SAMUEL ANNESLEY, LL. D., AND HIS CHILDREN.
Dr. Samuel Annesley is too nearly connected with the Wesley family, as being the father of Susannah, wife of the rector of Epworth, to be passed by without notice, in any Memoirs of this family.
Dr. Samuel Annesley was born at Haxeley in Warwickshire, in the year 1620. He was descended of a good family; for his father, and the then earl of Anglesea, were brother's children.[106] He was the only child of his parents, and had a considerable paternal estate. His father dying when he was but four years of age, his education devolved on his pious mother, who brought him up in the fear of the Lord; and as he was inclined from his earliest youth to the work of the ministry, she took care to procure him a suitable education.
His grandmother, who was a very pious woman, dying before he was born, requested that the child, if a boy, should be called Samuel; for, said she, "I can say, I have asked him of the Lord. [107]
He was piously disposed from his earlier years, and his heart set on being a preacher of the gospel;
and to qualify him for that sacred work, he began when he was only five or six years old seriously to read the Bible; and so ardent was he in this study that he bound himself to read twenty chapters every day, a practice which he continued to the end of his life. This made him a good textuary; and, consequently, an able divine. Though a child when he formed the resolution to be a minister of the gospel, it is said he never varied from his purpose; nor was he discouraged by a singular dream, in which "he thought he was a minister, and was sent for by the bishop of London to be burned as a martyr."
When he was fifteen years of age he went to the University of Oxford, and entered of Queen's College, where he took his degrees at the usual times. While at the university, he was remarkable for temperance and industry; and though he is said to have been but of slow parts, yet he supplied this defect in nature by prodigious application. There is some dispute with regard to his ordination; that is to say, whether he received it from a bishop, or according to the Presbyterian method. Anthony Wood asserts the former, and Dr. Calamy the latter; to decide between them will be difficult without further documentary evidence.
In 1644 he became chaplain of his majesty's ship Globe, under the command of the earl of Warwick, then lord high admiral, who procured him his diploma of LL. D., having had an honorable certificate of his ordination signed by Mr. Gouge, and six other respectable ministers.
He spent some time in the fleet, and kept a journal of the voyage, and is very particular as to what passed when the earl of Warwick went to Holland in pursuit of the ships that had gone over to the prince. But not liking a seafaring life, he left the navy, and settled at Cliff; in Kent, in the place of a minister [108] who had been sequestered for scandalous conduct, such as attending public meetings of the people for dancing, drinking, and merriment on the Lord's day. But it was like pastor like people; for the inhabitants of the place were so attached to their sinful leader, that when his successor came they assailed him with spits, forks, and stones, threatening to take away his life. He told them that, "let them use him as they would, he was determined to stay with them till God should fit them by his ministry to profit by one better, who might succeed him; and solemnly declared, that when they became so prepared, he would leave the place."
In a few years his labors had surprising success, so that the people became greatly reformed.
However, he kept his word, and left them; lest any seeming inconsistency of his might prove a stumbling-block to his young converts; for though he had £400 per annum there, it was no temptation to him to induce him to break the promise he had made.
In July, 1648, he was called to London, to preach the fast sermon before the House of Commons, which, by their order, was printed. But though greatly approved by the parliament, it gave great offense to some other persons, as reflecting upon the king, then a prisoner in the Isle of Wight. This is the ground of Mr. Wood's bitterness against him; and it cannot be denied. that the author went all the lengths of the Presbyterian party.[109]
I give an extract from it: "The people are now, as then, (namely, under the Jewish theocracy.) 'We will have a king.' He hearkens to the people, and sets the king upon his throne; they shout out, Vivat;
surely they are now happy. He reigns one year well -- two years indifferent. What then? You see the Scripture veils; I waive it. What he did in the business of Amalek, Gibeon, David, Abimelech; what wars, famine, cruelty, Israel lay under; I would rather you should read than I speak. God give the king a spirit of grace and government 'Woe unto thee, O land, when thy king is a child,' is rather meant of a child in manners, than in years." -- See Nichols' Arminianism and Calvinism compared, p.387.
A very signal providence, it is said, directed him to a settlement in London, in 1652, by the unanimous choice of the inhabitants of St. John the Apostle. Soon after, in 1657, through Oliver Cromwell's nomination, he was made lecturer of St. Paul's, and, in 1658, became vicar of St. Giles's, Cripplegate; two of the largest congregations in the city.
