Firmin Thomas was born at Ipswich, in Suffolk, in the month of June, 1632. He was the son of Henry Firmin, and Prudence his wife, who, though not in affluent circumstances, possessed enough of this world's goods to enable them to give their son a plain and substantial education. They were of the number of those, who, at that time, were called Puritans; and when their son was old enough, they apprenticed him to a linen-draper in London, who attended upon the ministry of the Rev. John Goodwin. By accompanying his master to the meeting-house of this celebrated Preacher, he soon exchanged the gloomy views in which he had been brought up, for the more cheering ones of his new Pastor, who was a zealous Arminian. At this time, he began to study a system of short-hand, in which he soon became so great a proficient, as to be able to take down the discourse of the Preacher almost word for word. Some of the sermons, which he thus wrote down, he afterwards transcribed in long-hand, for the benefit of his friends; and after his death, many discourses of this kind, fairly written out, were found among his papers.

At the expiration of the term of his apprenticeship, he entered into business for himself, with a small capital; and, by prudent management, soon became a thriving and comparatively wealthy citizen. A short time after his settlement in business, if not before, he formed an acquaintance with Mr. Biddle, who, besides confirming him in the Arminian sentiments which he had imbibed under the ministry of Mr. Goodwin, convinced him of the unscriptural character of the Trinitarian doctrine. From Mr. Biddle he learned, that the unity of God is a unity of person, as well as of nature; and that the Son is not coequal and coeternal with the Father. He also adopted that excellent man's opinion respecting the Holy Spirit, admitting its personality, but denying that it is God. He was a great admirer of the upright character, as well as the learning and piety of Mr. Biddle; and supported him at his own expense, till Cromwell sent him to the Scilly Islands. Nor did his liberality cease even then; for after Mr. Biddle's exile, Mr. Firmin, in conjunction with another friend, procured for him a yearly pension of a hundred crowns from the Protector, in addition to what he obtained from the liberality of others, or contributed from his own private resources.

Great, however, as was Mr. Firmin's admiration of Mr. Biddle, and liberally as he came forward with his purse, to aid him in disseminating his religious views, and to alleviate his sufferings in imprisonment and exile, there are few characters which differ more from each other in their main outlines, than those of John Biddle and Thomas Firmin. The author of "A Retrospect of the Religious Life of England," with admirable discrimination, thus portrays the respective missions of the two men. "Biddle was a laborious scholar, and wrought out his persuasion from assiduous study; Firmin was a simple citizen, wholly unacquainted with the learned languages, and embraced his opinions, because he felt them rational, and was convinced by his master's instructions. Biddle thought he served mankind by bearing fearless witness to the truth, and encountering reproach and persecution for its sake; Firmin spent his days in acts of practical benevolence, lived on terms of friendship with the clergy, and never separated himself from the communion of the Church. Poverty and opprobrium, the noisome dungeon, and the lonely rock of exile—were the portion of the one; while the other accumulated wealth, and enjoyed general respect and influence, and passed his leisure in the quiet retreats of pleasure gardens. Biddle's high conscientiousness required men to come out of the Churches which he regarded as corrupt, and to renounce all outward conformity to the profession of error; the gentle and sanguine temper of Firmin led him to hope, he could more effectually disseminate the truth by continuing where he was.—If the one had the courage of a martyr, the other glowed with all the zeal of a propagandist." (Pp. 331, 332.)

During the exile of Mr. Biddle, his wealthy friend and patron carried on a successful business in Lombard Street, London; and attended the ministry, first of Mr. Jacomb, and afterwards of Dr. Outram. With these two learned Clergymen and excellent preachers he formed an intimate friendship. He also became acquainted with Dr. Whichcote, Dr. Worthington, Dr. Williams, (afterwards Bishop of Chester,) and the Rev. John Tillotson (afterwards Archbishop of Canterbury); and there was scarcely a Divine of the Church of England, either resident in London, or in the habit of visiting it, to whom Mr. Firmin was not personally known. His clerical friends, as may be supposed, frequently rallied him upon his presumed errors, but could not induce him to give up his favourite doctrine of one God in one person; nor did their attempts to shake his faith, or the steadiness with which he resisted their importunities, produce any feeling of coldness or alienation between them.

