custom, not being sent for, I took no notice of it; till one evening, the woman being now dead, and the man dying, I heard that my neighbour Mr. N. had been several times to visit them. Immediately my conscience reproached me with being shamefully negligent, in sitting at home within a few doors of dying persons, my general hearers, and never going to visit them. Directly it occurred to me, that whatever contempt I might have for Mr. N.'s doctrines, I must acknowledge his practice to be more consistent with the ministerial character than my own. He must have more zeal and love for souls than I had, or he would not have walked so far to visit and supply my lack of care to those, who, as far as I was concerned, might have been left to perish in their sins.

"This reflection affected me so much, that without delay, and very earnestly, yea, with tears, I besought the Lord to forgive my past neglect; and I resolved thenceforth to be more attentive to this duty: which resolution, though at first formed in ignorant dependence on my own strength, I have by divine grace been enabled hitherto to keep. I went immediately to visit the survivor; and the affecting sight of one person already dead, and another expiring in the same chamber, served more deeply to impress my serious convictions.

"It was at this time that my correspondence with Mr. N. commenced. At a visitation, May 1775, we exchanged a few words on a controverted subject, in the room among the clergy, which I believe drew many eyes upon us. At that time he prudently declined the discourse; but a day or two after he sent me a short note, with a little book for my perusal. This was the very thing I wanted; and I gladly embraced the opportunity, which, according to my wishes, seemed now to offer; God knoweth, with no inconsiderable expectations, that my arguments would prove irresistibly convincing, and that I should have the honour of rescuing a well-meaning person from his enthusiastical delusions.

"I had, indeed, by this time conceived a very favourable opinion of him, and a sort of respect for him, being acquainted with the character he sustained, even among some persons who expressed a disapprobation of his doctrines. They were forward to commend him as a benevolent, disinterested, inoffensive person, and a laborious minister. But on the other hand I looked upon his religious sentiments as rank fanaticism; and entertained a very contemptible opinion of his abilities, natural and acquired. Once I had the curiosity to hear him preach; and, not understanding his sermon, I made a very great jest of it, where I could do it without giving offence. I had also read one of his publications; but for the same reason I thought the greater part of it whimsical, paradoxical, and unintelligible.

Concealing, therefore, the true motives of my conduct, under the offer of friendship, and a professed desire to know the truth (which, amidst all my selfsufficiency and prejudice, I trust the Lord had even then given me,) with the greatest affectation of candour, and of a mind open to conviction, I wrote him a long letter; purposing to draw from him such an avowal and explanation of his sentiments, as might introduce a controversial discussion of our religious differences.

"The event by no means answered my expectation. He returned a very friendly and long answer to my letter, in which he carefully avoided the mention of those doctrines which he knew would offend me. He declared that he believed me to be one who feared God, and was under the teaching of his Holy Spirit; that he gladly accepted my offer of friendship, and was no ways inclined to dictate to me; but that, leaving me to the guidance of the Lord, he would be glad, as occasion served from time to time, to bear testimony to the truths of the gospel, and to communicate his sentiments to me on any subject with all the confidence of friendship.

"In this manner our correspondence began; and it was continued, in the interchange of nine or ten letters, till December, in the same year. Throughout I held my purpose, and he his. I made use of every endeavour to draw him into controversy, and filled my letters with definitions, inquiries, arguments, objections, and

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consequences, requiring explicit answers. He, on the other hand, shunned every thing controversial as much as possible, and filled his letters with the most useful and least offensive instructions; except that now and then he dropped his hints concerning the necessity, the true nature, and the efficacy of faith, and the manner in which it was to be sought and obtained; and concerning some other matters suited, as he judged, to help me forward in my inquiry after truth. But they much offended my prejudices, afforded me matter of disputation, and at that time were of little use to me.

"When I had made this little progress in seeking the truth, my acquaintance with Mr. N. was resumed. From the conclusion of our correspondence in December 1775, till April 1777, it had been almost wholly dropped. To speak plainly, I did not care for his company: I did not mean to make any use of him as an instructor, and I was unwilling the world should think us in any way connected. But, under discouraging circumstances, I had occasion to call upon him; and his discourse so comforted and edified me, that my heart, being by his means relieved from its burden, became susceptible of affection for him. From that time I was inwardly pleased to have him for my friend; though not, as now, rejoiced to call him so. I had, however, even at that time no thoughts of learning doctrinal truth from him, and was ashamed to be detected in his company; but I sometimes stole away to spend an hour with him. About the same period I once heard him preach; but still it was foolishness to me, his sermon being principally upon the believer's experience, in some particulars with which I was unacquainted; so that, though I loved and valued him, I considered him as a person misled by enthusiastical notions; and strenuously insisted, that we should never think alike till we met in heaven."

