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gain. Mr. Emlyn's tracts, the greater part, of which have been enumerated in the preceding memoir, were collected and republished in two volumes, in 1746, with a life of the author by his son, Sollom Emlyn, Esq., who was bred to the legal profession, in which he attained considerable eminence. Besides these, a posthumous volume was published of sermons, which are of a character to induce the judicious reader to wish that a more copious selection had been made. Note.—Mr. W. Manning was one of the venerable two thousand whose names were immortalized in the recollection of all true lovers of religious liberty on Bartholomew's day, 1662. He was ejected from Middleton, in the county of Suffolk. In Palmer's Non-conformist's Memorial, he is described as a man of great abilities and learning, but he fell into the Socinian principles, to which he adhered till his death, which was in February, 1711. Descendants of this gentleman are still respected members of several of our churches
Thomas Emlyn was born at Stamford, in Lincolnshire, in the year 1663. His parents, though they statedly attended the worship of the established church, were friendly to the principles of the Nonconformists; and accordingly, even at that period, when such a destination held out no flattering prospect, and might lead to bonds and imprisonment, they did not hesitate to devote their son to the Christian ministry in that connexion. For this purpose, after the usual preparatory course of grammar learning, he was sent, in 1678, to an academical institution conducted by a Mr. Shuttleworth, at Sulby, in Northamptonshire. For a short time he was admitted at Emanuel College, Cambridge, and was afterwards transferred to the academy of Mr. Doolittle, in the neighbourhood of London. Here he had greater advantages in the access to books, &c.; but there is reason to think that he was more indebted to his own personal exertions and private studies than to the instructions he received. His tu
Stamford, in Lincolnshire, in the year 1663. His parents, though they statedly attended the worship of the established church, were friendly to the principles of the Nonconformists; and accordingly, even at that period, when such a destination held out no flattering prospect, and might lead to bonds and imprisonment, they did not hesitate to devote their son to the Christian ministry in that connexion. For this purpose, after the usual preparatory course of grammar learning, he was sent, in 1678, to an academical institution conducted by a Mr. Shuttleworth, at Sulby, in Northamptonshire. For a short time he was admitted at Emanuel College, Cambridge, and was afterwards transferred to the academy of Mr. Doolittle, in the neighbourhood of London. Here he had greater advantages in the access to books, &c.; but there is reason to think that he was more indebted to his own personal exertions and private studies than to the instructions he received. His tutors appear to have been worthy
e academy of Mr. Doolittle, in the neighbourhood of London. Here he had greater advantages in the access to books, &c.; but there is reason to think that he was more indebted to his own personal exertions and private studies than to the instructions he received. His tutors appear to have been worthy and conscientious, but narrow-minded men, of no superior talent or compass of thought. He seems, however, to have speedily acquired reputation as a young man of acquirement and promise; for, in 1683, when only twenty years of age, he became chaplain to the Countess of Donegal, who then resided in London, and the following year went over with her family to Belfast in Ireland, where she was shortly afterwards married to Sir W. Franklin. Here he continued for some years in his capacity of chaplain, with a liberal salary, and was treated with great respect and distinction. Sir W. Franklin, who had a large property in the west of England, offered to present him to a considerable living in
on, Clarke, Peirce, and many other eminent divines of that and the immediately succeeding age, whose celebrity for a long period gave the Arian scheme the preference over that of Socinus. When James II. was driven back to France, and affairs in Ireland assumed a more peaceable and settled appearance, Mr. Emlyn was induced to accept a second overture to become joint pastor with Mr. Joseph Boyse of the Presbyterian congregation in Wood Street, Dublin. To this city he accordingly removed in 1691; and here he continued in a station of great comfort and prosperity for nearly twelve years. Mr. Emlyn appears to have been a highly popular and acceptable preacher, and the sermons of his which have reached us, prove that he was very deservedly so. They are at once rational, persuasive, and pathetic; and when the subject calls for it, often rise to a high strain of eloquence. He is said also to have been particularly excellent and attentive in discharging the more private duties of a Christ
