Taith, 165.5. — 16. Reconciliation, or Christ's Trumpet of Peace, 165..
17. The Saints Happiness, 1660.— 18. A Treatise of Holy Courage
in Evil Times, 1661. — 19. True Blessedness consists ia Pardon of
Sin, 1668. — 20. Four useful Discourses, 1675.



Francis Cornwell, A.M. — This person was educated
at Emanuel college, Cambridge, and afterwards beneficed
at Orpington in Kent. During the intolerance of Archbishop
Laud, having refused to wear the surplice, to kneel at the
sacrament, and use the sign of the cross in baptism, he was
cast into prison. His companion in Maidstone gaol was
Mr. Wilson of Otham, near that place. About this time, he

* Granger's Biog. Hist. vol. ii. p. 193.

+ Fuller's Hist, of Camb. p. 147.

t Williams's Christian Preacher, p. 433.



26" LIVES OF THE PURITANS.

espoused the sentiments of the baptists, and became a
zealous advocate in the cause. In 1643, he publicly avowed
his principles, and wrote in defence of them. In 1644, in
a visitation sermon preached at Cranbrook in Kent, from
Mark vii. 7, before the ministers of those parts, he took the
liberty of freely and fully declaring his sentiments upon the
subject of baptism. This very much startled some of the
clergy present, and offended othei s. The matter was, there-
fore, debated among them, and the arguments in favour of
antipeedobaptism were strongly urged by Mr. William
Jeffery of Seven-oaks, who had baptized Mr. Cornwell, and
to whom he referred them. The debate was carried on till
Mr. Christopher Blackwood, one of the ministers, desired
them to desist at that time ; for he had taken down the
sermon in short-hand, and would return an answer in print,
which he hoped would be to the satisfaction of them all.
His advice being adopted, it was agreed to postpone, for
the present, the discussion of the question, to re-examine the
point in dispute, and to bring their collections together at
the next meeting, which was to be within a fortnight. In
the mean time, Mr. Blackwood, as our author observes,
studied the question with great diligence and close attention.
The impression made on his mind was very different from
what was expected. As he studied the subject, he began to
suspect his own opinions; piesently changed his sentmients ;
and, M'hen they met, he produced his arguments against
infant baptism. His papers being left with the ministers for
their examination, and waiting some time, and receiving no
answer to his arguments, he published them with corrections
and enlargements.*

Mr. Cornwell, soon after this, withdrew from the estab-
lished church. He disapproved of national and parochial
churches; and taught, that a church ought to consist of
such only as professed repentance from dead works, and
faith in the Lord Jesus Christ, and were baptized by immer-
sion, and upon their believing, wliich he thought was the
pattern of the lirst churches in Judea. He soon gathered a
church in Kent, which was formed upon this plan, and to
which he was pastor to the day of his death. He was suc-
ceeded in the same place and office by his son. It reflects
great honour on Mr. Coinwell's memory, that he was a
zealous opposer of persecution and an imposed uniformity.
He wrote agahist the ordinance of parliament that was made

♦ Crosby's Baptists, Tol. i. p. 344— 347.— Neal's Puritans, vol. ir.
p. 632—634.



COLLIER. 27

to silence all preachers who had not received episcopal or
presbyterian ordination, or who should preach any thing
contrary to the articles of faith, and the directory of public
worship, set forth by the assembly. He maintained, that
all who prohibited any minister from preaching the gospel
freely, acted like the Jews of old, who cast the blind man
out of the temple, for confessing that Jesus was the
Christ.*

His Works. — 1. A Vindication of the Koyal Commission of King
Jesus, 164;?. — 2. A Description of the Spiritual Temple ; or, the
Difference between the Christian and Antichristian Church, 1646. —
S. A Conference between Mr. John Cotton and t!ie Elders of Now
JGngiaiid, 1646. — 4. Two Queries worthy of Consideration.