Queen Mary, hearing of Mr. Firmin's great usefulness as a citizen, and his active benevolence as a philanthropist, and being informed that he disbelieved the doctrines of the Trinity and the Atonement, expressed a wish to Archbishop Tillotson, that he would endeavour to set him right upon these points. The Archbishop told Her Majesty, that he had often made the attempt, but had been unable to convince Mr. Firmin that he was in error; and when, in consequence of the Queen's interest in Mr. Firmin's conversion, the Archbishop published his Sermons on the Trinity, and sent Mr. F. a copy of them, the latter was so far from being convinced by His Grace's reasonings, or his arguments from Scripture, that he caused a very respectful answer, entitled, "Considerations on the Explications and Defences of the Doctrine of the Trinity," to be drawn up, and published, himself giving His Grace a copy of it. After reading this answer, the Archbishop told Mr. Firmin, that the Bishop of Salisbury should humble the Unitarian writers; but the friendship subsisting between them did not suffer the slightest abatement, as long as His Grace lived.

It is unnecessary, in this place, to do more than glance, in a cursory manner, at the numerous charities of Mr. Firmin; but it would be unjust towards him, and the cause of which he was so active a defender, to pass them over altogether in silence. His hospitality was unbounded; and his kindness towards his relations such as to form the subject of a well-merited culogium on the part of his biographer. But his great delight was in relieving the poor, the sick, and the afflicted; and particularly those who suffered for conscience' sake. He interested himself alike for the Polish Unitarian exiles in 1662, and for their Trinitarian Protestant brethren in 1681. When the French Protestants came over to this country in great numbers, in 1680 and 1681, he was indefatigable in his efforts to relieve their wants, and administer to their comfortable subsistence. Nor was he less zealous, at a later period, in behalf of the Irish nobility, clergy, gentry and others, who fled into England from the persecution and proscriptions of James the Second. In the year of the plague he distributed alms weekly to his necessitous neighbours; and at considerable risk, (though, as it proved, with no ultimate loss,) created employment for multitudes of poor weavers. After the great fire, he built a warehouse on the banks of the Thames, for the reception of corn and coals, to be sold to the poor at prime cost in times of scarcity. In 1676, he erected a building in Little Britain, for the employment of the poor in the linen manufacture, which, as Archbishop Tillotson observed, in his Funeral Sermon for Mr. Gouge, was "managed with such vigour and success, that many hundreds of poor children, and others, who had lived idle before, unprofitable both to themselves and the public," were enabled to "maintain themselves, and also some advantage to the community." He attempted likewise to establish a woollen manufacture in Artillery Lane, at which the poor might obtain better wages: but after a trial of about two years and a half, the loss which he sustained was so great, that he was obliged to give up the project. He laboured with great zeal and activity, during the last sixteen years of his life, to obtain the release of poor debtors out of prison; and, by the aid of some charitable friends, had the satisfaction of restoring to their families, in the course of a few years, some hundreds of poor people, who had heen detained only for prison fees, or debts of inconsiderable amount. He provided for the more comfortable subsistence of others, who remained in prison; and more than once prosecuted gaolers for demanding unlawful fees, and other acts of extortion. On behalf of those who were confined for large sums, he vigorously promoted acts of grace by Parliament, whereby insolvent debtors were discharged. His kindness and liberality towards persons of reduced circumstances in his own neighbourhood, and particularly to the poorer class of Ministers, are attested by his biographer, whom he frequently employed as his agent in dispensing such charities. He printed at his own cost several editions of a "Scripture Catechism," which some have attributed to Dr. Worthington, but which appears to have been compiled by Dr. Fowler, Bishop of Gloucester. Of this Catechism he had as many as ten thousand copies struck off at a time. Some of these he gave to his spinners and their children; others, to the children of Christ-Church Hospital. Great numbers of them were consigned to the booksellers for sale, at a mere nominal price; and his friends might at any time obtain from him as many as they wanted for gratuitous distribution. This Catechism was highly valued by him, because it was expressed wholly in the words of Scripture, and favoured no particular sect or party; and because it was the author's aim to instruct the young and ignorant in those duties, which it is alike incumbent upon all to practise. It was customary every winter, about Christmas, to have special collections in the Churches, for the poor of London and its vicinity; and in the distribution of the sums thus raised Mr. Firmin had a principal hand. During the last twenty-three, or twenty-four years of his life, he was one of the governors of Christ-Church Hospital; and he built two houses for the beadles, and other officers of that establishment, at his own expense. He also caused to be erected at Hertford, for the Hospital children, a Preparatory School, with all the requisite conveniences; and when it was found, that the sum raised for this purpose left the institution between fifty and sixty pounds in debt, he supplied the deficiency out of his own pocket. He was, from the first, a member of the Society for the Reformation of Manners, which he aided by his advice and influence, as far as his other engagements would permit, and to forward the objects of which his purse was always open. In April, 1693, he began to take an active interest in St. Thomas's Hospital, in the Borough; and in conjunction with his friend, Sir Robert Clayton, who was chosen President of that Hospital on the death of Sir John Lawrence, effected several salutary reforms in its management, besides being instrumental in procuring a parliamentary grant of three thousand pounds in aid of its funds. He assisted those, whose property had sustained injury by fire, in repairing their losses; and often lent money to striving persons of honest character, to aid them in sudden emergencies, or unlooked-for calamities. One of the many ways which he adopted for doing good, was to apprentice boys to honest and reputable trades; and when they had served their time faithfully and diligently, to set them up in a small way of business for themselves. In this kind of charity he was greatly assisted by the London clergy, and other influential persons in the Church, whose motive in cooperating with him was, that the good effects of a service of this kind was not temporary, but extended to a person's whole life. Nor must it be forgotten, that, when there was a great scarcity in the circulating medium of the country, he lessened his expenses, by laying down his carriage, in order that he might be the more able to continue his charities, at atime when the necessity for them was more urgent than ever.

