The Holy Life and Happy Death of John Bruen

CHAP. 1.

J OHN BRUEN of Bruen-Stapleford, in the County Palatin of Chester, Esquire, was either by consanguinity or affinity linked and allied to many of the most ancient and worshipful Houses and Families of that Country. His Father a worthy Gentleman of his time; descended of many worthy Ancestors. The Lord having continued their Race, and established that Family in their own Ancient Name, Place, House and State for many Generations. A blessing (I confess) of no extraordinary note, yet the more remarkable, because, even in these parts, many Families that have flourished in great pomp and pride for a season, and have thought that their houses should continue forever, and their dwelling places to all Generations, and for this end called their Lands by their own names, have yet been cut short of their hopes, and their lives both together, had their posterity swept away as dung, and their names overwhelmed with the ruins of their houses, their root being rottenness, and their blossom vanishing into dust, as the Prophet speaketh to the same purpose.

This Gentleman's father was first married to a sister of Sir John Dones, of the house of Utkinton, from whom the Lord withheld the fruit of the womb, as sometimes he did from Rachel, so that by her he had no issue. After her decease he took to wife the daughter of Thomas Holford, of Holford Esquire; by whom the Lord gave him 14 children sons and daughters: So did the Lord trust him with a large portion of his own Inheritance, and recompense the former barrenness with a plentiful increase of his Family; For children are the inheritance of the Lord, and the fruit of the womb his exceeding rich reward. Of these 14 children, which God of his mercy had given his servant. This John Bru • n (the object of my thoughts, and subject of my speech at this time) was the first bomb of the male children the beginning of his Fathers strength and heir of his Family. Many of his brethren and sisters were holymen, and holy women, of pecially that rate Gentle-woman Mistress Katherine Brettergh his own dear sister, whose pray so is in print, had whose name and same hath been founded out, and proclaimed to the Churches of Christ above twenty years aged by two Silver Trumpets of the Gospel. Of whom as it may truly be said among her sisters, many daughters have done virtuously, but thou excellest them all: So may that as truly be said of him amongst his brethren, which is recorded of Ja ••• amongst his, because of his greater acquaintance and acceptance with God, Ja ••• was more humnable than his brethren; because he called on the God of Israel, and God granted his that which he requested.

It was not his double portion the privilege of the first borne, nor his birth and blood to be so worshipfully descended, nor his gentry and dignity, to be so honorably allied, nor his Inheritance and possessions, to be heir of such an estate and family: It was not I say, either any or all of these, that either he did or we do reckon or esteem the ground of his true praise and honor, or the staff of his comfort and rejoicing in this World. He was otherwise taught of God, and had otherwise 〈1 page duplicate〉 〈1 page duplicate〉 learned Christ. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might. Let not the rich man glory in his riches, but let him that glorieth, glory in this, that he knoweth me, saith the Lord, and let him that rejoiceth, rejoice in the Lord, that every soul may be humbled, and no flesh may glory in his presence. A lesson of great importance and use for many of our Gentry, which seeing the Lord is pleased both by precept and by pattern, so often to teach thē, they should therefore learn at length less to admire themselves for their birth and blood, or any outward pomp & power in the World, and to esteem the reproach of Christ greater riches than the treasures of Egypt: And to be a door-keeper in the house of God, a greater honor than to dwell in the. Tents of wickedness, yea than to be the son of Pharaoh's daughter: For what is the flower of Nature without grace, but a stinking weed of a fair color? What is Nobility without Religion and Piety, but an earthen pitcher covered with silver dross? And what is he that is rich in the world and is not rich towards God but a branded fool, even by God's own Sentence, though he have goods laid up for many years, and say unto his soul as if he had spake unto a swine, Soul take thine ease, eat, drink, and be merry? And what is a Gentleman without the true Faith of Christ in his heart, and the holy fruits thereof in his life, but a mere Gentileman without Christ, an alien from the Common-wealth of Israel, and a stranger from the Covenant of promise, without hope and without God, A very Atheist (as the Greek word importeth) in the World? Such gentilemen Atheists we have too many, both younger and elder, which walk inordinately, not as they have this gentleman and many others for example, but after the will of the Gentiles, not after the Word of God, but after the course and custom of the world, and the brutish and base lusts of men, and that in all lasciviousness, excess of wine, drunkenness, revellings, banquetings and other abhominable villainies.

CHAP. 2.

BUt to proceed further, and to bring this Gentleman from his birth to his childhood and youth, and from his youth to his riperage. Albeit he wanted Timothy's education, who through the care and pains which his grand-mother Lois, and his moher Eunice bestowed upon him, and the blessing of God upon their labors, was well acquainted and instruction in the Scriptures from a child. Yet have I heard well of his Parents both care and course in bringing up him and the rest of their children, orderly and civilly, and as those times were religiously also. And although child-hood and youth be vanity, and prone enough to Popery and profaneness, which as the Oak and the Ivy grow up together, and with love and good liking embrace one another: Yet did the Lord so preserve him in his child-hood and youth from the poison of Popish superstition, and the contagion of those common and grosser sins, which for want of the light and life of the Ministry of the Gospel reigned then in those parts, as if he had a purpose to reserve him as a vessel of honor, and for his own house; and so by little and little, to fit him and prepare him for his masters use and service; which I speak not to this end, as if his vessel then were altogether free from all savor and smell of Popish lees and lies, or as if his heart in the heat of youth, had been altogether clean from the lusts of youth, but to magnify God's mercy and grace, in his Parents care and his own carriage, that he was not settled upon any Popish dregs, nor addicted unto, on polluted with any of those common and cursed sins of the time, as base lying, wanton, and wicked swearing, rioting and revelling, drinking and gaming, or the fleshly sin of fornication, with which many of our young Gentlemen have now blasted the beauty, and glory of their youth blemished their names, polluted their souls and defiled their bodies. . The greater must needs be both the sin and shame of many of our Gentlemen, who are so far from repressing such corruptions, or restraining such lusts and lewd courses in their children, that they do not only lead and draw them by their countenance and example, but hale and force them by their commands and threats into the base fellowship of such sins and sinners: Bis peccat qui example peccat, his offense is double, that offends himself and by his bad example causeth others to offend also.

When he was about the age of six or seven years, his Father for some offense or fault, did rebuke him sharply and correct him soundly, and being then in much grief of heart for his Fathers displeasure, and desiring to see some means of comfort, and relief; took unto him a little prayer book, which at that time he had learned, and went apart into his Fathers Chapel, and there by reading and praying as well as he could, was comforted with inexpressible joys. These be his own words; and he addeth. But being but a child, I knew not what they meant; And the next day I went to the same place, using the like means, but found not the like comfort. What I should think upon a child's Prayers, and such inexpressible joys upon the same, I cannot well tell, yet do I remember what Augustine reporteth of himself, being but a child, that observing others to pray unto God, he learned to think and conceive of God, as some great and mighty one, who though he were not known by sight, yet could both hear us and help us at his pleasure. Nam pure coepi rogare te, auxilium & refugium meum, & rogabam te parvus, non parvo affect •… , ne in Scholâ vápularem, For being but a child, saith he, I began to pray unto thee, my help and my refuge, and I prayed a little one, with no little affection, that I might not be beaten at School. He that out of the mouth of babes, and sucklings hath ordained himself praise, may also put some good motions of his Spirit even upon the hearts of children, and cause them to open their lips in prayer, which he that worketh in them, knoweth how to accept from them, & what answer to make unto them, according to his wisdom and good pleasure. And if we acknowledge that the elect of God, in the Sacrament of their new birth, being but infants, may and do receive the seal of God's Spirit in their souls, which worketh in them, though secretly and strangely, yet effectually, and truly some measure of saving Grace and Faith in Christ Jesus: Why may we not think that some sparkles of this holy and heavenly fire, may upon occasion no wand then break out from the hearts and lips of young children (being the elect of God) though by reason of their weakness of understanding and wan • of judgment, they neither know whence they are, nor what they mean? Samuel being but a child, ministered unto the Lord before Eli, when as yet he knew not the Lord, neither was the Word of the Lord revealed unto him. Yea he had communion and conference with the Lord, when the Lord called, Samuel, Samuel, and he answered, Speak Lord for thy servant heareth. We are not (I know) to look for such revelations in these days, yet seeing the Lord is Liberrimum Agens, not bound himself, though he bind us to the use of his ordinary means, he may at his pleasure make sweet impressions of his Spirit and Truth, even upon the minds and hearts of young children. As I make no doubt but he might do upon the heart of this his servant, being yet a child, when first he was so sensible of his fault before his father, that he was much displeased with himself, because he had displeased him: Secondly, in filial obedience and patience submitted himself quietly to his fathers sharp rebuke and severe correction: And lastly, when he had recourse unto the Lord, by such means and helps of prayer as he had, both for pardon of his sin, and comfort of his soul in that affliction. Which now I am the rather induced to think of him, because it is well known, that being often asked in his riper age, of the time of his calling, and of his conversion, when it first began, his usual answer was, Even of a child, little. The seeds of grace in some measure might then be sown, which until they were farther increased by knowledge and judgment, watered by the Word, and warmed by the Spirit, lay hid under the corruptions of nature, and lusts of youth (as under clods of earth, for a time) but afterwards brake out in the fruits of an effectual Calling and Conversion in due season.

CHAPTER III.

ANd so indeed (or not much otherwise) it fared, and fell out with this Gentleman in his tender years, who for want of a School-master at home, was sent by his parents to his Uncle Dutton of Dutton, there to be taught and trained up under one James Roe, who kept School there at that time, where he continued a Scholar and Tabler for the space of three years. A great family and of great liberty: Something he got for Grammar learning, a little it may be for civil education, but nothing at all for nurture and information in true Religion.

There, and then, by occasion of Musicians and a chest of Viols kept in the house, he was drawn by desire and delight into the Dancing-school, where he profited so well in that kind of youthful activity, that he did not only please himself too much, but his parents also much more than was meet, with those tricks of vanity. So he termeth those exercises himself, and yet (saith he) they were held commendable in those days of ignorance. Uenena non dantur, nisi melle circumlita, & vitia non decipiunt, nisi sub specie umbr áque virtutum, Poysons are not given, but sweetened with honey, and vices do not deceive, but under the show and shadow of virtue. Sober and single dancing of men apart, and women apart, hath had his use, and praise also, not only among the Heathen, but amongst the people of God, when by the nimble motions and gestures of the body, they have expressed the great joys of their hearts, for some good of their own, or to set forth God's glory. But mixed dancing of men and women, with light and lascivious gestures and actions, framed in number and measure to please a wanton eye, and provoke one another's lust, or to serve the humor of some wicked Herod, hath ever been held, both of the ancient Fathers within the Church, and of the best Authors that ever wrote amongst the Heathen without, to be utterly unlawful, sinful, shameful, carnal, sensual, and devilish, as hateful unto God, as hurtful unto men.

The greater was God's mercy to preserve this young Gentleman, inter tot illecebras peccandi a contagione peccati, amidst so many allurements and provocations to wantonness, from the stain and pollution of gross uncleanness: and that having now both feet (as it were) in the river of such pleasures already, he was not violently carried away in the current and stream of them. And the greater is the misery of many hundreds, young men and young women, that run and rush into the danger of lascivious and wanton dalliance and dancing, with such as have their hearts set on fire with burning lust, and never consider that the beginning of such mirth is foolishness; the continuing, madness; and the end, bastardy and beggary: and (without repentance) the very curse of God, which is the greatest misery.

The principal occasion of his parents error, and his own vanity, taking such and so great pleasure in these pleasures of sin, was (as he himself hath since observed and acknowledged under his hand) the popish and profane estate and condition of the people and country round about them in those days, for at that time (saith he) The holy

A lamentable time, and a miserable people of such a time; when men being without Guide, or Governor, without Magistrate, or Minister, were left unto their own lusts, to do what seemed good in their own eyes. Such as were those days of the children of Israel, when Micah may have his house of God's, his Ephod and Teraphim, if he will be at the cost of them, and may consecrate a Priest also for his purpose, to maintain all his idolatry, and vanity that he will set up: When the Levites wife may be abused as a whore, the men of Gibeah, the sons of Belial (breaking out into outrageous villainies) and the children of Benjamin arise to maintain them all, in all their wickedness, which they have committed.

Our eyes God be blessed have seen better days, because of the day of Grace, and our ears have heard of better things by the Gospel of Grace: And shall we then that are called to be children of the light, be yet in league or fellowship with the unfruitful works of darkness, as if we still did love darkness more than light? God forbid. Let Ephraim now say, What have I to do anymore with idols, I have heard him and observed him: I am like a green Firr-tree, from me is thy fruit found. And let us take up that of the Apostle also, How shall we that are dead to such sins, live yet therein?

CHAPTER IV.

IN a common contagion, where every place is infected, and every person may be endangered (if Pomanders and Preservatives will not serve the turn) men are wont to provide for their health by removal from such places, and betaking themselves to some better and fresher air. If our Vineyards be overgrown with Brambles and Briars, though we cannot rid them out or remove them, yet will we remove the best plants to some better soil from them: So did the Lord put it into the heart of the Parents of this young Gentleman to deal with him: who having spent his childhood and some part of his youth, at, and about home, according to the custom and course of the country; for his better preservation from the sins of the time, and his more Christian education in the grounds of Learning and Religion, was thence removed and transplanted into Oxford (that Vineyard of the Lord, and famous University) where, so far as I can find, he first received the love of the truth, with any knowledge and understanding. S. Augustine being sixteen years old, was sent unto Carthage by his father, whom he much commends for his care and cost in sending him so far, and maintaining him there at his charge, Vltra vires rei familiaris suae, beyond and above the ability of his estate, and all for the furtherance of his learning and studies, and that because there were many Citizens much wealthier than his father, that would not bestow any such labor, or cost upon their children for that end. This Gentleman was much about the same age which Augustine, when his father sent him, and his brother Thomas with him, to the University: who being of better means than Augustine's father was, maintained them both for the space of two years in Albane Hall, as Gentlemen Commoners, very orderly and sufficiently. A thing as much to be commended in him, as in Augustine's father; inasmuch as very few Gentlemen then, and not many now (though of greater means by much than he) do take that care to bring up one, much less will be at the cost to breed up two in the University, for any love of learning, or desire of their children's ingenuous and religious education.

A special cause hereof I conceive to be this, in many Gentlemen in these parts, because being for University learning of the Arts and Tongues, Oratory and History, very ignorant themselves, they cannot esteem nor affect so much that which they know not, nor will ever be induced to purchase that, at any great price, which they so much undervalue, and disregard, by reason of the ignorande that is in them, concerning these things. And so it comes to pass, that they are well contented, that their children prove no wiser nor better than themselves, nor have anymore tongues than their mothers taught them, nor any skill in any arts but of Gaming, and Gaying, Dicing and Carding, bowzing and drinking, renting and racking, and other such faculties for pleasure or profit, vain applause, or worldly credit, which are held in these days to make an accomplished Gentleman: As if great men, did take great delight, to make their children heirs of their ignorance and propnanenesse, as well as of their houses and families, lands and livings.

CHAPTER V.

AT his coming to Oxford it is apparent, that he brought up with him some seeds, and weeds also of Popish errors, which had been either scattered by others, or gathered by himself by that which he did hear and see in the country before his coming. So much he doth acknowledge himself, that he was then, as Paul said of the men of Athens, very superstitious. Augustine confesseth of himself, he was first a Manachy before he was a Preacher or professor of the true Religion, And Paul himself acknowledgeth he was first a Pharisee, before he was called and entrusted in Christ's service. Every man indeed by nature is a Pharisee, and more or less a friend to Popery, there being no religion so agreeable to carnal reason, and fleshly wisdom, nor so pleasing and plausible to natural affection, as pharisaical devotion and hypocrisy, and popish superstition and idolatry. Which is not spoken to this end, to lessen his fault, or to blaunch over the errors of his youth; but to magnify the goodness and grace of God towards him, that, finding him wandering and going astray as a lost sheep, he was pleased to reclaim him, and reduce him unto the flock and fold of Christ Jesus. And seeing he was in danger to make but sorry proceedings of such bad beginnings, and like enough to reap but a poor harvest, after such a spring; it seemed good unto the Lord, not only to blast those weeds in the bud, and to rid up by the roots those Popish errors, but to furnish his head and heart, with such plants and seeds of grace and truth, as did bring forth their fruits of righteousness and holiness, in due season. The special instrument wherewith the Lord did work, was his own Word, first opened to his eye, and applied to his ear by a companion of his, a towardly young Gentleman; and then accompanied by the Spirit unto his mind and heart, for his father conviction and conversion. The name of this his companion, was John Breerwood an Aldermans son of the City of Chester, who being then well grounded in the truth, and seeing Master Bruen infected with some popish errors and lies, as the forbearing of meats and drinks for religion and conscience sake, upon Friday, and other days, and the forbidding of Marriage to Ministers, as unlawful by the Popes Canons and Constitutions, and divers other erroneous opinions of the like nature; was as willing to show himself and adversary to his errors, as a friend unto his person, and began to make an assault against his little Bable, and mounted God's great Ordinance, against the Popish Canons, and taking (as it were) his Powder and Shot from the Scripture, and fire from the Altar, he battered and beat down the strong hold of Satan, and laid level with the ground every popish opinion, and every high thing that had exalted tt self against the true knowledge of God, and so brought every thought into captivity, to the obedience of Christ. The Scripture which he principally pressed him withal, was that I Tim. 4.1, 2, 3, 4, 5. against the Popish doctrine of forbidding of meats and marriage, Now the

A blessed Scripture, marvelous plentiful for the truth, and powerful against a lie. A word spoken in season (saith Solomon ) is like appels of gold, with pictures of silver; giving great contentment, both for profit and delight, to those that have the grace to receive it. Of such fruit and effect, was this portion of God's Word at that time, to this young Gentleman, which he doth thus ingenuously acknowledge in his own words. This was the Lord's doing, and it was marvelous in his, and so it is in our eyes: that of two friends and companions (both of them but young and tender) one should thus be stirred up and strengthened by God's Word and Spirit, to draw out his fellow from such blindness and darkness, and to bring him into the light and liberty of the Sons of God The ordinary public means of effectual calling and conversion, is (I confess) the Ministry of reconciliation, in, and by the preaching of the Gospel: yet can it not (I think) be denied, but that the Lord doth sometimes furnish and employ some private persons, in this work of winning souls, either by enlightening their minds, or convincing their judgments, or smighting their consciences, or drawing them from the fellowship of sin and sinners, unto the use of God's Ordinances, and the fellowship of God's servants. The fruit of the righteous is a tree of life, and he that winneth fowls is wise, saith Solomon. Daniel also hath the like saying, They that be wise shall shine as the brightness of the firmament, and they that turn many unto righteousness, as the stars forever and ever. And Saint James speaketh yet more plainly and effectual to this purpose; Brethren, if any of dou do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. So Abigail may draw David by her wisdom and wholesome counsel, from his bloody passion, and intended cruelty, and cause him to repent, and refrain, yea, to bless the Lord for her coming, and counsel too. So was Monica, Augustine's mother, humbled and reclaimed by her maid, calling her Meribibulam. So did Augustine in a Rhetoric Lecture convert Alipius, by a similitude taken from the vain games wherein he immoderately delighted; Alipius thinking that Augustine aimed at him, whereas Augustine then did not so much as think of him: which made Augustine to admire the wisdom and goodness of God, who was working graciously, though secretly, for Alipius his correction, and reformation, when neither of them had any thought of it. Vt aperte tibi, Domine, tribueretur ejus correctio, per me quidem illam, sed nescientem, operatus es: That his conversion or reformation, might evidently be ascribed unto thee, O Lord, Thou didst work it indeed by me, but by me, not knowing what I did at that time, either for him, or from thee. To which purpose he addeth this also a little after, Utens tu, Domine, scientibus, &c nescientibus, ordine quo nosti, & ill ordo justus est, de cord & lingua mea carbones ardentes operatus es, quibus mentem spei bonae adduceres tabescentem & sanares. Thou O Lord, using men both witting and unwitting, in what order thou knowest, and that order is just, didst raise up out of my heart and my tongue burning coals, wherein thou mightest so scorch the mind of good hope, that thou mightest heal it. And so did the Lord inflame the heart of this young Gentleman, with burning coals of his Word and Spirit, which he raised and reached out unto him, from the heart and mouth of his companion and friend, that the dross of Popish errors was consumed, and his soul so healed, that the treasure of God's Word, was ever after better esteemed and entertained by him. And here I could wish with all my heart, that our young Gentlemen (following the good example of these two) both in the University and Country, would have more care, and make more conscience of their company, and so frame their studies and courses, that, either by doing good upon their fellow students and companions, or receiving good from them; by converting some from their errors, and confirming others in the truth; by causing some to return from their wicked way, and others to turn unto God, and walk in his ways, they might show forth better fruits of love one to another, and reap sweeter comforts in their happy fellowship and society one with another. But I will turn my wishes into prayers unto God for them, and for their Tutors and Governors that have charge, and should have care to look unto them, and this is all the good that I can do them, Nam & phrenetici nolunt ligari, & lethargici nolunt excitari. Sed perseveret, &c.

CHAP. VI.

WHat and how great his proficiency was in learning, during his abode in Oxford, I cannot well tell: only I conjecture it could not be much, because the time was but short, the means but small for his help, and impediments many to his hurt, and hindrance in his studies: especially those two, which are blocks in the way, and great ones too, and do dull the edge of many young Gentlemens desire, and delight in University studies; namely, idleness, and remissness at home in their fathers houses, and ignorance of the true grounds of Grammar, which they should have been thoroughly acquainted withal, in the country, before they had been sent up to the University.

Of this mind was Master Ascham, sometimes Schoolmaster to Queen Elizabeth, who in his book of training up of youth in the Country to make them fit for the University, hath this saying to the same purpose. As I began plainly and simply with my young Scholar, So will I not leave him (God willing) until I have brought him a perfect Scholar out of the School, and placed him in the University, to become a fit Student for Logic and Rhetoric, and so after to Physic, Law, or Divinity, as aptness of nature, advice of friends, and God's disposition shall lead him.

Ex quovis ligno non fit Mercurius, cannot be made of every piece of timber, neither is every man's metal of gold, but some of silver, some of brass, &c. as Plato hath observed in setting forth the variety of men's natures and dispositions, as they are fitted for diverse studies and employments. I will not say that this young Gentleman, of whom we speak, was in his natural disposition of the best timber and temper to make a Scholar, nor of the best metal to make a man of the best rank for great employments: but I am well assured, that the Lord was pleased upon such grounds of nature, and learning as he had given him, to lay a good foundation of a better building (begun in his youth, and reared up in his riper age) than all the gold and silver, either of nature or of art, could otherwise have purchased or provided for him. It is the wisdom and goodness of our God, when he will furnish men with his graces, and employ them in his service, sometimes to neglect, and pass by such as are noble by birth, comely for their person, excellent for parts both of nature and of learning, and otherwise (in man's judgment) very accomplished persons for such and such places, and to make choice of some other of a middle, or a mean estate, of inferior parts and gifts, and very unlikely in the eye of reason, to compass any great matters, or perform any good services, either to God or man. And this he hath done formerly, and daily doth, both in public and in private persons, and callings, that all might know their sufficiency to be of God, and the efficacy and fruit of all their desires and endeavors, not of themselves, but from him also, that so (as good reason is) he that worketh all might have the glory of all both now and ever.

I have read of that admirable man Galeacius Caracciolus, Marquess of Vice in Italy, that being but a youth and a mean Scholar, and little studied, and but lately entered into the School of Christian Religion, he was much assailed by the Arians and Anabaptists in those parts, that they might seduce him from the truth, and entangle him in their gross errors and blasphemous fancies. Who could have thought, saith my Author, that ever he could have resisted, and escaped the snares of those Heretics, many of them being great and grounded Scholars, and thoroughly studied in the Scriptures? Notwithstanding by the sincere simplicity and plainness of the truth of God, and the inspiration of the Holy Ghost, he not only descried the fondness of their heresies, but even untied the knots, and brake their nets, and delivered himself, and mightily confuted them.

A rare example, I confess, of God's power in man's weakness, of his wisdom in our foolishness, of his bringing to pass great matters by weak means, for the good of his children, and confusion of his enemies. In which properties and passages, for the most part, Non ovum ovo similius, quàno Servilius Servilio: One egg is not more like another, than this Gentleman of our Country to that Nobleman of Italy. As face answereth to face in the glass (the image expressing the likeness and lineaments of the visage) so doth this example of noble Galeacius reflect and represent unto us a fair image of this young Gentleman's both wants and weaknesses, disposition and affection, virtues and graces, power of God in him, and works of God done by him, as the sequel of this story will make good unto us.

CHAP. VII.

IT is now time that we bring him down from the University into the Country with such provision as he hath both of learning and religion, especially seeing his careful and provident Father now calls for him home, otherwise to dispose of him. For being now for ripeness of years and maturity of age fit for marriage; his Father considering he was the first borne of his strength, the choicest plant of his stock, and chiefest branch of his vine, began to cast about where he might bestow him, seat him and set him in the inheritance of the Lord. After a while, by godly, and good means, a daughter of one M.Hardware, a worthy and wise Gentleman, having been twice Major of the city of Chester, was commended to the Father, and so by him motioned unto his Son. Which motion from his Father, he did entertain with such respect and reverence, as became an obedient Son, well knowing and acknowledging that he was unto him in God's stead, for directing and disposing of him in this business. And so not long after, upon the mutual love, and assent of the parties, and due and joint consent of the Parents, they were matched and married together in the fear of God.

This was a godly entrance upon God's Ordinance, the whole carriage of the business being so warrantable on all sides, as that it was (through God's blessing) in the proceeding, as well as in the beginning, most comfortable to all that had any part or portion in the same.

For here the Father doth not marry his Son an infant, or under years, before he have discretion to know what he doth, and how to manage that estate. Nor doth the Son, being come to years, through the rage of lust, steal himself from his Father, and by wanton attempts, and rash and foolish contracts, prevent his Fathers choice, and bestow himself at his own pleasure. Here the Father in a seasonable time, without any long delays, provides his Son a wife out of a good family, a godly young woman; for quality, and equality, birth and blood, years and state, true religion, and good disposition, well consorting to himself and his Son.

