of his marriage with one of the daughters of James Windlow, Esq. He was of the independent persuasion, who, after having sustained the office of pastor over two churches in London successively, he retired to York,* where he died in January, 1770, in the 69th year of his age. Two volumes of sermons by this gentleman were afterwards published by Mr. Cappe.

In the year 1792, the age and increasing infirmities of Mr. Cappe rendering assistance necessary, the Rev. Charles Wellbeloved, the present minister and theological tutor of the Unitarian College, settled at York.

Mr. Cappe died on the morning of the 24th of December, 1800.

It appears that a considerable time before the death of Mr. Cappe, there was a congregation of Protestant Dissenters, accustomed to meet for public worship in College Street. The following account is extracted from "A Narrative of the Proceedings of a Society of Baptists in York." The preface to the first edition is dated September 30, 1799, and this is the only date that appears in the work. We will begin our account," says the author, Mr. D. Eaton, "by observing that we were originally of the Church of England, and that we became serious pretty early in life, some by one means, and some by another. We alternately attended churches and chapels in all their frequent and varied means of instruction; but we were disposed to give a preference to the preaching of the Me

thodists."

These people seem, in process of time, to have adopted Calvinistic sentiments, and to have entertained decided objections to the Church of England. Having

* See Wilson's History, vol. iii.

made some remarks on the immoral character of many of the clergy, and the absurdity of designating all as Christians, who happen to live and die within the pale of our Ecclesiastical Establishment, the narrative contains the following remarks:-" These, and a number of other things, upon which it would be very unpleasant to dwell, made us uneasy with our present condition as Churchmen, and finally led us to bear another character. As there were a number of us who were intimately acquainted with each other, principally on the score of religion, we often met together, and talked with each other about our religious experience, by means of which we gained an understanding of each other's situation, relative to these things; and although we did not all alike readily come into these views, yet most of us acted together in them afterwards.

After much consultation, as there were no Dissenters of this sort in this city at that time, we agreed to form ourselves, in an orderly way, into a connexion upon Calvinistic principles, and sent for a minister from London, [Mr. Langford,] who accordingly came. Our public preaching was well attended, and our society increased. But now it so happened that some private affairs of our minister made it necessary for him to leave us, and we were once more without leader; during which period we had occasional lectures from different ministers, but we had no one upon whom we could regularly depend. This suggested the idea of applying to Lady Huntingdon for a regular supply, which was readily granted."

a

Among the persons who supplied about this time, we find the names of Rimmy, Povey, and Shinton. The last mentioned afterwards became a Baptist, and

then a Catholic. Mr. Wren, of whom we have already inserted a memoir,* came hither in December, 1779. Not long after his settlement here he became unacceptable to several of his hearers, and they actually proceeded to lock him out of the usual place of worship. In consequence of this, Messrs. Walker and Battie built

Grape Lane Chapel, which was. opened for public worship in November, 1781, when a sermon was preached on the occasion by Mr. Wren, from these words, "Wilt thou go with this man," Gen. xxiv. 58. After having been exceed ingly active, and eminently useful, about the commencement of 1784, his strength failed him. He finally discontinued his labours at the end of February, and died at Scarborough on the 4th of August. His funeral sermon was reached by Mr. Aldridge, of Tedon, to an immensely crowde congregation.

Few chapels have erienced greater vicissitudes than this. For some time after the death of Mr. Wren, it appears to have been very irregularly supplied; and, perhaps, it was frequently shut up. About the year 1788, Mr. Parsons, of Leeds, and some other neighbouring ministers, engaged to supply it for one year; but not meeting with much encouragement, their exertions were discontinued at the end of that period. They, however, recommended the people to apply again to Lady Huntingdon. They did so, and the place was afterwards, for a considerable time, supplied by ministers in her connexion. Among these, the names of Harrison, Cureton, and Griffith are mentioned. Mr. Griffith was here in 1792, and was succeeded by Mr. Watkins in 1794. Under his mi

* See our Magazine for August, 1821.

nistry it is said the place was well attended. But this state of prosperity did not continue. Mr. Watkins having been thrown from his horse, and severely injured, was unable to resume his labours for a very considerable length of time. During this period, the people once more applied to Lady Huntingdon's College, (her ladyship being now dead,) and Mr. Wydown was sent to their assistance.

