The church of St. Dunstan's in the East, between Tower-street and Lower Thames-street—conspicuous before the fire of London, from its having a lofty steeple covered with lead, and containing a monument of Sir John Hawkins, one of Elizabeth's heroes[181]—was the scene of the ministrations of the renowned William Bates. Comely in person, with bold features, and richly curling locks; graceful with the action of a finished orator; of superior natural endowments and considerable literary culture; possessing a memory of extraordinary retentiveness; and a voice so sweetly musical that he won the name of the silver tongued; with large stores of theological knowledge; and also gifted with a Nestor-like eloquence, which fell in gentle flakes—this extraordinary pulpit orator was in high repute amongst the upper classes, and indeed amongst people of all grades. And what was infinitely better still, he was a man of rare piety and devotion. "Into what transports of admiration of the love of God," says John Howe, "have I seen him break forth when some things foreign, or not immediately relating to practical godliness, had taken up a good part of our time! How easy a step did he make of it from earth to heaven! Such as have been wont, in a more stated course to resort to him, can tell whether, when other occasions did fall in and claim their part in the discourses of that season, he did not usually send them away with somewhat that tended to better their spirits, and quicken them in their way heaven-ward. With how high flights of thought and affection was he wont to speak of the heavenly state! even like a man much more of kin to that other world than to this!"[182]
Samuel Clarke, the Puritan martyrologist—who diligently imitated the example of John Foxe—occupied the perpetual curacy of St. Bennett Fink. He came up from the country, he tells us—where he had been ministering first in a parish of remarkably intelligent Christians, "though the best of them went in russet coats, and followed husbandry;" and afterwards in another cure, from which, notwithstanding his usefulness, he was disposed to remove, in consequence of the conduct of some troublesome sectaries. Walking one day along Cheapside, he met his sister and an old friend, close to Mercers' Hall. As they were chatting together in that famous thoroughfare—with its projecting stories and signboards, its quaint gables, and its odd little shop-fronts—two of the parishioners of St. Bennett Fink—then destitute of a clergyman—accidentally passed by. "You want a minister," said Clarke's friend, "and if you can prevail with this gentleman you will be well fitted." He was persuaded to preach on the following Sunday. When the time for the appointment of a new pastor came, there were ten candidates. What followed had better be described in Clarke's own words, since they afford a curious example of parish elections in those days. "When they were met in the vestry the debate was, who should be put into nomination, and all agreed that Mr. Carter, Mr. Bellars, and myself should be set down in a paper, to which they were to make their marks. Mr. Bellars had but one or two hands, and for Mr. Carter there was Mr. Greene, a Parliament man, and some six more of the greatest of the parish, before any appeared for me; but then a godly man beginning, so many of the rest followed, that the choice went clearly on my side. All this while I knew nothing hereof, or what they were about, being not acquainted with any one in the parish, nor employing any friend to speak to them in my behalf. But that day I preached at Fish-street for Mr. J. Smart, and in the evening supping there, there came a committee-man from Bennett Fink parish, to acquaint me with my free election, and to entreat me to accept of the place—taking notice of the concurring providences of God, I durst not refuse the call."[183]
Vink—Baxter.
