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to Dr. Sherlock's Arguments for the Supreme Deity of Jesus Christ, &c." and the second, "A brief Vindication of the Bishop of Glocester's (Dr. Fowler) Discourses concerning the Descent of the Man Christ Jesus from Heaven, from Sherlock, the Dean of St. Paul's, Charge of Heresy, &c." In 1708, Mr. Emlyn printed three tracts, all of them directed against Mr. Charles Leslie, on the subject of the Socinian controversy. One of our author's most curious productions made its appearance in 1710, and was entitled, "The Previous Question to the several Questions about valid and invalid Baptism, lay Baptism, &c. considered, viz. whether there be any Necessity (upon the Principles of Mr. Wall's History of Infant Baptism) for the continual Use of Baptism among the Posterity of baptized Christians." Whatever may be thought of the author's hypothesis, it must be allowed that he supports it with ingenuity and learning; and though the converts to it have not been numerous, we believe that of late years they have been rather increasing. The next work which our author published was in the year 1715, and entitled, "A full Inquiry into the criginal Authority of the Text, 1 John, v. 7. There are Three that bear Record in Heaven, &c. containing an Account of Dr. Mill's Evidence from Antiquity, for and against its being genuine, &c." This piece produced an advocate for the disputed text in Mr. Martin, pastor of the French church at the Hague, who published a critical dissertation on the subject, in answer to Mr. Emlyn's "Inquiry." These were followed by some other tracts upon the subject. It is generally allowed, that Mr. Emlyn shewed distinguished abilities and literature in the controversy; and his side of the question has been since supported by a great number of able critics. A few years back the controversy was revived by Mr. Archdeacon Travis, and Mr. Professor Porson; and since that time, we believe, the generality of the learned have given up the disputed text. While Mr. Emlyn was engaged in the above-mentioned controversy, he published, in 1781,

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a treatise, entitled, "Dr. Bennet's New Theory of the Trinity examined; or, some Considerations on the Discourse of the ever-blessed Trinity in Unity, and his Examination of Dr. Clarke's Scripture Doctrine of the Trinity;" in 1719, "Remarks on a Book, entitled, The Doctrine of the Blessed Trinity stated and defended, by four London Ministers, &c." in the same year, "A true Narrative of the Proceedings of the Dissenting Ministers of Dublin against Mr. Thomas Emlyn, and of his Prosecution (at some of the Dissenter's instigation) in the Secular Court, &c." and in the same year, "The Rev. Mr. Trosse's Arguments answered relating to the Lord Jesus Christ, and the Deity of the Holy Ghost, &c."

Mr. Emlyn enjoyed the satisfaction of finding that the doctrine for which he had written and suffered so much, gradually gained ground, both in England and Ireland. Nevertheless, he still continued to be so obnoxious, that none of the Dissenting Divines in London, dared to ask him to preach for them, excepting Mr. Burroughs, and Mr. (afterwards Dr.) James Foster, ministers of a General Baptist congregation in London. But he was, notwithstanding, honoured with the esteem and friendship of many persons of distinguished learning, and in eminent stations; particularly with the truly excellent Dr. Samuel Clarke, rector of St. James's, and Mr. Whiston. About the year 1726, upon the death of the worthy and learned Mr. James Pierce, of Exeter, several of the people intended to take measures to procure an invitation to be sent to Mr. Emlyn, to become his successor; but as soon as he was informed of their design, he requested that they would relinquish it, as his declining years and increasing infirmities would not permit him to accept of it. In the year 1791, he wrote "Observations on Dr. Waterland's Notions in Relation to Polytheism, Ditheism, &c." and in the same year drew' up some "Memoirs of the Life and Sentiments of the Rev. Dr. Samuel Clarke." Those pieces were not published till a complete collection

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was made of the author's works in 1746, in two volumes, 8vo. to which are added, Memoirs of his Life, written by his son, Sollom Emlyn, Esq.

