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berty to preach in the public church, without demanding any conformity. The archbishop, at a full meeting of the clergy, told them frankly, that he would have Mr. Howe admitted into every pulpit where he had any concern. This liberty he used with a truly peaceable and Christian spirit, and both by his preaching and conversation was useful

to many.

Upon the death of Dr. Seaman, in 1675, Mr. Howe was invited by a part of his congregation to settle in London, the other part being for Mr. Charnock. But it seems they at length centered in Mr. Howe, who, after mature deliberation, accepted their call, and quitted Ireland, after a residence there of five years. In London he made a peaceable use of King Charles's Indulgence, preaching to a considerable and judicious auditory, by whom he was singularly respected. He had the happiness to be greatly esteemed by his brethren in the ministry, as also by some of the most eminent Divines in the establishment; as Dr. Tillotson, Dr. Whichcot, Dr. Kidder, Dr. Fowler, Dr. Lucas, and others, with whom he familiarly conversed. In 1680, a bill was brought into parliament for "Uniting his Majesty's Protestant Subjects," which gave rise to the talk of a comprehension. With this view, Bishop Lloyd sent Mr. Howe an invitation to dine with him; but being engaged, the bishop desired him to meet him at the house of Dean Tillotson. They accordingly met there, and after some conversation concerning the reformation of the church, agreed to adjourn their meeting till the next evening, at the house of Dean Stillingfleet. But the bill of exclusion being on that evening thrown out of the peers, the bishop absented himself, and there was no further talk of a comprehension.

Upon this turn of affairs, popery was forgotten, and the zeal of the church turned against the Dissenters. On the first day of Easter term, 1680, Dr. Stillingfleet, from whom it was little expected, in a sermon before the Lord.

Mayor, took occasion to represent all the nonconformists as schismatics; as enemies to peace, and dangerous to the church. Upon the publication of this discourse it was speedily answered, by several nonconformists, and among others, by Mr. Howe. Dr. Tillotson, also, in the same year, preached a sermon before the King, in which he asserted, "That no man is obliged to preach against the religion of a country, though a false one, unless he has a power of working miracles." The Monarch slept during most part of the time. As soon as the service was over, a nobleman stept up to him, and said, ""Tis pity your Majesty slept, for we have had the rarest piece of Hobbism that ever you heard in your life."—" Odds fish, he shall print it then," said the King; and immediately gave his orders to the Lord Chamberlain, to be communicated to the Dean for that purpose. When it came from the press, Dr. Tillotson, as was usual with him on such occasions, sent it as a present to Mr. Howe, who, on the perusal, was not a little concerned to find it entertain a sentiment of such a pernicious tendency. He, therefore, drew up a long letter, in which he freely expostulated with the Dean, for giving such a wound to the Reformation; and he carried the letter himself. Upon sight of it, the Dean proposed a short journey into the country, that they might talk the matter over without interruption. They accordingly agreed to dine that day with Lady Falconbridge, at Sutton-court; and Mr. Howe read over the letter to the Dean as they travelled in his chariot. The good Dean, at length, fell to weeping freely, saying, "This was the most unhappy thing that had of a long time befallen him." He owned that what he had asserted was not to be maintained; and urged in his excuse, that he had but a short notice to preach, and none to print the sermon. The above circumstance places the character of Tillotson in a very amiable light.

In 1681, and some following years, the Nonconformists were prosecuted with great violence, both in city and coun

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try. Several of the bishops concurred in pushing forward the civil magistrate, and in sharpening the rigour of the ecclesiastical courts, though in defiance of the votes of parliament. At the quarter-sessions at Exeter, the justices of the peace made a cruel order, allowing a reward of forty shillings to any person who should apprehend-not a thief, a murderer, or an evil doer, but--a nonconformist. And that the clergy might not seem backward in this holy warfare, Bishop Lamplugh required the order to be read in the churches by all the clergy of his diocese. In 1683, that noble patriot, Lord William Russel, was offered up a sacrifice to the Protestant religion, and the liberties of his coun-try. Upon this occasion, Mr. Howe wrote to his widow a most pathetic and consolatory epistle, to which she returned a letter of thanks, promised to follow his advice, and maintained a correspondence with him ever afterwards. In the following year, Barlow, Bishop of Lincoln, published a warm letter, urging the rigorous execution of the laws against Dissenters. Upon this occasion Mr. Howe addressed to him a letter, in which he remonstrated with great spirit and good sense on the impropriety of the bishop's conduct, who, in his great love to Dissenters, was for destroying their bodies, in order to end their understandings. From the specimens here given, let it not be said that the clergy were innocent of the sufferings of the Nonconformists. On the contrary, they strengthen an observation which has been often made, that the clergy are at the bottom of all the persecutions which have disgraced the world, and deluged it with blood.