Peter Vink—whose autobiography, written in a style of elegant Latinity, bears witness to his domestic sympathies, his trust in God, his catholic spirit, his charity to the poor, and his unfeigned humility[184]—after holding the rectory of St. Michael's, Cornhill, became Curate of St. Catherine Creed, Leadenhall-street. Simeon Ash, described as a man of great sincerity, humility, benevolence, prudence, and patience, preaching the Gospel in season and out of season, so as not to please the ear but wound the heart, was Rector of St. Austin's, and died on the eve of St. Bartholomew, 1662.[185]
Though Presbyterian polity made but little way in England, voluntary associations, having a somewhat Presbyterian appearance, obtained in the county of Chester, in Cumberland, and in Westmoreland—and particularly in Worcestershire. Richard Baxter was the most influential minister in the last-mentioned neighbourhood; and, at the desire of his brethren, he drew up an agreement for so much of church order and discipline as might meet the views of Episcopalians, Presbyterians, and Independents. Of course it was impossible to blend the three elements without producing a tertium quid different from each, and such as could scarcely satisfy the thorough adherents of any one of these systems. But a few large-hearted men might be found, who, in the matter of church government could conscientiously make some compromise for the sake of union; and Baxter has given their names and described their proceedings. They held monthly meetings at certain market towns for conference respecting discipline. At Kidderminster and Evesham these meetings were regularly carried on. At the latter place, three Justices of the Peace, three or four Ministers, three or four Deacons, and twenty of "the ancient and godly men of the congregation," "pretending to no office as lay elders," met together to establish this new form of ecclesiastical economy. They sought to bring scandalous offenders to a right mind, reproving them if obdurate, encouraging them if penitent. The day after the parochial meeting had been held, a conference of the whole association took place, when incorrigible individuals were brought before the assembled clergy and received fresh admonition. We are told that no less than three successive days were spent in fervent intercession with God on behalf of hardened offenders; and if all proved in vain, they were at last solemnly cut off from church communion.
An attempt was made to promote efficient preaching by means of funds collected at what was called "the yearly feast of the Londoners of the county." A lecture was instituted, to be conducted by four ministers, each taking his turn once a month in places where such services were most needful. To avoid giving offence to any one, these itinerant preachers were appointed to visit the congregations of abler men; and they were strictly cautioned wherever they went, to say nothing which might diminish the influence of the humblest pastor, and steal away the hearts of the meanest of the people.
Baxter at Kidderminster.
Baxter's scheme did not touch any ecclesiastical point beyond that of discipline. He, doubtless, was himself prepared to go much further, and to contrive a comprehensive policy which should embrace elements belonging to the three denominations of Christians mentioned in his Agreement. Though commonly called a Presbyterian, he did not object to some things characteristic of Episcopacy, and to others peculiar to Congregationalism. Such a Presbyterian as Baxter, with such an Episcopalian as Ussher, and such an Independent as Howe, might possibly have framed a plan of ecclesiastical government, embracing Congregational election, Episcopal presidency, and Presbyterian union, within certain local limits—so as to constitute a number of federal groups, without any subordination of Courts, or any development of a Hierarchy, or any Congregational isolation. But for all this the Worcestershire clergy were not prepared. Baxter did not attempt what was Utopian, but only what was practicable. So far as he went, he seems to have succeeded, and if the experiment had been longer tried, it might have issued in something less imperfect.[186]
But whatever opinions are held on such vexed questions, there will be but one, respecting the disinterestedness and zeal of this great Divine. We learn from one of his unpublished letters, that he declined several good livings—one of them being valued at £500 a year—simply that he might remain in the parish with which his name will evermore be identified, and where his annual income did not exceed the sum of £90. He remitted tithes where people could not pay them; and when he felt it his duty to recover them by law, rather than "tolerate the sacrilege and fraud of covetous men," he gave both his own "part and the damages" to the poor. The history of his parish labours is a beautiful episode in church history. Preaching was his forte. His practical works contain the substance of many of his discourses. His treatises on "Crucifying the World," "Saving Faith," "Sound Conversion," "Peace of Conscience," together with his "Call to the Unconverted," were all composed at Kidderminster; and they abound in specimens of forcible reasoning and eloquent appeal. Evangelical and practical, instructive and awakening, convincing and pungent—now grappling with the understanding, and then aiming at the heart—he must sometimes have both convinced and confounded his hearers by his fidelity and acuteness, and then have melted them down completely by his extraordinary fervour. Working out his logic, not in frost but fire, he flung from his lips burning words, which made men start and weep. He had a clear articulate tone of enunciating truth, such as is possessed only by healthy souls, and is utterly different from the indistinct mutterings of those who, by mimicry, have caught up a few religious commonplaces. Nobody can mistake the one for the other; and Baxter's congregation in the old church of St. Mary must have felt that a God-taught man stood before them, as they crowded within those walls to hang upon his lips.
Baxter at Kidderminster.