Such were some of the many ways in which Mr. Firmin employed the riches with which God had blessed him; and such the objects to which he devoted his health and strength. But his constitution, though naturally vigorous, at length gave way; and his useful life, after a short illness, was terminated by a calm and peaceful death. He had expressed a wish, that he might not be confined to his last sick bed more than two days; and God granted him his desire. During the illness which carried him to the grave, he was visited by the Bishop of Gloucester, one of his most intimate friends; and his biographer obtained from His Lordship the following written account of what passed on that occasion. "Mr. Firmin told me he was now going: 'and I trust,' said he, 'God will not condemn me to worse company than I have loved, and used, in the present life.' I replied, that he had been an extraordinary example of charity: 'the poor had a wonderful blessing in you: I doubt not these works will follow you, if you have no expectation from the merit of them; but rely on the infinite goodness of God, and the merits of our Saviour.' Here he answered, 'I do so; and I say, in the words of my Saviour, When I have done all, I am but an unprofitable servant.1 He was in such an agony of body, for want of breath, that I did not think fit to speak more to him, but only give him assurance of my earnest prayers for him, while he remained in this world. Then I took solemn and affectionate farewell of him; and he of me." He died December 20th, 1697.

Mr. Firmin was twice married. By his first wife he had a son and daughter, the former of whom died a bachelor, about the year 1690. By his second wife he had several children; but only one of these, named Giles, grew up to man's estate. He was a youth of great promise; but was cut off by an early death in Portugal, to which country he had gone, for the purpose of looking after his own mercantile affairs.

Bishop Burnet's account of Mr. Firmin may here be quoted, as it justifies the place which has been assigned to him, as a reviver of the doctrine of the Divine Unity. "This year, Thomas Firmin, a famous citizen of London, died. He was in great esteem, for promoting many charitable designs, for looking after the poor of the city, and setting them to work: for raising great sums for schools and hospitals, and indeed, for charities of all sorts, private and publick. He had such credit with the richest citizens, that he had the command of great wealth, as oft as there was occasion for it: and he laid out his own time chiefly, in advancing all such designs. These things gained him a great reputation. He was called a Socinian, but was really an Arian, which he very freely owned before the Revolution. But he gave no publick vent to it, as he did afterwards. He studied to promote his opinions, after the Revolution, with much heat. Many books were printed, against the Trinity, which he dispersed over the nation, distributing them freely to all who would accept of them. Archbishop Tillotson, and some of the Bishops, had lived in great friendship with Mr. Firmin, whose charitable temper they thought it became them to encourage." All this is literally true, except that Mr. F. was not, as the Bishop so positively affirms that he was, "really an Arian." He was a believer in the simple humanity of Jesus Christ, whose preexistence he did not admit, and to whom he would have regarded it as an act of idolatry to offer divine worship. It must be acknowledged, however, that his outward conformity, and his habitual attendance upon the services of the Church of England, justly brought upon him the charge of inconsistency; and that, in the latter part of his life especially, he laid himself open to the suspicion of an attempt to effect a compromise between his principles and his personal ease and comfort. This was occasioned in part, perhaps, by his wish to remain upon good terms with his friends of the Established Church; and in part, also, by his love of peace, which he was anxious to preserve, at whatever hazard. His biographer tells us, that he always conformed, as far as he could, according to that direction of the Apostle, "Whereto we have already attained, let us walk by the same rule." Phil. ill. 16. This passage he interpreted as follows. "Conform to the doctrines, terms, and usages, that are commonly received, as far as you can: if, in some things, you differ from the Church, yet agree with her, and walk by her rule, to the utmost that in conscience you may; or, as the Apostle himself words it, 'so far as you have attained.'" It was on this principle that Mr. Firmin never approved of the conduct of those, who separate from the communion of the Church on account of Ceremonies, Habits, Form of Government, or any of the mere Circumstantials of Religion. But unfortunately he carried his own compliance much further than this; and was not prevented, by doctrinal differences of a most serious nature, from conforming to the worship of the Church of England. This was probably owing to the sophistical arguments, and seductive example of those among his clerical friends, who, though they disapproved of many things in the Liturgy and Articles of the Established Church, did not feel themselves called upon to renounce its communion, or to give up its emoluments; but contented themselves with classing all Churchmen under the two heads of Nominalists and Realists, the latter of whom they set down as Tritheists, or worshipers of three Gods, while they regarded the former as differing little, if at all, among them selves, except in terms and definitions, and as being in fact Unitarians, or worshipers of One God.