Mr. Emlyn, who was naturally of a very cheerful and lively temper, enjoyed a good state of health through the greatest part of his life, the gout excepted; which, by degrees, impared his constitution, and rendered him exceedingly freeble during his two or three last years. He fell a martyr to it on the 30th of July, 1743, in the seventy-ninth year of his age. Mr. Emilyn was one of the most eminent Divines of the Arian persuasion which this country has produced. His works are written with great ability on that side of the question, and still continue in considerable reputation amongst those who embrace it. He was what is now called an high Arian, believing our Blessed Saviour to be first of derived beings, the Creator of the world, and an object of worship. At the conclusion of the Memoirs of his Life it is asserted, that "he was one of the brightest examples of substantial, unaffected piety, of serious rational devotion, of a steady unshaken integrity, and an undaunted Christian courage." His son, Mr. Sollom Emlyn, who was bred to the law, and became an eminent counsellor, was employed to publish Lord Chief Justice Hale's "History of the Pleas of the Crown," which he did in 1736, in two volumes folio, together with a preface and large notes. *

• Memoirs of the Life and Writings of Thomas Emlyn.-Biog. Britan,

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SALISBURY-COURT.

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IN

N the reign of Charles II. the nonconformists had a meeting-house in Salisbury-court, in Fleet-street. It consisted of four rooms, opening the one into the other. A Mr. John Fowl, who followed the profession of a schoolmaster, is said by Maitland to have been the occupier of it during the time of the plague, in 1665. The dreadful fire succeeding to that dismal calamity in the following year, a sad desolation took place among the places of worship set apart for parochial use. Many clergymen, deprived of their own churches, were suffered to invade the property of their neighbours, and in those lawless times several meetinghouses in this manner fell into their hands. That in Salisbury-court was marked by this fate. As when the parish churches were rebuilt, the clergy gave up their ill-gotten temporary refuges, so they again reverted to the nonconformists. The meeting-house in Salisbury-court was afterwards occupied by Mr. Christopher Nesse, who settled in London, in 1675, and preached there for about thirty years, till his death, What became of his congregation, or of the meeting-house afterwards, we find no mention; but the former was probably dissolved, and the latter taken down at an early part of the eighteenth century. Of Mr. Nesse we will present the reader with the following brief account.

CHRISTOPHER NESSE, M. A. author of a valuable commentary on the Old and New Testaments, was born on the 26th of December, 1621; being the son of Thomas Nesse, of North-Cowes, in the East Riding of the county

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of York. He received his grammar-learning under Dr. Lazarus Seaman; and at sixteen years of age, was sent to St. John's College, in Cambridge. Having spent seven years in Cambridge, the civil wars being then breaking out, he retired into the country, and preached for a time at CliffeChapel, under the inspection of his uncle Bearcliffe, an eminent Divine, and vicar of North-Cowes. From thence he received a call to Holderness, and after a few years to Beverley, where he taught school, and preached occasionally. Dr. Winter removing to Ireland, in 1650, and being soon afterwards elected Provost of Trinity College, in Dublin, resigned to Mr. Nesse his living of Cottingham, near Hull, worth four hundred per annum. There he was instrumental in the conversion of many souls, particularly Thomas Raspin, a grey-headed old man, and one of the most substantial in that town. After some years, he had a call from thence to Leeds, in which place he was also made very useful. From the year 1656 to 1660, he was lecturer in the church where Mr. Stiles preached; and continued so under his successor, Dr. Lake, afterwards Bishop of Chichester. Between this last person and Mr. Nesse, there was the same uncomfortable clashing as was formerly at the Temple, between Mr. Hooker and Mr. Travers; that which was delivered in the forenoou being confuted in the afternoon, till Bartholomew-day, 1662, when Mr. Nesse was ejected for nonconformity, and preached in private, The Duke of Buckingham would have complimented him into conformity, as related by himself in one of his books.* Upon the Five-Mile Act taking place, he removed to Clayton, and from thence to Morley. When the times grew more favourable, he had a house of his own at Hunslet, where he instructed youth, and preached in private, till 1672, when the principal riding-house being converted into a place of worship, he preached there publicly to a numer

• Divine Legacy, p. 203.