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the commencement of the civil wars, when he came to England, and obtained a benefice in the church; but afterwards went to New England.*

When this learned divine fled to New England, with a view to escape the storm of persecution in his own country, Archbishop Laud said, "My arm shall reach him there;" but whether the cruel oppressions of this arbitrary prelate were, in this instance, equally extensive as his wishes, appears extremely doubtful.+ Upon the arrival of Mr. Davenport and his friends, they found the colony deeply agitated by the antinomian and familistic errors, which, by the influence of a bold woman, had shaken the pillars of the government, and threatened the existence of the churches. She held public assemblies in her own house, and expounded the scriptures to all who came. Mr. Davenport arrived just before the famous synod at Cambridge, appointed to consider the errors that were then propagated. His assistance and influence on this occasion were peculiarly seasonable. In the conclusion, he was appointed to announce the result of the synod, when he preached a sermon from Phil. iii. 15., in which, it is said, "he shewed the occasion of differences among christians, and, with much wisdom and sound argument, persuaded the people to unity."

In the month of March, 1638, Mr. Davenport, Mr. Prudden, and Mr. Eaton, brother to the above person of this name, removed, with many families, from Massachusets, intending to form a new settlement at Quinipioke. They had formed a high opinion of the situation, and expected there to escape the power of a general governor, whom they feared would soon be sent over. The good people of Massachusets parted very reluctantly with these valuable brethren. Charlestown made them large offers to induce them to settle there. Newbury generously offered them their whole town, and the legislature kindly offered them any place they should choose, which had not been already granted. But Quinipioke, which they now called New Haven, was the spot on which they resolved to fix their station, and no allurements could divert their attention from it. The first public service observed in this new plantation was on Lord's day, April 18, 1638, under a large spreading oak. Mr. Davenport preached from Matt. iii. 1. on the temptations of the wilderness. Here he endeavoured to

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establish a civil and religious order more strictly according to the word of God, than he had seen exhibited in any other part of the world. He was an original genius, and the plan he adopted was his own; and, our author adds, "if success be any evidence of merit, he certainly has high claims to the veneration and gratitude of nations." There the famous church of New Haven, as also the neighbouring towns, enjoyed his ministry, his discipline, his government, and his universal direction for many years. The holiness, the

watchfulness, and the usefulness of his ministry, are worthy of the remembrance of all who would set before them an example of ministerial excellence. His attention and influence extended to all the churches. He was a man of much devotion; and he used to say, "ejaculatory prayer is like arrows in the hands of the mighty; and happy is the man who hath his quiver full of them.'

Mr. Davenport was scrupulously careful in the admission of persons to the Lord's table. To promote church-purity was one important object of his life. It was a fixed principle with him, that no person should be admitted a member of a church who does not make such a profession of faith as the church may in discretion conclude he is in a state of salvation. He was persuaded that there are many rules in the word of God, by which it will appear who are saints, and by which those who admit others to gospel ordinances are to be guided; so as to separate between the precious and the vile. This, indeed, is no more than all sects and even individuals claim for themselves. The only difference is, they do not all fix on the same standard for the admission of members. Mr. Davenport had the same right to his terms of communion that other men have to theirs. He thought too much caution could not be used, where some persons might think very little to be necessary. His own words are these: "The officers and brethren of churches are but men, who judge by outward appearance; therefore, their judgment is fallible, and hath been deceived, as in the reception of Ananias, Sapphira, and Simon Magus. Their duty is to proceed as far as possible by rule, with due moderation and gentleness, to try those who offer themselves to church fellowship, whether they be true believers. And when they have done all, hypocrites will creep in."+

Mr. Davenport continued at New Haven till the year

Morse and Parish's Hist. p. 69, 71.
Mather's Hist. b. iii. p. 54, 55.

1667, when his fame was so great in all the churches, that he was invited to Boston, even in the sixty-ninth year of his age, to succeed a Cotton, a Norton, and a Wilson. He remained in this new situation only till March 15, 1670, when, by a fit of apoplexy, he was called to his everlasting rest. He was seventy-two years old, and his remains were interred in the same tomb with those of Mr. Cotton. He was a great scholar, an admirable preacher, and a man of exemplary piety. He was so remarkably diligent in his studies, that the Indians used to call him, The big study man.* And even Archbishop Laud denominates him "a most religious man, who fled to New England for the sake of a good conscience. He was a millenarian in sentiment, being fully persuaded of Christ's personal reign upon the earth for a thousand years. He was, nevertheless, one of the greatest men that New England ever enjoyed. Mr. Oxenbridge, ejected in 1662, succeeded him as pastor of the church at Boston.§

His WORKS.-1. A Letter to the Dutch Classis, containing a just Complaint against an unjust Doer, 1634.-2. Certain Instructions delivered to the Elders of the English Church deputed, which are to be propounded to the Pastors of the Dutch Church in Amsterdam, 1634.-3. A Report of some Passages or Proceedings about his Calling to the English Church in Amsterdam, against John Paget, 1634.-4. Allegations of Scripture against the Baptizing of some kind of Infants, 1634.-5. Protestation about the Publishing of his Writings, 1634.-6. An Apologetical Reply to the Answer of W. B., (William Bradshaw,) 1636.-7. The Profession of the Faith of the Reverend and Worthy Divine Mr. John Davenport, sometimes Preacher at Stephen's, Coleman-Street, London: made publicly before the Congregation at his Admission into one of the Churches of God in New England, 1642.-8. A Catechism containing the chief Heads of the Christian Religion, 1659.-9. The Saints Anchor-hold in all Storms and Tempests, 1661.-10. The Power of Congregational Churches asserted and vindicated, 1672.—11. An Essay for Investigation of the Truth.-12. Several Sermons and some other articles.

