, which was to be within a fortnight. In the mean time, Mr. Blackwood, as our author observes, studied the question with great diligence and close attention. The impression made on his mind was very different from what was expected. As he studied the subject, he began to suspect his own opinions; presently changed his sentiments; and, when they met, he produced his arguments against infant baptism. His papers being left with the ministers for their examination, and waiting some time, and receiving no answer to his arguments, he published them with corrections and enlargements.*

Mr. Cornwell, soon after this, withdrew from the established church. He disapproved of national and parochial churches; and taught, that a church ought to consist of such only as professed repentance from dead works, and faith in the Lord Jesus Christ, and were baptized by immersion, and upon their believing, which he thought was the pattern of the first churches in Judea. He soon gathered a church in Kent, which was formed upon this plan, and to which he was pastor to the day of his death. He was succeeded in the same place and office by his son. It reflects great honour on Mr. Cornwell's memory, that he was a zealous opposer of persecution and an imposed uniformity. He wrote against the ordinance of parliament that was made Crosby's Baptists, vol. i. p. 344-347.-Neal's Puritans, vol. iv. p. 632-634.

to silence all preachers who had not received episcopal or presbyterian ordination, or who should preach any thing contrary to the articles of faith, and the directory of public worship, set forth by the assembly. He maintained, that all who prohibited any minister from preaching the gospel freely, acted like the Jews of old, who cast the blind man out of the temple, for confessing that Jesus was the Christ.*

His WORKS.-1. A Vindication of the Royal Commission of King Jesus, 1643.-2. A Description of the Spiritual Temple; or, the Difference between the Christian and Antichristian Church, 1646.3. A Conference between Mr. John Cotton and the Elders of New England, 1646.-4. Two Queries worthy of Consideration.

THOMAS COLLIER was a minister of the baptist persuasion, a person of great diligence, moderation and usefulness, and a sufferer in the evil times in which he lived. Edwards denominates him a great sectary, and a man of great power among them; who had emissaries under him, whom he sent abroad into various parts of the country. He preached some time in the island of Guernsey, where he had many converts; but his cruel persecutors would not allow him to enjoy peace. They banished him and many of his followers from the place, and cast them into prison at Portsmouth; but how long they remained under confinement, we are not informed. On account of his incessant labours and extensive usefulness, he is represented by his adversaries as having done much hurt at Lymington, Hampton, Waltham, and all along the west country. This Collier," says my author, "is a great sectary in the west of England, a mechanical fellow, and a great emissary, a dipper, who goes about Surrey, Hampshire, and those counties, preaching and dipping. About a fortnight ago, on the Lord's day, he preached at Guildford in the meeting-place, and to the company of one old Mr. Close, an independent minister, who hath set up at Guildford, and done a great deal of mischief, having drawn away many of the well-meaning people from the ministry of other godly ministers. There this Collier exercised; and it was given out in the country, that he was a rare man; and the people came from the towns about to hear him. This fellow, in his circuit, at an exercise where he was preaching to many women for rebap* Crosby's Baptists, vol. i. p. 348, 349. + Edwards's Gangræna, part iii. p. 41.

tization and dipping, made use of that scripture to that purpose: And in that day seven women shall take hold of

one man," &c.*

In the year 1645, Mr. Collier came forwards in vindication of his sentiments, and published a work, entitled, "Certain Queries, or Points now in Controversy, Examined;" in which, after vindicating his own views of christian baptism, he maintains, that magistrates have no power whatever to establish church government, or to compel any persons by any human power, to observe the government of Christ. In discussing the power of the civil magistrate in ecclesiastical matters, he gives his advice to the parliament to use their utmost endeavours to promote a further reformation of the church; for the attainment of which, he recommends them "to dismiss that assembly of learned men, who are now called together to consult about matters of religion; because he cannot conclude that God hath any thing for them to do; and he knows no rule in the book of God for such an assembly. He also recommends them to go forwards in subduing their antichristian enemies, so far as by civil law they had power. He then concludes by recommending the parliament to give the kingdom to the saints; by which is meant," says he, "not only an external kingdom, but the spiritual kingdom and government of the church of Christ."+

The year following, two of Mr. Collier's letters, addressed. to his religious friends, were intercepted, and published to the world. As they discover his piety and usefulness, and contain a sufficient answer to all the impious clamour of Mr. Edwards's scurrilous pen, it will be proper to insert them. The first, dated from Guildford, April 20, 1646, is addressed "To the Saints in the order and fellowship of the gospel at Taunton;" the preamble to which is, “Your dear brother, Thomas Collier, desireth the increase of grace and peace from God the Father, and from our Lord Jesus Christ;" and is as follows:‡

"Dear brethren and sisters,

"I have not had an opportunity of writing unto you until now, although my spirit hath been up to the Lord for you continually. The Lord hath manifested his presence with me exceedingly in my journey. I desire the Lord to raise up your hearts in thankfulness. He hath gathered saints in Pool by me. Fourteen took up the ordinance at once; there is like to be a great work; and I confirmed * Edwards's Gangræna, part ii. p. 122. Ibid. part iii. p. 27-29.

