not like the old ministers upon whose labours we are entered. We don't preach, nor pray; we don't live, nor converse, nor appear like them. So far as this is true, let us lay it to heart, and enquire what we have done to lose the reputation those gained that went before us, and take care not to sink our character, but preserve or recover the majesty and authority of our office. "Thus encouraged, let us not be slothful, but followers of them, who through faith and patience now inherit this promise. Oh, let us be faithful! be faithful!-that is what is laid upon us; be faithful unto death-faithful unto God, that has called us to our charge and trust-to the souls of men; for faithful is He that hath promised, who also will do it." THOMAS REYNOLDS (born 1667), the son of a deacon of the Church at Silver Street, London, was intended for the legal profession, and placed Thomas under the care of Mr. Singleton, an eminent classic, and for a time pursued his studies at Oxford. He desired, however, to enter the Christian ministry, and returning home, he was admitted (March 27th, 1683), in his sixteenth year, to the Academy of Charles Morton, at Newington Green. On the renewal of persecution he retired to Geneva, to enjoy the quiet of the placid Leman, and to avail himself of the teaching of Dr. Francis Turretine; and, for still further improvement, removed to the University of Utrecht, to attend the lectures of De Vries, Professor of Philosophy, and of Witsius, the Professor of Divinity, and having completed his collegiate course, spent some time with John Howe, as his assistant. Whilst in this situation he was ordained at the Meeting-house, Little St. Helens, June, 1694, with six other young men, at the first public meeting of the Dissenters after the passing of the Act of Nonconformity. The last representatives of the ejected ministers then in the City took part in the service. With this special and diversified training and matured experience, Reynolds was chosen as the successor of Thomas Kentish, and for thirty years continued pastor of the Church that removed from Cannon Street to the Weigh House. BENJAMIN ROBINSON (born 1666) accepted in 1700 the pastoral charge of the Church at Little St. Helens. He was greatly esteemed by his Benjamin friend, John Howe, for his varied learning Robinson. and eminent piety. In the house of Sir John Gell he made the acquaintance of Richard Baxter, and continued his studies there, and in the family of Mr. Samuel Saunders, of Normanton, acting as domestic chaplain, until his removal to Findern, where he united with his ministerial work the care of an academy, and after this thorough discipline came to London. THOMAS BRADBURY, a giant amongst the Nonconformists in his day, born at Wakefield in 1677, was the son of one of the members of the Thomas Church at Alverthorpe, of which Peter Bradbury. Naylor was pastor. He was educated first at the Free School in Leeds, and then sent to the Academy of TIMOTHY JOLLIE, at Attercliffe. An interesting relation of his experience when admitted to the communion of the Church, is preserved in the "Additional" Manuscripts of the British Museum.* After leaving the Academy, he was received into the family of THOMAS WHITAKER, minister of Call Lane Chapel, Leeds, the companion and fellow-prisoner with Oliver Heywood in York Castle, for Nonconformity. * Additional MSS., 4275, 68. He was Whilst under the care of this eminent servant of Christ, Bradbury preached his first sermon (June 14th, 1696), in the eighteenth year of his age. In the following year he went to Beverley, where he occupied the pulpit for two years, and then, in 1699, settled at Newcastle-upon-Tyne as assistant to Dr. Gilpin, and continued with his successor, Benjamin Bennet, three years. His first visit to London, probably before entering on his work at Newcastle, he describes in a letter to his friend Mr. Whitaker, dated June 15th, 1699, in which he says he arrived after a very safe and speedy passage of four days from Hull. He was "confused with a noisy city and large floods of people." The City preachers did not strike him as miracles of eloquence, logic, or learning. Matthew Mead was just recovering, to the surprise of all, from severe illness; but Mr. Lobb had been suddenly called into eternity when about to preach a sacramental discourse. A terrible fire raging in the docks destroyed two hundred and fifty houses, nine ships, and seven wood-yards, to the loss of three hundred yards. Wearied with the oppressing kindness of friends, Bradbury was glad to return to "canny" Newcastle; but his visit was not forgotten, and on the death of Dr. Chauncy he was invited to preach at Mark Lane, but delaying his answer, other arrangements were made, and the Church at Stepney gave him a call in 1707. After a brief but acceptable service, the following testimonial was given : "To the Church of Christ assembling in Fetter Lane, whereof the Rev. Benoni Rowe was formerly pastor. "Whereas, our well-beloved brother, Mr. Thomas Bradbury, has been for about these two years in communion with the Church at Stepney, and has possessed a particular reputation and respect in the hearts of the congregation, but is now, by the holy Providence of God, called to settle with you: We do, therefore, in compliance with your desire, dismiss him from his relation here, and heartily recommend him to you, not as a common brother, but as a more public useful servant of Jesus Christ, with our earnest prayer that he may be made a singular blessing to you, and an eminent instrument in God's hand to add much people to the Lord." ISAAC WATTS (born July 17th, 1674), poet, philosopher, logician, and divine, passed through a similar course of home instruction, college Isaac Watts. discipline, and practical experience with the rest of the pastors in the City of London. His father (whose portrait is in New College, St. John's Wood) was a deacon of the church at Southampton, and "purchased to himself a good degree." As a man of high integrity and public spirit, he was chosen a member of the Common Council; and, faithful like Daniel "concerning the law of his God," he suffered unto bonds and imprisonment. The earliest recollections of Watts were associated with the conscientiousness of his father as a Nonconformist, and the loving devotedness of his mother, who carried him as an infant to visit his father in the common jail. He could never pass the walls of the prison near the harbour, still standing, without having the impression of the parental testimony to the truth revived and deepened. David Jennings tells us with enthusiasm of his uncommon genius, ripe learning, and fervent piety. He "made swift progress under the care of the Reverend Mr. Pinhorne, of the Established Church." "In the year 1690 he was sent to London for academical education, where he was placed under the tuition of the Reverend Mr. Thomas Rowe." He joined the church of which his tutor was the worthy pastor in 1693. "When he had finished his course of studies at the academy, he returned to his father's house, where he spent two years more in reading, meditation, and prayer, in order to his being further qualified and fitted for that great work to which he was determined to devote his life, and of the awful importance of which he had a deep sense upon his mind." "He was invited in 1696 by that eminently pious and learned gentleman, Sir John Hartopp, Baronet, to reside in his family at Stoke Newington, as tutor to his son," winning the confidence, esteem, and affection of all around him, diligently cultivating his own gifts, and adding to his stores of learning. He began to preach on his birthday, 1698, and was the same year chosen assistant to Dr. Isaac Chauncy, pastor of the Church at Mark Lane. Sanguine expectations were cherished as to his success, but his labours were soon interrupted by a threatening illness. On his recovery, he returned to his work with riper experience, and received a call to become pastor of the Church. His conduct at this important juncture is worthy of special attention. In times of laxity and indifference, candidates for the work of the ministry enter upon their general studies with no definite aim, and having their principles to seek. When they should become public leaders, they have no certainty as to the way; and all the preliminaries to their entrance on the pastoral care marked with irregularity, slovenli |