And here the Son, in all due subjection to his Fathers choice, doth with his best affection receive and take his wife from his Fathers hand. Here is the mutual consent of the Parents liking and allowing of the match. And here is the ground of the Children's love and assent to their own marriage, even the mutual agreement and consent of their Parents. A matter themore remarkable in these days, and well worthy not only observation, but imitation also of all parents and children in their matrimonial contracts, especially of gentlemen, and such as are of the better rank and condition amongst us in these parts. For here we have many both Gentlemen and others so earthly minded, and covetously affected, that (so soon as ever their children peep out of the shell) they begin to plot and provide someone match or other for them, little regarding where they set or sow, graff and plant, modo ob rem: Yea the Thistle in Lebanon will not spare to send to the Cedar in Libanon, saying, Give thy daughter unto my son to wife, though a wild beast in Libanon do tread down the Thistle for his pride and pains in so doing. Nay the Cedar will not be ashamed to give his sons and daughters to match with the daughters and sons of the Thistle, the greatest with the meanest, if the Thistle be clad with thistle down, if land and living, wealth and riches, gold and silver may be had to satisfied their lust after filthy lucre therewithal. I have seen a Gentleman, yea more than one, or two either, very careful to have his horse of a generous race, his hawk of the best aiery, his hound of the best brach, his spaniell of the best litter, his cattle of the best breed, to serve his humor and his pleasure, when yet he hath had very little care or conscience, to place and plant his children in such a religious stock and family, as might give him any good hope of a godly issue, and offspring, for his better comfort and credit afterwards. Lust, and lucre made Shechem and his father Hamor, so eager, and earnest to marry with Dinah Jacob's daughter, The soul of my son, saith Hamor, longeth for your daughter: And to draw on their people to join with them in giving their sons and daughters to them also, they could both say, Shall not their cattle, and their substance, and every beast of theirs be ours? It was not any love unto that religion which they saw in Jacob and his children, but their inordinate desire after their wealth and substance, which made them so earnestly to importune Jacob, to match and marry with them.

It is not much otherwise, I fear, with many of us, where the fathers dropsy and the sons frenzy do either motion or make up many of our marriages. Witness hereof, in parents such fishing for heirs, such catching up of Wards, such pursuing of their profits, such hunting after carnal contentmets, such aspiring of great hearts after great houses, such combining of cosens, in cozening and cheating practices, to pleasure their friends by the spoil of their neighbors, as either the Gentiles never heard, nor saw, either named, or practiced; or if they did, they would have been very much ashamed, that such things should have been committed without shame amongst them.

Witness also in children, their brutish and base lusts, who having made their flesh proud by pampering, do now (to satisfy their sensual affections) contemn and cast off all fear of God and man, Magistrate or Minister, Father or Governor, and so stealing themselves from their own Parents, and robbing other parents of their dear children, they do in the rage and heat of their burning lust, either like fed horses neigh after their neighbors wives, or run and rush together like Anah his asses and mares, to beget and bring forth mules, a bastard brood, or a froward and a wicked generation.

But it was far otherwise with this couple of whom we now speak, who coming together in the fear of God according to God's holy ordinance, did also continue together, with such mutual comfort and contentment, that through the blessing of God (he dwelling with her as a man of knowledge, and she with him as a faithful helper) they possessed their vessels in holiness, and in honor, preserved their chastity in the estate of matrimony, and saw the fruit of their bodies, as branches of their vine, and their sons and daughters as Olive plants round about their table, for the space of seventeen years together.

CHAP. VIII.

IN the beginning of which time when he was first married, being then in the prime of his strength, and flower of his age, about the age of one and twenty years, he was much addicted to the customary and ordinary exercises and recreations of hunting, and hawking, following the courses, and affecting the company of such Gentlemen, as being of note and quality, took pleasure in such things. Insomuch that joining with Ralph Done Esquire (grandfather to that worthy Knight, Sir John Done, late high Sheriff of the County) for maintaining their game, and satisfying their humor, and pleasure in these sports, they kept betwixt them fourteen couple of great mouthed dogs, M. Done eight, and himself six. I have not much to commend him for, in these matters, but rather think him blame-worthy for misspending so much precious time in such carnal pleasures, and wasting his estate upon base and brutish creatures to serve his lust, which might have been much better bestowed on his own family, or on the poor members of Christ to do them good. For if we must give an account at the day of judgment (as the Judge himself hath told us) of every idle word; how much more accountable shall we be of every idle hour, and of every idle work? And if when we have plenty of food, we are carefully to gather up the broken meat, that nothing be lost; how much more careful ought we to be, that we be not guilty of so willful and wicked wast, as to give the children's bread unto dogs, and that by breaking whole loaves, and pouring out many bushels to maintain our wide mouthed dogs, when the poor open their mouths wide for want, calling and crying out for scraps and crumbs, and cannot have relief, cannot be heard crying, for the cry of dogs? A matter so much the more lamentable, because many are less sensible of the grievousness of their sin in this kind. Dogs are devouring creatures (and so are Hawkes too)

• 1. They swallow up a man's best desires and delights.
• 2. They eat up the best of his days.
• 3. Devoure the most, of his substance.
• 4. Spoile a man of his fairest and fittest opportunities either to be serviceable unto God, or profitable unto men.
• 5. Rob wife and children of their means and maintenance, and oftentimes tire upon the carcasses, and suck the blood of poor tenants, being charged upon them, to ease their good masters of all charge in keeping of them.

That which Judas spake falsely and profanely, we may here speak truly and religiously, Ad quid perditio hac, What need all this waste? for albeit the Ointment were costly which was poured out on Christ, yet was there no loss nor waste in this cost, she did well that did it, and he was well worthy of it. But for Gentlemen, who (having abundance) should honor the Lord with their substance, and being rich in substance, and being rich in goods, should be rich in good works, and ready to distribute, as the Apostles charge lieth upon them; for them I say, to be so mindlesse of their own duties, and other men's necessities, and so sparing and close handed to bestow anything on Christ, or Christians, and yet so lavish and profit in spending upon their lusts, they care not what they regard not how; this may cause us to ask them this question, which they are as unable, a • unwilling to answer, Ad quid perditio haec? wh •… needeth all this waste? and if they cannot answer us, their fellow servants, how will they answer their Lord and Master, that hath trusted them with so many talents, when he shall call them to their reckoning, for the misspending or misplacing of them?

CHAP. IX.

BUt what is your meaning (will some man say) in all this? Will you be so strict, as to condemn all Hunting and Hawking as sinful and unlawful? Because you ask me the question, I will tell you my opinion in few words. Amongst the creatures of God, since the fall of man, there are some noisome and hurtful, some profitable and helpful; and there are now many of both sorts at enmity amongst themselves, none that are serviceable unto us, but they groan under the bondage and burden of it. But from the beginning it was not so. The creatures were first all at peace amongst themselves, all very good in themselves, and good for the use of man. And had not man sinned, there should never have been any variance or strife amongst the rest of the creatures, They would never have pursued one another for their lives, nor have preyed one upon another for their food. The Wolf would have dwelt with the Lamb, and the Leopard have lain down with the Kid, the Calf and the young Lion and the Fatling together, and a little child might have led them; as the Prophet Isaiah, alluding to that estate, speaketh. Whence we may well conjecture, or conclude rather, that if now the Eagle fly after her prey, the Hound pursue the Hare, the Hawk ceise upon the Partridge, if now one beast bite and devour another, if any of the fowls of the air do rend and tear one another, all this is but the fruit of our sin, which can never be rightly rejoiced in, so long as the root whence it sprang, is to be mourned for.

This then is my opinion (which yet I submit to the censure of sounder judgment) I think it utterly unlawful for any man, to take pleasure in the pain and torture of any creature, or delight himself in the tyranny, which the creatures exercise one over another, or to make a recreation of their brutish cruelty which they practice one upon another.

CHAP. X.

GOd of his goodness hath given us liberty (I grant) to take the labor of some, and the lives of others, for our use. As we have the flesh of some to feed us, the fleece to clothe us, the strength, and speed of some other, to case us, and both in peace and in war to relieve us. And as he hath appointed them to serve us for our use and comfort, so hath he allowed us means and instruments, some natural, some artificial, to bring them to our bent, and fetch them into our hands. Hence it is, that we may warrantably use the natural faculties and qualities of some of the creatures, which are more familiar unto us, for the overtaking and taking of those (which being without our reach and compass) are either unwilling to come near to do us good, or ready still to stand out to do us hurt. So may we use, and that not only for our profit, but for our pleasure also (so it be in Christian discretion and moderation) the speed and swiftness of the Greyhound to course the Hare, the sight and flight of the Hawk to take the Partridge, the sent and sagacity of the Hound to hunt the Deere, the nimbleness and subtlety of the tumbler to snatch up and cony-catch the Cony, even when he seems but to dally and sport with her. And many other such natural helps may we use for our sober refreshing and delight, as well as for our profit and benefit; yet still with this caution and condition, that we take no pleasure nor delight, either in the enmity of the creatures one against another, or in their cruelty when they tire upon, and tear one another, much less that we please ourselves in their pains, and not content to take away their lives once only, unless we sport and delight ourselves by torturing and tormenting of them, to make them die many deaths together in one also. I saw once a Gentleman being about to feed his Hawk, pull a live Pidgeon out of his Faulkners-bag, and taking her first by both wings, rent them with great violence from her body, and then taking hold of both legs, plucked them asunder in like manner, the body of the poor creature trembling in his hand, while his Hawk was tiring upon the other parts, to his great contentment and delight upon his fist.

This Act was held by some that stood by, to be somewhat too cruel and unmencifull, both because of the torturing pains he put the Pidgeon unto, and for that he seems much to delight in the doing of it. It was lawful for him (no doubt) to have taken the life of the Pidgeon, and to have given her warm flesh to his Hawk for her supper, which he might have done by plucking off her neck to procure a speedy, and prevent a lingering and tormenting death: whereof the foresaid Gentleman being lovingly and respectfully admonished, he made presently a resolute, or rather an obstinate answer, viz. That might peradventure have given his Hawk some contentment, but this he did with delight, for his love unto his Hawk, and for his own pleasure.

Stiffenesse in opinion without judgment, and fond affection without moderation, breed no sound resolution, neither in, nor for the truth: but rather obstinate and strong opposition against it. Even in taking away life, where the act is lawful, there may be mercy shown, and so it may be done more lawfully, because it is done mercifully: and in the same act there may be much cruelty, and so the act for the man, and manner, is made unlawful because the actor was unmerciful in the doing of it. It is lawful to kill a Bird with a Bolt, to strike a Deere with a Bow, to shoot at Foule with a Peece, to take Fish with Hookes and Nets, to set Toyles for Foxes, and lay grins and snares for wild and hurtful beasts; but to take pleasure and delight (after we have their lives in our hands) to peek out their eyes, to break their legs, to pierce their breasts with Bodkins, their bodies with Pikes or Swords, and so to lend them a little use of their life, only to linger and lengthen out the pains of their death: this is brutish cruelty to a brute creature, and is no small argument of a bloody mind and a bad disposition, if we will give any credit either to the light of nature amongst the Heathen, or to the Word of God amongst God's people. I have read in ancient Writers (and so Eras •••… doth report that he had done) that the Magistrates amongst the Grecians, observing a young boy to take great pleasure and delight, when he had taken young birds, to prick, and peck out their eyes with Pins and Needles; held him worthy to die for his sporting cruelty: because they did conjecture, that such a cruel disposition, and naughty humor in a child, might very dangerously break out into some brutish and bloody practices, if ever he should come unto his strength and riper age. And this seemeth to be the meaning and intent of the holy Ghost, when the people of God were forbidden if they found a Birds nest, to take the damm with the young, and to see a Kid in his mothers milk, lest being accustom to deal cruelly and unmercifully with birds and beasts, they might grow on to some savage inhumanity, and bloody cruelty, to wards men also: and that because as a learned man saith, Quia his initiis ad crudelitatem in homines itur, ideo non incommode haec crudelitas in belluas, inhumanitatis cujusdam peragitur. Because by these beginnings of brutish cruelty towards beasts, men make way for farther proceeding in cruelty towards men, therefore is this cruelty against beasts, charged for a kind of inhumanity upon them that use it, much more if they take delight and pleasure in it.

CHAPTER XI.

A God man (saith Solomon ) is merciful or regardful of the life of his beast, but the tender mercies of the wicked are cruel. He according to the wisdom that God had given him, gives it as a note and token of a godly and good man, to have a tenden care and due regard of his beast, and that not only in preserving him in life to have his being, but in keeping him in heart and good liking, to have (in his kind) a wellbeing also, from his Masters merciful, and wise usage of him. As first to give him his due allowance of pasture and fodder, Hey and Provender, and that in due season, with other tending and dressing, according to his nature and condition in due order, which is all the wages that the poor dumb creature doth require of his master, for his work and labor. Secondly, to moderate his hour and his toil, his travel and his pains, propo •• ioning his burden to his strength, and his labor to his power and ability to perform it; not to overcharge him for his profit, nor overtoyle and tire him out for his pleasure, much less to spend his spirits, and breath, and life and all, to serve his lust and vain humor. Thirdly, not to be fierce and furious, cruel and violent, in immoderate striking and beating, spurring and spurgalling, seutching and lashing, whipping and scourging, as Balaam in his raging passion, did beat his Ass three times because he crossed his desire and crushed his foot, and wished also that he had a Sword in his hand, that he might have slain her therewithal. These things, and this example I could wish, and do much desire, that divers of our Gentlemen, and others also, would well and wisely consider of, who in their riding and running, racing, and chasing for their recreation, as they term it, show as little compassion to their Horse, as Balaam did to his Ass, and oftentimes either for their vain pleasures and humor, or for winning their wager, and so for filthy lucre, do most cruelly, as well as foolishly, spend the breath, and spill the life of the beasts they ride on, and endanger their own limbs, and lives also therewithal. Certainly if the dumb Ass speaking with man's voice reproved the foolishness of the Prophet, for his cruel dealing with her in such rage and passion, and so sharp correction, he having no good warrant for his way, nor good intention in the end of it, she having been serviceable unto him at other times, and now falling under him only for fear of the Angel that stood in the way, with a drawn sword in his hand, ready to kill him: Mee thinks these Gentlemens Horses being so grossly abused should likewise rebuke the fiercnes and foolishness of their masters, if not by man's voice, yet by the voices of their grievous groans which they may hear from them, when being over-rid, past their strength and breath, their hearts are ready to break and to burst under them. If our enemies Ass were lying under his burden, though we bear no good affection to the Master, yet must we show some compassion to the creature, we must (as we are able) relieve him and help him up: and is it not then both sinful, and shameful, to lay such burdens on our own beasts, or willfully to force them to such labor and pains, as the powers of nature, and strength of their bodies cannot bear, nor answer, but by yielding up their lives, together with their labors and sorrows into our merciless and cruel hands? O that we could hearken to the voice of Christ, and learn of our Heavenly Father, to be merciful as he is merciful, whose blested example might teach us to be merciful both to man and beast, seeing in the sparing of Ninevie, his compassions were extended not only to the many thousand children which were amongst them, but also to the beasts and multitude of cattle, which were there about them. Should I not spare Ninevie that great city, wherein are more than six score thousand persons, that cannot discern betwixt their right hand and their left, and also much cattle. Such mercy in some measure did Jacob show (in his journey towards mount Seir ) not only to his children being young and tender, but to his flocks and herds also; that he would not over-drive them one day, lest the flock should die; I will lead on softly (saith he) as the cattle that goeth before me, and the children shall be able to endure. A good rule for our horse-racers, rank riders, and hot-spurr hunters (if they have grace to follow it) in all their recreations and pursuit of their pleasures, to measure their actions, and moderate their passions by; that as they may and ought to have a care, to charge no burden upon their children, but such as they may well bear, so they may not over-draw, nor over-drive their beasts for one day, nor put them to any toil or travel, but that which they are well able to endure.

CHAP. XII.

THis is then the sum of all, touching hunting and hawking, how far they are lawful or unlawful in my opinion.

First, it is lawful to hunt and to hawk for the taking of such creatures as may be useful, or might be hurtful unto us.

Secondly, It is lawful to take pleasure in the natural properties and qualities of such creatures as are used and exercised in hunting and hawking to that end: As in the sent and sagacity of the Hound, the swiftness of the Greyhound, the soaring of the Falcon, and flight of the Hawk, the jumping of the Leopard, and speed and strength of the Horse.

Thirdly, It is lawful, in hunting and hawking to use both natural and artificial instruments to take away the lives of some of the creatures, not only for our profit, but even for our pleasure also.

Fourthly, It is lawful to hunt and hawk, using it as a recreation, not to be a Hunter, or a Faulkener, as making it a daily occupation.

Fifthly, It is not lawful to take pleasure in the enmity of the creatures, nor to make their vexation our recreation, putting them to unnecessary and extraordinary pains in their life, and to like tortures in their death, for our sport and pleasure only.

Sixthly, It is not lawful to spend more time, no • so much by much, in these recreations, as we must and ought to bestow in our honest and lawful callings and vocations: As no man that means to preserve his health and strength, will eat more of the sweet sauce, than of the wholesome meat which is provided for him.

Seventhly, It is unlawful in and for our pleasure in these exercises (which were intended especially for the refreshing of men's minds, and renewing of their strength after honest studies and labors) to overtoyle, and tire out ourselves, as did Esau in his hunting, even until he was almost dead for hunger. Inordinate affections to these games, and immoderate passions in the cross occurrence of them, do not only mar all the sport, but deprive us of all lawful use and fruit of them.

Eighthly, It is unlawful, by hunting or hawking, to overcharge our state, or endammage our neighbors, by Horses and Hounds, costly at home, and cumbersome abroad, so as we are made less able to do good to them that need, or to our own families, and more offensive in doing hurt to them that might look for better things from us.

Lastly, the exercise of hunting hath been held in it self not only lawful, but commendable amongst the ancient Romans, and by the judgment of the wisest States-men, and Moralists of the world, both for increase of health and strength in the time of peace; and for fitting and framing of the body to a nimble activity and agility for sundry feats and exploits in the time of war.

Sertorius a Roman Captain and Commander, by his travel and pains which he took in hunting, had so accustomed himself to hard adventures, and dangerous and difficult passages, that by the nimbleness and agility of his body, he was so able either to assail his enemies, or to wind himself out of their hands also, with so great facility, if he were in danger or distress, that he overcame them oftentimes (as Plutarch reporteth of him) rather by light skirmishes, than by open encounter, and public fight.

Xenophon, Plato, Aristotle, Plinius Secundus and others, have allowed and approved of hunting, both for the execise of the body unto health and strength, and for inuring and training up of youth in the feats of Arms, and exploits of war. Xenoph. in Cyropaedia, Plat. lib. 7. de Legib. Aristot. lib. 1. Polit. Plin. Sec. Lib. 5. Epist. & in Panegyric. And Julius Capitolinus, recordeth that the Roman Legions were oftentimes exercised in hunting, under Maxinūnus the Emperor, that so they might be better fitted for warlike service and employment, as occasion should require. So likewise Vigetius reckons of those that have been well exercised in hunting, running, leaping, swimming, to be fittest for trained soldiers, and such as are to be chosen, before others, for warlike affairs. And albeit many of our Gentlemen which are most addicted to this exercise of hunting, do not always prove the best soldiers; neither have it ever in their mind, so hotly to pursue their enemies, as they do their game, or to make the dangers of war the end and aim of their sports in peace: Yet seeing in the judgment of Galen, that renowned Philosopher and Physician, hunting is one of those exercises, which is both healthful for the body, and delightful for the mind also; we will so far rest in his judgment, and allow them hunting for an honest recreation, if so be they will admit of Galens counsel and limitation therewithal. Nimium quod est reprehendo semper, &c. I always blame that which is too much, and would have every art that we use, used in moderation, Quae si modum excedat, jam bona esse desinit. Which so soon as it begins to exceed measure, it presently ceaseth to be good anymore. Ludendi est quidam modus, Cic.lib. I. Off.

Thus by occasion of this young Gentleman his hunting, keeping his Dogs and following hi • Hounds with so great care and cost, so eager desire and delight: we have for a while held hunting it self in chase, and so followed the sent, that we might find out the game, in the nature, end, and use of it, how it may serve for profit, and how for pleasure, how we ought to follow it for the manner and measure, that it may do us good; and not to exceed therein, lest it do us hurt.

CHAP. XIII.

HAving now spent some few years of his youth in the pursuit of these vanities, lest he should trifle out his precious time in such carnal pleasures any longer: The Lord began to awaken him to some better sight and sense of his error and offense in this course, and to prepare him now as a vessel of honor for better service and employment both in his own, and in his masters house.

In the year 1587. It pleased though Lord to call unto his mercy his worthy Father, upon whose decease he being much perplexed both in mind and state, some sorrows and fears, thoughts and cares began to stir and work within him, and the Lord (who best knoweth the fittest times and seasons for his own work) began to work also for his more effectual calling and reformation therewithal. And this he did by the rebukes of his Word and checks of his Spirit, convincing his judgment, and changing his mind and heart, from the love of baser, to a delight in better things: For now he began to search his heart and try his ways, and to call himself to an account for his former courses, and measuring all those things by the line of the Word, and in the balance of the Sanctuary, which he had found or felt before in the pleasures of this life, he saw there was nothing at all, in them all, but vanity of vanities, and vexation of spirit. And albeit the pangs of his conversion, and pains of his new birth were not so violent as others of God's children's have been; or as Paul's, Constantine's, and Luther's were, yet were his passions and affections, at this time, not much unlike unto S. Austin's, upon the point of his conversion, who being now weary of the ways of vanity, and tired out with the weight of his own sin, in a holy desire to cast off the burden that did press him down, and to shake off the pleasing sins that did entangle him so fast, poured out his heart in prayers and tears before the Lord, after this manner: Usquequo Domine irasceris? in finem? Ne memor fueris iniquitatum mearum antiquarum. How long Lord wilt thou be angry? forever? Be not mindful of my old sins. Quamdiu? quamdius? cras, & cras? Quare non hodie? quare non hac hora finis turpitudinis meae? How long? how long? To morrow? and tomorrow? Why not today? why not this hour is there not an end of my former filthiness? O happy Austin, and holy man of God, that was first thus humbled, that he might be exalted! And yet more happy, that having the Lord to seek him as a lost sheep, he finding himself to go astray, began presently to seek the Shepherd, that sought him; and happy most of all in this, that in so seeking the Lord, he did both find him and was found of him. I will not compare this Gentleman for measure of grace, with S. Austin, but for the nature, manner, means, and time, and truth of their conversion, he may well go hand in hand with him.

• 1. Austin was about 32 years of age when he was effectually called and converted, and so was he.
• 2. Austin had at that time many combats betwixt Reason and Religion, the flesh and the spirit; and so had he.
• 3. Austin had his heart full of prayers, and his eyes full of tears, when he sought after God; and so had he.
• 4. Austin had and held sweet communion with God by Colloquies, Soliloquies, holy and heavenly meditations; and so did he.
• 5. Austin having once tasted the sweetness of the Lord, thought nothing so pleasant as to forgo the pleasures of his former vanities, Quam suave mihi subito factum est carere suavitatibus nugarum? And held it now a joy to renounce those joys and toys, which before he was afraid to lose. Et quas amittere metus fuerat, ease jam dimittere gaudium erat; And such for all the world were this Gentleman's desires and delights, such his disposition and affection, when once he had tasted how sweet the Lord was, and had drunk of the pleasures of his house somewhat more freely and fully than formerly he had done: Whereof Austin gives the reason for them both, Tu enim Domine, qui vera es, & summa suavitas, ejiciebas ease à me, ejiciebas, & intrabas pro e • s, omni voluptate dulcior, omni luce clarior, &c. For thou O Lord who art the true and chief sweetness it self, didst cast out of me those pleasures of vanities, thou didst cast them out, and didst enter in thyself instead of them; being unto me more delicious than any delight, more clear than any light whatsoever.
• 6. Austin's conversion was so blest of God, that it was an occasion of the conversion of others of his friends, as of Alipius, Nebridius, and Evodius, near about the same time. And so was this Gentleman's conversion blest of God also, being attended and accompanied with the conversion of diverse of his friends, brothers, and sisters, and neighbors, who being brought on by his good means, and God's blessing, unto a love and liking of the truth of the Gospel, were also effectually called to the profession, and practice of the same.
• 7. Austin being converted, did not only cease from the practice of his former vanities, and old sins of his youth, but he renounced the heresy of the Manichees, wherewith he was tainted, and did for go his Rhetoric Lecture at Milan, fearing to do hurt unto his Scholars any longer, by poisoning their minds with errors and lies, and corrupting their hearts with words of vanity. And so did this Gentleman utterly renounce the pleasure, and practice of his former vanities, and purge out of his heart the poison of Popish errors, wherewith formerly he had been infected, and would never anymore either read, or hear such Lectures of vanity as formerly he was wont to do.
• 8. Lastly, Austin upon his conversion began to seek and serve the Lord with great power, and zeal, both in his person and calling, standing and striving for the truth against a lie, yea every lie that durst confront it, or assail it. And so did this Gentleman for his calling, and standing (according to the gifts and graces which God had given him) though herein much inferior to Augustine, (I confess) who is gone before him, yet superior by much to many, if not the most of his rank, that either lived with him, or shall follow after him. The truth of all which specialties, shall God willing be seen in divers and sundry particulars more plainly, in the course of his life, and sequel of this story.

CHAP. XIV.

SOme of the first, though not the fairest fruits of his change and conversion, began then to appear, when first of an heir he became an inheritor of his Fathers state, and took possession of his house and lands. For being of himself unfit (as many young heirs are) either to undertake such a charge or manage such an estate, as by the fall of their parents is fallen unto them: he notwithstanding (by the mercy and grace of God) at his first entrance, began to cut off, and cast out all lets and impediments which might hinder him, and to use and embrace all helps that might further him, in running the race which the Lord had now set before him: for whereas there were two special matters of importance that might now perplex him, first, how upon so small beginnings he might sufficiently provide for his own family: and secondly, how (his father having charged him and the land, with the portions of twelve children, sons and daughters, which he left behind him) he might faithfully discharge that trust, which his father reposed in him: he both wisely and conscionably first of all, laid away Hawkes and Hounds, and cast off forever his wide mouthed Dogs, and utterly ceased any longer, to follow them, or their followers. And which is yet more, to cut off all occasions of wasteful and riotous expense both of time and other things, having a goodly Park left him on the backside of his house, well stored and furnished with fallow Deere, he presently killed up the game, and disparked the Park, and drawing himself to as narrow a compass as well he could, lived so frugally and contentedly (and yet for his place very competently and orderly) that he provided sufficiently for his own family, and faithfully discharged himself of his fathers charge, paying his brethren and sisters all their portions, and placing them in marriage, and otherwise very comfortably, as his own words will bear me testimony.