On the 14th of May, 1659, he was appointed, by act of parliament, one of the commissioners for the approbation and admission of ministers of the gospel, after the Presbyterian mode; but that act soon vanished upon the restoration of Charles II. -- See Athenae Oxoniensis, vol. iv.
On the Restoration, he was confirmed in the vicarage of St. Giles' by the king, who presented the living to him, August 28, 1660. It was at that time worth £700 per annum. [110]
But this did not screen him from the oppressive operation of the Act of Uniformity, by which he was ejected from this vicarage, in 1662, having been removed from his lectureship at St. Paul's about two years before. It is said the earl of Anglesea took some pains to persuade him to conform, and
offered him preferment in case he complied. But the doctor, from conscience, declined the offer, and continued to preach privately during that and the following reigns. After this he met with many troubles for conscience' sake, and many signal deliverances. God was not pleased with his persecutors. One magistrate, while signing a warrant to apprehend him, dropped down dead! Might not the hand of God have been seen in this? and yet the living laid it not to heart.
Among the Nonconformists, Dr. Annesley was particularly and deservedly eminent. He had in effect the care of all those churches; and was the chief, often the sole, instrument in the education and subsistence of several ministers, of whose useful labors the church had otherwise been deprived.
He licensed a meeting-house, on the indulgences in 1672, in Little St. Helen's, now St. Helen's Place, Bishopsgatestreet, where he raised a large and flourishing society, of which he continued pastor till his death. It was here, as appears from Calamy's Account of his own Life, that the first public ordination among the Dissenters took place after the passing of the Act of Uniformity. Till then, the ordination had been attended to in private; no person being present but those immediately concerned. Mr. Calamy, however, wished to be publicly ordained, and consulted several aged ministers in London respecting its propriety. In this he found considerable difficulty. Mr. Howe refused taking any part in it, through fear of offending government; and Dr. Bates urged other reasons, in order to excuse himself. He was at length ordained, with six other young men, June 22, 1694. Dr. Annesley, Vincent Alsop, Daniel Williams, Thomas Kentish, Matthew Sylvester, and Richard Stretton assisted on the occasion; and the service continued from ten o'clock in the morning till six in the evening.
After the division in Pinner's Hall Lecture, in 1694, and the establishment of a new one at Salter's Hall, Dr. Annesley was one of the ministers chosen to fill up the numbers at the latter, in conjunction with Dr. Bates and Mr. Howe.
Of all gifts, salaries and income, he always laid aside the tenths for charity, before any part was spent. By this means he had always a fund at hand for charitable uses, besides what he was furnished with by others for the same purposes.
Dunton, speaking of two eminent ministers, says, "I might be large in their character; but when I tell you they are true pictures of Dr. Annesley, (whom they count a second St. Paul,) it is as high as I need go." In another place, he observes, "The great business of his life was to bring sinners to God. His nonconformity created him many troubles; however, all the difficulties and disappointments he met with from an ungrateful world did never alter the goodness and the cheerfulness of his humor." Elsewhere he remarks, "He had a good estate, but this did not, as in too many instances, narrow his spirit, but made him more charitable. He would scorn to be rich while any man was poor.[111]
He was the main support of the morning lecture, for which so many have cause to be thankful to God. And after the death of old Mr. Case, of St. Mary Magdalene, Milk-street, who was the first that set up the morning exercises, Dr. Annesley took the care of this institution upon himself.
This morning lecture, or exercise, originated in the following way. Most of the citizens in London having some friend or relation in the army of the earl of Essex, so many bills were sent up to the pulpit every Lord's day for their preservation, that the ministers had not time to notice them in prayer, or even to read them. It was therefore agreed to set apart an hour every morning at seven o'clock; half of it to be spent in prayer for the welfare of the public, as well as particular cases; and the other half to be spent in exhortations to the people. Mr. Case began it in his church in Milk-street, from which it was removed to other remote churches in rotation, a month at each church. A number of the most eminent ministers conducted this service in turn; and it was attended by great crowds of people.
After the heat of the war was over, it became what was called a casuistical lecture, and continued till the Restoration. The sermons delivered at these lectures were collected and published in six vols.
4to.
It is worthy of remark, that the sermon on the question, Wherein lies that exact righteousness which is required between man and man? Matt. vii, 12, "Whatsoever ye would that men should do to you," &c., was preached by Mr. Tillotson, afterward archbishop of Canterbury, who then ranked with the Nonconformists! --See Neal's History of the Puritans, vol. i, p.707, 4to.; and Nonconf.
Memorial, Vol. i, p.125, &c.