"The idea and plan," says the Rev. Theophilus Lindsey, "on which Mr. Firmin and other Unitarians, his friends, defended their joining in Trinitarian forms of worship; and with which they came forth in print, upon the controversy about the Trinity betwixt Dr. Sherlock and his opponent Dr. South, and others, was by seizing and adopting the explications of the latter, who were called Nominalists, i.e. nominal Trinitarians, because they asserted that their Trinity was not the same with that of Dean Sherlock,—did not consist of three divine persons who were three real beings, three infinite minds, as the Doctor maintained; but was only three properties of the Deity, three internal relations or respects of the Infinite Mind to itself.—Hence when Mr. Firmin was reproached, as he frequently was, with his inconsistency in paying divine honours to a creature, in worshiping Christ, whom he believed to be one of the human race, distinguished indeed from other men by divine extraordinary gifts, but who had no existence before he had his birth in Judea; he defended himself by alleging that although Christ was a man, he was nevertheless God in respect of God in him, dwelling in him, and being with him, by those continual extraordinary communications and powers vouchsafed to him; and that the Holy Spirit, being nothing but the divine power or influence, by which Christ and his Apostles were actuated and led, might also not improperly be stiled God, as the power of God is God himself." It was by fallacies such as these, that Mr. Firmin was induced to remain in communion with the Church of England.

After his death, a little work came out, entitled, "An Account of Mr. Firmin's Religion, and of the present State of the Unitarian Controversy," in which the author endeavoured to shew, that the result of the controversy which had taken place hetween Dr. Sherlock and his opponents, was a complete removal of the misunderstanding, which had formerly existed between the Church and the Unitarians; and that the dispute, as regarded the Nominalists and the avowed Unitarians, had been merely one about words. Nor was Mr. Firmin singular in maintaining this paradoxical opinion. It was openly advocated by the author of one of the Unitarian Tracts, entitled, "A Discourse concerning the Nominal and Real Trinitarians;" and we find Mr. Firmin's own biographer lamenting, that the Polish Socinians did not avail themselves of it, as a means of averting persecution and exile. "These Unitarians," says he, "were (in my opinion) unhappy, that they had not a man among them, who could discern it, and shew them, that neither in the article of the Trinity, nor of the Divinity of our Saviour, they had any real difference with the Catholic Church: and that the terms used by the Church imply nothing that is contrary to the Unity of God, as it is held by learned men. Their Confession, which they published upon their banishment, ascribes as much to our Saviour, as is intended by the Catholic terms Incarnation, God-man, God the Son, Hypostatical(or personal) Union, and the rest: therefore, seeing the Church will not dismiss those (unscriptural) terms, but (for certain reasons) contents herself to interpret them to a sound sense, it had been well if the Polish Unitarians had been so dextrous, as to distinguish between an unsound sense, and improper terms; disclaiming only the former, and submitting to the latter." (P. 24.) In justice, however, to Mr. Firmin, it must be stated, that he appears to have had some lurking suspicions, as to the correctness of his own views upon this subject; or at least as to the practicability of carrying them out, without being accessary to the perpetuation of one of the most subtle forms of polytheistic error. He saw, that, as long as the term Trinity, and others of a similar kind, continued in use, there was danger that those who employed them should attach to them a tritheistic notion, by conceiving of the three divine persons as three distinct, infinite, all-perfect minds, or spirits. "Meeting this every day in conversation as well as in books," says the author of " An Account of Mr. Firmin's Religion,"—" he was not less zealous for the doctrine of the Unity, after the publication of the 'Scheme of Agreement,' than before: and therefore he purposed, besides the continuation of all his former efforts, to hold assemblies for divine worship, distinct from the assemblies of any other denominations of Christians. But he did not intend these assemblies or congregations by way of schism, or separation from the Church; but only as fraternities in the Church, who would undertake a more especial care of that article, for the sake of which it is certain both the Testaments were written.—Mr. Firmin intended to recommend it to the Unitarian Congregations, as the very reason of their distinct assembling, to be particularly mindful of, and zealous for the article of the Unity; to cause it to be so explained in their assemblies, catechisms and books, (without denying, or so much as suppressing the Catholic doctrine of the Trinity,) that all men might easily and readily know in what sense the Unity of God is to be believed, and the mystery of a Trinity of divine persons (each of them God) is to be interpreted. Mr. Firmin feared, that without such assemblies, the continual use of terms, which, in their ordinary signification, are confessed by all to imply three Gods, would paganize in some time the whole Christian Church; which is heathen already in the majority of its members, by occasion of those terms: and that no sufficient care is taken to interpret them to the people." (Pp. 50,51.)