A rare example I confess, considering the young heirs, that come to their lands in our time; for as commonly, they are sick of the father (as Esau was, before his day, looking for his death) so when they come on a sudden, to so great an estate, their wealth many times overgrowes their wit, and being now masters over their own means, they are so far from quenching the heat of their former lusts, that now they add fuel unto the fire, and cast oil into the flame, and turning their liberty into licentiousness, and the grace of God into wantonness, they become and grow like Infidels and Turks, neither providing for their own families, nor regarding their brethren nor sisters, being yet their own flesh and blood, and their own fathers issue and offspring as themselves are. A fair check and rebuke also, may hence be taken for such and so many of our Gentlemen of riper age, as having been a long time ensnared in the lusts of youth, and fast bound with the cords of their pleasing sins, have not yet (for all the means of grace) after twenty, thirty, forty, or fifty years, obtained so much grace and strength from the Lord, as this Gentleman, to break from the power, and cease from the practice of their old sins, but are still a childish and vain in their sports, and pursuit of their pleasures, as if all this while they had but only sipped and tasted of Circes cup, but now are resolved to take yet a deep and a full draught of it, even until they be dead drunk with their sensual delights, and drop down in a moment into hell, from the hight of their jolly vanities. O that the voice of Christ in his Word might rouse them and raise them up out of this sensuality and security! Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. They heat this voice and are many of them (I am persuaded) convinced by it, but they return no answer, but as Augustine speaks, Uerba tantum lenta, & somnolenta: modo, ecce modo, sine paululum: A few silly and sleepy words, anon, loe, anon; set me alone a little. But as it followeth, Modo & modo, non habent modum, & sine paululum, in longum ibit. Anon, and anon, will never have done, and a little forbearance will grow to custom and continuance.

But seeing neither the precepts of the Word, nor the Pattern and example of this worthy Gentleman living amongst them, nor the light which shines from others round about them, is of any prevailing power for their conversion and reformation: we will leave them as we find them, praying the Lord to amend what is amiss, and to be merciful unto them, if he have any mercy in store for them.

CHAP. XV.

ANd so we proceed to some other fruits of this Gentleman's effectual calling, that (so far as he hath shown forth the virtues of him that called him out of darkness into his marvelous light, he may yet be a lamp to give light unto others, by the course and records of his life, even to such as desire to be followers of such a leader, in the ways of grace and peace. After the Lord was pleased thus to reveal himself in his Son Christ unto him, and to cause the light of his countenance to shine into his heart, he could never have rest in himself, until he had with Obed Edom, brought the Ark of God into his house: and that he did with much joy and comfort, raising up an Altar for God's worship in his family, and so making it a little Bethel, a house of God, a pledge of his presence, and place for his service. For thus began he to think with Jacob, when shall I provide for mine own house also? Thus did he resolve with Joshua, though not one of his neighbor Gentlemen would so resolve with him, Yet I and my house will serve the Lord. Thus did he with Abraham, Command his children and his household after him, that they might keep the way of the Lord, to do justice and judgment. Thus did he govern his house with David, walking wisely in the midst of it, setting his eyes or favor and respect upon the godly, but not suffering a wicked person to abide in his sight. This was the conquest of his faith whereby he did overcome the world. This was the work of grace, being enlightened himself to illighten others, converted himself to convert others, being come unto Christ himself, to call on others to come unto him, and abide with him. And for want of this victory of faith, and power of grace, there is but few of our Gentlemen, that in these days have their houses and families so well ordered and reformed, so well purged from old sins, and seasoned so well with true religion, as this our Cornelius had, being himself a devout man, and one that feared God with all his house.

CHAP. XVI.

ALL this that we have laid down in the generals may be seen more evidently in the particulars, concerning the manner and order of the government of his family, his holy exercises, and religious duties, constantly and conscionably performed in the same. Wherein, his first, and principal care was for his wife and children, that he might dwell with her as a man of knowledge, and bring them up in the nurture and information of the Lord; both which he through the good hand of God upon his holy labors, so effectually brought to pass, that he had much comfort, though mingled with some cross, in their well doing. His wife, though well affected before, in matters of religion, and much exercised in the duties and services of the same, yet now by her husbands gracious and good example, in the practice and power of it, and his holy and wholesome admonitions, instructions, exhortations, and wise and mild rebukes also, as occasion required; she was brought on to a higher pitch, and degree of knowledge and of grace, and became a faithful helper unto him, in the best things, and a careful yoke-fellow, to bear, and to draw in the yoke of Christ, (both in doing and suffering the will of God together with him) as a true Christian. A good example for such good men, as desire to be good husbands also, to tender, and procure their wives comfort and welfare, as well in matters of religion, tending to their salvation; as in the affairs of this life, to lead and guid them aright, for their outward peace and contentment. As also for such good women that would be reckoned in the number of gracious and good wives, that they be (in meekness and humility') so subject unto their husbands, that they may be teachable to learn, and tractable to observe and obey whatsoever, in and for the Lord, they shall require of them. This also discovereth the miserable condition of such families, where the governors are unequally yoked, being diverse both in opinion and affection, touching matters of Religion; and so much distracted and disordered in the performance of such religious duties: as the Lord in their families requires at their hands, which I see not how it can possibly be otherwise, when the husband draws one way, and the wife another. As first, when the husband is an Atheist that calls not upon God, no prayer in his family, no thanksgiving at his Table for his meat, no reading of holy Scripture: the wife a Papist, contenting her self with her blind devotions, upon her beads and books, in her private chamber and her closet, to feed and cherish her seduced heart, and corrupted humor therewithal. Secondly, when the husband is a profane Esau, minding only earthly things, and embracing, like Demas, this present world, followeth with great eagerness the profits and pleasures of this life: the wife a godly matron like Sarah in her Tent, faithful and painful, careful of her family and friends, with Mart ha, and conscionable of that one thing which is needful, with Mary, having chosen the better part which shall not be taken from her. Thirdly, when one thinks every little too much, or enough at least, in God's service, the other thinks again, all that they can do too little, to testify their thankfulness and faithfulness to God, in the religious duties of their families. Fourthly, when the one contents himself with a form of godliness, putting a shag-hared servingman to read a few cold prayers, and a simple and silly child to say grace, and so slubber over their morning and evening service, being as well pleased as if they had gotten Micah his Levite into their house, or one of Jeroboams priests to do them service, in worshipping the Calf which is set up amongst them.

The other is much blamed for that, rejecting all pharisaical formality in religion, they desire such effectual and powerful means of grace, as may enable them to show forth the power and fruit of godliness in a good conversation. Alas! what distractions and contentions must here needs be? what distemper and disorder both in the governors, and government of such a family must needs arise? where husband and wife (who should being yoke-fellows, draw equally in one yoke) are yet unequally yoked, that when the one draws forwards, the other draws backwards, the one puts his shoulder to the burden, the other withdraws himself from it, or stands in open opposition against the bearing of it. It was far otherwise with this Gentleman and his faithful yoke-fellow, who being both of one mind and one heart, in the profession of the Gospel, and both well affected, and acquainted, with the power and practice of religion, became as lamps and lights to the rest of their family, by their holy example, and godly conversation amongst them.

CHAP. XVII.

THeir children they brought up in the knowledge and fear of God, laying the foundation, by continual catechizing of them in the principles and grounds of true Christian Religion, and building thereon farther, by such sentences and portions of holy Scriptures, as might best fit their tender years, and make the easiest impressions of grace and truth in their hearts. And because he well knew that it was not enough for him 〈 in non-Latin alphabet 〉 , i. to put good things upon their minds, but also 〈 in non-Latin alphabet 〉 , to nurture them by correction, as occasion should require, and so both by the word and by the rod to bring them up in the information of the Lord: He therefore did not spare to use the rod of correction as God's healing medicine to cure the corruptions of his children, and to heal their souls of their sins by the same. Wherein if at any time his heart were so over-heated by his hatred of their sin, and zeal for God's glory, that he did either speak unadvisedly with his lips, or deal too violently with his hands, He was afterwards much troubled at it, and much humbled for it; that going about to heal others, he had so rashly procured a stroke and a wound unto himself, for which now he found no better remedy than to have recourse unto his heavenly Father by humble and hearty prayer, who healeth all the infirmities both of Parents and children, and forgiveth all their sins, when they seek unto him. The fruits of which his holy desires and endeavors he found and reaped in due season. For first he became hereby more watchful over his spirit and speech, in all such occasions, and provocations to passion and distemper. Secondly, he grew more moderate in correction, keeping himself within the bounds of it, discretion and compassion. Thirdly, when his passions were most vehement against sin, he much asswaged the heat thereof, by his love and tender affections towards the sinner. Fourthly, He lived to see those whom he most sharply corrected, effectually converted and reformed.

CHAP. XVIII.

I Come now after the branches of his vine to the plants of his vineyard, namely his men, and maid-servants, amongst whom there was not one idle and unprofitable person. Where, I hold him worthy great commendation, first for his godly care in choosing: And secondly, for his good conscience in ordering and using of them (as he did) so well, both in their persons and in their callings. As for their choice, this was wont to be his course. As he heard of any that began to set their faces towards Jerusalem, or to look towards heaven, as if they meant in good earnest to travel that way: or of such as had travelled many Sabbath days journey that way already: his heart was presently towards them, so that by good and fair means he endeavored to draw such into his service, and if he had place of employment for them, to plant them in his family, above any other persons whatsoever. So that in a short time he was so well provided and furnished with honest and faithful, godly and gracious servants, both men, and women, that he had now, as Paul saith, Philemon had once, a Church in his house. And no marvel, seeing for continual supply there were many that were religious, who would willingly offer themselves and make means to be admitted into his house, and to do him service, until they were like David's host, a great host, like the host of God, 1 Chron. 12.22. A full household, and gracious family, where Husband and wife, parents and children, governors and servants are all, either truly religious, or at least such, as do orderly and duly submit themselves to all duties of religion in the family. Now for the ordering and using of his servants, he did reckon of such as most faithful ever unto him, as he found ever most faithful unto God, as did Constantius when he purged his Court. And such he did much esteem, and entirely affect, as his brethren and fellow servants in and under Christ Jesus. Yea he made them sometimes as his companions in his familiar and kind usage of them; sometimes, as his counselors, to advise, confer, consult, and resolve with them, in matters of conscience, or of other importance sometimes as his comforters in afflictions and temptations, that he might so receive some comfort and refreshing from them.

Among the reft he had one of special note, an old disciple like Mnason, as a father in his family to the rest of his servants, his name Robert Pasfield, but better known by the name of old Robert, a man utterly unlearned, being unable to read a sentence, or write a syllable: yet was he so well taught of God, that by his own industry and God's blessing upon his mind and memory, he grew in grace as he did in years, and became ripe in understanding, and mighty in the Scriptures. Yea he was so well acquainted with the history of the Bible, and the sum and substance of every Book and Chapter, that hardly could any ask him, where such a saying or sentence were, but he would with very little ado, tell them in what Book and Chapter they might find it. Insomuch that he became as a very profitable Index to the family, to call to mind what they had learned, and to recover what they had lost by slip of memory: and not only so, but a godly Instructor, and Teacher of young professors also, to acquaint them with the Word, and to exercise their hearts unto godliness, by the precepts and examples thereof, which he constantly did both at home and abroad, as he had leisure and liberty so to do. Now if that which I have often heard be true, that Bonus Textualis, is Bonus Theologus; A good Text-man is a good Divine; then may Old Robert in our country proceedings, be allowed for a Divine, and a Doctor also. He had many other good parts in him, a good gift in prayer, and praise, very willing and well able to confer of good things, careful to hear the Word read or preached, and to help his own, and his friends memories by repetitions and some other means: as of a strange Girdle which, as I shall show you, he had framed for himself to that purpose. The Girdle was of leather, long and large: so that for compass it would go twice about him: This (for the help of his memory) he divided into several portions and parts (as a Carpenter doth his Rule) and allotteth every Book of the Bible in their order, to some of those divisions: As Genesis to the first, Exodus to the second, &c. Then for the distinction of the Chapters of every Book, he annexed a long point, or thong unto the several divisions, and made knots by fives or tens thereupon, to distinguish the chapters of that book, he had also other, either points or rushes to divide the chapters into their particular contents, or several parts, or verses, as occasion did require.

This instrument of his own invention, he framed and used (as others do their pen and writing) for the better help of his understanding, and relief of his memory in his hearing of the Word preached; which he did with so good effect and fruit, in observing all the points and Scriptures alleged in a Sermon, and binding them upon the points, and partitions of his Girdle, as he heard them, that in repeating of the Sermon afterwards, he himself had great benefit, and many other professors, much comfort and help, by his handling of his girdle and fingering the points, and divisions of it.

A matter of such wonder unto all that ever saw it, and heard him repeat a Sermon by it, that his worthy Master thought the girdle worthy to be kept and reserved in his Study, as a monument of God's mercy and old Roberts both piety and industry, that he might be known to have been neither idle nor unprofitable in partaking of the blessing of the ministry. This man, and his girdle, shall rise up in judgment against many of greater place than himself, who being both mindlesse in observing, and careless in retaining what they hear, or have heard in the preaching of the Word, will neither stir up the graces of God which are in them, nor exercise the natural parts aright which God hath given them, nor practice any artificial helps of their own or other men's invention, for relief of their own weakness both in mind and memory, and for supply of other men's wants, according as their necessities may require. Hence also may we raise a just rebuke of many of better parts, who having many helps both by arts and tongues, Logic and learning, Art of memory, writing by characters, or otherwise; do not yet set themselves and their gifts a work in any good course, to make the best benefit of that which they hear for themselves, that so they might be more profitable unto others, according to the places and callings wherein the Lord hath set them.

CHAP. XIX.

THis old Robert though but a servant, yet being rich in grace, his Master did so much esteem and affect, that he would as often as conveniently he could, have him near unto him, he would often go to the Hop-yard, or threshingflore (where commonly his business lay) to talk and confer with him, and sometime for his own exercise to take some part and portion in the labor with him also. This he did for their mutual comfort and contentment, in provoking one another to holy duties, and communicating such things as they had read or heard, for increase of godliness and goodness one in another.

Such is the nature and temper of humility and sincerity. The master never a whit the more abased, because he did bow himself to the low condition, and company of a servant; nor the servant ever a jot more proud or presuming, because of this his Masters kind and Christian dealing with him. They were both of them gainers, and no losers, by such intercourse and exchange of Christian offices. Which I could wish, some of our Gentlemen and Gentlewomen did well weigh and consider, who think they should lose, or let fall much of their greatness, if they should use to speak kindly, or talk familiarly with their godly servants, about their own occasions, or other good things, for by this stately strangeness, they make themselves less able to do good unto others, and deprive others of their liberty and opportunity to do that good, they desire unto them again, and so both are losers and neither of them any gainer by this stately stiffness.

It was not thus betwixt Abraham and Eliezar, Moses and Joshua, Eli and Samuel, Naaman and his servants, Job and his maid-servant, David and his family, Christ and his Apostles, Paul and his followers, all these serving one another in love, and every member seeking to succor each other, the eye the hand, and the hand the foot: the foot, and eye, and hand the whole body.

Thus they continued many years together master and servant, faithful in their places, and fruitful in every good work, either doing good, or receiving good for themselves and for others in the family: wherein yet this is farther very remarkable in this gracious Gentleman, that when this his old servant became impotent through age, having spent about thirty years in his service, and now growing towards fourscore, as unfit for country labor, as old Barzilla was for court service; yet was he so far from casting him off, or turning him away in his old age, that for many years together he did nourish and feed him, with some of the best morsels from his own table, by his own hand, permitting him to sit in the parlor or buttery not far from him, that even at meal time he might as occasion served confer with him. And thus he dealt with him in great mercy and compassion, as if he had been his own brother, of the same loins and womb with him, even all the days of his life until his dying day, and the very hour of his death.

A good example for rebuke of many merciless and profane Masters, who deal no better oftentimes with their impotent and old servants, than they do with their old Dogs; first grow weary of them, and then turn them off their hand without any means or maintenance, to live on a Commons or die in a ditch: being herein more like unto that cursed and cruel Amalakite (than unto this Gentleman, or any good Christian) who forsook his servant, and left him in an open field behind him, in great danger, and distress, because he fell sick upon his hand.

CHAP. XX.

BUt now to leave old Robert in rest and bliss with God, we are concerning his Master farther to understand, that albeit he shown much respect and love unto this ancient professor his faithful servant, yet did he wisely proportion his regard and care of, and over the rest, in their places, to their good contentment and his own comfort. Some he made choice of to be near about him for attendance, at home and abroad (and they such as did fear God) as did that good Cornelius, who had ever devout men about him, that waited on him continually. These were more happy than their other fellow servants, because they were ever with him, to whom he was ever ready either to impart and offer some wholesome words of admonition or instruction, or to confer, reason, object, and answer in points of religion for increase of knowledge, conscience and obedience, and that mutually and friendly, as they did serve him at his Table or did walk or ride abroad with him. He never thought his Table better furnished, than when he had gracious and godly persons to sit with him, or stand about him, nor his meat better seasoned, than when it was poudered with such salt of wholesome words, and holy wisdom as might minister grace unto the hearers that were present with him. Nullus enim suavior animo cibus est, quàm cognitio veritatis, Lact. lib. 1. de falsa Reli. O how contrary unto this course, is their carriage, who like none so well, as a knave to attend them, a flatterer to humor them, and a fool to make them merry at their meat. It was the wisdom of Solomon to speak of wisdom, both in natural and spiritual things, even at his Table; in so much that the Queen of Sheba admired what she saw, and heard; and reckoned his servants happy, that might then stand before him and hear his wisdom. Shall I crave leave of our wise men of the world, to tell them that in their courses they come so far short, not only of Solomon, but even of this Gentleman, that they are not much better, than Solomon's fools, whose heads are so shallow, that they have no brains to speak of knowledge, nor of any divine things: and their hearts so empty of grace and goodness, that they take no pleasure in such company, nor in such talk, and conference at their tables, where they imagine they cannot be merry if God stand by, nor be at any quiet in their mind, if there be any good man there, that offers any occasion to speak of holy and of heavenly things. Thus dealt he with the better sort of his servants that were near about him, and attended on him. And for the rest that were employed in his husbandry and business abroad, he was not forgetful, but mindful of their good. He allotted them their places according to their skill and knowledge, and proportioned their labor to their strength, and their wages to their labor, ever allowing them liberty and leisure, means and helps to accomplish the works which they took in hand; and never suffering them to want any encouragement, which might make them cheerful and faithful, in his, and God's service. To which end he would often (as other his greater occasions would permit) go abroad amongst them, both to see the work, and to encourage the workmen. At which time, that both he and they might go about earthly business with heavenly minds, he was wont to raise matter of speech and conference, sometimes from their callings, works, wages sometime from the good creatures of God, their nature, end, and use: sometimes from the season of the year, the Spring, Seedings, Summer, Harvest, Winter, fair or foul weather, and the like; and to apply these to such places of the Scriptures as they had heard or read the same things in, for their farther instruction and edification. Now for their work, what he saw was well for manner and matter, he did likewise well approve and accept; and by a due and kind commendation of their care and pains, he provoked them to continue in well doing. What he saw was amiss, if it were of small moment, he would wisely pass by it, if of greater weight, he would admonish them of, and reprove them for it, yet not with any railing or reviling words (for ought that ever I could hear) but in words of wisdom as became a holy man, and a good Master: sometimes (it may be) more sharply, because the nature of the fault, and disposition of the offender, might so require it, and sometimes more mildly, as he found the party more sensible of his fault, and more tractable for amendment. There was not the meanest amongst them, but he would labor to cheare him, and encourage him in his service: and if he saw them anymore towardly, in duties of Religion, he would so much the more kindly speak unto them, and more willingly confer with them. They did usually also exercise themselves unto godliness, by mutual exhortations, and admonitions, drawing on one another in every good way, and praying unto God in their courses together, in the evening for a blessing upon their desires and labors, which they ordinarily performed in the Kitchen, more privately, after prayer in the Parlour with the whole family. So that by this means, the Master governing religiously, and the servants obeying conscionably, his family became a common nursury for the Churches of God, in the whole country. For, 1. Such of his servants as were inclineable unto marriage, he provided well for them, and sent them out being married in the fear of God, to raise and establish the worship of God in their own houses. And such as were single persons, as he had any mind to spare them and to part with them, he either bestowed them in other families, or suffered them to plant themselves in such houses, where they might mutually both join, and joy together in God's service, to the spreading abroad of Religion, and farther enlarging of the kingdom of Christ Jesus. And then he made supply again, by taking out of the country such of their sons and daughters, as were fittest for his planting or watering in that part of the Lord's Vineyard, or for sowing or setting in the Lord's field.

CHAP. XXI.

THus far we have heard in what manner he governed, and ordered his family in their several places, for the better discharge of their duties amongst themselves: Now we are farther to observe his course and carriage, in those exercises and religious duties, which he daily and duly performed morning and evening with his family, in the worship of God, for their mutual comfort, and for God's praise and glory.

This Gentleman knew right well, that family exercises were the very goads and spurs unto godliness, the life and sinnews of grace, and religion, the bonds and cords of love, drawing or leading to perfection. Like the coals taken from the Altar, whereby both iniquity is purged, and men's hearts are inflamed with holy and heavenly affections towards God, and good things. Like the planting and watering of the Lord's Vineyard, whereby every branch is made more fruitful. Like the private training of Christian Soldiers, that they may be fit, and more fit for public service. Like the nursing or nurturing of the children, or heirs of great families, where some are fed with milk, and some with stronger meat, all with wholesome food, until they be brought on to their Fathers house, to be farther refreshed and feasted at his Table.

Lastly, he knew well that Family exercises in religious duties, were like the putting on, and buckling unto us the whole armor of God, that so being furnished with all offensive and defensive weapons, we may stand fast in the evil day, and go through the duties of every day also, with more ease and comfort.

And upon these and such like serious considerations, he exercised himself and his family unto godliness after this manner. First, for preparation, and secondly, for execution. For preparation: It was his ordinary course to rise very early in the morning, before the rest of his family, betwixt three and four of the clock in Summer, and at, or before five in the Winter, so that by this his vigilancy and industry, he gained the liberty and opportunity most commonly of an hour or two before he rung the bell, to awaken the rest of his family: which time he bestowed most graciously, first in private prayer for himself, and for every soul in his family, making mention of some more particularly by name, as their occasions or afflictions might move him thereunto: and giving thanks to God therewithal, for such mercies and comforts, as both he and they had received that night past, and formerly also from his hand. Secondly, in meditation upon some part of God's Word and works, wherewith he did season his mind and refresh his heart, endeavoring so to set the Watch aright in the morning, that the clock might go the better all the day after. Thindly, he did as he had occasion usually write out fair, some part of such Sermons, as he had by a running hand taken from the mouth of the Preacher, for renewing and increasing of the benefit, and comfort which he had reaped and received by the same. Thus did he watch over his family, when they were at rest themselves, and commend them unto God by his prayers, before they could open their lips, to speak unto him by their own words. Thus did he awake with God in the morning, that he might the better awake unto righteousness, and walk before God in holiness and uprightness all the day after, even until the evening.

CHAP. XXII.

THis he did by way of Preparation. Now for execution, in the performance of his family exercises, he did discharge himself after this manner. After they were come together upon the ringing of the bell, they did all very reverently frame and compose themselves to stand in God's presence, and then he himself lifting up his heart with his hands unto God in the heavens, began his morning exercise after this manner,

This set form of his short prayer before his Morning and evening exercise, I do the more willingly set down, that they may see how far they were deceived, and what wrong they did him, who held him to be an utter adversary to all set forms of prayer, who might also have received their answer and been evidently refuted to their faces, if they had but observed his ordinary practice, every Lord's day in the public assembly, where he did reverently accommodate himself to the public prayers of the Church, and religiously join together with Minister and people, in the celebration of God's service. Certainly he was not ignorant, that when our Savior Christ taught his Disciples to pray, he gave them liberty to call upon the name of God their Father, even in that set form of prayer which he prescribed, and in the same words: when you pray, say, Our Father, &c. And yet for all that, he knew well enough that he gave the Spirit of prayer also unto them, and unto all believers, children of the same Father, that they might enlarge themselves according to those grounds, and frame all their suits after that form, and therefore he gave this direction unto them, After this manner pray ye, Our Father, &c. yea Christ hath left us his own blessed example for the warrant of both, when in his Agonyhe prayed three times, using as the text saith, the same words: and when, after his farewell sermon to his Disciples, he prayed for himself, his Disciples, and all true believers, unto the worlds end, in great variety of words, and for many gifts and graces in particular, which yet are not all mentioned, but are all for substance contained in that pattern of true prayer.

Peter Martyr hath made a collection of holy prayers out of David's Psalms, and M. Perkins hath gathered together S. Paubs prayers out of his Epistles, in both which there is great variety both of matter and words, much exceeding the letter of the Lord's prayer: yet is there no Petition, or thanksgiving, in either of them, which may not fitly be reduced to some parts and heads of the Lord's Prayer. For my part I shall never blame him that seeketh to help his understanding, memory, and affection, by such means, if he bring new affections, to renewed petitions, and set his heart a work to seek more seriously for the best things, such as the godly labors of good men have in print set before him. But if any man will rest in his book prayers, and never strive to speak unto God out of his own heart, by his own Spirit, which teacheth every true child of God to cry Abba Father, and helpeth our infirmities, that we may stand before him, as his children: Such a man in my opinion, comes far short of the power and practice, comfort and fruit, of true prayer, and is not much unlike to an impotent and weak man, that being lame of his limbs, and having means of help and recovery tendered unto him, had yet still rather use a pair of crutches borrowed of his neighbor to go withal, as he can; than betake himself to his own legs and feet, to walk in his way which the Lord hath appointed for him, as he might and ought to do.

CHAP. XXIII.