Ibid. p. 51.

the churches in other places. I am not yet got so far as London; but I shall, I expect, to-morrow. Dearly beloved, my desire and prayer to our Father, on your behalf, is, that your souls may be satisfied with his fulness, that you may live above, and then you shall not want comfort. My exhortation to you is, to wait upon the Lord, in his own way, and not to look forth into the world. There is bread enough in your Father's house, where he hath promised his presence. Though you seem to want gifts, yet you shall not want the presence of your Father, your Jesus, if you wait upon him. There are two brethren I suppose will visit you from Hampton; brother Sims and brother Row, whom I desire you to receive as from the Lord. The unlimited power of the presbyterians is denied them, of which you shall hear more shortly. I desire to be remembered to all my kind friends with you, and at present rest

"Your dear brother in the faith and fellowship of the gospel, "THOMAS COLLIER."

In a note to the above letter, Mr. Collier says, "I shall see you as speedily as possible." His second letter breathes the same pious feelings, and is also addressed "To the Saints in the order and fellowship of the gospel." It is dated from London, May 2, 1646, and is as follows:*

66

My dear ones in the Lord Jesus,

"I salute you, desiring Him who is our head and husband, our life and liberty, our all and in all, to gather up our souls more abundantly into the glorious unity and fellowship of the Son of God; that you may not live upon these lower things, which are but instruments to convey light and love unto us: I mean, even ordinances, or the like; which indeed are but as a shell without the kernel, further than we enjoy Christ in them. My dear ones, you are in desire is to heart continually, and my my be with you as soon as possibly I can, to impart some spiritual gifts unto you, and to enjoy fellowship in Jesus Christ with you. But what is this? you are upon the heart of Christ; nay, engraven upon his hand, and shall be had in everlasting remembrance before him. I am much in haste at present, the post coming forth of town, only I have sent you these few lines, and two books here enclosed, as a remembrance of my love. I desire to be remembered to all my dear friends with you, and at present rest and remain "Your dear brother in the faith and fellowship of the gospel, "THOMAS COLLIER."

• Edwards's Gangræna, part iii, p. 52.

Mr. Collier was author of several other pieces, in addition to the one we have mentioned, which were probably on the controversies of the day. But at what place or places he afterwards preached, or when he died, we are not informed.

PHILIP TANDY was a minister in the established church, but afterwards joined the brethren of the separation, and espoused the sentiments of the baptists, observing the seventh day as the christian sabbath. He was remarkably zealous to promote his own views of divine truth, and appears to have been a person of great abilities and piety. Edwards denominates him "a great sectary," who had been at York and in the northern parts, propagating his sentiments. While he was in the north, he held a disputation concerning his opinions, with a pious and learned minister of York. The debate was carried on by letters, in one of which Mr. Tandy remarks as follows: "Let us lay aside tradition, custom, the reputation of learning, and all selfish respects; and let us speak and write so as knowing that we must shortly give an account to Jesus Christ for all that we build, whether it be hay or stubble, gold or wood. For my part, I am confident, that, within a few years, I shall see him whom my soul loveth, and much will it go to my heart, if I either oppose a truth, or maintain an error. Sir, let us look about us: the vail is not yet taken off. In something most good men have been blinded. It may be in this for one. It is good to be tenderly jealous. Pardon me, that I thus exhort you. I see so many temptations that strongly invite even godly men to contend for pædobaptism, and so far do I see, also, into the mystery of antichrist's sitting in the temple of God as God, that I cannot but give a caution to the godliest man upon earth, who undertakes the defence of this practice." Mr. Tandy undertook, in his next letter, to vindicate his own views of baptism and the fourth commandment concerning the sabbath; to which the minister mentioned above wrote a large and full reply, in which, it is said, he confuted him in all the particulars contained in his letter. It does not appear at what place Mr. Tandy preached, or when he died, but he was living in the year 1646.

* Edwards's Gangræna, part iii. p. 54-59.