for thou also hast wrought all our works in us." Expecting from hence to have some doctrine of consolation imparted to his drooping spirits, he was surprised to hear the preacher enter upon a long narration of the public alterations in the nation, under the conduct of the Prince of Orange, miserably wresting and misapplying the peace spoken of by the prophet, to the present state of secular affairs. This was a very great disappointment to him, who while he earnestly sought after inward peace, was entertained only with the news of outward.

Finding no spiritual consolation from this sort of preachers, he went on the 5th of the same month, to a meeting of the Independents, in Miles Lane, London, where a Scotchman, one Traile, preached upon Col. i. 14. "In whom we have redemption, through his blood, even the forgiveness of sins." From these words he deduced two propositions :1st, That the forgiveness of sins was the great redemption; of this, he said, he had discoursed before.-2d, That this great redemption was perfected by the blood of Christ. In handling this proposition, he spent much time in showing, that by the blood of Christ in this place, was not intended the blood flowing in the veins of his body, nor his blood spilt at circumcising, or by scourging, or when he was in that agony, when his sweat was as it were drops of blood falling on the ground; or when the soldiers put a crown of thorns upon his head, concerning which things the Papists hold many superstitious figments. But, he said, that by the blood of Christ was to be understood, his blood shed in the very moment of crucifixion, the blood of his life, when he was delivered to death,

without the gates of Jerusalem: he added, that redemption by his blood, was the doctrine of the gospel; and generally speaking, that nothing else was the gospel. Richard Claridge could not receive all this man said without distinction, but rejected much of his discourse, as empty and impertinent; observing, that though we have redemption, to wit, the remission of sins that are past, through faith in his blood shed; yet there is also another blood of Christ, to wit, mystical and spiritual, of which John speaks, chap. vi. 53, 54, 55, 56, 63;' and by which the faithful are sanctified, and justified from the dominion and defilement of sin. However, the doctrine of remission of sins, taken in the former sense, ministered some peace to him at that time.

Upon his return home again to Peopleton, he applied himself seriously to the work of repentance, and through the grace of God strengthening, and enabling him to co-operate therewith, he began to reform his conversation, and to lead a more sober and godly life than heretofore.

And now it pleased God to open the eyes of his understanding, and to excite him to an inquiry into the doctrine, worship, and ceremonies of "the Church of England," and to scan and examine the same by Scripture rule. In this search, many things occurred to him, disagreeable to the Holy Scriptures, being (to use his own words) only appointments and contrivances of men, and therefore to be rejected: as, for example, forms of prayers invented by men, such as are contained in the book of Common-Prayer, a book taken out of the Romish

"Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you," &c.

Missal, and retaining its essentials. The orders of bishops, priests, and deacons, which, as used by them, have nothing scriptural but the bare names. The authority of the church, in determining controversies of faith, and instituting, changing, or abrogating rites and ceremonies. Baptizing of infants. The sign of the cross in baptism. Godfathers and godmothers. Bowing at the name of Jesus. The use of the surplice. Consecrating of bread and wine. The prayer at consecrating the baptismal water. The priest's power of absolving sins, with many other points too long to enumerate. Το which add, the pride, avarice, luxury, and looseness of the clergy: their anti-gospel maintenance, as tithes, offerings, &c. All these things together, he thought, strongly pleaded for his renouncing a church so erroneous, corrupt, and superstitious, both in her doctrine, worship, and ceremonies.

While he was exercised in the consideration of these things, the words of Christ often came into his mind, Matt. xv. 8, 9. "This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me; but in vain they do worship me, teaching for doctrines the commandments of men." And that exhortation of Peter, Acts, ii. 40, "Save yourselves from this untoward generation." To which agrees that of Paul, 2 Cor. vi. 14, 15, 16, 17, 18: "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? For ye are the temple of the living God;

as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

These texts often occurring to his remembrance, and being applicable to his present case, he esteemed them as spoken to himself. But though he was now fully satisfied from the holy Scriptures, as the Lord was pleased to open them unto him by his blessed Spirit,--First, That the ministers of the church of England, so called, are no ministers of Christ, either in respect of their call, titles, work, or maintenance-Secondly, That the church itself, as constituted, hath no authority from the New Testament-Thirdly, That her doctrine is in many points very erroneous-Fourthly, That her liturgy-worship is will-worship-Fifthly, That her ceremonies, sacraments, ordinations, and tithes, are mere human institutions-yet he found it no easy thing to give up in obedience to his convictions, so as to leave her communion: both honour and interest lay at stake. It was hard to flesh and blood, to part with a good living and settled income, and to depend on Providence for a future supply. Nor was it a light thing for him, who had been a minister of that church, well approved for wisdom and judgment, near twenty years, to subject himself to reproach and contempt, and to be counted a fool by those who formerly held him in honour. These difficulties retarded him for some time; and many doubts and fears arising in his mind, his supplication was unto the Lord for strength and deliver

ance; so that, at length, he was enabled through grace to obey the heavenly call; and being directed by the truth, according to the measure then manifested to him, he voluntarily quitted his parochial charge and tithe-revenue.

He preached his last sermon at Peopleton, on the 18th of the Eighth Month, 1691, in the morning, on Matt. xxii. 37, 38. "Jesus said unto him, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment." And in the afternoon, on Matt. xv. 9. “But in vain do they worship me, teaching for doctrines the commandments of men."

It may not be improper here to insert the heads of these two sermons, as himself mentions them, in a letter to one Henry Hanson, namely:

"Henry Hanson, "Peopleton, October 19th, 1691. "In the morning yesterday, I preached from Matt. xxii. 37, 38. 'Jesus said unto him, thou shalt love the Lord thy God, with all thy heart,' &c. In speaking of which, I opened the nature of the soul's love to God, in several particulars; as,— First, It must be universal-Secondly, Without partiality and hypocrisy-Thirdly, without any rival or competitor-Fourthly, Without all carnal and worldly mixtures-Fifthly, Without any manner of exceptions, or reservations, or prospect of temporal accommodations-Sixthly, It must be a chaste, pure, and self-denying love.

"The grounds of this love, I mentioned were two. First, God's love to us, in giving us his Son and Spirit. Secondly, His Son's freely giving himself for us, in full satisfaction to divine justice for our sins.

"The observation I raised and argued was this;-' -That a love to God, thus grounded and qualified, would engage a soul to deny himself and the world, with every thing that was pleasurable, or profitable in it; and would carry a man over all doubts, fears, dangers, difficulties, and oppositions whatsoever,