AFter this short prayer, because we are all commanded to sing Psalms unto God, to testify our rejoicing in him, to instruct ourselves in his mercies, and judgments, words, and works, and to make melody in our hearts before him, as also to quicken our souls to praise and thanksgiving; he therefore did usually call the whole family to sing some of the Psalms (such as he named unto them) with grace in their hearts unto the Lord, which they ordinarily performed with such melodious and sweet voices and affections, himself beginning the tune, and the rest in a sweet accord, and harmony joining with him, as if they had desired to sing David's Psalms, not only with David's Harp, but even with David's heart also. With this exercise of singing of Psalms, he was much delighted, and oftentimes so ravished in his spirit, with holy and heavenly joy in singing and sounding forth God's praises, that his heart would even spring and leap in his body, as John the Baptist did for the joy of Christ, in his mothers belly: yea he was so much affected with the praising of God in this kind, that he took the word Halelu-jah (which is the title of nine Psalms, and the song of the Choir of Angles) for his Poesie, and usually writ it in the first leaf of all his books, with his own hand, to provoke and draw on others into the fellowship of God's praises with him, and to set it forth as an impress or character of his chief desire and delight, to have the praises of the Lord in his heart, or in his mouth, in his care or in his eye continually.

When the Psalm was ended, he read a Chapter himself out of the Bible, keeping an orderly and constant course in his reading, to make his family better acquainted with the order, and matter of the Scriptures, and to season their hearts with some portion of God's Word in the morning, as a preservative against all unfavoury thoughts, noisome lusts, rotten speeches, and ungodly works, all the day after. This he knew was God's holy Ordinance, from which neither Kings in peace, nor Commanders in war, were exempted; wherewith all Governors of families are expressly charged, wherein both elder, and younger have been exercised, and whereunto all sorts are by our blessed Savior exhorted. Search the Scriptures, &c. And this he duly performed with such reverence and conscience, as might (to his power) best become the solemnity of the action which they had in hand, and the majesty of his presence, before whom they stood.

Now because he knew that all planting and watering was in vain, unless God himself gave the blessing of increase: and that the Prayer of faith availeth much for that end, if it be fervent, he therefore with all his family, bowing the knees of their hearts, as well as the knees of their bodies before the throne of grace, did in the next place commend themselves unto God in humble and hearty prayer, making their requests known unto God, in all manner of supplications with thanksgiving: which he usually performed with that power and feeling, fervency and sincerity, faith, and humility (as the spirit of grace gave him understanding, and utterance, and their several occasions and other necessities did require) that he was oftentimes much admired of them that heard him, and by his holy petitions and gracious affections, did much refresh the hearts, and cheer the spirits, of many of his neighbors and friends which joined with him. He would so wrestle with God by prayers and tears, like Jacob, that he would not let him go, until like an Israel, he had by praying and weeping prevailed with him. The fruits of which his holy desires and endeavors were so remarkable in that family, whether he prayed against sins or sorrows, or sought unto God for grace and good things; that seldom did they meet again to pray, but they had some new and fresh cause of praise and thanksgiving unto him that had heard their prayers? A godly and an holy course in prayer, which I wish, were as well performed, as it is well worthy to be observed: Namely, Not only to consider wisely what we ask in prayer, but to observe carefully how we speed after it: for in so doing, as we should still be stirred up and provoked to new praises, so should we be quickened and encouraged, to seek unto our God again, by continuing or renewing the same, or the like prayers and requests unto him. This was the practice of holy David, that man after God's own heart, who having called upon God, did patiently wait upon him for hearing, and diligently observed what success he had, and (as he found the fruit of his prayers) did thereupon come again into God's presence, with new and fresh praises, I called unto the Lord (saith he) with my mouth, and he was exalted with my tongue: Verily God hath heard me, he hath attended to the voice of my prayer. Blessed be God which hath not turned away my prayer, nor his mercy from me.

CHAP. XXIV.

THus did he exercise himself and his family unto godliness every morning, and after the duties of the day, and their natural refreshing and repast in the end thereof, he called them again to the like service, and sacrifice in the evening which he very religiously and constantly performed, much after the same manner, saving tha • then he took some more pains with them, having more liberty, and better opportunity so to do for then he ordinarily instructed and taught his family, out of that portion which he took in the Chapter, read at that time unto them, propounding and applying some wholesome doctrine, profitable for their godly edification, as the tenor of the Scripture best served, whether to convince any error, or to confirm the truth, to rebuke any sin, and to instruct in the way of righteousness, to comfort the heart (under hope) in doing well, and settle the soul by faith and patience in suffering ill. This was his holy desire and delight, to edify his family in faith and love, and to train them up in the true knowledge and fear of God, so acquainting them with their duties towards God and man, that living soberly, righteously and godly in this world, they might beautify their profession, and adorn the doctrine of God our Savior always, and in all things. All which his godly pains and practices in the instructing of his family out of the Word of God, as a pastor and teacher in his own house, albeit they were through the blessing of God, crowned with good success at home, yet were they much maligned, reproached, opposed, and questioned abroad, and that not only by the vulgar fort, but even by some of our masters in Israel, whose negligence was much rebuked by his diligence, their profaneness checked by his holy duties, their government in their families not only obscured, but blemished, but blemished, by the comely order and beauty of his government in his family, which was so far advanced above some of theirs, as ever Bethel was above Bethaven, Zion above Shilo, or the Temple of God, above the Temple of Idols.

Which malignity of the world, and enmity of godless persons against godly and good duties, when he well observed and wisely considered of; he began to fortify his building, both for his judgment and practice (as Nehemiah did the wales of Jerusalem against the assaults of God's enemies) which he did very faithfully and effectually, by his painful collections, and observations which he made out of the Scriptures, and by the expositions, testimonies, and examples, of godly and good men, records of antiquity, and evidences of worthy Writers, and witnesses to the truth of God, all suitable to the doctrine of our Church, to justify his course, and stop the mouths of all such as without any just cause did open them so wide against it. I have seen and read what he hath collected and set down to this end and purpose, under his own hand, which I approve of, and like so well, for his choice and pains, in binding up together so many sweet and wholesome flowers of heavenly doctrine, for his own confirmation, and other men's satisfaction, that I could have been well contented to have set down these his collections and observations at large, concerning this point of the masters duty, in teaching and instructing his family in the fear of God, and faith of Christ, and in opening and applying some portion of the Scriptures to their minds and hearts, for that end: but that I much feared, lest my labor and pains herein, at this time, might be held not so needful, and less pertinent, seeing many godly men's books are filled with the same, or the like instructions, since that time (justifying the same point and practice) and that the bulk and body of this little book, would swell too bigg, if I should bring in another Treatise, to stuff up the bosom and breast of it.

CHAP. XXV.

NOw because some may mistake both him and me, in this business, as imagining that, by his private expounding of the Scriptures, he did usurp too much, and trench too near, upon the office of the ministry, and were transported with some private spirit of interpretation, above his pitch and place, and that all this were now justified by that which hath been said and done: Such must be entreated to conceive better of our mind and meaning herein, and not to be too rash in censuring, but to judge righteous judgment: For the pains which this Gentleman took, in teaching and instructing of his family by the Scriptures, were not raised, nor grounded upon his own private conceit or fancy, nor were they fruits of any vain and unwarrantable presumption, as some might imagine: but all that ever he brought unto them, he had either begged of God, or borrowed of good men, or obtained by serious study and meditation, gotten by reading of the Scriptures, and good Expositors, or by revewing his Notes also of such Sermons, as he had heard upon such Scriptures and Texts as he had in hand, using all good and holy means, to fit and furnish himself, with all manner of spiritual provision for that service. The success whereof through the good hand of God that was upon him was very answerable to his desires, and endeavors for their good. For as Joseph by his diligence and pains, in gathering and hoarding up of corn, and by his wisdom in disposing, and dispensing of it, did sufficiently provide sustenance for himself, and for his fathers family: So did this worthy Gentleman, by all godly pains, and good means, first furnish and store himself of all spiritual provision, to his own best use, and then bring forth some part and portion thereof, whether as corn or wine, milk, or stronger meat to the relief and refreshing of the souls of his family, as their occasions, or necessities might require at his hands.

Now if in thus doing, any man or Minister shall envy him, and complame of him, for preaching in his own house, as sometimes Joshua did of Eldad and Medad for prophesying in the Lord's host: I would have every godly Minister to answer them, as Moses did him, Enviest thou for my sake? I would to God that all Masters of families, were such Ministers in their families, yea, and that all Ministers were such Masters, in the religious government of their own house also.

CHAP. XXVI.

AFter the Lord had thus warmed the heartd this Gentleman, and his house also, with the love of the truth, and made some gracious impressions of the beauty and virtue of true godliness in the same, there arose out of this fire such a flame of holy zeal, both against all lies and lying vanities, and for the true worship and glory of God, that beginning at his own house, as you have heard, he proceeded farther to the house of God, according as it is written, The zeal of th • house hath eaten me up. Much like herein unto good Josiah, who after he began to soeke after the God of his Father David, in his own person and family, set himself a work to look to the house of God also, and shown forth his godly zeal, both in purging Judah, and Jerusalem from their graven and carved images, and in advancing again the Word, and worship of God, according to his place and power. For finding in the Church of Tarum, in his own Chapel, which of ancient right did appertain unto him and his family, many superstitious images, and idolatrous pictures in the painted windows, and they so thick, and dark that there was, as he himself saith, scarce the breadth of a groat of white glass amongst them: he knowing by the truth of God, that though the Papists will have Images to be lay men's books, yet they teach no other lessons but of lies, nor any doctrine but of vanities to them that profess to learn by them; and considering that these dumb and dark images by their painted coats and colors, did both darken the light of the Church, and obscure the brightness of the Gospel. He presently took order, to pull downs all these painted puppets, and popish idols, in a warrantable and peaceable manner, and of his own cost and charge, repaired the breaches, and beautified the windows with white and bright glass again.

Hereunto he was the rather induced, and encouraged, both by the liberty given, and granted by the Queens Injunctions, utterly to extinguish

and also by the authority of a Commission sent down into the country to the Earl of Darby, the Major of Chester, and others, to the same purpose, at the same time. Neither was this all: for he had the Word of God to warrant him, and the examples of godly and holy men to lead him, and countenance him in this act, as of Hezekiah, in breaking to pieces the brazen Serpent, of Epiphanius, in rending in Altars of Baalim; of Epiphanius, in rending in pieces the superstitious veil, hanging before a Church at Anablatha,, wherein was set forth the picture of Christ, or of some other Saint, and of Leo the Emperor, who brake down all Images and Idols in Churches, as standing there against the decrees of the first Council of Nice, and the Word of God. And so upon these, and the like grounds, this Gentleman went forwards from his Chapel to the rest of the Church, defacing a •… the popish and superstitious Images, which he • found dangerous, and offencive in any quarte or corner of it. An attempt and act tha • will be subject to the censure of the Patrons of popery, and many other popish and profane persons, as a matter of gross impiety and sacrilege • to deal so rudely and contumeliously, with the images of God, of Christ, and of his Saints. So did Pope Gregory the third excommunieate the Emperor Leo, and stamped the name of Icon • clast (as a brand of heresy) in his forehead, 〈◊〉 breaking down of Images in the churches. So did Bellarmine censure the Germane Protestants, as irreligious and profane, because in their reformation, they spared not their Idols and their Images. These men no doubt would have cast one stone of rebuke at Christ himself, if they had seen him drive with whips, the buyers and sellers out of the Temple: and thrown another at Paul, for speaking against the Images of Jupiter, and silver Shrines of Diana at Ephesus, and for preaching against the Altar dedicated to the unknown God, which he saw at Athens, had they been amongst those persons, and in those places. Now, shall we entreat these hypocrites, to turn their eyes into their own bosoms, and view the records of their own stories, and then let them tell us, whether their beam be not much bigger than our mote, in this kind of disgracing, or defacing images, and some other things, which they account ornaments of their Churches. What if these Catholics (as they desire and delight to be called) have cast with violence the relics of their Saints, into filthy and base places? what if they have thrown the Sacrament of the body and blood of Christ, with great indignation, sometimes unto the ground, and sometimes into the fire? what if they have profaned their holy Vessels, Altars, Temples? what if they have used their sacred images for seats, and footstooles? Their own Writers will assure them, that in the taking of Constantinople, they were guitly of such and so great sacrilege, that they spared neither the treasures of the Churches, nor the Silver Tables about their Altars, Sed violatis sacrariis, cruces, iconas, & reliqua Ecclesiarum ornamenta rapiebant, but profaning all the holy places, and holy things, they spoiled their Crosses and Curcifixes, their Images, and other ornaments of their Churches whatsoever. Let them read and consider, what violence and indignity Cardinal Columna offered (in the taking of Rome, under Clement the seventh) unto the Palace of the Uaticane, and Saint Peters Church, when he spoiled them of all their treasure and rich furniture, and all the Ornaments of the Church besides. Now therefore, ye Hypocrites, either take the beam out of your own eye, or cease to find fault with this mote in your brothers eye any longer.

If ye be obstinate in this error of Image worship, and call upon our Church windows, for your Church witnesses, as your Father Jesuit Campion hath done: we will then answer you with Austin, Sic errare meruerunt, qui Christum & Apostolos ejus quaesiverunt, non in sanctis codicibus, sedin pictis parietibus, They have well deserved so to err, who have sought for Christ and his Apostles, not in the holy Book of God, but in painted wales and windows, as you for your parts, both do, and have done. Nec mirum si a pingentibus fingentes decepts sunt, And no marvel, if such fainers and forgers as you are, be deceived with such painters, and pictures as these be.

And as for this Gentleman of whom we speak, it shall be sufficient for him and us, that in this his affection and action, he cometh so near to that commendation, which Ambrose gave unto Theodosius, Theodosius abscondit simulacra Gentium, omnes enim cultus idolorum fides ejus abscondit, omnes eorum ceremonias obliteravit, Theodosius did obscure and disgrace all the images of the Gentiles, for his faith did darken all the worship of Idols, and obliterate all their ceremonies.

CHAP. XXVII.

NOw as it was the just and due praise of these worthies of the Lord (according to the nature of true zeal) not only to demolish and deface all instruments or ornaments of idols, and false worship, but to build up, and beautify the house of God, in procuring and providing all good means for his due and true service: so may it be, and that justly an addition to this Gentleman's former praise, that his heart was so enlarged towards God for his glory, and God's people for their good; that it was not only his care and conscience, to abolish all occasions and provocations unto idolatry and false worship, but the very joy of his soul, to bring in such godly and able Ministers amongst them (as he could provide) almost every Lord's day into the public Assembly. Such as did feed the people (like faithful Pastors) with knowledge and understanding. Such as did sow and plant (as God's husbandmen) the seeds and roots of grace and truth amongst them. Such as were Ambassadors of peace, both preaching unto them the glad tidings of the Gospel, by the word of reconciliation; and beseeching them also in Christ's stead to be reconciled unto God: and Heralds at arms also, to lift up their voices as a trumpet, to tell the house of Israel their transgression, and the house of Judah their sins, and to denounce God's righteous judgments due unto the same. And all this he did of his own cost and labor, and that with a cheerful and upright heart, honoring the Lord with his substance, and giving means and maintenance to such as were the Lord's laborers in the Lord's harvest. All which his care, cost, and labor, although it was much slighted by many, little regarded by the vulgar sort, much opposed by the popish and profane, and too much undervalued by all: yet was he never daunted nor discouraged in his course, nor weary of well doing, neither Rheum the Chancellor, nor Shimshai the Scribe, by their letters; nor Samballat and Tobiah by their mocks, threats, and slanders, could ever divert him from his way, or cause the work of God to cease in his hand. So the Word of God grew mightily and prevailed: and to use his own words, so religion began to enter,

In this passage I much desire to commend unto every Christian, especially, to Gentlemen of good rank and place (to whom the Lord hath given a large portion in the blessings of this life) such fruits of faith and love, and such virtues of Christ in this Gentleman, as are well worthy both the observation, and imitation of every true Christian.

1. His compassion on the multitude being as sheep without shepherd, when he saw them erring from the ways of God, and like to perish for want of pasture, expressing herein (in some measure) the holy affection of Christ Jesus.

2 Secondly, his free will offering unto the Lord of his own substance and cost, to provide his people of spiritual food, and that with a cheerful and free heart and hand, like unto David, who bought the threshing floor of Areunah at a price, because he would not offer burnt offerings to the Lord, of that which cost him nothing.

3. Thirdly, his entertaining and maintaining God's Ministers, as Obadiah did the Lord's Prophets, besides his countenancing and encouraging of them as Josiah did the Levites in the Lord's service.

4 Fourthly, the exceeding joy and comfort that he took in setting forwards the Lord's work, for the foundation and building up the shouse of God, by his good example, godly presence, and holy practice, in public places, and religious duties, endeavoring to bring forth the head stone, as Z • rubbabell did with shootings crying, Grace, grace unto it.

5 Fifthy, his courage and constant • y in maintaining all good exercises of Religion against all oppositions of popish and profane persons, as did good Nehemiah, in going on with the in building of the was of Jerusalem, notwithstanding all the attempts and assaults of secret treacholy, 〈◊〉 open hostility, made against him.

6 Sixthly, his uprightness and su • oirity, doing all that he did with an honest and good heart, not to be seen of men but to approve himself unto God in all things.

This worthy example thus decked and adorned with these jewels of grace, I desire also to commend unto the due and serious consideration of such Gentlement and others, as being rich in this world, are yet poor, and very poor in such good works, and had rather bestow an hundred pounds in building and beautifying their own houses, than an hundred pence towards the laying of the foundation, or building up the walls or windows of God's house amongst them.

And to such also as being entrusted with the lands and livings of the Church, for the maintenance of the Ministry and spiritual provision of God's people, do notwithstanding turn their patronage into pillage, and their devotion into sacrilege, cutting short the Minister of his means, and the people of their provision, taking the wheat unto themselves, and leaving the straw and chaff unto them for their portion only.

Neither would I have them to pass without gentle admonition also, who had much rather spend much of their estate, in maintaining idle and base persons to serve their own lusts, and satisfies the humor of a rude and profane people, as many do their Horf-riders, Faulkeners, Huntsmen, Lord's of misrule, Pipers, and Minstrels, rather to lead them, and their followers (both in their public • assemblies and private families) a dance about the Calf, than such a dance as, David danced before the Ark, with spiritual rejoicing in God's mercies, and enlarging of his own and the people hearts in God's praises. And being utterly destitute of all means of grace, both in assembly and family and nothing sensible of the spiritual famine that hath brought a loathsome leanness into their souls, they neither make any conscience, nor will beat any cost, to call on the Levites to bring in the Ark of God amongst them, nor will seek themselves, nor suffer others (that much desire to enter into the Kingdom of God) to frequent those places and exercises of religion, where the heavenly Manna, the bread of life may be broken unto them.

CHAP. XXVIII.

ABout the year 1590. when he saw, that having provided for the public congregation a worthy Preacher, whom they seemed much to admire for his gifts, yet would not so much as thank him for his pains, the Preacher grew somewhat unwilling to bestow his labor any longer amongst them. He in Christian policy, began to withdraw the Preacher of the Word from the assembly, to his own family, to make them more sensible of the want of it, more careful to seek it where they might find it, and more thankful to God and his servants, by whose means they did enjoy it, and reap some fruit by it. To which end and purpose, he built him a Pulpit in a Chapel in his own house, and for a season maintained the Preacher there, so that (as he saith himself) he had good company every Sabbath day. This company, as I doubt not but it was much to his comfort, so could it not be, but much to his cost also, when, amongst a multitude, though some might come to the Chapel with good minds, to feed their souls, yet others would be as willing and ready to press into the Hall to fill their bellies. And yet was he well contented to be at this charge also, for the increase of Religion and further of the Gospel.

But he could not long make such an inclosure of the Word, nor so confine it to his private family; for partly the public necessity, and partly the importunity of some Christian friends, did work so effectually upon him, and prevail so far with him, that he yielded up the Preacher to the public assembly again, and so continued to maintain him, and other Preachers after him, until upon the death of the Incumbent, God established a faithful Pastor amongst them. Let him if you please, tell you thus much and the occasion thereof, in his own words.

The same Preacher being invited to a wedding at Peile, preached there in the parlor, for which Sermon he was much admired. And then, It was

But I was glad then, to bring the Word of God again unto them, and so have continued till now that God hath planted M. Clark amongst us.

And here I think it not amiss, seeing he thus toucheth upon M. Clark, in this business of providing the Parish of a faithful and sufficient Ministry: to call in, and produce Master Clank 's own words, for evident testimony to his bounty and faithfulness in this particular.

CHAP. XXIX.

NOw because popery and profannes two sisters in evil, had consented, and conspired in this Parish, as in many other places together, to advance their idols against the Ark of God, and to celebrate their solemn feasts of their popish saints, as being the Dii Tuteleries, the special patrons and protectors of their Church and Parish, by their Wakes and Vigils, kept in commemoration and honor of them, in all riot and excess of eating and drinking, dalliance, and dancing, sporting, and gaming, and other abominable impieties and idolatries: this godly. Gentleman being stirred in his spirit, at these their gross superstitions, and much grieved in heart at their grievous misdemeanors and disorders, knowing well that the customs of the people were rain, yea, and vile also, poisoning their minds with erriours, and corrupting their hearts and lives with base lusts, and the bitter fruits thereof: And fearing lest their carnal joys and delights in these fleshly and earthly things, might make the Heavenly Manna to seem as light bread unto them, and the wholesome food of life more unsavory and distasteful than otherwise it would have been. This Gentleman, I say, to prevent these mischiefs, and procure the people's good, did usually at these times bring in, and set up the Ark of God in greater pomp and power amongst them, to bring down and break in pieces their Dagon, so much admired and adored by them. So he did, and prevailed in so doing.

O what, and how great comfort and contentment, did this godly man take in discountenancing and suppressing (so far as he could) all popery and profannesse, together with all the instruments, abbetters and maintainers of the same! O how great was his rejoicing, and solace, when by any care, cost, or labor, he might refresh the bodies, and rejoice the souls of God's people, either by corporal or spiritual repast, provided and prepared for them! To which end, as it is well known, at one of these times, besides all other provision, there was spent in his house a fat Beife, and a half, within the space of three days, upon godly and well affected people, and his Cook did then relate unto him. Such was his desire to do good, his delight in the Saints, his joy in the house of God, and love to his service; that all other things, in comparison of these, were but loss, and dross, and dung, unto him. O, how truly might he say with David, Away from me all ye workers of iniquity, I will keep the commandments of my God: I hate all vain inventions, but thy Law do I love: all my delight is in the Saints, and in such as excel in virtue: I was glad when they said unto me, let us go up into the house of the Lord, our feet shall stand in thy gates O Jerusalem? How well did he herein imitate the example of Christ, who at the feast of the dedication of the Temple (though it were no divine, but a human constitution) took occasion notwithstanding, upon the frequent concourse of the people, to teach and preach the Gospel of the Kingdom unto them, and whiles they sought after carnal things, to please their flesh, to minister unto them spiritual, to profit and do good unto their souls?

Nether do I speak this to justify or approve these festival solemnities, for the anniversary commemoration and celebration of Saints and Martyrs, and dedication of Churches, which savor rank of the cask, and smell hugely of the vessels of Judaism, Paganism, and Papism, whence they were first drawn 〈◊〉 derived (for so I should condemn many both Fathers and Councils, that have condemned and inhibited the like Wakes, and solemn Assemblies at such times, and to such ends, which they called their Vigilias and Encania, and that for the same errors, abuses enormities, and villainies that we do now condemn them for) But I speak it to the just commendation of this worthy Gentleman, and for the fair provocation of other Gentlemen also, of like power and place, by his example, is do what they can to suppress and abolish all such Wakes and festivals: and if they cannot do that, yet to make the best of the worst, by standing against them, striving both by courage and countenand, to disgrace, and disappoint them, and to bring in better means of mercy and of grace, either to water or to plant the Vineyard of the Lord which is before them.

CHAP. XXX.

ANd this I doubt not, but they would be more easily induced and persuaded to do, if they did advisedly consider of these or the like reason, which might rectify their judgments in these things.

1 That the celebration of such Wakes and festivals is utterly destitute of all warrant of God's Word, for who hath requited these things at their hands? And whatsoever is done without warrant, 〈◊〉 never be done with any comfort, or good fruit, either in the a •••… the issue of it.

2 That these are 〈◊〉 base and bastard brood of the man of sin, begotten by Satan, upon the body of that Whore of Rome, in the dark night of Popish and Heathenish superstition; and therefore we are called to come out of Babel, so many as are God's people, and never to be partakers of her sins, lest we be partakers of her plagues also.

3 That as one err our is a pregnant, and faithful mother of many more: so this commemoration of Saints, and Martyrs, did breed and bring forth reservation of their Relics, Adoration of their Images, Invocation of their Names, and Peregrination to their Shrines, and that with great confidence in them, and great expectation of bodily and ghostly help, and comfort from them. Of all which errors and impieties, they must needs be guilty, and stand convicted before God, who (whether they be of the tribe of Levi, as was Korah, or of the Princes of the people, as were Dathan and Abiram ) shall, or do rise up in any tumultuous and rebellious manner against Moses or Aaron, Magistrate and Minister, with their Censers in their hands, to offer incense unto such Idols.

4 That such service unto Saints, is but wit-worship, will-worship, and Idol-service, all which are both hateful unto God, and hurtful unto their own souls, that either do them, or consent to the doing of them.

5 That oftentimes by the Popish Calendar, such Saints are commended unto them for commemoration of their persons, and celebration of their Feasts, as either never were, as Saint Christopher, and Saint George, Saint Katharine, and the like; or such as it had been good for them, that they had never been, as was our Boniface the idol Saint of Banbury, Saint Dominic a grand agent for Antichrist, and bloody persecutor of the true Church of Christ; or such as were not much better than beasts for their conversation, as Medardus, Lubinus; or such as having their souls frying in Hell, are yet adored as Saints, in their Festivalls, and Wakes, here amongst us upon earth, and that after a more solemn and devout manner, than either they themselves would, or could require, if they were now in company, and held society with the Saints in heaven.

6 That to have fellowship with such as celebrate these Idol-Feasts, is reckoned by the Apostle for no less a sin, than to have fellowship with Devils, nor is anything that is offered to such Idols, accounted any better service, than a sacrifice unto Devils. Now, God forbid, that they that profess the fear of God, and bear the name of Christ, should ever so far forget their communion with God, as to have any fellowship with Devils, or so forsake the Lord the Fountain of living waters, and dignity unto themselves broken Cisterns that can hold no water.

