hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
Jesus Christ 261 11 Browse Search
James Peirce 119 3 Browse Search
Richard Lardner 79 1 Browse Search
George Benson 73 1 Browse Search
James Foster 60 2 Browse Search
Thomas Emlyn 56 0 Browse Search
H. Chandler 52 0 Browse Search
John Biddle 50 0 Browse Search
Unitarian 44 0 Browse Search
John Taylor 43 3 Browse Search
View all entities in this document...

Browsing named entities in a specific section of the Rev. W. Turner , Jun. , MA., Lives of the eminent Unitarians. Search the whole document.

Found 137 total hits in 66 results.

1 2 3 4 5 6 7
Wiltshire (search for this): chapter 8
blacken his character, and render him obnoxious to the illiberal and narrow-minded. Their conduct, however, in this respect, did not provoke him to a retaliation unworthy of his enlightened and candid mind, or lead him to forget what was due from a consistent follower of a meek and suffering Saviour; so that he might say with the Apostle, being reviled we bless, being persecuted we suffer it, being defamed we entreat. From Ashwick, Mr. Foster, after some time, removed to Trowbridge, in Wiltshire, where was a small Presbyterian congregation, not consisting at that time of more than twenty or thirty persons. Here, in consequence of reading Dr. Gale's Treatise on Infant Baptism, he was induced to give up that practice, and to acknowledge his belief that the baptism of adults by immersion is the true scriptural rite;—in conformity with which conviction he was soon afterwards baptized cacording to that mode in London. Whatever may be our opinion as to the correctness of his conclusi
Thomas Emlyn (search for this): chapter 8
hich, though they lay dormant, had been passed at no such distant period that they could as yet be said to be in any sense obsolete; and the rigorous treatment which had actually been experienced by that eminent Christian divine and confessor, Thomas Emlyn, was still fresh in every one's recollection. At length he accepted of an invitation to settle with a congregation at Milbourne Port, in Somersetshire, where, however, he does not appear to have remained long. His unpopular sentiments on talvation, and therefore utterly fails in both the criterion by which we are to estimate the claims of any tenet to be included in the catalogue of supposed fundamentals. Here and elsewhere the author espouses the Arian principles of Peirce and Emlyn, which the talents and well-earned reputation of these distinguished men rendered almost universally prevalent among the English Anti-trinitarians of that period; but the exposure of the leading tenets of Calvinism, and particularly of the entire
W. Foot (search for this): chapter 8
ians, of whatever denomination or sect. And though they could not all communicate at one table, yet he considered them all as being equally members of one and the same body, of which Jesus Christ is the great head.—Noble's Funeral Sermon for Burroughs, p. 33. On this Mr. Foster withdrew, and removed to Pinners' Hall, where he continued till his increasing infirmities disabled him from preaching. His argument in favour of Catholic or open communion may be seen in a letter addressed to the Rev. W. Foot, of Bristol, some years after this time, a copy of which is inserted in the Christian Reformer for February, 1832. After arguing strongly in favour of the practice from the reason of the thing, and the propriety of allowing every man to act upon the conviction of his own mind, on a point in which so many wise and excellent men have differed, he adds, With respect to the scripture rule, let us but follow the same method that we are always recommending to our Paedobaptist brethren, namel
Woolston (search for this): chapter 8
triking epigrammatic couplets which exhibit the poet's remarkable and somewhat formidable power over the character and reputation of men, by which, as the humour seized him, he knew how to damn to everlasting fame, or pay a life of hardship by a line. Let modest Foster, if he will, excel Ten metropolitans in preaching well. In the year 1731, our author appeared in the field as an advocate for revelation, in the controversy which was at that time actively agitated with Morgan, Tindal, Woolston, and other well-known deistical writers, and which produced or suggested some of the most valuable contributions to our collection of works on the evidences of religion, both natural and revealed. In this respect it certainly afforded a remarkable practical illustration of the great principle openly maintained and defended by several of the most distinguished champions of revelation, especially among the dissenters; and not only maintained, but perhaps more fully acted upon in practice tha
B. Mardon (search for this): chapter 8
e scripture sense, he explains to be a fact or doctrine which was revolting to human prejudices, or not easy to be discovered by human reason, but which, now that it is made known, is perfectly distinct and intelligible; while the belief of propositions which are still mysterious, that is, to the terms of which we attach no ideas, is in its own nature, impossible. In this sermon is introduced the often-quoted maxim, Where mystery begins religion ends; I am indebted to my friend, the Rev. B. Mardon, for a reference to the following passage, in a letter of Lord Bolingbroke to Mr. Pope, in which he refers to this aphorism, and comments on it with high approbation. The extract itself is remarkable, as exemplifying the vacillating, inconsistent state of mind which many unbelievers betray,—often from the influence of early habits of thought and feeling, the results of a religious education, but sometimes, perhaps, from a lingering regard to, and value for, the discoveries and benefit