Mr. Scott, after going on to particularize his progress in the discovery of truth and the character of Mr. N. as its minister, afterwards adds:

"The pride of reasoning, and the conceit of superior discernment, had all along accompanied me; and though somewhat broken, had yet considerable influence. Hitherto, therefore, I had not thought of hearing any person preach; because I did not think any one in the circle of my acquaintance capable of giving me such information as I wanted. But being at length convinced that Mr. N. had been right, and that I had been mistaken, in the several particulars in which we had differed, it occurred to me, that, having preached those doctrines so long, he must understand many things concerning them to which I was a stranger. Now, therefore, though not without much remaining prejudice, and not less in the character of a judge than of a scholar, I condescended to be his hearer, and occasionally to attend his preaching, and that of some other ministers. I soon perceived the benefit; for from time to time the secrets of my heart were discovered to me, far beyond what I had hitherto noticed; and I seldom returned from hearing a sermon without having conceived a meaner opinion of myselfwithout having attained to a farther acquaintance with my deficiencies, weaknesses, corruptions, and wants-or without being supplied with fresh matter for prayer, and directed to greater watchfulness. I likewise learned the use of experience in preaching; and was convinced that the readiest way to reach the hearts and consciences of others, was to speak from my own. In short, I gradually saw more and more my need of instruction, and was at length brought to consider myself as a very novice in religious matters. Thus I began experimentally to perceive our Lord's meaning, when he says, 'Except ye receive the kingdom of heaven as a little child, ye shall in nowise enter therein.'"

If I have seemed to digress in dwelling so long on these three characters, let the reader consider the importance of the facts-their intimate connexion with Mr. N.'s history-and let me inform him, that the author has something much nearer his heart than that of precision in setting forth the history of an individual; namely, that of exhibiting the nature and importance of vital and experimental religion he therefore gladly brings forward any fact found in his way, which may tend to illustrate it.

But to return to the more immediate subject of these Memoirs. In the year 1776, Mr. N. was afflicted with a tumour, or wen, which had formed on his thigh; and on account of its growing more large and troublesome, he resolved to undergo the experiment of extirpation. This obliged him to go to London for the operation, which was successfully performed, October 10th, by the late Mr. Warner, of Guy's Hospital. I remember hearing him speak several years afterwards of this trying occasion; but the trial did not seem to have affected him as a painful operation, so much as a critical opportunity in which he might fail in demonstrating the patience of a Christian under pain. "I felt," said he, “that being enabled to bear a very sharp operation, with tolerable calmness and confidence, was a greater favour granted to me than the deliverance from my malady.* While Mr. N. thus continued faithfully discharging the duties of his station, and watching for the temporal and eternal welfare of his flock, a dreadful fire broke out at Olney, October 1777. Mr. N. took an active part in comforting and relieving the sufferers: he collected upwards of £ 200 for them; a considerable sum of money, when the poverty and late calamity of the place are regarded. Such instances of benevolence towards the people, with the constant assistance he afforded the poor, by the help of Mr. Thornton, naturally led him to expect that he should have so much influence as to restrain gross licentiousness on particular occasions. But, to use his own expression, he had "lived to bury the old crop on which any dependence could be placed." He preached a weekly lecture, which occurred that year on the 5th of November; and, as he feared that the usual way of celebrating it at Olney might endanger his hearers in their attendance at the church, he exerted himself to preserve some degree of quiet on that evening. Instead, however, of hearkening to his entreaties, the looser sort exceeded their former extravagance, drunkenness, and rioting, and even obliged him to send out money, to preserve his house from violence. This happened but a year before he finally left Olney. When he related this occurrence to me, he added, that he believed he should never have left the place while he lived, had not so incorrigible a spirit prevailed in a parish he had long laboured to reform.