Among the writers, who have noticed Mr. Firmin, are Dr. Calamy, and the celebrated John Wesley. Calamy speaks of him as "Mr. Thomas Firmin, so noted for his acts of charity, by which he did much good: but," he adds, "it was feared by many, that the opportunity this gave him of spreading the Socinian notions, of which he was a zealous admirer, at the same time did so much hurt, that it might be justly questioned which of the two was the greater." Wesley is said to have given an account of the life of Mr. Firmin in one of the earlier volumes of " The Arminian Magazine," in which he acknowledged him to be "a true Christian." This statement is made on the authority of the Rev. J. Nightingale, who says, in a communication to "The Monthly Repository," (Vol. V. p. 231,) "I have not the volume before me, or I would quote Mr. Wesley's words. I know, however, that I am correct as to the fact."

There is also a tribute to the memory of Mr. Firmin, in "The Grounds and Occasions of the Controversy concerning the Unity of God," written by a Divine of the Church of England, who was intimately acquainted with him during the last six or seven years of his life, and who mourned his loss, as that of the best man he ever knew. "All that conversed with him," says this writer, "were extremely taken with the soft, agreeable, and endearing conversation of the man; but what a friend says in such a case, is often suspected to have more of affection than truth in it. Providence, to secure the fame of Mr. Firmin, moved an enemy to bear testimony to his honour; for one that with a malevolent eye observed him, represents him as a man of Socinus's make, complaisant and sweet even to such as oppose and detest his heresy." (P. 20.)

Mr. Firmin was in the habit of seeking relaxation from the cares of business, as well as from the bodily and mental fatigue in which his various philanthropic schemes involved him, by occasional retirement into the country. His principal amusement was gardening; and he gratified his horticultural taste, by growing flowers, shrubs and fruit trees in a piece of ground at Hoxton, which was then a suburban village, about a mile distant from London, and presented a much more rural aspect than it now does. But one of his greatest pleasures, during the latter part of his life, was to visit Sir Robert and Lady Clayton, at their country seat, at Marden, in Surrey. Sir Robert, who was member for London in ten parliaments, between the year 1678 and 1707, and who served the office of Lord Mayor in 1679, having become obnoxious to James the Second, by voting for the Exclusion Bill, retired from business on the accession of that monarch, and amused himself with building and planting. His Lady had so great a respect for Mr. Firmin, that she caused a handsome monument to be erected to his memory, in the pleasure-grounds at Marden. It consisted of a marble column, about eight feet high, with an urn, containing flowers, on which was sculptured the appropriate motto, "Florescit Funere Virtus." The site chosen for this column was Mr. Firmin's own favourite walk; and on one side of it was fixed a marble tablet, bearing the following inscription.

"To Perpetuate (as Par As Marble And Love Can Do It) The Memory Op Thomas Firmin, Citizen Of London.