It may be necessary to remark, that previous to this period there had existed a difference between Mr. Watkins, and some of his people, as to the pre-requisites for admission to the Lord's Table; and as he held rather lax opinions on this subject, some of his communicants had declined to sit down with him at that ordinance. Mr. Wydown agreeing with the noncontents, upon Mr. Watkins's recovery, he, and the persons here alluded to, withdrew, first to a room on the Pavement, and then to another on Peaseholme Green. Mr. Watkins, finding himself, in a great measure, deserted, soon after left York, and settled at Bradford, in Wiltshire. To him succeeded. Mr. Robinson, and afterwards Mr. Jones, who had been a tutor in Lady Huntingdon's College. He is represented as a man of superior talents, and very distinguished piety. At first the chapel was well attended; but having been shut up for a short time, in consequence of Mr. Jones's absence, the congregation could never be recovered.

Having been sold to Mr. Robert Ostler, of Leeds, in 1799, this chapel, during this and the three following years, was occupied by a secession from the Wesleyan Methodists, usually called "The New Connexion," or "Kilhamites." It was by these people that the gallery was erected in 1800. That denomination, however, soon be

coming extinct in York, in 1802 the chapel was let or sold to the "Old Connexion." They occupied the building only about two years, after which it came into the hands of the Particular Baptists. These consisted of a few persons who had belonged to Baptist churches in other parts of the kingdom, together with some who had been baptized by Mr. Middleton, of Lewes, in the bathinghouse on the New Walk, in October, 1799.*

1

The chapel was first supplied by a succession of students from the Baptist Academy at Bradford. The number of members was small, and the hearers were seldom more than forty. In July, 1809, Mr. Simmons, of Accrington, in Lancashire, was invited to officiate, and continued one year on trial. During this time, Messrs. Wemyss and Paxton, from Mr. Haldane's connexion in Scotland, came to York, and preached in this chapel occasionally. The congregation increased considerably, amounting, at times, to 150 or 200; but in consequence of a diversity of opinion, involving points connected with the Sandemanian controversy, Messrs. Wemyss and Paxton, with some others, left the chapel in March, 1810; after which the congregation again declined. Mr. Simmons too, not finding himself comfortable, withdrew, and the people had again recourse to the academy at Bradford. Mr. Carr and Mr. Berry afterwards came on trial, but no permanent engagement was made. The congregation still decreasing, in 1820 the chapel was disposed of to the "Pri mitive Methodists," or "Ranters." In 1797, Mr. Samuel Wydown,

*There were some Baptists in York during the Commonwealth, as Edwards, in his Gangrena, Part I. p. 66, speaks of a number of adult persons having been baptized there, in the river Ouse.

mentioned above, erected a small chapel in Jubbergate, expecting to liquidate the debt by application to the religious public. In this, however, he was disappointed, as no persons were disposed to give to a building which was private property. It was afterwards settled in trust; but he soon resigned his charge, proceeded to the Continent in a mercantile capacity, and then to the United States of America.

Mr. Godfrey Thurgaland, from the College at Rotherham, succeeded him in the year 1799, and continued to officiate till the 30th of October, 1814. Under his ministry the cause gradually declined, so that from about sixty members, the church was at last reduced to rot more than ten or twelve.

t

In the year 1812, several persons of evangelical and dissenting principles were providentially brought together it York, from different parts of kingdom. One of them, in partiar, was very forcibly struck with the importance of an entire renovation of the orthodox dissenting interest in that city, and being, from his former situation, rather extensively acquainted with the leading persons in the congregational denomination in other parts of the country, he endeavoured, as opportunities presented themselves to excite attention to this important case. After some difficulties had been surmounted, Mr. Thurgaland retired with a small gratuity; and from this period, to the time that Lendal Chapel was completed, the place was supplied by a variety of ministers, and the attendance continued to increase. Eventually the old chapel was sold to the Unitarian Baptists; who probably sprung from the congregation which first of all worshipped in College Street. The rise of this society has been already noticed. It has likewise been stated, that

soon after the settlement of Mr. Wren, a division took place, which occasioned his expulsion from College Street. What were the grounds of these violent proceedings, it would not be easy to ascertain. It is generally said that the persons who resisted his continuance, had adopted higher Calvinistic opinions, and that by them Mr. Wren was considered as not sufficiently sound in the faith; but in the narrative quoted above, they tell us that they were "led to the consideration of baptism, which ended," say they, "in our submission to that ordinance by immersion. This compelled us, unavoidably, to break with Lady Huntingdon's connexion." Probably both these accounts are true, as these people are known to have been studying, about that time, the writings of Mr. Johnson, of Liverpool. After meeting for several years in College Street, this society removed to Peaseholme Green, where it continued to assemble till its members took possession of Jubbergate Chapel in 1814. Mr. Francis Mason, a shoemaker, who may be regarded as the founder of this society, was the minister for about twenty years. In some respects he was a man of a strong mind, but at one time he entertained sentiments, bordering, at least, upon Antinomianism, and afterwards declined till he settled in the Unitarian system. He died on the 9th of September, 1801. After his death, Mr. James Torrens, also a shoemaker, became the "chief speaker."