But I must remark here, that this is no solitary fact, nor at all unaccountable. The gospel, we are informed, is not merely "a savour of life unto life," but also "of death unto death." Those whom it does not soften it is often found to harden. Thus we find St. Paul "went into the synagogue and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them."

"The strong man armed," seeks to keep his "house and goods in peace," and, if a minister is disposed to let this sleep of death remain, that minister's own house and goods may be permitted to remain in peace also. Such a minister may be esteemed by his parish as a good kind of man-quiet, inoffensive, candid, &c.; and if he discover any zeal, it is directed to keep the parish in the state he found it; that is, in ignorance and unbelief, worldly-minded and hard-hearted -the very state of peace in which the strong man armed seeks to keep his palace or citadel, the human heart.

But if a minister, like the subject of these Memoirs, enters into the design of his commission-if he be alive to the interest of his own soul, and that of the souls committed to his charge; or, as the apostle expresses it, "to save himself

His reflections upon the occasion, in his diary, are as follow:-"Thou didst support me, and make this operation very tolerable. The cure, by thy blessing, was happily expedited: so that, on Sunday the 27th, I was enabled to go to church and hear Mr. F- and the Sunday following, to preach for him. The tenderness and attention of Dr. and Mrs. F. , with whom we were, I cannot sufficiently describe; nor, indeed, the kindness of many other friends. To them I would be thankful, my Lord, but especially to thee; for what are creatures but instruments in thy hand, fulfilling thy pleasure? At home all was preserved quiet, and I met with no incident to distress or disturb me while absent. The last fortnig I preached often, and was hurried about in seeing my friends. But though I had a little leisure or opportunity for retirement, and my heart, alas! as usual, sadly reluctant and dull in secret, yet in public hou wert pleased to favour me with liberty."

and those that hear him," he may depend upon meeting in his own experience the truth of that declaration, " Yea, all that will live godly in Christ Jesus shall suffer persecution," in one form of it or another. One of the most melancholy sights we behold is when any part of the church, through prejudice, joins the world in throwing the stone. There is, however, such a determined enmity to godliness itself, in the breast of a certain class of men existing in most parishes, that whatever learning and good sense are found in their teacher-whatever consistency of character, or blameless deportment he exhibits-whatever benevolence or bounty (like that which Mr. N. exercised at Olney,) may constantly appear in his character-such men remain irreconcileable. They will resist every attempt made to appease their enmity. God alone, who changed the hearts of Paul and of Newton, can heal these bitter waters.

I recollect to have heard Mr. N. say on such an occasion, "When God is about to perform any great work, he generally permits some great opposition to it. Suppose Pharaoh had acquiesced in the departure of the children of Israel, or that they had met with no difficulties in the way, they would, indeed, have passed from Egypt to Canaan with ease; but they, as well as the church in all future ages, would have been great losers. The wonder-working God would not have been seen in those extremities, which make his arm so visible. A smooth passage, here, would have made but a poor story."

But, under such disorders, Mr. N., in no one instance that I ever heard of, was tempted to depart from the line marked out by the precept and example of his Master. He continued to "bless them that persecuted him," knowing that "the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient." To the last day he spent among them, he went straight forward, in meekness instructing those that opposed, if God peradventure might give them repentance to the acknowledging the truth."

But, before we take a final leave of Olney, the reader must be informed of another part of Mr. N.'s labours. He had published a volume of Sermons before he took orders, dated Liverpool, January 1, 1760. In 1762 he published his Omicron, to which his letters, signed Vigil, were afterwards annexed. In 1764 appeared his Narrative. In 1767, a volume of Sermons, preached at Olney. In 1.69 his Review of Ecclesiastical History: and in 1779, a volume of Hymns, of which some were composed by Mr. Cowper, and distinguished by a C. To these succeeded, in 1781, his valuable work, Cardiphonia; but more will be said of these in their place.

From Olney Mr. N. was removed to the rectory of the united parishes of St. Mary Woolnoth, and St. Mary Woolchurch Haw, Lombard Street, on the presentation of his friend Mr. Thornton.

It is remarkable, that these parishes had been favoured with two very eminent pastors, before Mr. N. appeared; namely, the Rev. Josias Shute, B. D., archdeacon of Colchester, and rector of St. Mary Woolnoth, who died 1643--and the Rev. Ralph Robinson, who died in 1655. There is a well written account of Mr. Shute in the Christian Observer of January 1804; from which it appears, that his piety, ministerial talents, and moderation in those difficult times, were very much distinguished during the thirty-three years he continued rector. Mr. Robinson died young, but has left a volume of truly evangelical discourses preached at St. Mary's.