CHARLES CHAUNCEY, B. D.-This learned divine was the fifth and youngest son of George Chauncey, esq.; born at Yardley-Bury in Hertfordshire, in the year 1589,|| and

* Mather's Hist. p. 56.

+ Laud's Ans. to Lord Say's Speech, p. 47. Neal's Hist. of New Eng. vol. ii. p. 370. Palmer's Noncon. Mem. vol. i. p. 299.

He is said to have been born in the year 1592. He was great uncle to Sir Henry Chauncey, author of "The Historical Antiquities of Hertfordshire;" and descended from a family which came to England with William the Conqueror.Biographia Britannica, vol. iii. p. 482-484. Edit. 1778.

educated at Westminster school, then in Trinity college, Cambridge; where he took his degrees, was chosen Greek lecturer, and fellow of the college. In the year 1627 he became vicar of Ware, in his native county, and afterwards minister at Marston-Lawrence in Northamptonshire.* At each of these places his labours were made a blessing to many souls; "for the hand of the Lord was with him, and á great number believed and turned unto the Lord." Upon the publication of the Book of Sports, under the direction of Laud, Mr. Chauncey was prohibited preaching on the Lord's day afternoon, that the people might have the better opportunity for their profane sports. He then catechized all, both old and young, who would come to him. "This," said the bishop," was as bad as preaching !!”+

Most of the puritan divines were now treated with the utmost cruelty. Bishop Laud was determined to bring them to an exact conformity, or stop their mouths, or cast them into prison, or drive them out of the land. Mr. Chauncey did not escape the vengeance of this tyrannical prelate. In January, 1629, he was questioned in the high commission court for having used the following expressions in his sermon: That idolatry was admitted into the church; that not only the prophets of Baal, but Baal himself, was received, and houses multiplied for their entertainment; and that the preaching of the gospel would be suppressed. That there wanted men of courage to remind their superiors of their neglect, and that there was a great increase of atheism, heresy, popery, and arminianism in the church." To the charges founded upon these expressions, Mr. Chauncey gave his answer upon oath in the high commission, in the month of April following. The next day, the cause, by order of the court, was referred to the decision of Bishop Laud. This was on condition, that, if Mr. Chauncey did not submit to observe what the bishop should appoint, his lordship might, if he pleased, refer him back to be censured in the high commission. But he is said to have made his submission to the bishop.‡

This, however, was not the end of his troubles. For in 1635 he was again prosecuted in the high commission for opposing the railing in of the communion table at Ware; when he was suspended, cast into prison, condemned in costs, and obliged to make the following degrading recantation:

Newcourt's Repert. Eccl. vol. i. p. 904.-Prynne's Cant. Doome, p. 94. 4 Mather's Hist. of New Eng. b. iii. p. 134, 135.

Prynne's Cant. Doome, p. 362.-Rushworth's Collec. vol. ii. p. 34.

"Whereas I, Charles Chauncey, clerk, late vicar of "Ware, in the county of Hertford, stand, by sentence of "this honourable court, legally convicted for opposing the "setting of a rail about the communion table in the chancel "of the parish church of Ware, with a bench thereunto "affixed, for the communicants to resort unto, and to "receive the blessed sacrament there, kneeling upon their "knees, saying it was an innovation, a snare to men's con"sciences and a breach of the second commandment, an "addition to the Lord's worship, and that which hath "driven me out of the town. I, the said Charles Chauncey, "do here, before this honourable court, acknowledge my 66 great offence in using the said invective words, and am "heartily sorry for them. I protest, and am ready to "declare by virtue of mine oath, that I now hold, and am "persuaded in my conscience, that kneeling at the receiving

of the holy communion is a lawful and commendable "gesture; and that a rail set up in the chancel of any "church by the authority of the ordinary, with a bench "thereunto affixed for the communicants to repair unto, to "receive the holy communion kneeling, is a decent and "convenient ornament for that purpose, and this court "conceiveth, that the rail set up lately in the parish church "of Ware, with the bench affixed, is such a one. And I "do further confess, that I was much to blame for opposing "the same, and do promise, from henceforth, never, by "word or deed, to oppose either that or any other the "laudable rites and ceremonies prescribed and commanded ❝ to be used in the church of England.

"CHARLES CHAUNCEY."*

This submission is said to have been forced from Mr. Chauncey, and designed only to deter others from opposing the archbishop's innovations. After he had made this disgraceful recantation in the open court, the archbishop judicially admonished him "to carry himself peaceably and conformably to the doctrine, the discipline, and rites and ceremonies of the church of England; and that, in case he should be brought before them again for any similar

* This prosecution was procured chiefly by the tyrannical power and influence of Laud; and when Dr. Merrick, counsel to Mr. Chauncey, endeavoured to vindicate his client, because the setting up of the rail was done by a few parishioners, and without any warrant from those in authority, the archbishop, in a rage, threatened to suspend the doctor from his practice, for pleading thus in his favour.-Prynne's Cant. Doome, p. 93, 95, 96.-Rushworth's Collect. vol. ii. Pp. 316.

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