In August, 1685, Dunton, having consulted the doctor relative to a voyage to New England, in order to clear off a dead stock of books, and to collect sundry debts due to him, receives the following answer
Tunbridge, August 10, 1685.
"Dear Son, I received yours, but cannot give so particular and direct an answer as you may expect.
The infinitely wise God direct you! My opinion is, that you should not carry too great a cargo; for I think it will be the less trouble to you, to wish there that you had brought more, than to fret at the want of a market for too many. If you observe the course of the world, the most of all worldly trouble is through frustration of our expectation: where we look not for much, we easily bear a disappointment.
Moderation in all things, but in love to God, and serious godliness, is highly commendable. Covet earnestly the best gifts, and the best graces, and the best enjoyments; for which you shall never, while I live, want the prayers of
"Your most affectionate father,
"S. Annesley"
Dunton, on his arrival at Boston, wrote the doctor an account of his tedious and perilous voyage, to which he replied as follows:
--London, May 10,1686.
"Dear Son, I was glad to hear of your safe arrival, after your tedious and hazardous passage. Those mercies are most observed, and, through grace, the best improved, that are bestowed with some
grievous circumstances. I hope the impression of your voyage will abide, though the danger is over.
I know not what to say to you about your trading. Present providences upon present circumstances must be observed; and therefore I shall often (in prayer) recommend your case to God, who alone can, and, I hope, will, do both in you, and for you, exceedingly abundantly beyond what can be asked or thought by
Your most affectionate father,
"S. Annesley"
In speaking of Dr. Annesley's character, Dr. Calamy says, "He was an Israelite indeed; one that might be said to be sanctified from the womb, for he was early under serious impressions; so that he himself said, he knew not the time when he was unconverted. [112]
He had a large soul, flaming zeal, and was remarkably successful in his ministry.
He had great courage, as may be seen in his first settlement at Cliff, in Kent. He never feared the utmost malice of any of his enemies; and nothing that he met with ever abated his cheerfulness. He had uninterrupted peace in his soul, and assurance of God's favor, for thirty years before his death, though for some time before that he had passed through severe mental exercises. The last time he entered the pulpit, being dissuaded from preaching on account of his illness, he said, "I must work while it is day."
In his last illness he was full of comfort, and could say, "Blessed be God! I have been faithful in the work of the ministry for more than fifty-five years." Some of his last words were the following.
Just before his departure he often said, "Come, my dearest Jesus! the nearer the more precious, the more welcome." Another time his joy was so great, that in an ecstasy he cried out, "I cannot contain it! What manner of love is this to a poor worm! I cannot express the thousandth part of what praise is due to thee! It is but little I can give thee; but, Lord, help me to give thee my all! I will die praising thee, and rejoice that others can praise thee better. I shall be satisfied with thy likeness. Satisfied!
satisfied! O my dearest Jesus! I come!"
See the funeral sermon preached for him by Dr. Williams; [113] and his character as drawn by De Foe. [114]
During seventeen weeks' pain, though he had before enjoyed an uninterrupted course of health, he never discovered the least degree of impatience; and quietly resigned his soul to God, Dec. 31, 1696, aged seventy-seven years.
Dr. Annesley's figure was fine; his countenance dignified, highly expressive, and amiable. His constitution, naturally strong and robust, was capable of any kind of fatigue. He was seldom indisposed; and could endure the coldest weather without hat, gloves, or fire. For many years he scarcely ever drank anything but water; and even to his last sickness his sight continued so strong that he could read the smallest print without spectacles. His piety, diligence, and zeal, caused him to be highly esteemed, not only by the Dissenters, but by all who knew him. The celebrated Richard
Baxter, who was no eulogist, says, "Dr. Annesley is a most sincere, godly, humble man, totally devoted to God."
A curious anecdote is entered by his grandson, Mr. J. Wesley, in his Journal: -- "Monday, Feb.
6,1769,1 spent an hour with a venerable woman, nearly ninety years of age, who retains her health, her senses, her understanding, and even her memory, to a good degree. In the last century she belonged to my grandfather Annesley's congregation, at whose house her father and she used to dine every Thursday, and whom she remembers to have seen frequently, in his study at the top of the house, with his window open, and without any fire, winter or summer. He lived seventy-seven years;
and would probably have lived longer, had he not begun water drinking at seventy." This had been a former practice, for Anthony Wood particularly remarks, that from the time he entered Queen's College, at the age of fifteen, he usually drank nothing but water.