The Sandemanians of this city, it is probable, were originally, composed of a few persons who had been attached to Mr. Benjamin Ingham. Their present place of worship, if it is continued, part of which is occupied as a dwellinghouse, was erected about the year N. S. NO. 72.

1780, by Mr. Nicholas Baldock. Behind the chapel, which is situated also in Grape Lane, is a small burying-ground,

In 1787, a Mr. Dixon built a small chapel in Walmgate, in which he preached for a short time; but unfortunately having become involved in a law suit, which terminated unfavourably, the place was sold, and he left the city. It was then used as a granary, afterwards as a dwellinghouse, but now it is restored to its original use in connexion with Lendal Chapel.

Messrs. Wymiss and Paxton, after they had left Grape Lane, took a room in Goodramgate, which they fitted up for public worship. Mr. Paxton afterwards removed to Greenhammerton. This room was given up in 1811; after which Mr. Wymiss continued to meet his friends at the house of Mr. Robert Natham, a member of the society. After this they met at the Sandemanian chapel mentioned above, then at Mr. Wymiss's own house in St. Saviour Gate, till, at length, the society was dissolved.

We now return to Lendal Chapel, which was opened for public worship on the 7th of November, 1816. About this time there appeared among the leading friends of religion, connected with the Independents, in this part of the country, a disposition to diverge, in some degree, from distinguishing principles of their denomination; and with respect to York, some of the more important persons attached to the newly-revived interest, had evidently paid but little attention to the peculiar tenets of the congregational system. Hence it was thought expedient, when the chapel was opened, to form a resolution by which the people should be restrained from choosing their own minister, till the debt upon the 4 L

place should be liquidated.* Subscription to this resolution was required, in order to the enjoy

"Resolved, IX. That it is the opinion of this meeting, that a church should be formed as soon as possible, for the administration of all the ordinances of the Gospel, and the support of the interest of Christ; but that it be dis

tinctly understood, that the power of appointing a minister to this chapel be reserved in the hands of the Committee, till the pecuniary obligations on the place be discharged.'

The Committee here mentioned, consisted of a number of ministers and private gentlemen in different parts of the county, who had, been nominated at the outset, as giving countenance to the York case.

ment of the privileges of churchmembership. The whole of these proceedings, however, was most earliest friends of the interest, the decidedly objected to by one of the person already alludedto; and, after some time had elapsed, the obnoxious regulations were altogether abandoned. At the beginning of 1822, the Rev. James Parsons, then a student at Airedale College, was unanimously chosen pastor; and the circumstances connected therewith are recorded in our Magazine for 1825, p. 169, to which we refer our readers.

IT has been the boast of Unitarians that they place no reliance upon names; and yet no people are more fond of referring to the names of distinguished individuals, and endeavouring to sustain themselves on the ground of authority. How long and often did they lay claim to Watts? Yet it has been shown conclusively that Watts died, as he lived, a firm believer in the supreme Divinity of Jesus Christ. Sir Isaac Newton, too, has been claimed by them with a frequency and confidence which have seemed to set inquiry and discussion at defiance. But it may well admit of a question, whether Sir Isaac Newton was a Unitarian?-In considering this question, I shall first present the evidence on which it has been pretended that he was a Unitarian; and, secondly, the evidence to prove the contrary.

The evidence to be first exhibited is as follows.

1. Sir Isaac Newton rejected the disputed passages in 1 John, v. 7, and 1 Tim. iii. 16, and wrote

Reprinted from an American periodical, published at Boston, entitled Spirit of the Pilgrims, June, 1830, p. 282.

letters to show that they ought not to be classed with the Apostolical writings.-And so have other Trinitarians rejected these passages, and on the same grounds. The subject is introduced and treated by Newton, not as having any relation to the faith and discipline of the church, but solely as a question of criticism. Addressing his correspondent, he says, "I am confident I shall not offend you, by telling you my mind plainly; especially, since it is no article of faith, no point of discipline, nothing but a criticism concerning a a text of Scripture, which I am going to write about." Through the whole discussion, Newton writes just as Griesbach, or any other Trinitarian would have written, who had adopted the same views on a mere question of criticism. He drops no expression in opposition to the Trinity, and no evidence is furnished by the letters (which were published from his manuscripts after his decease) that he was not sincerely a Trinitarian.

* History of two texts of Scripture, in Works of Newton, vol. v. p. 496.