7 That usually such assemblies upon such occasions, are for the most part, a confluence of all vain and vile persons, a concurrence of all vices, a combination of the Popish and profane, a very randavous of all rogues, and vagabonds, and many times no better, than as the Prophet speaketh, a very assembly of rebels against the Lord. Now, we are charged to depart from the tents of such wicked men, to separate ourselves from sin and sinners, not so much as to cate, or drink with such persons, to hate the garment spotted by the flesh, and to touch no unclean thing, if ever we will have the Lord to receive us, and to take us for his sons and daughters.

8 That the attendants and consequents, effects and fruits of such Wakes, and Idol-Feasts, are commonly as base and bitter, as the sons of Belial can beget, or the vines of Sodom or Gomorrah can bring forth: such as are swearing, and blaspheming; drunkenness, and surfeiting; brawling, and quarrelling; wantonness, and uncleanness; riot, and excess in all manner of wickedness, and ungodliness; seldom any such meetings, but they either are sprinkled with blood, or spotted with some gross filthiness. Now, what honest heart can abide in those places, or endure those persons, that will be sure to vex his souls with their wicked conversation, and grieve his spirit, with that which he shall daily and hourly hear and see amongst them. Woe is me (would David say) that I am constrained to dwell in Meseck, and to have my habitation in the Tents of Kedar. My soul is among Lions, I have dwelt too long amongst them, that want grace, and hate peace.

9 And lastly, if they would set before their eyes, and consider the holy examples of good and great men, who loving the truth, and hating a lie, could never endure any fellowship with superstitious and idolatrous persons, nor would ever yield themselves to join with them in the smallest things, having any appearance of evil in them. Daniel would not be persuaded to defile himself with any portion of the Kings meat, being once presented before an Idol. David will neither touch, nor taste of the dainties, and delicates of wicked and profane men. Polycarp would not so much as make a show of saluting Caesar, as others did, nor of burning incense unto their Idols, though he might have saved his life, and come to great honor also in so doing. S. John durst not abide in the Bath, where the Herelike Cerinthus was, but presently got himself away, lest the Bath for his sin should fall upon him, and upon all that were with him for his take. Ualentinian that valiant and noble man, being sprinkled (against his will) with some of that heathenish holy water, which the Ministers of Fortunes Temple cast upon him, as he went in and out before the Emperor Inlian, and finding a drop thereof upon his cloak, with great indignation, gave the minister a box on the care, in the Emperors presence, telling him, that he thought not himself purged, but polluted by such sprinklings. All which being well and duly pondered and considered, I conceive good hope, that men of any religious affection, or ingenuous disposition, will not only refrain themselves from such assemblies of vain men, but according to their place and power will be ready to restrain, and suppress (as this worthy Gentlemen did) all such popish and profane Wakes and Feasts that are amongst them or about them.

CHAP. XXXI.

AFter that he had thus planted and watered his own family, and for the better increasing of the fruits of religion had well provide for the public assembly also, he was much admired for his sincerity, as well as for his fervency in the profession of the Gospel, and practice of true religion. He that had done so worthily in Ephratah, became famous in Bethlehem; His name being perfumed with such, and so great variety of God's graces, did send forth a most fragrant and sweet smell, and savor, into all the families of the country, round about him: insomuch, that now divers Gentlemen of the best rank, did much desire to sojourn under his roof, and to table with him, for their better information in the way of God, and more effectual reclaiming of themselves, and their families. That honorable and worthy Knight, Sir Richard Grosvenor, Baronet, when he was young and tender, was by his parents godly and gracious care, and desire of his religious education, transplanted (as it were) into this family, where for the space of three years, he was trained up and nurtured in the knowledge and fear of God, and that with so good success and fruit of this Gentleman's labors, and endeavors, (through the blessing of God upon him) that, both the University in his youth, and the country in his reper age, may, and will seal him a worthy testimony for a Gentleman of an amiable and sweet disposition, and of a studious, and religious carriage, and conversation amongst them. The seed that was then sown, and the plants that were then set in this soil, are yet still increasing and bringing forth more fruit, both in his person, and calling, whereof as we have seen a fair increase already, in some of his more eminent employments, so do we yet look for a more plentiful harvest of his holy and wholesome fruits, in their season, as he may have further calling thereunto.

Much about this time also, his brother in Law Master Hardware of the Peile, was very desirous to draw nearer unto him; and so with his good liking and allowance, brought himself and his whole family, wife, children, and servants, to be tabled with him. This Master Hardware at the first, seeing this Gentleman in the government of his family, so full, and free, for wholesome admonitions, and reproofs, could no better abide a rebuke, than sore eyes can endure the Sun. Which when Master Bruen had once and again observed, knowing that Patient to be very sick, that is impatient of the means, and medicine, which might cure him: He began to cast about how he might best deal with him, and most effectually work upon him for his good.

What he did to this end, and with what effect and fruit, he shall himself tell you, in his own words.

Yea more than all this, he gives him yet a better testimony of his growth and proficiency in religion, under his own hand in these words.

These things he hath thus set down (as he hath done also many more) as certain memorials of God's mercies, in blessing his desires and endeavors, for the seasoning of others, both persons and families, with the salt of true religion, by his hand, that so they might be better able to offer themselves, and their services, as holy, living, and spiritual sacrifices, acceptable unto God in Christ Jesus.

This was his labor of love, to build up the house of God, even in his own house, and taking some out of other families (as rough stones out of the Quarries) to hew, and square them smooth, and polish them, to be as lively and precious stones, of, and for the Lord's Temple.

And this was the very joy of his heart, to see the word of the Lord prosper in his hand, according to that saying of Saint John, I have no greater joy than to hear that my children walk in the truth, I wish above all things, that thou mayest prosper, and be in health, even as thy soul prospereth.

CHAP. XXXII.

THis comfort and contentment which he took in laying the foundation, and building up the walls of God's house in this manner, did give him great encouragement to furnish himself better, and to make his provision greater for this work, both by his private studies, and also by his public travels and endeavors; being herein not much unlike to holy David, who having it in the purpose of his heart, to build God's house, provided abundantly all manner of materials, wood and stone, iron and brass, gold and silver, marble and precious stones, as he could procure them, far or near; besides all the treasure that he offered of his own proper goods, even three thousand talents of the gold of Ophir, and seven thousand talents of refined silver, to the furthering and finishing of the Lord's house.

For whereas in those days, it seemed good unto the Lord, having compassion on his people, to raise up, and establish, many holy exercises of religion, both in Cheshire, and in Lancashire; which were kept constantly every month, and maintained worthily by the godly labors of the faithful Ministers and Messengers of God in those parts, and that with great and comfortable success, and fruit, for the edifying of the Churches of God in knowledge, faith and obedience to the Gospel.

This worthy Gentleman, taking hold of this fair opportunity, did frequent these assemblies, and partake of the labors of the Lord's Builders, with great diligence, care and conscience, storing himself with their treasures, and lighting his Candle at their Torches, and so became both better furnished, and more enabled, to set forwards the building of the Lord's House, himself in his own family, and other wheres also, as he had calling thereunto.

In this his course which he took, for his own proficiency and growth, both in knowledge and in grace, I find divers things worthy, not only to be mentioned, but to be much commended, some, and some to be admired also. As first his cheerfulness to go up to the mountain of the Lord, and joy of heart to join with such holy assemblies, in so holy duties, saying with David, I was glad when they said unto me, let us go up into the house of the Lord. Our feet shall stand in thy gates O Jerusalem, Jerusalem is built as a city that is compact together, Whither the Tribes go up, the Tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord.

Secondly, his painfulness in taking many long and sore journeys, with much toil and travel of his body, and no small cost and charge of his purse, riding early and late, in heat and cold, short days, and foul ways, sometimes ten, sometimes twenty, and sometimes thirty miles, as the distance of the place, and season of the year required: and all this to this end, that he might gather Manna, where he knew it would be rained down, and glean after the Reapers in the Lord's Harvest, and buy Gold and white Raiment, Wine and Milk without money, of the Lord's Merchants, upon such of the Lord's Mart, and Market days.

Thirdly, his conscionable diligence in hearing and observing, writing and recording, from the mouth of the Ministers, whatsoever they taught and preached unto edification, and that with such eagerness of mind, and readiness of hand and pen, that usually he took the whole substance and matter of their Notes, Observations, and Sermons, in his book, home with him; which he would carefully repeat in his journey, to the refreshing of the minds and hearts, of such good people as went along with him: and when he came home, did write over again in a more legible hand, all that he had gathered, and so made better use of it, for himself, and his family, and set all as it were upon record, for the benefit of his friends, and his own posterity. This his double diligence, he continued for the space of five or six and thirty years together, in writing, and writing over again, all such Exercises as h • could come unto, and all Lectures and Sermons in City or Country, and all public Fasts, and thanksgivings, as he could hear of them. Insomuch that he hath left unto the heirs of his family, so many volumes of Manuscripts, under his own hand, set up in a comely order in his own Study, as is scarce credible to report, being yet there to be seen, as so many worthy monuments of his conscionable diligence and faithfulness in the Lord's service. All which he hath so earnestly, and carefully commended to the heirs of his body, that he would have them upon his request, to read over, if it were but once in all their life, the books that he hath thus written, and committed to their hands. Which his charge and request I wish they may ever be so mindful of, that they may never fail nor faint, in the faithful discharge of it; that so the blessing of the Recabites for obeying Jonadab their father, in all that he commanded them, may come upon them also, This man shall not want a man to stand before me forever.

Fourthly, his marvelous kind usage of the Ministers in all their meetings, commending their pains, rejoicing in their labors, and many times defraying all their charges, always encouraging them in the work of the Lord, with gracious and sweet words; sometimes of comfort, sometimes of counsel, sometimes of admonition, and mild reproof, sometimes of kind invitation to his house, and all this, with such love unto their persons, and reverence to their callings, that whatsoever he did, or said, he found good acceptance and allowance amongst them.

Lastly, his love and tender affection, to the best professors and proficience in Religion; yea even to the weakest and poorest Christian; As he was to them the crown of their assembly, and conductor of the Lord's army, so were they to him the crown of his joy, when he saw them a willing people, in the day of Assembly, like an Army in holy beauty, O how goodly are thy Tents O Jacob, and thy Tabernacles O Israel. As the Valleys are they spread forth, as Gardens by the rivers side, as the trees of Lignum-Aloes Which the Lord hath planted, and as Cedar Trees beside the waters.

CHAP. XXXIII.

THese were the virtues and holy duties wherein this gracious Gentleman by frequenting these holy exercises did so worthily exercise himself unto godliness, and whereby he did still grow in sound knowledge, righteousness and holiness, to the praise of God's glorious grace.

And these would I willingly commend in the example of this Gentleman (to be duly considered, and diligently followed) unto many of our Gentlemen, and to many of inferior rank also, that they would make an exchange of their vain and profane exercises of May-games, and Summer-greenes, of their Foot-racts, and Horseraces, of their weekly and almost daily meetings, and matches on their Bowling Greenes, of their lavish betting of great wagers in such sorry trifles, and of their stout and strong abetting of so silly vanities, amongst hundreds, and sometimes thousands, of rude and vile persons, to whom they should give better, and not so bad example and encouragement, as to be idle in neglecting their callings; wasteful, in gameing and spending their means; wicked, in cursing and swearing; and dangerously profane, in their brawling and quarrelling.

O how great is the difference betwixt those holy exercises of Religion in God's house, and these profane exercises of corruption and lust, in the forest, or in the field! How great is the opposition betwixt that assembly and this company?

How doth the mighty God, cause the light of his countenance to shine upon leaders, and followers coming into his Sanctuary? And how (do you think) doth he look upon them, that forsaking the fountain of Living Waters, dignity unto themselves such broken Ci • ernes, as these are, which can hold no water? What is there in those exercises, but that which is warrantable, commendable, profitable, and comfortable? And what in these, that hath any sent, or savor of such things? If these men were truly changed themselves, they would be easily induced to make an exchange also of baser company, for a better society; of fading and false joys, for durable and true comforts; of worldly profits and filthy lucre, for spiritual gain, and the true treasure; and of the vain applause, and praise of men, for the true honor, and praise, which comes from God only.

CHAP. XXXIV.

IN the midst of these sweet comforts and refreshings, which he thus received and enjoyed by these public exercises of Religion, It pleased the Lord, otherwise also, to exercise his servant with a grievous affliction, in the taking away with a stroke his dear wife, the desire of his eyes and faithful Yoke-fellow; who being well in the morning, began to be ill, and sick at Supper, and departed this life the same evening.

Suddaine death is held to be a fearful judgment, as though it were a testimony of the wrath of God: And so indeed it hath been, and may be to some, who being wicked persons and continuing in their sins, without any fear of God, any repent • nce or faith in Christ, are suddenly arrested by the LOrds hand, and cut off by death in his sore displeasure. So it was to Err and Onan the sons of Judah, to Nadab and Abihu the sons of Aaron, to Corah a Levite, and Dathan and Abiram, two of the Princes of the Assembly. And so it is likely it was also to Nabal that churlish fool, of whom it is said, that after ten days the Lord smote him that he died. The Scripture also seemeth to make it the ordinary portion and condition of the wicked, that God will shoot at them with his arrow, and suddenly shall they be wounded, that spending their days in wealth, in a moment they go down into the grave, and that flourishing for a wile, they fuddenly perish and come to a fearful end.

True it is, that a sudden death attending upon, and following a wicked life, is a fearful judgment, and a dreadful sign (so far as we can judge) of the wrath of God: and yet we will not limit nor confine the Lord's mercies; for inter Pontem & Fontem, ferrum & jugulum Dei misericordia, Betwixt the Bridge and the Brook, the Knife and the Throat, the mercy of God may appear.

But as all that live wickedly do not die suddenly, so neither all that die suddenly, are to be thought to die fearfully, as though they were deprived of God's favor, and fallen under his heavy wrath, and displeasure forever more. No, we may not censure so severely, nor judge so rashly, neither of our Brethren, nor of the ways and works of God. Old Eli died suddenly when he fell backwards from his chair and brake his neck; and yet I dare not say, but that as he lived, so he died the servant of the Lord. Josiah was suddenly slain with an arrow, going against Pharaoh Necho in the field; and yet I dare not say, but that as he lived, so he died the servant of the Lord. Jacob had his wife Rachel to die suddenly in his journey on his hand; and so died the wife of Phineas, when she heard that the Ark of God was taken; and yet we may not otherwise conceive, but that as they lived, so they died the servants of the Lord.

And so we are to judge of this Gentleman's wife being a gracious and holy woman; that albeit the Messenger that was sent for her, seemed to be angry, and too hasty to take away her life, yet he brought her no worse news than of a joyful and a blessed death, which was indeed a passage to a better life. It was the saying of S. Ambrose, upon his death bed, which might have been hers also; I have not so lived that I am ashamed to live any longer, or afraid to die, if it had been sooner.

The life of the righteous finds never any worse end than the death of the righteous: and they that have the grace to live unto the Lord, shall never fail of this mercy to die in the Lord: and so they enjoy a double blessing, whether they live or die, they are the Lord's.

Besides all this, the reckoning and account of a true Professor and sound Christian is not to seek, nor to make at the hour of their death. All the days of their appointed time they wait, when their change shall come. Their whole life a Meditation of death, and a preparation for it. Every day they stand in readiness, having oil in their lamps, and their lights burning, waiting for the Bridgroome, and their Masters coming. In the morning they awake with God, all the day long they walk with him, and before him, and in the evening and night season they lie down in peace, and rest with him. So that what time or houresoever their Master shall come, and call upon them, they shall not (through his mercy and grace, who will never take them at the worst) be unprovided, or unprepared for their meeting of him.

And albeit this were a suddeine stroke unto her worthy husband, as that was to Ezekiel, when his wife (the desire of his eyes) being well in the morning, died in the evening; yet did the Lord in mercy so sanctify this affliction unto his servant, that by the power of grace and Christian wisdom he did moderate his affections and subdue his passions, mourning for her death as sensible of his own loss, yet neither wailing nor weeping as a man without hope: For, Grandis in suos pietas, impiet as in Deum est, Hieron. ad Pam. being well persuaded of her gain, and that what he had lost, the Lord had found, as Jerome speaketh, to her everlasting comfort and the praise of his mercy and grace in Christ Jesus.

CHAP. XXXV.

AFter these things, finding himself to stand in need of marriage, and that (both for the comfort of his life, and necessity of his Family) it was not good for him to be alone: He sought the blessing of another helper, and a prudent wife, by prayer from the Lord.

And as he sought, so he found, the Lord in his providence ordering and disposing of the occasion, motion, match and marriage after this manner. As he was in Mancester upon occasion of the holy exercise of Religion kept, and continued in that place, he cast his eye upon a very amiable, and beautiful young Gentlewoman, which diligently frequented that assembly; upon the sight of whom, he confesseth, that he had this thought arising in his heart, loe, this is the woman, that the Lord hath provided for my wife.

And so, that he might not only please his eye and follow his affection in his choice, but might deal wisely and advisedly for his better satisfaction touching her virtues, and graces (which he much desired were answerable to her outward parts.) He acquainted one of his most trusty & religious servants (as Abraham did Eliezer in a like business) with his thoughts and purpose, and set him presently a work to inquire after her. Who being borne in that Country and well acquainted in those parts, was well able to answer his desires, and demands, concerning this matter. And so he told him thus much in effect, and after this manner. This young Gentlewoman her name is Mistress Anne Fox, Sister to Master Fox of the Rhodes, some 4 or 5 miles from Manchester, well descended both by father and mother. Her father a Gentleman of good estimation, and account (whiles he lived) with that honorable Personage Henry Earl of Darby, being Controller of his house, and one of his Counsel, and one of those special Gentlemen that attended upon his honor when he was sent by Queen Elizabeth Ambassador into France. Her mother yet living, a very godly and gracious Matrone, descended of the ancient and worshipful Families of the Addertons, and Lelands in Lancashire. Her self a Virtuous, and Religious young woman, beautiful by Grace within, as well as by Nature without; one that was well reported of in the Church of God, and well esteemed, and accepted of the people of God; And such a one as in his opinion might be a comfortable match and marriage for him. Upon this relation of his servant, and good testimony, which he gave her, answering so well to his desires, he neglected no time, but took his best opportunity to make a motion to her mother, and her friends for a marriage, which being well accepted and entertained by them, he became a Suter unto her, and winning her affections, by his gracious speeches, and godly carriage, he prevailed in his Sute, and so by mutual and cheerful consent of her friends, he took her to wife, with much joy and comfort to both their hearts in their so holy meeting and matching together in the fear of God.

The first year of their marriage, his Mother in law, gave them and theirs their Table, during which time, he was as careful to do good unto that Family, as if it had been his own house. And therefore he began to quicken himself, and to awaken them unto all religious duties of Prayer, and Praise, reading of the Scriptures, singing of Psalms, godly Conference, Catechising of the ignorant, &c. Which albeit for the most part they were performed before in the Family, yet he now being called and entreated by M. Fox, and his mother to discharge these duties, did more powerfully stir up the gifts and graces of God that were in him, and so set himself a work more effectually, to seek their Conversion, and edification in the knowledge of God, and Faith in Christ Jesus. All which his holy labors in private, being seconded and strengthened by the public pains of their Pastor old M. Langley, that holy man of God, and faithful servant of Christ in the House of God; were so effectually blessed and prospered by the good hand of God upon him, that in the remembrance of that year, and the sweet comforts and contentments, which he found therein. He hath been often both in his life and was also at his death, as it were ravished with joy, and rejoicing in the Lord, enlarging his heart in thanksgiving unto him, for his mercies to himself, and to others by his means. Hereof he hath left an evident testimony under his own hand, which I will not spare to record: let others read, consider, and give righteous judgment.

CHAP. XXXVI.

THus were the mercies of God renewed upon his Servant, and his comforts increased much in a strange Family, for the time that he did sojourn thus amongst them. Which when it was expired, in much contentment and peace, He began to look homewards towards Cheshire, and to address himself for his journey to his own house. And so, taking his beloved Wife along with him, he brought her with much joy and comfort, home to Staplefoord, where they mutually enjoyed one another in great peace, and love, for their own good, and for the benefit of their whole Family.

And so it pleased God to repair, and make up the breach formerly made in his house, by the death of his former wife, by bringing in another daughter of Abraham, of gracious and good parts to take her place, and to supply what was wanting in that behalf.

Now after a while, when the Lord had well settled and established him, and his, for, and in the government of their Family again, according to their former exercises of Religion and other civil, and domestical duties required in the same: There were many Gent. of the best rank in the Country, that desired & made much, great fute, some for their children, and some for themselves, and some for their friends, to so journe with him, as we have already heard some others had in like manner done before them: And all to this end, that being partakers of so good means of grace under his godly government, and gracious example of a holy life, the ignorant might be instructed, the unruly reclaimed, the superstitious reformed, the profane converted, or restrained; Babes in Christ might be nursed and grow up by the sincere milk of the Word, and such as were of riper age, might be fed and strengthened with other wholesome Doctrine, as with stronger meat. Thus his house, and Family, became yet more famous, as a Seminary of true Religion; a Nursery for the plants of grace, a field or Vineyard which the Lord had blessed, to bear trees of righteousness, and fruits of holiness. Not much unlike to one of the Schools of the Prophets by the river of Jorden or Jericho, or on the top of Mount Carmel; or like to Samuel's house at Ramah, whether many went to seek the Seer, and to have counsel and comfort him. Like to the Hill of the Teacher, the College at Jerusalem, the School of Tyrannus, yea a very Bethel, and a little Church of God, 1 Cor. 6.19. a true house of God and the very gate of Heaven.

One of the first and best, and best worthy to be first of those Gentlemen which dealt with him in this kind, and to this end, was that thrice worthy, truly honored, and accomplished Gentleman Tho. Wilbraham of Woodhey Esquire, the very beauty and glory of that house, and perelesse pillar of the Country: who having married his eldest daughter, to a young Gentleman the heir of the house of Utkinton, of great place for his birth and blood, and of good parts for his natural endowments and civil disposition (yet much addicted to the pleasures of the World, and the lusts of youth) was very desirous to place them both as so journers for a season in this Gentleman's house, and under his Government for their good; that so they might be the better waned from such occasions of evil, as happily else where they might meet withal, and better acquainted with the means, and substance of true Religion, together with the power and practice of it, which in all likely hood here they might find, and attain unto in this Family.

CHAP. XXXVII.

THis godly motion of Master Wilbrahams, for his son in Law, and his daughter to so good an end, M. Bruen did very willingly entertain, and so received the young couple into his family, together with such as they brought along with them to attend upon them. His desire herein was, to give contentment to that worthy Gentleman, whom he much esteemed, and entirely affected, for his parts and place, and to do what good he could to the young couple, being near a kin unto him, and now commended to his trust. Which trust reposed in him, he did so carefully and conscionably discharge, that, as he saw the hand of the Lord leading him unto it, so found he the help of the same hand prospering his endeavors for their good. The course which he held with them (as he did also with others at their first coming) was to try their dispositions and inclinations, affections and conditions, how teachable they were, and how tractable they were like to be unto good duties, and good things. To which end he did very carefully look into their ways, see much, and say little, bear, and forbear, (as occasion did require) taking special notice of any good they did, or said, and passing over many other lesser faults and slips, until he had some fitter opportunity to admonish them. And this he hath recorded himself to their just praise and commendation, that being neither perverse in their own ways, nor averse from good duties, they shown themselves very pliable unto the orders, and government of the family, in all their carriage and conversation amongst them. One or two special testimonies hereof, I will not spare to relate, seeing he hath thought it meet to leave them upon record under his own hand.

Another instance he addeth to the same purpose.

Here I cannot but commend both the Phisycian, and the Patient also: the Physician that gave him a gentle purg so wisely, and the patient that took it so well, that it wrought so kindly with him for his good.

A third testimony he gives them both, after this manner.

This was no small joy unto him in his life, that he saw such holy fruit of his godly labors, in these his near and dear Cosins, before his death; which was yet more increased and enlarged, by the blessing of God upon the branches of their vines, their heir of good hope, their daughter in Law, and four daughters all of them ripe in knowledge, and rich in grace, the humble, and holy handmaids of the Lord Jesus. O, how greatly did he rejoice in their comely order, their gracious conference, when he heard it, or heard of it, their holy affections in religious duties, their godly carriage and conversation in all their ways? These can all testify, if they will, (and they will all I know, as they can) his faithfulness and cherefulnesse in this kind.

CHAP. XXXVIII.

TOuching upon the former point of playing at Cards, and burning of the knaves, he presently annexeth a note of remembrance, of another the like act of his, almost twenty years before that time.

This I suppose he did, not to honor them as Martyrs, but to punish them all as malefactors, in their kind. For so I find by his other collections which he hath made, that he held Tables, Cards, and Dice, to be all very gross offenders, and such as could not have their faults (otherwise than by fire, or furnace) purged from them. And to speak herein as the truth is; he hath the attestation of many of the Lord's Worthies, who neither held them in better estimation for their judgment; nor did bear them any good affection, for any pleasure or delight they could ever take in them.

Many of the ancient Fathers are utterly against them, and not one of them all, that I know, but he is well content to let Baal plead for himself, for they have nothing to say in defense of them. Tertullian did smite them with a rod of rebuke, in the general. Cyprian strikes them through, as with a Scorpion bow, writing a whole book against them in particular. Austin and Jerome have not spared them as they came in their way, and had occasion to speak unto them. Chrysostom deals with these, as he doth with other such heathenish games, he cuts them, and hewes them in pieces, as Samuel did Agag, and grinds them to powder, as Moses did the golden Calf, in detestaton of them. Ambrose and Hilary would have all Christians to turn away their eyes, both of body and mind, from all such worldly and ungodly vanities.

Lactantius and Arnobius are very vehement against all plays and games, as having their original from the Feasts of the Heathen gods, Ludorum celebrationes, Deorum festa sunt.

Gregory Nazian. sharply rebuketh them that would seem to celebrate the Feast of Christ's Nativity and the Feast of Pentecost, with such like heathenish customs, sports and games. Gregor. in Moral. cap. 5.

Bernard writing to the Soldiers, of certain Christians which were at Jerusalem, saith thus of them, Aleas detestantur, mimos & magos, scurrilesque cantilenas, tanquam vanitates, aut insanias respuunt & abominantur.