His remains were deposited by the side of his wife's, in Shoreditch church; and Dunton states, that the countess of Anglesea desired, on her deathbed, to be buried, as she expressed it, "upon the coffin of that good man, Dr. Annesley." -- Life and Errors, p.280.
His last will and testament is too singular to be omitted.
"In the name of God! Amen.
"I, Doctor Samuel Annesley, of the liberty of Norton Folgate, in the county of Middlesex, an unworthy minister of Jesus Christ, being, through mercy, in health of body and mind, do make this my last Will and Testament concerning my earthly pittance.
For my soul, I dare humbly say, it is through grace devoted unto God, (otherwise than by legacy,) when it may live here no longer. I do believe that my body, after its sleeping awhile in Jesus, shall be reunited to my soul, that they may both be for ever with the Lord.
Of what I shall leave behind me, I make this short disposal,
--"My just debts being paid, I give to each of my children one shilling, and all the rest to be equally divided between my son Benjamin Annesley, my daughter Judith Annesley, and my daughter Ann Annesley, whom I make my Executors of this my last Will and Testament; revoking all former, and confirming this with my hand and seal this 29 of March, 1693.
"Samuel Annesley [115]
Among his works, which are neither numerous nor large, are,
--1. A Fast Sermon before the House of Commons, July 26,1648: Job xxvii, 5, 6.
2. Communion with God; two Sermons at St. Paul's, 1654-55: Psa. lxxiii, 25, 26.
3. A Sermon at St. Lawrence Jewry, to the Gentlemen of Wilts., 1654: 1 Chron. xii, 38-40.
4. A Funeral Sermon for the Rev. W. Whitaker, 1673: Zech. i, 5, 6.
5. Five Sermons in the Morning Exercises, 1674 to 1690.
6. Funeral Sermon for the Rev. T. Brand, and Account of his Life, 1692 : Josh. i, 2.
7. He edited 4 vols. of the Morning Exercises, and wrote a preface to each of them.[116]
8. He also wrote a preface to Mr. Richard Alleine's "Instructions about Heart-work;" and joined with Dr. Owen in a preface to Mr. Elisha Cole's " Practical Treatise on God's Sovereignty." -- See Wood's Aehenae, and Biog. Brit.
His grandson, Mr. John Wesley, has inserted a sermon in vol. xxxvi, of the Christian Library, on 1 Tim. v, 22, "How must we reprove, that we may not partake of other men's sins?" which he attributes to Dr. Annesley: but this is a mistake, as it appears the sermon in question was delivered by Mr. Kitchen, of St. Mary Abchurch. And in volume xxxviii, he attributes two others to him, --l. On Universal Conscientiousness; Acts xxiv, 16, " And herein do I exercise myself," &c 2. On How Ministers or Christian Friends may apply themselves to sick Persons for their good, &c.; Job xxxiii, 23, 24, "If there be a messenger with him," &c But both these were written by Mr. Matthew Pool, author of the Synopsis Criticorum. [117] But those in vol. xliv, -- 1. On God's Sovereignty our Support in all worldly Distractions;" Psa. xcvii, 1, 2, "The Lord reigneth; let the earth rejoice," &c. -- 2. The Hindrances and Helps to a Good Memory in Spiritual Things; 1 Cor. xv, 2, "By which also ye are saved, if ye keep in memory, " &c., -- were written by Dr. Annesley. - See Palmer's Nonconformist's Memorial, vol. i, p. 127.
Dr. Annesley was succeeded in Little St. Helen's by Mr. Woodhouse.
As a writer, the doctor was lively and emphatic, and must have been a very useful preacher. The following extracts, taken at random from his sermon, "On a Good Memory in Spiritual Things," will prove this:
--"Violent passions spoil the memory; such as anger, grief, love, fear. Passions we must have; but constitution and education allay them in some, reason moderates them in others, and grace regulates them in all. Where these bridles are wanting, they shake all the faculties as an earthquake doth a country. For example: anger, when it rages, manifestly inflames the blood, and consequently the spirits, and melts off the impression in the brain, just as the fire melts the wax and the impressions that were fixed upon it.
"A multitude of undigested notions hurt the memory. If a man have a stock of methodical and digested knowledge, it is admirable how much the memory will contain as you know how many images may be discerned at once in a glass. But when these notions are heaped incoherently in the memory, without order or dependence, they confound and overthrow the memory. Thus, many hear or read much, too much, perhaps, for their capacities; they have not stowage for it; and so they are ever learning, and never come to the knowledge of the truth. Therefore, look that you understand and