Some difficulty arose on Mr. N.'s being presented, by Mr Thornton's right of presentation being claimed by a nobleman; the question was, therefore, at

* Granger in his Biographical History of England, says that "His learning in divinity and ecclesiastical history was extensive, indeed almost universal." And even Walker, in his account of the Clergy, says, that, "In the beginning of the troubles, he was molested and harassed to death, and denied a funeral sermon to be preached for him by D. Holdsworth, as he desired-that he was a person of great piety, charity, and gravity, and and affable temper." It farther ap pears, that, like his successor Mr. N., he prea the Sunday, and had a lecture in his church every Wednesday.

ength brought before the House of Lords, and determined in favour of Mr. Thornton. Mr. N. preached his first sermon in these parishes, Dec. 19, 1779, from Eph. iv. 15. Speaking the truth in love." It contained an affectionate address to his parishioners, and was directly published for their use.

Here a new and very distinct scene of action and usefulness was set before him. Placed in the centre of London-in an opulent neighbourhood-with connexions daily increasing, he had now a course of service to pursue, in several respects different from his former at Olney. Being, however, well acquainted with the word of God, and the heart of man, he proposed to himself no new weapons of warfare for pulling down the strong holds of sin and Satan around him. He perceived, indeed, most of his parishioners too intent upon their wealth and merchandise to pay much regard to their new minister; but, since they would not come to him, he was determined to go, as far as he could, to them; and, therefore, soon after his institution, he sent a printed address to his parishioners: he afterwards sent them another address, on the usual prejudices that are taken up against the gospel. What effects these attempts had then upon them does not appear; certain it is, that these, and other acts of his ministry, will be recollected by them, when the objects of their present pursuits are forgotten or lamented.

I have heard Mr. N. speak with great feeling on the circumstances of his last important station. "That one," said he, "of the most ignorant, the most miserable, and the most abandoned of slaves, should be plucked from his forlorn state of exile on the coast of Africa, and at length be appointed minister of the parish of the first magistrate of the first city in the world that he should there not only testify of such grace, but stand up as a singular instance and monument of it-that he should be enabled to record it in his history, preaching, and writings to the world at large-is a fact I can contemplate with admiration, but never sufficiently estimate." This reflection, indeed, was so present to his mind on all occasions, and in all places, that he seldom passed a single day anywhere, but he was found referring to the strange event, in one way or other.

It may be necessary to add, that the latter part of these Memoirs leads me to speak so personally of my friend, that any farther inspection from his own eye was deemed improper.

When Mr. N. came to St. Mary's, he resided for some time in Charles' Square, Hoxton; afterwards he removed to Coleman Street Buildings, where he continued till his death. Being of the most friendly and communicative disposition, his house was open to Christians of all ranks and denominations. Here, like a

father among his children, he used to entertain, encourage, and instruct his friends, especially younger ministers, or candidates for the ministry. Here also the poor, the afflicted, and the tempted, found an asylum and a sympathy, which they could scarcely find, in an equal degree, anywhere besides.

His timely hints were often given with much point, and profitable address, to the numerous acquaintance which surrounded him in this public station. Some time after Mr. N. had published his Omicron, and described the three stages of growth in religion, from the blade, the ear, and the full corn in the ear, distinguishing them by the letters A, B, and C, a conceited young minister wrote to Mr. N., telling him, that he read his own character accurately drawn in that of C. Mr. N. wrote in reply, that in drawing the character of C, or full maturity, he had forgotten to add, till now, one prominent feature of C's character, namely, that C never knew his own face.

"It grieves me," said Mr. N., "to see so few of my wealthy parishioners come to church. I always consider the rich as under greater obligations to the preaching of the gospel than the poor. For at church, the rich must hear the whole truth as well as others. There they have no mode of escape. But let them once get home, you will be troubled to get at them, and, when admitted, you are so fettered with punctilio, so interrupted and damped with the frivolous conversation of their friends, that, as Archbishop Leighton says, 'it is well if your visit does not prove a blank or a blot.'”

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