Titus (search for this): chapter 8
Dr. Stebbing's tracts in this controversy, especially his first letter, have quite a sufficient seasoning of supercilious dogmatism, and are replied to by Foster with spirit and acuteness, and, on the whole, with success. But it may be doubted whether a preliminary question has not been overlooked by both parties; how far the apostle's precept was meant to have any general reference whatever beyond the case to which it was immediately applied. The heretic, or fomenter of divisions, whom Titus was to reject, was evidently the Judaizing teacher, who, in opposition to the authority of the apostle, insisted on imposing the ritual law on the Gentile converts. Here was a case which, from its nature, admitted of no difficulty or dispute; but when, without being authorized to do so, we attempt to extend the precept into a general rule for the conduct of the church in all ages, we are immediately at a loss in the practical application of it. There is anonumbers as were convenient for th
Tindal (search for this): chapter 8
by a line. Let modest Foster, if he will, excel Ten metropolitans in preaching well. In the year 1731, our author appeared in the field as an advocate for revelation, in the controversy which was at that time actively agitated with Morgan, Tindal, Woolston, and other well-known deistical writers, and which produced or suggested some of the most valuable contributions to our collection of works on the evidences of religion, both natural and revealed. In this respect it certainly afforded thought and expression, and reflects much credit on the abilities and ingenuity of the author. It met with such general approbation from the judicious and candid of all parties, that repeated impressions were soon demanded by the public. Even Dr. Tindal, against whose work it was written, is said always to have spoken of of it with great respect. In one particular it certainly well deserves to be held up as a model for controversial treatises; that its attack is confined altogether to the do
Charles Bulkley (search for this): chapter 8
e, and to the due cultivation of the purest and best affections—of love to man, and love to God. Dr. Foster was succeeded in his charge at Barbican by the Rev. Charles Bulkley, a gentleman of great learning, and known by several valuable works, few of which, however, have attracted as much notice from the public as their intrin educated by Doddridge; but shortly afterwards connected himself with the General Baptists. When Foster retired from the evening lectureship at the Old Jewry, Mr. Bulkley conducted it for several years to a crowded audience; but circumstances did not favour his continuance of it for any length of time. One of this writer's mosy. In 1771 appeared Discourses on the Parables of our Blessed Saviour, and the Miracles of the Holy Gospel, in four volumes 8vo. Besides these larger works, Mr. Bulkley published several smaller treatises and single discourses. In 1780, his church, in conjunction with three others, removed to a new chapel in Worship Street, wh
J. Billingsley (search for this): chapter 8
ley, of Ashwick, near the Mendip hills; a gentleman who seems to have afforded a temporary asylum to more than one young man of merit when labouring under the stigma of heresy in these troubled times. While in this secluded retreat, Mr. Foster undertook the charge of two plain congregations in that wild district, which together raised him only fifteen pounds a year. Some of his best works are said to have been composed in an old summer house, almost covered with ivy, on the property of J. Billingsley, Esq., who caused a small stone with the following inscription to be placed in the building:— Sacred to the memory of the celebrated James Foster, D. D., who in this humble and retired mansion, secluded from the fury of bigots and the cares of a busy world, spent several years, and composed many of those excellent discourses on natural religion and social virtue (with the annexed offices of devotion) which have been read with universal admiration during the last and present ages; and
Robert Houlston (search for this): chapter 8
ughts of betaking himself to a secular employment, and with this view set about learning the trade of glove-making, which was the occupation of the person with whom he lodged. At this time, however, he met with a kind and valuable friend in Robert Houlston, Esq., who took him into his house in the capacity of domestic chaplain, and treated him with much kindness and generosity; for which he did not fail to come in for his share of the obloquy and abuse heaped upon his protege by those who, in to be written by a clergyman, falls foul both upon the author and his patron, calling the one a deceiver and an antichrist, and invoking the displeasure of heaven upon the other for harbouring a pestilent heretic. During his residence with Mr. Houlston, an opportunity was afforded to Mr. Foster of cultivating a more extended and varied intercourse with general society, in which his talents and character gained him much acceptance. Here, however, he did not continue long; for in the year 172
1 2 3 4 5 6 7