They detest all Dicing (or games of hazard) all Players, Sorcerers, all scurrill songs, as vanities, or as frantic madness they renounce and abhor.

Basil, and Beda, Cassiodore and Isidore, Fulgentius, and Salvianus, are all of the same mind, either wrapping them up in the general, together with all other such worldly vanities, and carnal sports, heathenish games, and sensual pleasures, (and so convincing them, as sinful upon the same grounds) or else dealing in particular more sharply against them, as they had calling and occasion so to do.

And so doth Oecumenius directly deal against Dicing, upon occasion of that word which the Apostle useth against crafty and deceitful teaching, [ 〈 in non-Latin alphabet 〉 ] the word is taken saith he [à talorum ludo, cujus proprium est hinc atque illinc talos transfer dolosos] from the play at Dice, the property whereof is, by casting and hurling here and there, to deceive by false dealing.

Lastly, Cyril is very vehement against the corrupt manners of such Christians, as are wont to celebrate their Festivals with such illiberal plays, and sports, and vanities of this world; because hereby they grieve God most, when they ought to please him best.

Unto this attestation of Antiquity, from the Fathers, here might well be added the testimony of authority from the Councils, Canons Ecclesiastical, and Constitutions Civil, both Imperial, and Municipall.

And if need were, without any great ado, we can bring in witnesses enough, more than will make a full Jury, to give evidence against these malefactors; whereof some by the light of nature, and some by the light of grace, have said, and set down enough to cast them, condemn them, and hang them up forever. But we will be contented for this time, only, digitum ad fontes intendere, to point at the Authors in the Margent, whence, so many as have list and leisure, may derive and draw water enough, either to quench their thirst, after such pleasures of sin, or to drown, and overwhelm (as with a deluge) all their carnal desires, and delights in such vanities.

And so I leave this point, if I may first have leave to set down some few Observations which this Gentleman himself hath collected, to strengthen his judgment, and justify his detestation of these games.

CHAP. XXXIX.

1 ALL games depending upon hazard or chance (as many call it) are to be eschewed.

2 The Prince of Devils first invented the same, and the place was hell.

3 Such Gamsters were held and accounted for infamous persons, uncapable of any Office, and unworthy any benefit of Law.

4 Dicers, Har • ots, and Thieves, be of one Hall, and Corporation, and the more cunning in this Art, the more wicked in their lives and manners.

5 All gain by gaming, is turpe lucrum, plain theevery, worse than usury.

6 All play at Dice is plain Lottery, which to useidely or trislingly, is a sin against the third, and ninth Commandment.

7 There is no recreation of body or mind in these games, unless it be in desire and hope to gain, by another man's loss, which is unlawful.

8 Cards and Tables, seem less evil, but neither barrel better Herring, there is such, and so much craft in pricking, and packing &c.

9 These are mixed games, consisting partly of Lottery, partly of wit, and industry, and oftentimes maintained with tricks of cozenage and knavery.

10 The coat Cards were in times past the Images of their Idols.

11 We must abstain from such games, because,

• 1. They have never been, nor yet are, of any good report in the Church.
• 2. There is great appearance of evil in them.
• 3. The commandment of the Magistrate, forbidding them by the name of unlawful games.
• 4. They tend not to God's glory.
• 5. They are causes of much hurt unto our neighbors, and occasions of many sins, and sorrows to the gamesters themselves, and to their families: for thus many bring a Castle into a cap-case, and a Lordship into a Cottage, and a Fee simple into a Fee single, and an estate of abundance and superfluity, unto an estate of beggary and misery.

And thus have you heard some reasons, of this godly Gentleman's both practice and judgment, against Tables, Cards, and Dice, especially amongst Christians: wherein I would entreat this favorable construction, at the hands of every good Christian in his behalf, that they would not censure him as too singular, or too precise in these things, seeing he hath followed herein, the Doctrine of such worthy Divines, and others, in our reformed Churches, as have had their works approved, printed, and published many years ago, even in our land, and in our own language, for our instruction and reformation in these things. See the Margent.

CHAP. XL.

NOW after a while having thus rid his hands, and fired out of his house these so dangerous instruments of idleness, and profaneness, wastfulnesse and much wickedness, as he saw everywhere Cards and Dice, Tables and Tablemen to be: He began to think of a wiser, and better course, both to prevent these mischiefs, and to exercise the minds and hearts of his own family (and such as might by occasion come to his house) unto godliness and good things. To which end he brought in, and set up upon a deske, both in his Hall, and in his Parlour, two goodly fair Bibles of the best Edition, and largest Volume (as then they were Printed, some in a larger, and some in a larger and some in a lesser Fol. ) and these he placed to be continual residentiaries, the bigger in the Parlour, and the lesser in the Hall (as the holy Tables of the Covenant of God, instead of the profane Tables of the men of the world) wherein men of good minds might exercise themselves in reading, and hearing the Word of God, for their farther edification and comfort, as their list, and leisure would serve them thereunto.

A good purpose, I confess, and that of an honest and well affected heart, both to cut off all occasions, and provocations to evil, and to open a way and offer a passage by good means unto better things: And a course, no doubt, so much the more commendable, as it was more answerable to the Canons and Constitutions of our own Church of England, by which there is a serious and heavy charge laid upon all Arch-Bishops, Bishops, Deans, Cathedral Churches, &c. that they provide themselves of Bibles in the fairest and largest Volume, and of the Book of the Acts and Monuments, and place them in their Hals, or dyning Chambers [Us & ipsorum famulis, & advenis usui esse possint] that they might be for the use of their own servants, and for strangers also, which come in unto them. Which good order I would to God it had been ever since as carefully and conscionably observed, as it was at the first well and wisely ordained and enjoined by them.

For then should we have had less cause to complain of the strange dealing of some, who have been so busy about tything mint and cummin, that these and other weightier things the Law are yet left undone.

A special remedy hereof might more easily be procured, if they whom it may most concern would be pleased to take into due consideration, & so put in due execution, one or two other clauses of the same Canons, touching the ordering, and governing of their own Families.

Episcopus etiam atque; etīa considerabit, quod genus hominum admittat in famulitium, &c. A Bish must very diligently consider & take heed what manner of men he admits into his service, for it sometimes so falleth out, where this carefulness & diligence is wanting, Ut homines impios & verae Religions inimicos & criminosos, & tota vita impuros, & sceleratos admittamus? that we admit ungodly persons, enemies of true Religion, criminous, unclean, and wicked men in their whole carriage and conversation.

Great pity it were, that for want of this godly care in providing honest and good servants, such Wasps, and Hornets as these should ever be bred or brought up in a Bs. Hive, being good fornothing but to eat up and devour all the Honey in it, and to vex and sting the industrious, harmless and profitable Bees, which should live upon it, and so labor thereby to bring more Honey to the Hive, and greater profit and commodity to the whole Family.

Another clause of the same Canons is, that both they and their families, All Deans, Prebends, Canons, petty Canons, and Ministers of the Church, Parsons, Vicars, Curates, &c. are absolutely inhibited to play at Cards, or dice, or Tables, or any other unlawful games whatsoever. Dabunt operam ne ludant aleam, neve Chartis, aut aliis improbatis lusibus se exerceant. Dabunt operam ne ignavi & inutiles vitam ducdut in otio, & illititis lusibussh exerceant.

Which order how well it is, or hath been kept and observed, they can best tell, and testify, that are most conversant in those great Families.

Thus much we can say for divers of our Divines, some Doctors, Parsons, and Preachers in the Country: They are so ordinary Companions of Gamesters, sorting and suteing with some of greater, and some of meaner place in Carding, Dicing, and Tabling with them, that they seem to make no more conscience of breaking these Canons, than children do of breaking sticks, or Boys are wont to do of bursting through Cobweb-nets as they stand before them.

O that these men (otherwise learned and of good parts) would seriously consider their own ways in their own hearts, and not disdain to walk according to this Rule, nor to follow this good example of this worthy Gentleman, of whom we write. So would they be more fearful, as he ever was, to make sad the hearts of the righteous, whom the Lord hath not made sad, and more careful, not to strengthen the hands of the wicked that he cannot return from his wickedness, by their example, and practice of these things. Consider what is said, and the Lord-give you understanding in all things.

CHAP. XII.

NOw to go forwards in this Gentleman's story, when he had thus wisely and effectually reformed and ordered his whole Family, there began to appear some defects, and failings in the public Ministry again; which he taking into due consideration, moved with compassion of the people's want, and very desirous to make some good supply, procured that faithful Minister of Christ, M. Ar. St. to be Preacher at Tarum, whose Ministry (being very profitable, and powerful) he so much delighted in, that as he did entertain him kindly, so did he maintain him, and his Family very bountifully, for the comfort and benefit which himself and many others did reap, and receive from him.

For better evidence hereof, as also for a farther addition to this Gentleman's just commendation, and due praise; I will not spare to set down that worthy testimony, which of late I received from him touching this matter and the whole course of his profession and practice of Religion.

Good M. H. I received your letter, but I know not what to say of that worthy Servant of God M. JOHN BRUEN, which you yourself know not already. I think I may well say of him, as it was said of Noah, that he was a just and perfect man in histime, and walked with God. Whiles I was Preacher at Tarum, I had little maintenance, but what I had from him. And with much cheerfulness did he minister both to me and mine that which was sufficient, affirming oftentimes, that he had not the less for that which I and mine received from him. For other matters, I know not what to say of him, that you yourself know not as well or better than I. For he was ever one, and the same, at home and abroad, very faithful unto God, and loving unto men, walking in the uprightness of his heart in the midst of his house. I am glad that God hath put it into your heart to write something of his life and death, that the memorial of his virtues, may be the better continued, and the Church of God receive good thereby, &c.

This testimony is true, not only because it is given by his own Preacher, but because it proceeds from a faithful, both eye and ear-witness of the truth, who could not but speak the things which he had heard and seen, and was no less willing than able to honor the memory of this deceased Servant of God therewithal.

It was much about this time, that M. Perkins (that worthy man of God, famous in our Church for his ways and Works) hearing much by sufficient Witnesses of M. Bruen, for his excellent parts, and pains in the profession, and holy exercises of Religion in his own Family, and understanding also his godly manner, and comely order in the government of his house, and the sufficiency and ripeness even of his servants, for the knowledge and power of godliness; being ravished with a kind of heavenly joy, and stricken as it were with a holy admiration at the hearing of it, brake out (as I have been credibly informed) into these speeches. Certeinly this is no other than the house of God, and for the practice and power of Religion, the very Topsiile of all England. This commendation I confess is very ample and large, yet so much the more to be esseemed, and accepted, because it proceeded from a man of eminent parts and place himself, who knew right well, what was worthy true praise, and what it was that did make a man's face to shine in the mids of his own house and in the Congregation.

For, as Laudari ab illaudato viro vituperiumest, To be praised of a man utterly unworthy of any praise himself, is a dispraise: So to be praised or a good man, a messenger of God, one of a thousand, as he was, and that with such ardent affection, and heavenly rejoicing. For the power of Religion and fruits of grace in that Family, must needs advance the praise of this worthy Gentleman to a higher strain and pitch of his due and true commendation.

Thus it pleased the Lord every day more and more to crown this Gentleman, and his house, his desires, and endeavors, with honor and favor, beauty and glory. Insomuch that the eyes and hearts of many were towards him, & divers of the best rank in the Country, did much desire to have access and acceptance (as some others had before) to so journ with him.

His house being herein (me thinks) not much unlike unto a goodly Tower upon a hill, fair built and richly beautified, which doth easily invite and allure the Doves of the valleys to fly and flock unto it, and for their better refreshing and repose to build their nests in it.

And so upon the solicitation and importunity of his Cousins and Friends, he entertained again divers Families and personages of great place, to partake of God's means, and mercies with him in his Family. Who they were, what success they had, what fruits they found, what comforts, and refreshings they reaped and enjoyed in their cohabitation, and Communion one with another in holy duties, he shall himself relate unto you in his own words, which he hath left upon record under his own hand, to this purpose.

Afterwards (saith he) many more desired to table with me: The Lady Egerton widow, daughter in law to the Lord, Chancelor, then being with her company. And my consen Tho: Dutton of Dutton, with his wift, son and daughter, that now is the Lord Gerrards Wife, being 10 of his Family, And 4 Gentlewomen of Hatton, being sisters, and one maid attending on them. Which maid was froward at the first against Religion and religious duties. But God in his mercy began first with her. For being in grievous affliction of conscience she was humbled soundly, & had a most comfortable conversion, blessed be God. Mary Sherington, I think was her name.

And they 2 of the sisters had a more easy conversion, but I believe, true grace.

And the other 2 sisters convineed, and very honest modest maids.

And for my (cosen Dutton, his condition with me was to keep the Lord's Sabbath with my Family, as well afternoon is forenoon, which he and all his did, in the public Congregation. All of us having then great help from a learned godly Minister, M. Rob. Wats, a Reverend Worthy man of God, whom we called Old Eli, for his gravity and faithfulness above many, and being continually with us in my Family: Observing this order for our Family exercises, he and I to pray in the family; he one morning, and evening, and I another, and both of us every evening to give a note upon a chapter, and between nine and ten of the clock in the forenoon, we agreed to have prayer again for the Tablers.

At the same time my cosen Dutton, being pressed and charged by some of great place to maintain his Royalty of Minstrelsey for Piping and Daunsing on the Sabbath day, my Minister, myself, and my family were earnest against it, and prevailed so far with my cosen Dutton, that he promised that all Piping and Dauncing should cease on the Sabbath day, both forenoon and afternoon, and so his Licences were made, and do continue so until this day. And so we had great peace and comfort together; blessed be God.

By all this we may easily see and perceive, how graciously the Lord dealt with this Gentleman from time to time, not only to bless him, and his family every day more and more, but to make him a blessing also to many others of his kindred, and friends, which came but for a season to so journe with him.

CHAP. XLII.

NOW as sometimes it cometh to pass that in the fairest calm, there may arise a violent and suddene storm, to scatter, and disperse such vessels as have lain for a while at quiet rode in the harbor: So did it fall out by the Lord's disposing hand, in the mids of all these their sweet comforts, to send amongst them a tempest of grief, and sorrow by the death of this Gent-gracious wife & yokefellow which occasioned not long after a dissolving of his family, and a dispersing of the whole Company.

The loss of this Gentlewoman was so much the more grievous, both to her husband, and the whole family, because of the great help and comfort they had all by her. She lived 10 years with this Gentleman her husband, a faithful helper, and a fruitful Vyne bearing unto him 9 Children sons and daughters, and continuing with her husband in great peace and love, a prudent wife, and wise fellow-governor within his house, much respected and beloved, not only of her own, but of all these Gentlemen and Gentlewomen, which did Table with them. Who can find a virtuous woman, for her price is far above Rubyes? The heart of her husband doth safely trust in her, so that he shall have not need of poyle: She will do him good, and not evil all the days of her life. She openeth her mouth in wisdom, and the Law of grace is in her lips. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up and call her blessed, her husband also, and he praiseth her, many daughters have done virtuously, but thou excellest them all. A man may truly say without either fraud or flattery, that in some good measure, Such a woman, such a wife, such a mother, such a governor, was this Gentlewoman in her own house and family. She was also in her self, of a gracious and amiable disposition, having an humble heart, and holy affections, beautified, and decked with that ornament of the hid man of the heart, a meek, quiet spirit, which is in the sight of God of great price. Yea she was one that was ripe in knowledge & rich in grace, full of Faith & good Works: One that held communion with God and the godly in all duties of Piety and Charity. And so continuing (as she did) faithful unto death, she obtained what she desired, and expected, the crown of life.

What were the heavy consequents of this affliction in his Family, he hath himself set down, and that in so pathetical a manner, that I know some that could yet never read the words, but their heart was full of sorrow, and their eyes full of tears in the reading of them.

His own words be these.

When Jonathan and David, whose hearts were linked together in holy love, were orced to part, and were now ready to take leave one with another: It is said in the story, that they kissed one anther, and wept one with another, until David exceeded. It was not much otherwise with this Company that had lived under one roof in so great love and peace together, when now they must part and take leave one of another, they kissed one another, and wept one with another, until M. Bruen himself exceeded. And so exceeded, that he was glad then to hide himself to conceal the extremity of his grief, and since in recording of it, to draw a veil over it with an &c. as the Painter did over Agamemnons face, when he knew that his pensill could not express the heavy sorrows of a fathers heart, in the loss of Iphigenia, so dear a daughter.

That which men say will avayle much with a natural man for allaying the heat, and repressing the violence of grief, and sorrow, time and reason, being now more strengthened by grace, and well qualified by Christian wisdom, and moderation, brought this Gentleman to a good measure of patience, and contentment in bearing, and breaking through this affliction, which he saw the hand of the Lord had laid upon him.

For now he began to frame his affections for a single life, and to draw his Family into a narrower compass, resolving to retire himself, and to live more privately if it were but for a season, for the benefit of his children, which the Lord had given him.

CHAP. XLIII.

WHat he did herein, upon what advise, to what end and with what success, to others, and himself, both for soul and body, I think it not amiss, to tell you at large in his own words.

There are divers things in this relation very remarkable, which may not well be passed over in silence; tending so much both to his just commendation, and to our information, and edification in the Faith and fear of God,

1 As first, that, Although the Lord was pleased sundry times to exchaunge his comforts with crosses, yet was he never changed, nor moved from his steadfastnesse.

2 Secondly, in all his afflictions he was willing to be humbled, but never dejected nor discouraged, having learned in what estate so ever he was, therewith to be content.

3 Thirdly, that where ever he was at home or abroad, in city or country, his desires, and endeavors, were ever bent to do good, remembering the words of our Lord Jesus, that it is a more blessed thing to give than to receive.

4 Fourthly, that where ever he went, whatsoever he did, the presence of the Lord Jesus was with him, and his good hand upon him, to prosper him in all his ways, and to strengthen his hand and heart in well doing.

5 Fifthly, that in every place he became a nursing father to the children of God, whether they were babes, or such as were of riper age in Christ: yea he was as a nail of the Sanctuary, fastened in a sure place, upon which men did hang all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons, as the Prophet speaketh.

6 Sixthly, that notwithstanding all his great expenses, both in city and country, in maintaining the poor, and entertaining of good people, yet his estate was not impaired, but increased, the blessing of God enlarging his substance and his store, according as it is written, Godliness is profitable for all things, having the promise both of this life and of that which is to come.

7 Seventhly, that in all blessings and comforts, whether corporal, or spiritual, upon himself, or upon others by his means, his heart (tasting and relishing the love of God in them) was marvelously enlarged in rendering and returning all thanks and praise unto God alone, even for the least of them.

Thus far hath this worthy Gentleman holpen us to spin out the thread of his own life, with his own fingers, and to make up (as it were) the web thereof with his own hands. But as the cunning and curious workmanship of a cloth of Arras, is but little seen and discerned, while it is in the Loomes, or when it lieth folded, and rolled up together; but when it is opened in a fair light, displayed at large, and exposed to the view of the beholders, then the art and skill of the work man doth more evidently appear, in great beauty, and variety of knots and flowers, Pomegranets and Lilies, pictures and pourtraitures of princes and great personages, and the like. Even so the story of this Gentleman's life, thus woven and wrapped up together, though it contain many excellent things, of great value and worth in it, yet cannot the beauty and glory of his particular gifts and graces, duties and services, be so well discerned and observed, unless it be yet a little farther opened and unfolded, and set forth to the view of such men, as desire and delight to look into such things.

CHAP. LXIV.

IT will be therefore very requisite, and no less pertinent to the present business we have in hand, to take a more strict view of some special parts and passages of his life, wherein the gifts of God's grace, the virtues of Christ, and the fruits of the spirit, did more evidently and eminently appear, to the farther beautifying and adorning of his person, and profession of the Gospel of Christ Jesus.

Now to this end, for our better, and more orderly proceeding herein, we will draw into a narrow compass, and reduce unto three general heads, all such specialties, or particulars, as may be worthy our observation in the same.

• 1. As first, His Conversing with God.
• 2. His Conversation in the World.
• 3. His Deputure out of the World.

When the Lord called Bezaliel by name, to work in the building of the Tabernacle, it is recorded, that he filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to work in gold, and in silver, and in brass, in cutting and setting of stones, and carving of timber, &c.

It was even so, or not much otherwise, with this worthy Gentleman, when the Lord did (as it were) call him out by name, to work, for the building of a spiritual tabernacle in himself, and in others: He filled him (in good measure) with the Spirit of grace, in spiritual wisdom, holy understanding, and heavenly knowledge, to work cunning and curious works by faith in love, whether it were in Christians of better rank, as in gold and silver, or in such as were of meaner place, as in brass and timber. So doth the Lord ever furnish those whom he will set a work and employ in his service, with all sufficient gifts and graces, for the accomplishing of the work whereunto he sets, or sends them.

And as he gave him wisdom and knowledge, so did he also courage and strength to manage a Christian life, and to fight valiantly the battles of the Lord, against all the assaults of Satan, and of sinful men, of the flesh and of the world, and to break through all difficulties and dangers that might stand or rise up against him in his way.

The Lord dealing herein as mercifully with him as he did with Joshua, when he sent him to fight against the Canaanites, and to put his people in possession of the holy land (speaking unto him in these words of comfort and encouragement) Have not I commanded thee? be strong and of a good courage, be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest: I will not fail thee, nor forsake thee.

And now having found this acceptance, and acquaintance with God, and tasted how sweet and gracious the Lord was in all his mercies: It was the desire and delight of his soul to walk with God, and to converse with him more frequently, and (as it were) more familiarly, that so he might the better nourish and maintain that holy and heavenly communion, whereunto he had called him in his son Christ Jesus.

And this he did most carefully and diligently endeavor, and labor to effect, by the conscionable performance of four spiritual and special duties every day, and his more abundant offering of these, and other his holy services, and sacrifices unto the Lord, upon the Lord's day.

His daily duties were these, First, Meditation, for increase of knowledge, and good affections towards God and good things. Secondly, Observation of God's ways and works, his mercies and judgments, to gather and gain experience for himself and others, of his merciful and rightetous dealing with us. The third, invocation of God's name, in prayer, and praise, for continuance and increase of mercy and grace, and this for his constant perseverance in the profession of the Gospel in uprightness and sincerity. The fourth, imitation of his heavenly father, because we are commanded to be followers of God as dear children, and this to renew his obedience, by his conformity to God's image, and to his Fathers will. Now for the first.

CHAP. LXV.

IT hath ever been the practice of godly and good men, to exercise themselves unto godliness by holy and heavenly meditation. So did Enoch and Noah, Abraham, Isaac, and Jacob, David and Hezekiah, Paul, and many others, ever walk with God, keep their hearts in God's presence, seek his face and the light of his countenance, study his word, and consider his works. And so did this Gentleman set his head and heart a work every day more or less, by serious Meditation, to draw nearer unto God, so to grow in knowledge, and in grace, and to increase in spiritual strength; the better to encounter all sad, and sharp occurrence which either in doing, or in suffering the will of God, he might meet withal.

This he knew, was the special means prescribed by God himself unto Joshua, that he might make his way prosperous, and have good success, namely to meditate in the word of God day and night, and not to turn aside from it, neither to the right hand nor to the left.

This he knew was the mark and character of a blessed man, to delight in the law of the Lord, an in that law to meditate day and night.

And therefore for the better practice of this holy duty, he did usually carry about him some part of the Bible, or his Sermon Note book, if he went abroad into the field to meditate, as Isaac did in the evening, or were upon a journey, as the Eunuch was, when he was reading and meditating in his chariot, on the prophecy of Isaiah, concerning Christ Jesus. Or if he were within doors, he gave himself much to the reading of the Word, and to make collections of promises, precepts, comforts, prohibitions, mercies, judgments, marks of God's children, brands of wicked men, and many other good things, as he found them in the way. And these he made the matter, or ground of his meditation, and the means to enlarge himself in this exercise.

To which end also he did very diligently read, and peruse the works of divers learned, and godly men, and drew unto certain heads and Common-places, what he thought most worthy observation, and of best use in them. Amongst the rest he was much delighted, and refreshed, with D. Hals Contemplations and Meditations, M. Greenhams works, M. Rogers his Seven Treatises, which for his better help and greater comfort, he had abridged, and drawn into an Epitome, almost all, until he was informed that another godly man, a worthy Divine had already done it to his hand.

Afterwards, when M. Egertons practice of Christianity (containing the sum and substance of that book) came forth, he addressed himself to make his best use of that part of it, touching the art, and exercise of this divine Meditation, wherein he profitted so well, that he was very able, according to those places and rules of direction, to enlarge his meditations upon any subject, that did usually fall within his reach and compass. So that now he might say after a sort with holy David, O how love I thy law, O Lord! It is my meditation all the day. I have made thy statutes my song and my meditation, in the days of my pilgrimage. The gain which he got by this exercise of holy meditation was an increase of godliness, and godliness, we know, is great gain, having all sufficiency in itself for true comfort, and contentment. The fruits which he reaped of this his planting, and watering were very gracious and precious.

• As 1. the killing or quelling of many noisome lusts, which like caterpillars, or cancker-worms are wont to breed in the best trees.
• 2. The dislodging and driving out many unsavory and worldly cares and thought, which bring nothing but vanity and vexation of spirit with them.
• 3. This bred in him a godly watchfulness over his words, and works, heart, and life.
• 4. It wrought in him a gracious aptness, and cheerfulness unto all good duties, wherein he might be either serviceable unto God, or profitable unto men.
• 5. It ministered unto him counsel and strength for the spiritual war, that he might stand fast in the evil day, against all his, and God's enemies.
• 6. It brought him to a heaven upon earth, teaching him so to have his conversation in heaven, that he might go about earthly affairs with a heavenly mind, as he saw he had calling thereunto.
• 7. It kept his heart in possession of his integrity and sincerity, ever calling upon him to keep faith and a good conscience always, and in all things.
• 8. It wrought his soul to a gracious tenderness, lowliness, and meekness, to be very sensible of other men's sins, and sorrows, as well as of his own.
• 9. It was unto him as a sweet perfume composed of many delicate and costly spices, which made all his thoughts, words, and works, more sweet and savoury, so that where ever he came, he left no ill sent, but a sweet savor of his graces, and virtues behind him.
• 10. And lastly, this exercise of meditation, was unto him a sovereign preservative, not only against secret and open, lesser and grosser sins, but against all the enticements and allurements, of the pleasures and profits, honors, and favors of this present evil world, so that he was neither entangled in them, nor inveagled by them.