In 1685, the prospects of the Dissenters growing still more gloomy, Mr. Howe accepted an invitation from Lord Wharton, to travel with him abroad. In the course of his travels he had the satisfaction of visiting several places of note, and of conversing freely with a number of learned Divines, both Protestants and Papists. Having no encouragement to return, he settled, in 1686, in the city of

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Utrecht, where the Earl of Sunderland, with his Countess, some English gentlemen, and two of his own nephews boarded with him. During this time, he took his turn with Mr. Mead, and some other ministers, in preaching at the English church; and in the evening he preached to his own family. He was of great use to several English students then at that university, and was much respected by its Professors, as well as by several persons of distinction from England, amongst whom was Dr. Gilbert Burnet, afterwards Bishop of Sarum, who also preached at the English church, and freely declared himself for occasional communion. Mr. Howe was several times admitted into the presence of the Prince of Orange, who conversed with him with the greatest freedom, as he sometimes did after he ascended the British throne.

Upon King James's declaration for liberty of conscience, in 1687, Mr. Howe's congregation in London, earnestly pressed his return, with which he readily complied. But before his departure, he thought proper to wait on the Prince of Orange, who wished him a prosperous voyage, but advised him to be cautious in falling in with the measures of the court. Mr. Howe accepted his liberty with thankfulness, and endeavoured to improve it to the best of purposes. But he would never give countenance to the dispensing power, and on that account, opposed all addresses to the throne. When the King conversed with him upon the subject, he freely told him that, as a minister of the gospel, it was his province to preach, and not to meddle with state affairs; he therefore begged to be excused. Not long after this, the Bishops were sent to the Tower. About this time Mr. Howe accepted an invitation to dine with Dr. Sherlock, Master of the Temple. As there were two or three other clergymen at table, after dinner, the conversation ran chiefly upon the danger of the church. The Doctor freely, but pretty abruptly, asked Mr. Howe, what he thought the Dissenters would do, supposing any preferments

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in the church to fall vacant, and an offer made to fill them up out of their number?" And who knows (says he) but Mr. Howe may be offered to be Master of the Temple." Mr. Howe told the Doctor, that these things were altogether uncertain; that he could answer for none but himself, and as it respected his own conduct, he should not forego an opportunity of more public service, provided it was offered him upon terms which he could accept he added, however, that he should be concerned for the emolument no further than to convey it to the legal proprietor. Upon this, the Doctor rose from his seat and embraced him, saying, that he always took him for the same honest, ingenuous man which he now found him to be, and seemed not a little transported with joy.

Upon the glorious Revolution, in 1688, Mr. Howe carried up the address to the Prince of Orange, at the head of the Dissenting Ministers, and made a handsome speech upon the occasion. As many persons now forgot their former promises to the Dissenters, and were for still keeping the yoke about their necks, Mr. Howe drew up and circulated a paper, which he entitled, "The Case of the Protestant Dissenters represented and argued." Upon the passing of the Toleration Act, which gave great dissatisfaction to the high-flown clergy, Mr. Howe published another paper, which he entitled, which he entitled, "Humble Requests both to Conformists and Dissenters, touching their Temper and Behaviour toward each other, upon the lately passed Indulgence." In 1691, Mr. Howe had a considerable hand in drawing up the heads of agreement, assented to by the United Ministers, and designed to unite the Presbyterians and Independents. But this projected union was the occa sion of new divisions and quarrels, occasioned principally by the re-printing of Dr. Crisp's works. With the Christian design of repairing the breach, and preventing matters from running to extremity, Mr. Howe published his two sermons on, "The Carnality of Christian Contention." But no rea