Thomas Collier was a minister of the baptist persua-
sion, a person of great diligence, moderation and usefulness,
and a sufferer in the evil times in which he lived. Edwards
denominates him a great sectary, and a man of great power
among 'them ; who had emissaries under him, whom he sent
abroad into various parts of the country. He preached
some time in the island of Guernsey, where he had many
converts ; but his cruel persecutors would not allow him to
enjoy peace. They banished him and many of his followers
from the place, and cast them into prison at Portsmouth ;
but how long they remained under confinement, we are not
informed. + On account of his incessant labours and exten-
sive usefulness, he is represented by his adversaries as having
done much hurt at Lymington, Hampton, Waltham, and all
along the west country. " This Collier," says my author,
" is a great sectary in the west of England, a mechanical
fellow, and a great emissary, a dipper, who goes about
Surrey, Hampshire, and those counties, preaching and
dipping. About a fortnight ago, on the Lord's day, he
preached at Guildford in the meeting-place, and to the
company of one old Mr. Close, an independent minister,
who hath set up at Guildford, and done a great deal of
mischief, having drawn away many of the well-meaning
people from the ministry of other godly ministers. There
this Collier exercised ; and it was given out in the countiy,
that he was a rare man ; and the people came from the
towns about to hear him. This fellow, in his circuit, at an
exercise where he was preaching to many women for rebap-

* Crosby's Baptists, vol. i. p, 348, 349.
+ Edwards's Cangrxna, part iii. p. 41.



28 LIVES OF THE PURITANS.

tization and dipping, made use of that scripture to that
purpose : And in that dai/ seven women shall take hold of
one man" &c.*

In the year 1645, Mr. Collier came forwards in vindica-
tion of his sentiments, and pubhshed a work, entitled,
" Certain Queries, or Points now in Controversy, Examined ;"
in which, after vindicating his own views of christian bap-
tism, he maintains, that magistrates have no power whatever
to establish church government, or to compel any persons
by any human power, to observe the government of Christ. In
discussing the power of the civil magistrate in ecclesiastical
matters, he gives his advice to the parliament to use their
utmost endeavours to promote a further reformation of the
church ; for the attainment of which, he recommends them
" to dismiss that assembly of learned men, who are now
called together to consult about matters of religion ; because
he cannot conclude that God hath any thing for them to do;
and lie knows no rule in the book of God for such an
assembly. He also recommends them to go forwards in
subdumg their antichristian enemies, so far as by civil law they
had power. He then concludes by recommending the par-
liament to give the kingdom to the saints; by which is
meant," says he, " not only an external kingdom, but the
spiritual kingdom and government of the church of Christ."f

The year foUowmg, two of Mr. Collier's letters, addressed
to his religious friends, were intercepted, and published to
the world. As they discover his piety and usefulness, and
contain a sufficient answer to all the impious clamour of
Mr. Edwards's scurrilous pen, it will be proper to msert
them. The hrst, dated from Guildford, April 20, 1646, is
addressed "To the Saints hi the order and fellowship of
the gospel at Taunton;" the pieamble to which is, " Your
dear brother, Thomas Collier, desireth the increase of grace
and peace from God the Father, and from our Lord Jesus
Christ;" and is as follows 4

" Dear brethren and sisters,

" 1 have not had an opportunity of writing unto
you until now, although my spirit h.vA\\ been up to the Lord
for you continually. 'I'he Lord hath manifested his presence
wiih me exceedingly in my journey. 1 desire the Lord to
raise up your beans in ihanivfulness. He hath gathered
saints in Pool by me. Fourteen took up the ordinance at
once; there is like to be a great work; and I confirmed

* Kdwards's Gangrapna, part ii. p. 122.

■f Ibid, part iii. p. 27—29. % Ibid. p. 51.



COLLIER. 59

the churches in other places. I am not yet got so far as
London ; but I shall, I expect, to-morrow. Dearly beloved,
my desire and prayer to our Father, on your behalf, is, that
your souls may be satisfied with his fulness, that you may
live above, and then you shall not want comfort. My ex-
hortation to you is, to wait upon the Lord, in his own way,
and not to look forth into the world. There is bread enough
in your Father's house, where he hath promised his presence.
Though you -seem to want gifts, yet you shall not want the
presence of your Father, your Jesus, if you wait upon him.
There are two brethren I suppose will visit you from
Hampton ; brother Sims and brother Row, whom I desire
you to receive as from the Lord. The unlimited power of
the presbyterians is denied them, of which you shall hear
more shortly. I desire to be remembered to all my kind
friends with you, and at present rest

"Your dear brother in the faith and fellowship of the gospel,

^' Thomas Collier."
In a note to the above letter, Mr. Collier says, " I shall
see you as speedily as possible." His second letter breathes
the same pious feelings, and is also addressed " To the
Saints in the order and fellowship of the gospel." It is
dated from London, May 2, 1646, and is as follows:*
" My dear ones in the Lord Jesus,