O how great is the difference betwixt this Gent, and many others of his rank, and of greater and meaner estate also I which professing themselves to be Christians, are yet either enemies, or strangers to this Christian duty required at their hands.

Some there be so empty of grace and goodness, and so full of malice, lust, pride, covetousness, and voluptuousness, that they cannot fix their minds nor settle their hearts upon any good thing, to any good end: but if they meditate, it is but upon vain or vile things, devising mischief upon their beds, and imagiving evil in their hearts against their brethren. Such were Esau, Saul, Achitophel, Ziba, Doeg, Indas Ananias and Sapphira, all of which had their musings, and meditations their several imaginations and consultations, but never a good man, nor any good matter of meditation amongst them all.

Some other there are of better minds and hearts, who yet for want of good acquaintance with this holy and heavenly exercise of meditation, for the nature and manner, helps and means, end and use of it, have little experience of the benefit which comes by it, and so deprive themselves of many sweet comforts, and refreshings; which otherwise they migh enjoy by the practice of it.

Who is wise, and he shall understand these things, prudent and he shall know them, for the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein.

Thus much of his first daily duty, namely his holy and religious Meditation.

CHAP. XLVI.

THe second followeth which was his diligent, and careful observation of the ways & works, mercies and judgments of the Lord.

It was the ancient profession, and practice of the people of God, to wait upon the Lord and to observe his dealing with the just, and with the wicked in the world. The way of the Just is uprightness, thou most upright doest weigh the path of the just.

Much after this manner did this faithful Servant of Christ raise up his thoughts and quicken his soul to a diligent and due observation of the ways and works of God, both in his mercies towards the godly and in his judgments against the wicked.

To which end and purpose he hath observed, and recorded divers and sundry of the works of the Lord, which he calleth a declaration of some of the works of the Lord, to the praise of his glorious Name, power, and mercy: adding and annexing that admonition and exhortation out of Job, Remember that thou magnify his works, which men behold, Every man may see it, man may behold in a far off.

To set down all such works of God, as he hath observed, I now cannot; to pass over all in silence, I may not, I mean not; And therefore, to give a taste of some for the clearing of this point, and the farther satisfaction of such as delight therein, I think it very meet and convenient at this present.

To observe God's mercies, faith he, with all humble praise and thanksgiving to God only.

All laud and praise to God therefore.

Anno Domini 1601, and in the Summer time,

Laus Deo.

Anno Domini 1602 and in July,

Laus Deo.

The same Month and in the same Medow,

Hallelujah.

Memorand. in Anno 1613, and in the Hey-Harvest,

All glory to God.

These are some of those Memorable mercies, and Iudgments of the Lord, which he hath carefully observed, and recorded: I will let all the rest alone, saving one, which being the most remarkable of all other; he hath taken greatest pains to observe, and set down in all the parts and passages of it.

This was concerning the boy of Northwich, his name Thomas Harrison, about 11, or 12 years old, who was so strangely and wonderfully afflicted and tormented, that many held him to be really possessed with a Devil. Others thought he was bewitched: Some ascribed all to natural causes, few did endeavor to see and acknowledge (as this Gentleman did) that though Satan might have a finger, yet the Lord had a chief hand in this Judgment, and that where Satan would show himself cruel and malicious, to vex and destroy a poor child, there the Lord was pleased to manifest, and declare himself to be merciful, and gracious, in sustaining and preserving of him.

CHAP. XLVII.

IT would be too tedious to set down, one quarter of that which he hath written of this child, partly from that which he himself saw, and partly from that which he heard, and received under sufficient and faithful witnesses, having spent above 14 leaves in 4 ⁰ , in recording of these things, All that he hath observed of him may be drawn to these 3 heads;

• 1 ⁰ his violent and wonderful fits, and passions;
• 2 ⁰ his strange and horrible gestures and actions;
• 3 ⁰ his admirable and almost incredible sayings, and speeches, and all these without any natural understanding, sense or feeling, for the most part in the suffering, or in the doing of them. [unspec 1]

His fits and passions were much after this manmer, Being brought so low, so weak, and feeble for any natural strength that he was nothing (as we say) but skin and bones; yet for the space of 24 hours every day (having one half hour which they called: his awakening time, wherein they gave him a little refreshing by some food to sustain him) he shown himself to be of that extraordinary strength, that if he would fold his hands together, no man could pull them asunder, if he did roll his head, or toss his whole body (as usually he did) no man could stay, or restrain him; he would with marvelous astonishment to the hearers, and beholders, sometimes howl like a Dog, mew like a Cat, roar like a Bear, froth and some like a Boar. When any prayed with him, his passions were the strongest, and his rage and violence the greatest, ready to fly in their faces, and to drown their voices by his clamours, yellings and outcries. If one came near him with a Bible though under his cloak, and never so secret, yet would he run upon him, and ramp upon him, with great violence, to have gotten it from him, and to rend it in pieces, as he did divers, when he could come unto them. Sometimes he would lie along, as if he had been stark dead, his color gone, and mouth so wide open, that he would on a suddeine thrust both his hands at once into it.

And as for his gestures they were marvelous strange. In so great weakness he would leap and skip up and down, from his bed unto the table, from the table to the window, from the window to his bed again, and all with that nimbleness and quickness, as scarce any professed Tumbler could do the like. And that which maketh the matter yet more admirable, having all this while his legs grown up close unto his buttocks, whereof he could now have no present use for such feats of activity: Sometimes we saw his chin drawn up unto his nose, so that his mouth could scarce be seen; Sometimes his chin and brows drawn almost together, like a bended Bow. His countenance fearful, by yawning, mowing, &c.

The poor Child being thus tormented, the Bishop for his better satisfaction, hearing so much of his strange affliction, sent for him. His parents brought him: And once the Bishop prayed with him, when the boy was so outrageous, that he flew out of his bed, and all his men were afraid, and one of them fell into a sownd, and then such a stir about him, that the Bish. was glad to lay hold on the boy, ramping at the windows to have gotten out that way. But they could not find him a counterfeat, as some imagined.

Afterwards this Rev. Bish being moved with compassion towards the boy, did grant a Licence himself, together with the High Commissioners, for a private Fast in his fathers house, for his better help and release, according to God's good pleasure, and that in these words.

Having seen the bodily affliction of this child, and observed in sundry fits very strange effects, and operations, either proceeding from some natural unknown causes, or of some Diabolical practices: We think it convenient and fit for the ease and deliverance of the said child, from his said grievous affliction, that Prayer be made publicly for him, by the Minister of the Parish, &c. And that certain Preachers, namely these following: M. Gerrard, M. Harvy, M. Pierson, &c. these and none other to repair to the said chid by turns, as their leisure will serve, and to use their discretion for private Prayers and Fasting, for the ease and comfort of the afflicted, &c.

• Ric. Cestren.
• David Yale.
• Griffith Vaughan.
• Hugh Burches.

According to the tenor of these directions, Master Bruen telleth us, who did join together in Prayer and Fasting to that end.

Master Harvy, and M. Pierson, saith he, two godly Preachers, were with him, prayed and fasted. My self also and some 20 or 30 more. But God gave not deliverance at that time.

Now as for his Speeches strange in themselves, yet more strange in this, that he never uttered any of them, but when he was in his fits, without any understanding or knowledge of what he did, or what he said:

I will give you a taste of some few of them.

Jesus saith (so he usually began his Speeches) The Devil when he comes, takes away my hearing, seeing, understanding, hands, legs, that I should have no senses, nor limbs, to glorify God withal.

Jesus saith, If they would have cast out the evil spirit, they should have come better provided.

Jesus saith, Some men did think that he that prayed had a better Faith than the other, but he had not.

Jesus saith, I have but three Devils, It is like one of the spirits will go out of me, and go and take counsel of a great number of foul spirits, and come again and trouble me worse.

Jesus saith, Some folk will say that the Witch will not look one in the face, but she will look here a way and there a way. And so he turned his hands this way and that way.

Jesus saith, The witch saith she hath done me no hurt that she knows of. A witch may overlook a child, but she cannot make him in such a case as I am in.

The Devil is afraid when he hears any word that he must be cast out, then he quakes.

Jesus saith, Now the witch would fain undo that which she hath done, but now she cannot undo it.

Jesus saith, Some say, if I were bewitched or possessed, I could neither move my tongue, nor my lips: But the Devil can move both my tongue and my lips.

Satan I am bound to a hard prentice-ship, for thou wilt not give me leave neither holy-day, nor work-day to eat a morsel of bread.

The Papist that brought the stinking weed and laid it to my nose, if God had not had a stroke in this, would have cast out the Devil. And a boy was confederate with him. Now the Devil is possessed of their souls; And he must continue a little while with me, but a great while with them.

God pulls the Devil back with a ring in his nose, yet the Devil shakes my faith as if it would go out of me.

They may know there is some ill thing in me, for when I should say may prayers, he would come up and stop me, and then I must stay a little, and then again, and he would stay me.

Being in a sore fit and a great rage, biting his own hands, gnashing with his teeth foaming like a boar and casting blood and filth out of his mouth, he uttered these words, Proud witch, witch proud, I will tell you who these witches work: all upon life, all upon life, all upon life; but they cannot take my life from me.

Well, these drunkards & whoremasters do not think upon their sins; well, how then? There is no drunkard that doth drink one spoonefulor drop of drink more than doth suffice nature, but the Devil doth pen it down in his book: Well, it is a great book, and he doth keep it close until the day of Indgement.

And then he will lay it to their faces. At which time the hills will tremble and quake, and the Devil will quake, yea he doth quake for fear now.

Well, some would think it a great while to be bound with the Devil as I am, a 12 month or 2 years; but it is better to be so, than to wallow in drunkenness, swearing, and whoring; for the Devil doth work in their souls.

Well, some will say, how can the Devilly in so little a room? Well, the Devil is as the wind, for when he did take a man away out of a chamber, be came in at the little hole; but how did he take him away? even out at the top of the chimney.

Well, there are some Papists, and some Atheists, and some of no Religion; woe be to those that die suddenly, for they have no time to repent, and especially those that live in drunkenness, or whoring, or swearing.

Jesus saith, they say he shall not out of me, but when God comes he will strike home.

Many and many other more of his strange speeches I pass over, contenting myself with these few, which were taken from his own mouth by the hand, & under the testimony of faithful witnesses, some at one time and some at another, as he himself did then deliver them, and as this worthy Gentleman hath in his diligent Observation of this, amongst other of God's Judgments, made mention of them and recorded them.

This therefore that hath been spoken shall suffice, concerning the second daily duty, which this Gent performed, namely, his careful observation of God's ways and works, mercies, and judgments amongst the sons of men.

CHAP. XLVIII.

THe third followeth, viz. His Religious invocation of the Name of God every day. Now although it be true that he did very constantly perform this duty every day, morning and evening with his Family (as formerly we have heard) yet did he not hold that sufficient for himself, unless he did open his heart, and pour out his soul in private before the Lord, making his requests known unto him, in all manner of supplications, with Thanksgiving.

And this he desired and endeavored to perform, according to the Apostles direction; In every place lifting up pure hands without wrath or doubting, that is, in faith and love.

For he did not confine himself for his private Prayers unto any one place, neither within doors, nor without, but ever took his fittest opportunity, as time and place might best move him, or lead him unto this Duty. Following herein the holy example of Christ, and of other holy men, setting themselves a part for this service, sometimes in and upon the higher rooms of the house with Peter, sometimes in the field with Isaac, sometimes in the mount, and sometimes in the garden, with Christ Jesus; sometimes in the Prison, with Paul; and sometimes in the Palace, with Nehemiale; sometimes upon his journey with Jacob, & sometimes at the end of it, with Eliezer; sometimes on his bed, with David and sometimes in his closet, with Cornelius.

If he were in his own house or about home, he had divers places which he interchangeably used for this purpose, because he would not be too much observed to frequent one place, lest he should draw himself into some suspicion of vanity or hypocrisy. He had variety of Closets, Studies, Chambers, and other convenient rooms if he were within: and if he went abroad, he had his Gardens, Orchards, Arbors, Groves, Woods and Fields, Walkes and Shades, where he did delight to speak and commune with his best friend, and to seek the face and favor, help and succor of his heavenly Father, in and through the mediation of his Son Christ Jesus.

And as he was choice of the place, so was he careful of the time which he constantly set apart every day for his private prayer, and praise: 7 times a day did he reverently and conscionably perform this duty, causing his prayers to ascend as incense, and the lifting up of his hands to be as an Evening Sacrifice.

The several seasons and times he took were these: The first in the morning, before any of his family were stirring, being usually first up in the house, and that both Summer and Winter. The second was before his break-fast after prayer in his family. The third was immediately before dinner. The fourth a little while after dinner. The fist a little before supper. The sixth not long after supper. And the seventh, a little before he took his Chamber to go to his rest. Neither was he only so plentiful for the number of his spiritual Devotions, as he was (by the grace of God) powerful in the manner, measure, end, and issue of them. For being full of Faith and of the holy Ghost, he could speak unto God by his own spirit, in his own words, according to his own Will, and in the name of his own Son: And so we know he could not but speak well, and speed well, either finding that which he craved and sought for at God's hands, or obtaining more than all that he could desire or deserve: My grace is sufficient for thee. And herein we are the rather induced thus to think, because usually, his prayer was fortified by Faith, supported by Hope, inflamed with Zeal, beautified with Humility, purified by Sincerity, and established by Constancy. Now unto his Private Praying, he did usually upon some extraordinary occasion (his own, or others) adjoin private Fasting, which he was very frequent and fervent in, and that with so great austerity, that he did much weaken his body, as well as afflict his soul thereby, as sometimes Timothy did in the like case, 1 Tim. 5.23

Eusebius hath reported & recorded it, of James the Just, that with often and continual bowing of his knees before the Lord, for himself and the people, in earnest & fervent prayer for remission of their sins, he hath so lost the sense and feeling of his knees, that they were as hard, and so as senseless, as the knees of a Camel. I will not compare this John, with that James; neither for sanctity of heart, nor for austerity of life. But for their Affections and Actions, Prayers and knees, tenderness of the one, and hardness of the other. I think no man may justly put them far asunder, if he ever knew how well they did herein agree together.

Now in these his private devotions, his desires and endeavors were principally bent, to search his heart, and to examine his life, to confess and bewail his special sins and infirmities, craving pardon for them, and power against them.

And as he found anything to be amiss in his Family by any transgression, or affliction, he brought it in prayer before the Lord, to procure some help, and healing of the same from his hand.

Here also did he mourn for the sins of Zion, and take to heart the afflictions of Joseph, and desolations of Jerusalem. Here did he bemoan and bewail the common and gross sins of the Time, and afflict his heart for the barrenness, or backsliding of many professors of Religion, for their embracing of the world, and forsaking of their first love. Here did he also rejoice in the Lord, and praise his holy Name, for earthly and heavenly blessings bestowed upon him, and sometimes for great deliverances which he had wrought for him.

And thus did he converse with his God in this third Duty of Prayer and Praise, in the Invocation of God's Name every day.

CHAP. XLIX.

NOw followeth the fourth, which was his holy Imitation of his heavenly Father every day.

And this he endeavored, by conforming himself unto his Image, in expressing the Properties, Virtues, Affections, and Actions of him that had begot him, and called him to be conformable to the Image of his Son Christ Jesus.

To this end he daily labored to be more and more renewed in the spirit of his mind, in knowledge, righteousness, and holiness of Truth according to the Image of him that created him.

And this he knew was the Duty of all God's obedient Children, to be holy as he is Holy in all manner of Conversation, because it is written: Be ye Holy, for I am Holy.

This he knew also was charged upon us, by our Savior Christ Jesus, that in all our Affections and Actions, we should behave ourselves like the children of our Heavenly Father, and labor to resemble him, in doing good unto all, hurt unto none, yea in doing good unto the bad, as as well as to the good, and to our enemies as well as to our friends, striving to be perfect as he is perfect; merciful as he is merciful, righteous as he is righteous, wise as he is wise, patient as he is patient, faithful as he is faithful, and endeavoring to hate iniquity, which he hateth, to love righteousness, which he loveth, to delight in the Saints, in whom he delighteth; and to hate the wicked, whom his soul abhorreth.

After this manner did this gracious Gentle. set the Lord always before his eyes, and following this blessed pattern and example of his Heavenly Father, with all godly care and good Conscience; and so with open face, as in a Glass the glory of the Lord, he was translated into his Image, from glory to glory; even as by the Spirit of the Lord.

And thus have we declared unto you the first of those three general heads, proposed for the further opening and manifesting of the virtues of his life; viz. his holy conversing with God, which consisted in his Meditation, Observation of God's Mercies and Judgments, Invocation of his Name in Prayer and Praise, and Imitation of his blessed example in his Properties and Affections, Words and Works.

CHAP. L.

NOw we come to the second, which is his conversation in the world.

When Socrates was demanded, what countreyman he was, he answered, that he was 〈 in non-Latin alphabet 〉 , a citizen of the world: and so he might well, knowing no other world, but this present evil world. But this Gentleman, although (by his natural birth and condition) of the same city and society with Socrates, yet (by his new birth and regeneration) being called out of the world, and having by his faith overcome the world, though he were in the world, yet was he not of the world; and though he were amongst the children of the world, a froward and a crooked generation, yet was he even then a citizen of the holy city, and of the household of God, and a son of the heavenly Jerusalem, which is the mother of us all: And so being 〈 in non-Latin alphabet 〉 , he had his 〈 in non-Latin alphabet 〉 , .i. his conversation in heaven, even while he was in earth, Phil. 3.20. So that, of all that ever we knew in these parts, he might have taken up the words of the Apostle with best warrant and most comfort, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world: For such indeed was the course of his life, that he did desire nothing more, than to walk worthy God, endeavoring to express the very power of godliness, in the fruits of righteousness, and holiness, to the praise of his glorious grace. And that he might so hold forth the word of life in his lamp and lantern, that he might both shine as a light in himself, and be a light unto others also in this present world.

Now for the better clearing and manifesting of this point, we will set down certain rules of direction which he much desired to follow, partly as preparatives for a godly conversation in the world, and partly as preservatives against the contagion and corruptions of the same.

1 As first, A holy resolution, so to use the world, as neither abusing it, nor being abused by it, but to keep himself unspotted from it.

2 The second, A full purpose of heart, to keep his heart always in God's presence, knowing and believing that he heareth all his words, and beholdeth all his works.

3 The third, A constant and conscionable standing and striving against all manner of sin, especially the sins of the time, and the common corruptions that are in the world through lust.

4 The fourth, A godly desire in every company either to do good unto others, or to receive good from others.

5 The fifth, A good intention to deal justly, honestly and uprightly with all men, doing no otherwise unto them, than we would have them to do unto us.

6 The sixth, An honest disposition to take doubtful things in the best sense, and best part: so far as well we may, without wound of conscience in ourselves, or offense giving unto others.

7 The seventh, A careful watchfulness over our heart and tongue, spirit and speech, that our words being powdered with salt, may minister grace, not grief, unto the hearers.

8 The eight, A great willingness to be slow to speak, and swift to hear, yea sometimes to hear and see much, and to say little, unless we have a good calling thereunto.

9 The ninth, An utter renouncing of all the vain conformities of the world, neither following the fashions, nor serving the humors of vain, or vile persons, nor staying longer than needs we must amongst them, if by occasion we be in company with them.

10 The tenth, A good inclination to seek and follow peace with all men, so far as in us lieth, and so far as it may be had, and held with holiness, cutting off all occasions, and provocations to strife and variance, with all speed that may be.

11 The eleventh, A contented mind, and good courage in every estate and condition of life, entertaining all crosses with patience, and turning them to their best use, and embracing all comforts with thanksgiving, bearing and bringing forth the right and proper fruit of them.

12 The twelfth and last, An unfeigned desire and endeavor to nourish our peace with God, walking as Abraham did, humbly and uprightly before him, and referring all that ever we think, speak or do, to the furtherance of our own reckoning, and to his farther praise and glory.

According to these and other the like rules of righteousness and holiness, he was taught of God to order his conversation aright in the fear of God. And thus he attained unto some measure and degree of that wisdom and grace which S. James commendeth so well and worthily in a found Christian, Who is a wise man and endued with knowledge among you? Let him show out of a good conversation, his works, with meekness of wisdom: For so did this Gentleman work and walk, even according to that wisdom which is from above; the properties whereof are very precious: For, it is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy.

CHAP. LI.

AND here I think it will be well worthy our labor and pains, if (for the better confirmation hereof) we measure this Gentleman's life by this line of heavenly wisdom, and take a special view of these jewels of grace, which being attendants upon it, in his person, did much beautify and adorn that which now we speak of, his holy and religious conversation.

First therefore according to this wisdom which God had given him from above, he endeavored to make his conversation pure and holy, answerable to that religion which he did profess, which by the testimony of the Holy Ghost, is pure and undefiled before God and the Father, and (as here it is said) it is first pure. He was no doubt well atquainted with his natural corruptions, passions, and pollutions of sin, both original and actual, inward and outward, spiritual and corporal, and knew that though he should wash himself with snow water, yet could he not say, My heart is clean, I am cleansed from all my filthiness, so long as he did bear about with him a body of sin and of death. And yet he knew as well also, that the Lord having opened the fountain of Grace unto him, and poured clean water upon him, and washed him in the blood of Christ both for the remission of his sins, and for purging away the pollution of them, He was no longer to be held polluted and unclean, but holy and pure in his person through Christ, and so ought to strive, to be more and more, in all manner of holy conversation.

And therefore hereunto, he did ever most carefully and conscionably endeavor himself, that being espoused to one husband, he might preserve and present himself as a chaste virgin unto Christ Jesus.

To which end he labored to be, first Pure in heart, knowing that Blessed are the pure in heart, for they shall see God. And this he did by faith and repentance, and the help of God's spirit every day, purging out old sins, and renewing the beauty of former graces.

2 To be pure in hand, free from all iniquity and injury, and so washing his hands in purity, and innocence, he was ever ready, in every place, to lift up pure hands unto God, and to compass his Altar.

3 To be pure in lips and tongue, never suffering any rotten speech, or unseemly word to fall from him; but having his language as pure as the language of Canaan, his tongue did oftentimes speak of judgment, and his speeches were sometimes as the very Oracles of God.

4 To be pure in his senses, his eyes he made a covenant withal, to restrain them from wanton looks, and to shut up those windows against all spectacles of vanity. And then only or especially to open them, when they might serve as necessary lights unto the body, or to behold the works of the Lord, that so he might be the better by them. His cares were circumcised, nailed to the posts of God's house, bored by the spirit of grace, for audience and obedience, to hear what the spirit speaks unto the Churches, What have I to do anymore with idols, I have heard him, I have observed him.

5 To be pure in his whole body, ever preserving, and possessing his vessel in holiness, and in honor, and hating the very garment spotted by the flesh.

6 To be pure in the whole man, both soul and body, which he performed very effectually, when cleansing himself from all filthiness of flesh and spirit, he became a vessel of honor, sanctified and meet for his masters use, and prepared unto every good work.

And thus according to that wisdom which was given him from above, he became first pure.

But here, some man will think, that, to be so pure in heart, and life, word and deed, as you speak of him, to his great praise, will be returned back, both upon him and you, to his just rebuke, and your farther blame.

For, are not we now fallen into those times, and are we not compassed about with such profane Esau's, murthering Cain's, scoffing Ishmael's, railing Rabsekahs, filthy and cursed Sodomites, that a man can hardly refaine from any wickedness, but he makes himself a prey, as the Prophet speaketh, nor seeketh after any goodness, but they will be ready to vex and persecute him, and will needs be his adversaries, because he followeth the thing that good is? Doubtless, it may be said of us, for many persons and places, as once it was of Rome,

All things are there lawful, only to be a godly and a good man, is held amongst them to be unlawful.

So Tertullian hath observed it, to be the streyne and manner of those times, Cajus Sejus bonus vir, ideo tantum malus, quia Christianus, Cajus Sejus is a good man, therefore evil only because he is a Christian.

And even so the case stands with us at this day, and that in our Israel, where the children of God that desire to be (as their father is, and they are charged to be) pure and holy, are no better esteemed, but 〈 in non-Latin alphabet 〉 even as filth of the world, and off-scouring of all things, even until this day. Or at the best but as signs and wonders in Israel, and marks to be shot at, as Christ himself was 〈 in non-Latin alphabet 〉 , a Butt or mark to be shot at, by such as bend their tongues like Bows, to shoot out their arrows, even base and bitter words against him. The Disciple is not above his master, nor the servant above his Lord, if they have called the master of the house Beelzebub, what better language can we expect from them, being his poor servants in the same house?

But what good reason have these vain or vile persons, to open their foul mouths so wide against purity in religion, and holiness of life, and conversation? One of their best, is that which they have borrowed of their father Cain, and which he was taught of his father the Devil, when he slew his brother. And what was his reason, wherefore slew he him? Because his own works were evil and his brothers good. Is it then your antipathy against goodness, and your enmity against the godly for their holiness, that provokes you to swell against them, and so much to spleen and spite them, that you reproach and revile them, and are ready to burst with anger, because you cannot wreak your malice upon them? If this be your reason, of this your cruel dealing; then judge you your own selves of what breed you are. Are ye not rather of the seed of the serpent, than of the seed of the woman? Are ye not rather sons of Belial, than the children of God? And are ye not rather the children of the bond woman, with scoffing Ishmael, than children of the free woman, with holy Isaac.

CHAP. LI.

BUt why should it seem so strange a thing unto you, that every true Christian should so carry himself (as this Gentleman did) that he may show himself pure and holy in all manner of conversation?

