De Foe replied, vindicating his own character, and animadverting upon Howe’s want of zeal. The latter having reluctantly taken part in this business, could not be induced to say another word. The spirit of Howe had greatly the advantage over the temper of De Foe; nothing but one-sided partizanship could induce any man to charge the advocate of occasional communion with disloyalty to Nonconformist principles. [Sidenote: NONCONFORMISTS.] Nonconformist preaching was orthodox. The existing generation, however, deviated from their father’s footsteps. Sermons differed from those of an earlier period in form: divisions were less numerous and perplexing, bones were not so visible, there was more symmetry of proportion, and more roundness of style. In spirit some preachers diverged from their predecessors--betraying a lack of fire, unction, and healing power. Nevertheless, there were pastors who caught the mantle and spirit of the departed. Anyone visiting “the ancient and fair city of Chester” found a specimen of this in the ministry of Matthew Henry. At a meeting-house in Crook Street--still in existence, as I have already said, with the original pulpit and sounding-board, from which the good man delivered his homilies--he had a congregation so large, that ultimately it contained as many as 350 communicants, including a few city magnates. They assembled in their large oaken pews at 9 o’clock on a Sunday morning, the richer men in curly wigs, lace ruffles, and ample broad cloth suits; their wives and daughters with long stomachers, hoops, and lofty head-dresses; but beneath costumes fashioned by the fancies of the age, they carried in their hearts wants, cares, and desires belonging to all ages, and such as the worship and ministry upon which they attended were adapted to meet and satisfy. [Sidenote: 1688–1702.]