" I salute you, desiring Him who is our head
and husband, our life and liberty, our all and in all, to
gather up our souls more abundantly into the glorious
unity and fellowship of the Son of God; that you may
not live upon these lower things, which are but instiu-
ments to convey light and love mito us : I mean, even ordi-
nances, or the like ; which indeed are but as a shell without
the kernel, further than we enjoy Christ in them. My dear
ones, you are in my heart continually, and my desire is to
be with you as soon as possibly I can, to impart some
spiritual gifts unto you, and to enjoy fellowship in Jesus
Christ with you. But what is this f you are upon the heart
of Christ ; nay, engraven upon his hand, and shall be had
in everlasting remembrance before him. I am much in
haste at present, the post coming forth of town, only I have
sent you these few hues, and two books here enclosed, as a
remembrance of my love. I desire to be remembered to all
my dear friends with you, and at present rest and remain

*' Your dear brother in the faith and fellowship of the gospel,

" Thomas Collier."

* Edwardi's Gan^raena, part i:i. p. 52.



30 LIVES OF THE PURITANS.

Mr. Collier was author of several other pieces, in addition
to the one we have mentioned, which were probably on the
controversies of the day. But at what place or places he
afterwards preached, or when he died, we are not informed.



Philip Tandy was a minister in the established church,
but afterwards joined the brethren of the separation, and
espoused the sentiments of the baptists, observing the seventh
day as the christian sabbath. He was remarkably zealous to
promote his own views of divine truth, and appears to have
been a person of great abilities and piety. Edwards deno-
minates him " a great sectary," who had been at York and in
the northern parts, propagating his sentiments. While he
was in the north, he held a disputation concerning his
opinions, with a pious and learned minister of York. Tlie
debate was carried on by letters, in one of which Mr. Tandy
remarks as follows : " Let us lay aside tradition, custom,
the reputation of learning, and all seltish respects ; and let us
speak and write so as knowing that we must shortly give an
account to Jesus Christ for all that we build, whether it be
hay or stubble, gold or wood. For my part, I am confident,
that, within a few years, I shall see him whom my soul loveth,
and much will it go to my heart, if I either oppose a truth,
or maintain an error. Sir, let us look about us : the vail is
not yet taken off. In something most good men have been
blinded. It may be in this for one. It is good to be tenderly
jealous. Pardon me, that I thus exhort you. I see so many
temptations that strongly invite even godly men to contend
for paedobaptism, and so far do I see, also, into the mystery
of antichrist's sitting in the temple of God as God, that I
cannot but give a caution to the godliest man upon earth,
who undertakes the defence of this practice." Mr. Tandy
undertook, in his next letter, to vindicate his own views of
baptism and the fourth commandment concerning the sabbath ;
to which the minister mentioned above wrote a large and full
reply, in which, it is said, he confuted him in all the
particulars contained in his letter.* It does not appear at
what place Mr. Tandy preached, or when he died, but he
was living in the year 1646.

* Edwards's GangrjRna, part iii, p. 64—59.



TANDY— T. MOORE— DURANCE. 31

Thomas Moore was a zealous and active preacher
among the separatists during the civil wars. Edwards calls
him " a great sectary and manifestarian," who, in his opinion,
did much hurt in Lincolnshire, in some parts of Norfolk and
Cambridgeshire. He obtained great fame at Boston, Lynne
and Holland, at which places he had many followers, who
accompanied him from place to place, attending upon his
ministry. He did not confine his labours to buildings that
were consecrated; but, without distinction of places, he
preached in houses, and in all places wherever the people
were disposed to assemble. It is observed, that he and his
followers refused to keep days of public fasting and thanks-
giving, in the time of civil wars ; " because," says my author,
" they will not give thanks to God for one man killing
another." On account of his opinions and practice, he was
shamefully persecuted by the presbyterian ministers and others
of a bigotted, party spirit. At Boston he was questioned bj
Colonel King, governor of the town, when he was cast into
prison for keeping a conventicle in the night season. It does
not, however, appear how long he remained under the malice
and power of his persecutors, nor what afterwards became of
him, only he was living in the year 1646.*