been with Lindsey, Robertson, and many others who have finally sacrificed their worldly prospects for the sake of the truth, the adoption of so decided a step was a subject of much serious and anxious deliberation, and was delayed even for years beyond the time when the change of doctrinal sentiment had been fully completed. While this subject was dwelling on his mind, his domestic happiness was painfully interrupted, first by the death of an infant son, and afterwards (towards the end of 1701) by that of his wife. On this latter occasion he preached a sermon from John XIV. 28. If ye loved me ye would rejoice, because I said I go to my Father; for my Father is greater than I. This sermon was afterwards printed, (during the darkest season of his own approaching personal troubles,) under the title of Funeral Consolations, and contains many passages which for eloquence, pathos, and true Christian feeling, are not surpassed by any thing in our language. He makes no distinct allusio
June 14th, 1703 AD (search for this): chapter 4
no legal toleration, but were only connived at) were resolved to have him prosecuted, and with this view procured a warrant from the Chief Justice, Sir Richard Pyne, to seize the author and his books. The Chief Justice was at first disposed to refuse bail, but afterwards consented, and two sufficient persons were bound in £ 800 for his appearance. The indictment, after having been three several times altered before it could be finally settled, occasioned the trial to be postponed till June 14, 1703. On that day, before the court sat, Mr. Emlyn was apprised by an eminent counsel that he would not be permitted to speak freely, but that it was determined to run him down like a wolf, without law, or game; and he soon found that this was not said without sufficient reason. Six or seven bishops were present, including the Archbishops of Armagh and Dublin, who took their seats upon the bench. If, says Mr. E., they had used arguments with me, or had informed the court how unfit a jury o
July 21st, 1705 AD (search for this): chapter 4
shop of Armagh, who (as Queen's Almoner!) had a claim, it seems, of a shilling in the pound on all fines, was not to be thus satisfied, but insisted for some time on the full amount of his per-centage on the whole fine. At last, after several applications and letters, he was beat down to twenty pounds, which he had the meanness to take; thinking it no blemish to his charity or generosity to make this advantage of the misery of one who for conscience towards God had endured grief. On July 21, 1705, upon giving security by two bondsmen for good behaviour during life, Mr. E. obtained relief from his tedious imprisonment. And now after all, (to adopt his own concluding words, in the very interesting narrative he has left us of this affair,) I thank my most merciful God and Father, that as he called me not to this lot of suffering till I was arrived at some maturity of judgment and firmness of resolution, so he left me not when my friends and acquaintance forsook me; that he supporte
t all Catholics as such were necessarily hostile to the existing political constitution, and that they ought on that account to be visited with coercive laws, we shall not here inquire; but, in protesting against visiting them with persecution or civil disabilities on the ground of their religious opinions merely, he shews himself to have fully probed a question, which, even at that late period, was by no means so clearly and generally understood as it is at present. Shortly afterwards (in 1706) appeared A Vindication of the Worship of the Lord Jesus Christ on Unitarian Principles; in answer to Mr. Boyse. This is an elaborate performance, displaying very considerable acuteness and ability; and many of the texts on which Trinitarians are accustomed chiefly to rely, are very satisfactorily explained. He proposes to establish two points; first, that the Holy Scriptures do never require us to pay divine worship to our blessed Saviour Jesus Christ, as he is distinct from the Father who
f all. To such sad derision do some bold disposers of God Almighty expose him, as if they thought him, and had a mind to teach others that he is, altogether such as themselves! Are these the venerable mysteries of Christianity? of which I find not one word in holy writ; and therefore they must answer for the shame done to Christianity hereby, who have dared by such strained artifices to distort and abuse holy scripture, that they may impose these violent absurdities upon the gospel. In 1707 our author printed two tracts; one entitled The Supreme Deity of God the Father demonstrated, against Dr. Sherlock; and the other A Vindication of the Bishop of Gloucester (Dr. Fowler) from the Charge of Heresy brought against him by Dr. Sherlock. In these tracts, which are written with great smartness, he very dexterously sets against each other the two opposite parties of Trinitarians, sometimes called the Realists and the Nominalists, who were at that time engaged in a very animated contr
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