"None ever pass'd the several periods of human life more irreproachably, or perform'd the common duties of society with greater sincerity and approbation. Though it appears, by his public spirit, that he thought himself born rather for the benefit of others, than his own private advantage; yet the satisfaction of doing good, and the universal esteem of honest men, made him the happiest person in the world. But his charity (which was not confin'd to any nation, sect or party) is most worthy thy imitation, at least in some degree, O Reader. He was as liberal of his own, as faithful in distributing the pious donations of others, whom he successfully persuaded to relieve the distressed, particularly the laborious poor; for of vagrant, idle and insolent beggars, he was no advocate nor encourager. His agreeable temper rendering him an extraordinary lover of gardens, he contriv'd this walk, which bears his name, and where his improving conversation and example are still remembered. But since Heaven has better disposed of him, this pillar is erected to Charity and Friendship by Sir Robert Clayton, and Martha his Lady, who first builded and planted in Harden.

"Born at Ipswich, in Suffolk.

"Buried in Christ-Church Hospital, London."

In the year 1821, the late J. T. Rutt, Esq., made some inquiries respecting the column erected to the memory of Mr. Firmin, in his favourite walk, at Marden; and a writer in "The Monthly Repository" for that year, under the signature " T. B.," communicated the following particulars in reply.

"Sir, "October6, 1821.

"I was at Marden Park in June: and I have the satisfaction to inform your Correspondent N. L. T. (p. 448) that Firmin's Walk is still in existence, and bears his name: though it is not kept in very nice order. Also the pillar erected by Lady Clayton to the memory of that excellent man remains in good preservation, and the inscription is still legible. Marden Park is on the left hand side of the road to Godstone: it is a beautiful place; and the summer-house on the top of the hill is conspicuous for many miles round. The mansion itself is in a hollow, and is not seen at any great distance. The old part, built by Sir Robert Clayton, contains a great number of rooms; but I could not learn that any of them bore the name of Firmin. Some very handsome modern rooms have been added: and all together it forms a large, commodious, and, I may say, a stately mansion. The property is still vested in the Clayton family; but they do not reside there. It was lately let to Mr. Hatsell, the venerable Clerk of the House of Commons, who died there about a year ago, at a very advanced age. It is now occupied by William Wilberforce, Esq., the pious and benevolent Member for Bramber. Sir Robert and Lady Clayton are buried in Bletchingly Church, which is about four miles off, where a very splendid monument is erected to their memory, with an appropriate inscription, which pays a just tribute to their distinguished virtues. T. B."

Mr. Firmin had often expressed a wish, that he might be buried in Christ-Church Hospital, for which he had done so much during his life; and in compliance with this request, his relatives interred him in the cloisters of that building, and erected a mural tablet to his memory, with the following inscription.

"Under that stone, near this place, lyeth the body of Thomas Firmin, late Citizen of London, a Governor of this and Saint Thomas's Hospital; who, by the grace of God, was created in Christ Jesus unto good works, wherein he was indefatigably industrious, and successfully provoked many others thereto; becoming also their almoner, visiting and relieving the poor at their houses; and in prisons, whence he redeemed many. He set many hundreds of them at work, to the expending of great stocks. He rebuilt, repaired, and added conveniences to hospitals, weekly overseeing the orphans. The refugees from France, and from Ireland, have partaken largely the effects of his charity, pains, and earnest solicitations for them. He was wonderfully zealous in every good work, beyond the example of any in our age. Thus shewed he his faith and his works, and cannot reasonably be reproached for that which brought forth such plenty of good fruits.

"He died Dec xx. 1697, and in the 66th year of his age."

Although Mr. Firmin was instrumental in the publication of numerous defences of the Unitarian doctrine, and other works of a practical character, it does not appear that he wrote anything himself, except a "Book of Proposals, to engage others to set the Poor on Work at a public Charge."

(Vidend. Bock, Hist. Ant. T. I. p. 355. The Life of Mr. Thomas Firmin, late Citizen of London: written by one of his most intimate Acquaintance. Lond. 1698, 8vo. An Account of Mr. Firmin's Religion, and of the present State of the Unitarian Controversy. Lond. 1698, 8vo. Lindsey's Historical View of the State of the Unitarian Doctrine and Worship, from the Reformation to our own Times, Chap. v. Sect . L pp. 293—324. Burnefs History of his own Time, Fol. Ed. Vol. II. pp. 211—214. Tayler's Retrospect of the Religious Life of England, Chap. v. Sect . vi. pp. 331—334. The Life and Times of Calamy, Vol. I. p. 404. The Grounds and Occasions of the Controversy concerning the Unity of God, &c, hy a Divine of the Church of England, pp. 17—21. Monthly Repository, Vol. V. (1810) p. 231; Vol. XVI. (1821) pp. 448. 584.)

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