John Durance was a zealous and popular preacher of the
independent denomination. Edwards says, " he was formerly
an apprentice to a washball-maker in Lombard-street, London,
and afterwards became a preacher without being ordained ;
yea, after preaching some years, he presumed, without ordina-
tion, to baptize and administer the Lord's supper." This
was certainly a dreadful crime in the opinion of this bigotted
writer. He often preached at Sandwich in Kent, but lived at
Canterbui-y, where he gathered a separate church, and dis-
pensed the word and ordinances of the gospel. The author
mentioned above, with a view to reproach his memory, gives
the following curious account of him : " There is one
Master Durance, a preacher at Sandwich in Kent, a bold con-
ceited man, and an independent, who, since the beginning of
this parliament, was a washing-ball maker, or seller of wash-
ing-balls, here in London, but now turned preacher; and
being never ordained minister, hath consecrated himself to be
one of the priests of the high places. Among many high
affected strains of new light, and strange expressions; which

* Sdwards's Gangrseaa, part ii. p. 86. lii. SO.



32 LIVES OF THE PURITANS.

the man uses in his sermons and prayers, to get himself the

name of such a rare man, these are some : he prayed to the

Trinity to take care of these three kingdoms 5 God the

Father to take care of one, God the Son of the second, and

God the Holy Ghost of the third kingdom." This author

charges Mr. Durance with having prayed pubhcly in the

church at Sandwich, " that the king might be brought up in

chains to the parhament." He also observes, that, after hi»

preaching at Canterbui-y, he hath the use of a great room near

the cathedral, where many resort to him, and " he takes

occasion to build them up in independency." Although he

preached regularly every week at Canterbury and Sandwich,

he would have done the same also at Dover; but he was

opposed by the godli/ ministers of the town, who wrote up to

London against him, and, by this means, prevented him from

going thither. This shews his great zeal and diligence, and

their extreme bigotry and intolerance. Mr. Edwards, one of

tlie most bitter enemies to toleration, further charges him with

saying, after the surrender of Oxford to the parliament,

*' that, notwithstanding this, there would be no peace till

there was a general liberty of conscience in England." A

dreadful crime was this in the eyes of this bigotted writer!

Mr. Durance lived in one of the prebendaries houses in

Canterbury ; and, after preaching on the Lord's day in one of

the churches, he preached and administered the ordinances

of the gospel to his own church, in his own house, in the

evening. How long he continued in this situation, or when

he died, we are not able to learn ; but he was living in the

year 1646.*



John Batchelor was a divine of the independent deno-
mination, who lived some time at Rotterdam in Holland,
where he was probably driven by the Laudian persecution.
Several of his letters, dated from this place in September,
1641, expressive of the liberal sentiments of the independents,
were afterwards printed.t He soon after returned to his
native country, and became a chaplain in the army ; on which
account, and on account of his views of church government,
Edwards has classed him among " the notorious sectaries,
and those who smell of the arniy."t He was an avowed
advocate for liberty of conscience, and a universal toleration,
for which he has incurred the hot displeasure and indignation

* Edwards's Gangraena, partii. p. 124, 144. iii.96, 97.

+ Edfvards's Antapologia, p. 39. X Ganjrana, part iii. p. 266.



BATCHELOR. 35

of this censorious writer. About the jear 1643, he was
appointed, with several other learned divines, one of the
licensers of the press, for books in divinity. In this office he
discovered his generous sentiments, by giving his public sanc-
tion to all publications which were founded on the broad and
liberal principles of christian freedom and a toleration of all
arties. This was sure to incur the indignant censure of

r. Edwards, who gives the following amusing account of
him:

" Master Batchelor," says he, " is the licenser-general of
books, not only of independent doctrines, but of books for a
toleration of all sects, and against paedobaptism."* What a
shocking crime was this in the opinion of this bigotted and
intolerant writer ! In another place he says, " There is one
Master John Batchelor, licenser-general of the sectaries'
books, and of all sorts of wicked opinions, who hath been a
man-midwife to bring forth more monsters begotten by the
devil, and born of the sectaries, within this three last years,
than ever were brought into the light in England by all the
former licensers, the bishops and their chaplains, for fourscore
years. He hath licensed books pleading for all sorts of
sectaries : as, seekers, antinomians, anabaptists, antiscrip-
turists, arians, antitrinitarians, questionists, and all blas-
phemers. This is apparent by his licensing that late wicked
pamphlet, called, ' Some modest and humble Queries con-
cernmg a printed Paper, entitled, ' An Ordinance presented to
the Honourable House of Commons.'

" This Master Batchelor hath licensed several pamphlets
for a toleration; yea, not only for a limited toleration of some
sects and opinions, as anabaptists and independents ; but for
a universal toleration of all consciences and opinions, as may
be seen in Walwin's book licensed by him : yea, he hath
licensed unlicensed books printed before he was born, as a
pamphlet, entitled, ' Religious Peace,' made by one Leonard
Busher, and printed in 16 14; wherein there is a pleading
for a toleration of papists, jews, and all persons differing in
religion ; and that it may be lawful for them to write, dispute,
conter, print and publish, any matter touching religion. I'hat
the wickedness of Master Batchelor may the moie appear, I
desire the reader to observe these following particulars : — He
gives not a bare imprimatur to this book of Busher's, but
gives his imprimatur with a special recommendation in these
words : < This useful treatise, entitled, lleligious Peace, long

* Ganj^rasDa, part i. p. 3S.
VOL. III. D



34 LIVES OF THE PURITANS.

since presented by a citizen of London to King James and
the high court of parliament then sitting, I allow to be
reprinted; and so to some of Saltmarsh's books, Smo-ik in
the Temple; Groans for Liberty; Reasons for Unity; Love
and Peace. In the reprinting Busher's book for general
toleration, he made some material alterations, and wrote in
the margins of such places in the book where some special
passages were for toleration, that they should be printed in
a larger letter, no doubt that the reader might better observe
them."

This intolerant author also adds : " John Batchelor treads
in the steps of some licensers who went before him. The
man hath justified and acquitted the former licensers.
Dr. Baker, Dr. Bray, Dr. Hayward, Dr. Weeks, and the
rest of that race, who, in the point of licensing, were saints
to him. He hath licensed such books and things, that I
am confident none of them durst have done, for fear the
people would have risen up and torn them in pieces ; and
certainly the people would never have borne with such
books in the l^ishops' days. If any man, before the silting
of this parliament, had written or licensed such books, he
would without doubt have been questioned and proceeded
against by this parliament. This Batchelor is such a des-
perate licenser, that nothing now in that kind can stick with
him, having swallowed down those wicked ' Queries' upon
the ordinance against heresies and blasphemies ; and," says
my authoi-, " 1 am afraid that if the devil himself should
make a book, and give it the title, * A Plea for Liberty of
Conscience, with certain Reasons against Persecution for
Religion,' and bring it to Mr. Batchelor, he would license
it, not only with a bare imprimatur, but set before it the
commendations of a useful treatise, a szceet and excellent
book, making for love and peace among brethren."*

Such are the reproaches cast upon our divine, who was
greatly celebrated for christian moderation, liberty of con-
science, and free inquiry. He was living in l64G; but
where he preached, or when he died, we have not been able
to ascertain.



John Greene had a principal hand in raising a baptist
congregation in Crutched-friars, London, in the year 1639»
and was chosen to the office of minister.f He was by trade

* Edwards's Gaiigrsena, part iii. p. 102 — 105.
f Crosby's Baptists, vol. iii. p. 26, 4<J.



GREENE. 35

a felt-maker or hat-maker, but he became a zealous and
popular preacher. lu the year 1641, there was published
a quarto pamphlet, entitled, " The Brownists' Synagogue ;
or, a late Discovery of their Conventicles, Assemblies, and
places of meeting ; where they preach, and the manner of
their praying and preaching; with a relation of the names,
places, and doctrines of those which do commonly preach.
The chief of which are these : Greene, the felt-maker ;
Marler, the button-maker ;• Spencer, the coachman; Rogers,
the glover : which sect is much increased of late within this
city. A kingdom divided cannot stand." In this work,
Greene and Spencer are called the two arch-separatists,
and are said to be " accounted as demi-gods, who were here
and every where." It shews the manner of tiieir worship,
which we extract, because it gives some idea of the spirit of
the times, and proves that the voice of slander could not
attribute any improper conduct to them in their public
assemblies. " In the house where they meet," it is said,
" there is one appointed to keep the door, for the intent to
give notice, if there should be any insurrection, warning may
be given them. They do not flock together, but come two
or three in a company ; and all being gathered together, the
man appointed to teach stands in the midst of the room, and
his audience gather about him. The man prayeth about the
space >of half an hour; and part of his prayer is, that those
which come thither to scoff and laugh, God would be