Doth not our heavenly father command it? Be ye [unspec 1] holy, for I am holy. Doth not the virtue of the death [unspec 2] and resurrection of Christ require it, that henceforth we die unto sin, and live unto him, yielding our members to be servants to righteousness unto holiness? Doth not his blessed Spirit challenge it at our hands That we be sanctified throughout, in soul, spirit, and [unspec 3] body, and preserved blameless until the coming of our Lord Jesus Christ? Doth not the Word of God tell us, that, This is the will of God, even our sanctification, that everyone learn to possess his vessel in [unspec 4] holiness and in honor? Do not the examples of [unspec 5] all holy men call upon us to follow their faith, and to walk in their ways of righteousness and holiness before the Lord, all our days? Doth not the communion of saints, and citizens, both in heaven, and [unspec 6] earth, exact and expect of us, such a conversation as becometh saints, in all godliness and honesty? Again consider, What is the true religion? It is pure and [unspec 7] undefiled before God. And who is a true professor of this Religion? He that is pure in heart, and undefiled [unspec 8] in his way. And what is the word, which is the rule of this Religion? The words of the Lord are pure words, as silver tried in a furnace of earth, purified [unspec 9] seven times. And what are the Sacraments annexed to this Word? They are sacred Signs, and Seals, of holy mysteries in heavenly things. And [unspec 10] what are the special privileges of such as are pure and true Christians? Unto the pure all things are pure, they have a great liberty and large [unspec 11] interest in all God's blessings, and in the use and comfort of them. Their holiness here is a pledge of their happiness hereafter: Having their fruit in holiness, and the end everlasting life. And what [unspec 12] must then be the conversation of everyone that hath this hope, to be with Christ where he is, and as he is forever? He must of necessity purify himself even as he is pure, and so being a vessel of honor sanctified, he shall be meet for his Masters use, and prepared unto every good work.

Such are the persons, and such are the things which the Lord requires and expects, in the profession and practice of every true Christian: And are not all these pure and precious in the eyes of Almighty God, and in the sight of heavenly Angels, and holy men? Hath God given us these Pearls, and dare any so play the swine as to trample them under feet and contemn them? Doth the Lord reckon all holy persons, pure and precise professors, as his chief treasure; the Church esteem them as her holy children, and the true children of the Church, take them (as Christ himself doth) for holy brethren: And dare any be so vile as to fly upon these like dogs, and that not only to bark against them, but even to bite and to devour them?

Are not all such persons and things as we have named, perfumed with the sweet odors of Christ's offerings, and sufferings? Are they not all anointed with the holy oil of the Spirit, as vessels and instruments of the Sanctuary, from their head, that holy one, Christ Jesus? If so they be (as without all doubt they are) Then who is he that bears the name of a Christian (as if he were a partaker of this annointing) dare cast any foul aspersions, as of Singularity, Schism, Puritanism, Precisenesse, Hypocrisy, and such like, upon such persons, because they frame their lives to be pure and holy by exercising themselves unto godliness in these things? Such may complain with Tertullian, Pro tanta innocentia, pro tanta probitate, pro justitia, pro pudicitia, pro fide, pro veritate, pro Deo vivo cremamur, Tertullian. lib. ad Scap. Cap. 4.

Now because there be some, both in Court and Country, City and Sanctuary, that pretend greater wisdom and moderation; they will not be so profane on the left hand as Esau, neither will they be so preciseon the right hand with Jacob, but either just of Gallio his humor, they care little for these things, or of the Laodicean temper, neither hot nor cold, yet think all is well, and nothing amiss among them. And these pretend, that they have 〈 in non-Latin alphabet 〉 , a form of knowledge, and a form of Godliness, but wanting the fruit of the one, and the power of the other, they are no friends to sincerity and purity of religion in themselves, and show themselves great adversaries to the holy profession and practice of it in others, that desire to conform themselves to the tenor, and truth of it. Now because I say there are some such, I would willingly demand of these (so great opposites to a godly and holy conversation) when they come before the Lord in the public assembly, and offer up their solemn prayers unto God with God's Minister (after confession of their sins) that hereafter they may live a godly, righteous, and sober life, and pray in another place, that the rest of their life may be pure and holy: I would demand what their meaning is thus to pray unto the Lord? If they pray in sincerity for a godly, righteous and sober life, why do they reprove that in others, which they would beg of God for themselves? Why are they so great adversaries, to the pure and holy profession of religion? When they pray themselves that the rest of their own lives may be pure and holy?

Or if they pray otherwise in Hypocrisy, they do then but mock God, and dissemble with him in their double hearts, and so deal wickedly and deceitfully both with God and men.

O ye formal Hypocrites, pull out first the beam that is in your own eye, and then look to the mote which is in your brothers eye. You catch after a form and shadow of Religion, and content yourselves with it: Be neither envious, nor malicious against such of God's children, as being your brethren by Profession, have gotten hold, not of the shadow, but of the substance of it, and in a holy conversation (otherwise than you do) show forth the power and fruit of it.

He which is unjust, let him be unjust still, and he which is filthy, let him be filthy still, And he that is righteous, let him be righteous still, and he that is holy, let him be holy still.

CHAP. LII.

THus have we heard, that this Gentleman's conversation in the profession of Religion, according to that wisdom which God had given him from above, was first pure, and so stands accepted of God, and approved of all good men, howsoever maligned and reproached by the wicked and profane, whose wisdom is from below only.

First Pure, and then Peaceable.

To be pure in heart and life breeds and brings forth true peace in both, for being so at peace with God, we have peace with ourselves, and seek for it with others, and one for another also.

This was a second grace which did beautify this godly Gentleman's conversation: He was by grace of a very quiet and peaceable disposition, which he did very graciously manifest in these particulars.

• 1 He desired to keep peace with all men, and not to be at any difference or variance with any, if by any means he could prevent it.
• 2 He would not be easily provoked by indignities nor injuries.
• 3 He had rather forgive twenty wrongs than revenge one.
• 4 He would very willingly purchase and buy out his peace, sometimes with his own loss, and by parting with his own right, if otherwise he could not well procure it.
• 5 He would shut his ears against tale-bearers (having been sometimes abused by them) being the very seed-men of strife, and fire-brands of contention.
• 6 He would ordinarily recompense evil with good, frowardness with kindness, and fruits of passion and bitterness with fruits of moderation and good affection.

To make all these, or the most of them more evident by one instance in his own practice.

There was a Gentleman, one of his neighbors, who conceiving some great displeasure against him upon a very small occasion, in his heat and ruffe sent his man to this Gentleman, M. Bruen, with this message, That his Master did inhibit and forbid him to come upon any foot of his land, or any of his servants or family whosoever, upon their peril. To whom he presently made this reply, Tell your master, for answer to your message, only thus much: That if it please your Master to come upon any part of my land, or any of his servants o • family, to come into my fields, at his, or their pleasure, they shall be all very kindly welcome: And that if he himself will come unto my house, he shall be much more welcome also. This answer savouring so well of grace and peace, and being so wifely seasoned with discretion and good affection, did kill the heart of his adversary with kindness, and as if coals of fire had been cast upon his head, did cause him to melt into tears and tenderness, and so having such a return from so gracious a Gentleman, of peace, for war; of love, for hatred; of mildness, for fierceness; of discretion, for foolishness; of so great kindness, for so great unkindness; he presently changed his mind, and being willingly reconciled, became a faithful and true friend unto him forever afterwards. Now as he was thus peaceable in procuring and preserving his own peace with others, so was he no less careful of preventing or removing and occasions of variance and strife amongst neighbors and friends, both near about him, and farther from him. If he saw natural brethren likely to fall out (as even they are not always the best friends) he would lovingly and wisely admonish them for peace, as Joseph did his brethren, You are brethren, fall not out by the way.

If he saw two Gentlemens servants at strife and variance, fearing least such sparks of contention begun by servants, might kindle a fire and flame (as many times they do) betwixt the masters: He would begin to take up the matter with the Masters, and then appease and pacify the servants, with meek and gentle words of wisdom and peace, for their better instruction and reformation, following herein the example of holy Abraham, who, upon a strife betwixt his brother Lots heardsmen and his own, spake thus wisely and peaceably unto him; Let there be, I pray thee, no strife between me and thee, nor between my heardsmen, and thy heardsmen, for we are brethren. And as he spake peaceably unto him, so did he deal (for peace sake) as peaceably with him, in giving him the choice of the right hand, or of the left, in all the land before them, though he were superior both in place and grace unto him. And so would this Gentleman make peace between Masters and servants. If he saw two Christians strive together, as Moses did two Hebrews, he would take up him that did the wrong, with the same, or the like words as Moses did, Wherefore smitest thou thy fellow? And if sometimes he had no better recompense for his good mind and meaning, than Moses had (as commonly the most wicked and injurious are most rude and clamorous) he would be content to sit down with the worse, as Moses did.

Thus have we seen, that walking according to that rule of heavenly wisdom, which the Lord had given him, he was first pure in his conversation, and then peaceable. And so the fruit of righteousness was sown in peace of him that made peace.

CHAP. LIII.

HE was also according to the same rule, and quality of the same wisdom, Gentle, that is, of a moderate, calm, and quiet temper, meek in spirit, and mild in speech. This was a more special work of God in him, and a remarkable fruit of this wisdom and grace which the Lord had given him from above. For by his natural constitution, and in his natural estate and condition, he was of a passionate disposition, somewhat froward and fierce, angry and hasty: but now having received not only pardon for sin, in the value of the death of Christ, but power against sin, in the virtue of it, he found his nature healed, his passions subdued, his frowardness changed into mildness, his fierceness into meekness, and his roughness into gentleness. The power of grace had now abated much of the violence of his passions, and the sweet influence of God's Spirit had taken away the bitterness and virulency of them; so that now they were of a better temper, ordered by a better rule, and directed to a better end; and were made as it were hewers of wood, and drawers of water, as Joshua made the Gibeonites, for the use of the Tabernacle: That is, They became more serviceable unto God, and more profitable unto men.

Paul when he was a Saul, was as cruel and fierce as a Lion, but being a converted Paul, he became as mild and meek as a lamb.

So it is recorded of Patricius Austin's father, as also Calvin, that holy man of God, that he was in his natural disposition 〈 in non-Latin alphabet 〉 , hasty and angry, which yet the Spirit of God taught him so to moderate, that there was never any word heard from him, which might seem unbeseeming a good man. And yet of this passion so subdued and seasoned, the Lord gave him (as he did also this Gentleman) some good use, when he dealt in the cause of God, and of Religion, and against refractory and obstinate offenders, turning his natural anger into spiritual zeal against them.

Many of the ancient Fathers were of violent and fierce spirits, savouring much of pride and passion, as they were men: but being called, and converted, and become holy men of God, were great Instruments of God's glory, the Lord making use of their natural affections, for spiritual services, to give them thereby, courage and boldness, constancy and confidence to stand out against all such affronts and assaults of impieties and heresies, as in their times did rise up and make head against them. He that shall read some of their writings, as of Jerome against Ruffinus, Vigilantius, Jovinian, and against Austin himself; of Austin also against the Pelagians and Donatists; of Hilary against Auxentius and Constantius; and of Chrysostom's sharp invectives against Endoxia the Empresse; and of Ambrose his severe dealing with Theodosius the Emperor, may easily see as much as I say, That as they were men subject to like passions, as this Gentleman was, and we are, (having some wild fire mixed with holy fire in some of their best services) so were they accounted, and accepted, as holy men of God, both for their persons and employments, notwithstanding all their frailties and infirmities.

But to return to this grace of Gentlenesse in this Gentleman, It is that which the Apostle Paul calls 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a moderate and meek both bearing and forbearing, when indignities and injuries, either in word or deed are offered unto us, or intended against us. Thus did he make his patient mind known unto all men, taking nothing (that could possibly be well taken) in ill part, but interpreting all to the best, would make the best of the worst, and so abate the edge of men's frowardness and fierceness, with words of meekness and gentleness; imitating herein the meekness of Moses, against the bitter and insolent speeches of Aaron and Miriam, when they rose up against him: And following the good example of Gideon, who, when the Ephraemites were very angry with him, and did chide him most sharply, did answer them again with meek and gentle words, most courteously and wisely; and so mitigated and asswaged the rage of their passions presently. But above all, remembering and expressing the mildness and meekness of his Master Christ, who being checked, and smitten on the face by an officer of the High Priest, as having answered him otherwise than was meet; never revenged the wrong, but answered the party in great meekness of spirit, and mildness of speech; If I have spoken evil, hear witness of the evil, but if well, why smitest thou me?

O how far short are all they of this his sweet behavior and gentle carriage and conversation, which usually carry with them and about them war in their hearts, strife in their tongues, swords in their lips, and blood in their hands, being as cruel as Cain, as proud and fierce as Lamech, as violent and raging as Simeon and Levi, as churlish and foolish as Nabal, who was so wicked, that a man could not speak unto him, 1 Sam. 25.17. A soft answer, saith Solomon, turneth away wrath, but grievous words stir up anger. The tongue of the wise &c. useth knowledge aright, but the mouth of fools poureth out foolishness.

CHAP. LIV.

HE was also (being taught and seasoned with the same wisdom which is from above) 〈 in non-Latin alphabet 〉 , easy to be entreated, of an ingenuous facility, either to be persuaded to anything that was good, or to be dissuaded from anything that was evil.

He needed not many reasons to press him to that which was reason, nor many retractives to draw him back from that which he saw was otherwise.

An honorable Judge in open Court, when complaint was made of some wrong which he did to a neighbor-Gentleman, by a water-course about his Mills (out of that good opinion which he had and held of him) gave him this worthy testimony: I cannot think but that you wrong M. Bruen; I will undertake for him, make him but sensible of any error or wrong which he hath done you, and he shall both willingly of himself acknowledge it, and make you double amends for it. He durst not despise the judgment of his man-servant, nor the cause of his maidservant when they contended with him. For what then should he do when God riseth up, and when he visiteth, what shall he auswer him.?

Nay, that which is more, for such of his servants as were religious and wise, he would give them good leave and liberty to advise with him, as Abraham dealt with Eliezer, and Cornelius with his servants, to produce their reasons, to persuade, or dissuade, as occasion did require, and. (if there were cause) would he rather follow their opinion, than his own, and so suffer them easily to prevail with him.

So did Naaman the Assyrian hearken willingly to the advice of his servants, persuading him with so reverent terms of honor and respect, and upon so good reason, to go and wash himself seven times in Jordan, that he might be healed.

So did good David yield himself overcome by the seasonable and wholesome counsel of Abigail, diffwading him by found reasons from shedding of blood so rashly, without any great cause, in so great a rage and passion, against Nabal, who by his churlish answer and behavior, had provoked him to wrath against him. And thus might this Gentleman's neighbors, tenants, friends, adversaries, find him ensie to be entreated, (and so they did) ingiving, and forgiving, bearing and forbearing, borrowing and lending, in doing any good, or restraining any evil, as they had occasion to make trial of him. A good proof hereof may be had in this one instance following.

There was a Portion of money, a matter of forty shillings given to the use of the Parish, and so put into the hands of some honest men to that end; but through some neglect, as the men failed, the money melted away by little and little, and was at last quite wasted and gone. For redress and repair hereof, M. Bruen was entreated to do something by his own, or by some other means, even as he thought good. And here he shown himself easy to be entreated, for he made answer presently, I mean not to press upon any man's purse for this matter; and so took to his own purse, and gave them forty shillings for supply of this want. A matter (I confess) of no great moment, yet such, as if many of our Gentlemen (of far greater means) were entreated unto, A man might sooher wring forty pottles of water out of a flint, or marble stone, or draw forty pints of wine out of a Church-wall, than get, I say, not forty shillings, but forty pence, from any of their hands, for any Parish profit, or Church uses. Yea they are so stiff and obstinate, that they will not be entreated to pay their own lays, and duties, whereof they are convinced to their faces, that they wrong the parish in detaining of them.

CHAP. LV.

BUt now to proceed to some other graces, and virtues of this worthy Gentleman, which according to the properties of that wisdom from above, which the Lord had given him, he expressed by his works, in a godly conversation: He was (as we have heard already) first pure, then peaceable, thirdly gentle, fourthly easy to be entreated, and fifthly, as it now followeth, full of mercy and of good fruits.

Full of Mercy and of good Fruits.

He had learned this, of his Heavenly Father, to be merciful as he is merciful, and that not only in Affectu, but in Effectu, not only in Affection, but in Action also.

He was a Branch of that noble Uine Christ Jesus, from whom he drew such sap of grace and virtue, by the power of faith, that he was filled with the fruits of righteousness and holiness, to the praise and glory of God.

A Branch clogged with fruit, like that which was cut down at the Brooke Eshcol, which was so loaden with one cluster of Grapes, that it was enough for two men to bear it on a staff between them.

He was one of the Trees of righteousness, the planting of the Lord, whose leaf was ever green, whose fruit did never fail, ever bearing his own fruit, good fruit, much fruit, and even in his age more and more fruit, being ever full and flourishing in the courts of our God.

He was full of Mercy and of good fruits, towards sinners, and towards saints, towards neighbors, and towards strangers, towards friends, and towards foes, towards the poor, and towards the rich, towards all sorts and conditions of men, as he had opportunity and ability, so to declare himself unto them.

Now because the good Tree is known by his Fruit, and the true Uine by her sweet Grapes: we will take a view of some of his fruits of Mercy, and try what their taste and relish is; that so finding them to be wholesome and savoury (as no doubt we shall) we may judge aright of the tree that did bear them, and of the branch that brought them to our hands.

Some of the fruits of Mercy which he shown forth in his holy conversation, were directed unto such as were yet in their sins, blind, ignerant, popish, or profane. Such as were without means of grace, being without God, and without Christ, how would his bowels of compassion yern within him, and be moved for the misery that was upon them? How, often as he hath by occasion seen them in the midst of their Heathenish sports, and Idolatrous feasts, either kissing the Calves, or dancing about them, hath be looked angerly upon them, and spoken roughly unto them, yet mourning for the hardness of their hearts, which was upon them, and as it were bleeding inwardly, for the wickedness committed by them?

If he by occasion did meet with such persons as were mockers, contemners of God, and despisers of good things, he would not cast Pearls before Swine, nor holy things before Dogs, but turn away his face from them, and not so much as salute them, nor speak one word unto them.

But if he found any poor souls erring from the right way, yet desiring a guide (as the Eunch did) to be directed unto it, and to walk in it: how careful would he be of their good? how joyful to do them good? He would deal so choisely and tenderly, so mercifully and wifely with them, by his wholesome instructions, loving admonitions, godly exhortations, and good directions; that he did nourish and cherish them in religion, as the tender Babes, Plants, and Lambes of Christ Jesus, and so brought them to a better liking of the truth, and a greater love unto it, for their farther growth in knowledge and in grace by it. Yea, such was his bounty and liberality to such persons, to encourage them and draw them on, in the true profession of religion, that he would (if they were poor and needy) give to some money out of his purse, corn out of his Garner; to others, Bibles, Catechisms, and other good books, which of his own cost he had provided to that end, and laid up in store in his Study by him.

If he had seen a professor of religion in some decay and want for outward things, he would endeavor to relieve him, by his own, and other good means, according to his present occasions, and necessities. I know those, that have seen him take off a good suit of apparel from his own body, as it might be this day, to bestow it the next, upon an honest godly man, that wanted seemly raiment to fit him for some better service and employment.

And when he had thus done, to give him a good sum of money in his purse to set him out in some good fashion, and to bear his charges, until he might come to the place where he might better provide for himself. These are some of the fruits of mercy, which this merciful Gentleman shown forth in his godly conversation, both towards sinners and to wards saints, partly to their souls, and partly to their bodies.

CHAP. LVI.

THese are some, but let us attend unto more. They that are rich in this world, are charged to be rich in good works, to distribute unto the necessities of the saints, to give themselves to hospitality, and not to forget to entertain strangers, for thereby some have entertained Angels unawares.

This Gentleman was ever ready according to his portion, and proportion, to be rich in good works, and full of good fruits, and so gave himself to great hospitality, to entertain strangers, and to refresh the bowels of the saints.

His house was as the common Inn, or constant harbor of the Church, and of God's children, and himself as Gaius, a godly and good Hoste, to give them liberal, and cheer full entertainment, as they came unto him. None so welcome to eat of his morsels, or to drink of his cup, as such strangers, as were no strangers in Israel, nor strangers from the Covenant of promise, but fellow Citizens with the Saints, and of the household of God, Such there were, Many passengers from London to Ireland, and from Ireland into England, many travellers, horsemen and others out of Lancashire, and the farthest parts of Cheshire, who would, (as they had occasion to come to the Courts, or Fairs of Chester ) take up his house for their lodging place, not so much I conceive for the ease, and refreshing of their bodies, as for the comfort, and rejoicing of their hearts, in seeing his face, in hearing his voice, in conferring and advising with him, in having a portion in his prayers, and a part in his praises unto God with him.

Now for his ordinary Table which he kept for his hospitality, it was bountiful, and plentiful, not unto excess and superfluity, but unto a very competent sufficiency, and that with great, variety of God's good creatures, ever ready to his hand.

His flight of Pigeons the best in the Country, his Warrens of Conyes, not inferior to many, his delicate Fish-ponds, surpassing all about him, (which were the better for his own skill, care, and pains, which he took himself with them) all these (being blest of God unto him) might well furnish his table, together with other ordinary provision, in and about his house, for the comfort and contentment of any such strangers as would come unto him.

In all this great plenty and abundance, he would never suffer any willful waste, nor could he endure any wanton or wicked abuse of God's good creatures; his Buttery was open and free for any Gentleman, Servingman, Countryman, so far as they kept themselves within the lists, and limits of moderation, and sobriety. But as for excessive drinking, quaffing, carrowsing, drinking and pledging of healths, and the like shameful disorders, even unto beastly drunkenness in great houses, the order and manner of his family was known so well, that of those which did come unto it, seldom or never was there any so impudent, and shameless, as would give him, or his servants, any just occasion of offense, or grievance, by such lewd behavior, and misdemeanor in such things. Thus far of his hospitality towards strangers, one of his sweet fruits of grace and mercy.

Now let us look yet for more fruit, in his charitable bounty towards his poor neighbors.

The necessities of the poor in their hunger, and cold, for want of food and raiment, did ever marvelously affect, and afflict his heart. And as he had a merciful heart to pity them, so had he an open both heart and hand to relieve them.

He did usually to his great expense and cost, fill the bellies of great multitudes, which out of his own and other Parishes, did twice a week resort unto his house for that end. And in the dear years he made provision for them, almost every day in the week, and would many times see them served himself, both to keep them in good order, and to make an equal distribution, according to the difference of their necessities, amongst them. He had his purse ever ready, as the poor man's box, or coffer, to give, and sometimes to lend freely to those that would borrow, and pay again, his admonition was, remember your promise, keep your day, and pay again, if you will borrow again. And if he saw any willing, but not able to pay what they borrowed, he would rather forgive the debt, than exact it. But if he found any to deal fraudulently and falsely with him, either denying the debt, or pleading repayment, or pretending some kind of satisfaction, as one dealt with Spiridion the Bishop of Cyprus, to whom he had lent some measures of corn, he would then rebuke them sharply and take heed of lending to such deceitful persons anymore.

In the time of a great dearth, fearing that divers of his poor neighbors were in great want, as having neither money nor meat: He took an opportunity, when the most of his family were gone abroad to a public exercise of religion, to call for the keys of the Store-house, where the corn lay, and presently he sent into the town to such persons as were the greatest needers, willing them to bring their bags with them, which they did without delay, and so to supply their wants, he gave them freely and with a cheerful heart, some fourteen measures of corn amongst them at that time.

Now as he was careful to fill their bellies, so was he mindful of clothing their backs and bodies also. He was loath to see any (as Job speaketh) perish for want of clothing, or any poor want covering. Yea the loins of the poor did bless him, being warmed with the fleece of his flock, or clothed by the cost of his purse.

It was his ordinary manner every year against Winter, to send some four or five pounds to Chester, to make provision for the clothing of the poor, which seeing it could not reach unto all, he wisely divided amongst several families, to such this year, as had none the last, and to such the next year, as had none this. Now as these fruits of his mercy and charity were manifest in the provision which he made for the poor, so were there some others as conspicuous in the protection which he sought and found for them. For he might truly say in some good measure, he had done as Job did, and found the like blessing that he found. I delivered the poor that cried, the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy. I was eyes to the blind, and feet to the lame. I was a father to the poor, and the cause which I knew not, I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.

Thus was he a protector of the poor, to deliver them out of the hands of those that were too strong for them.

He was also as a counselor to defend their righteous and just cause, and to plead for them, and applying himself to that counsel which Bathsheba gave to her son Lemuel, He opened his mouth for all that were in danger and distress, as they came unto him, He opened his mouth for the dumb, to judge righteously for them, and to plead the cause of the poor and needy, as they had occasion to use him.

CHAP. LVII.

NOw as he was full of these fruits of charity and mercy towards rich or poor; so was he plentiful also in good fruits of faith and love in his sympathy with the godly, and in his antipathy against the profane of the world.

1 He held ever a gracious harmony in judgment and opinion with all such, both Divines and Professors of Religion, as were most found and entire in the knowledge and acknowledgement of the Truth. And this he did with great confidence and resolution, and with much rejoicing in the Lord, as he saw the truth to prosper and flourish in his days.

2 He had also a religious sympathy in affection with the Churches and children of God in every estate and condition. He had learned of the blessed Apostle, that it was his duty to rejoice with them that rejoice, and to mourn with them that mourn. He remembered the afflictions of Joseph even in the midst of all his own comforts, and contentments, and preferred the peace of Zion, and the prosperity of Jerusalem before his chiefest joy. The care of all the Churches about him was daily and continually upon him, so that he might say as Paul said, Who is weak, and Jam not weak? Who is offended, and I burn not? This fruit of his compassion and tender affection to God's children, did more especially appear, when he heard of heavy news out of Bohemia, Hungary, Germany, the Palatinate, &c. He was then so affected therewithal, as good Nehemiah was, when he heard by Hanani, one of his brethren, that the remnant of the Jews were in great affliction, that the wall of Jerusalem was broken down, and the gates thereof were burnt with fire: For then he sat down, and wept, and mourned certain days, and fasted, and prayed before the God of heaven.

3 It did also no less evidently appear, by his diligent and careful visiting of the sick, and such persons and families as had some more heavy and extraordinary hand of God upon them. He was held and reputed one of the best spiritual Physicians in all the country: If any were troubled in conscience, afflicted in soul for sin, molested by Satan, terrified by God's judgments: Happy then was he that could get M. Bruen to come unto him: his very presence was some ease and refreshing unto them; as to that godly and worthy Preacher M. Dickons, on his death-bed. His godly exhortations, wholesome admonitions, divine instructions, sweet words of comfort; but especially his faithful and fervent prayers, were many times, as so many gracious remedies against their grievous miseries and maladies. And to speak as the truth is, as his gifts were rare, and pains great, in the performance of these duties, so was the issue and success thereof (through the blessing of God) many times answerable, and effectual, either for some full release, or some relief in due season. Hereof he hath witnesses enow, over all the country, and many he hath written down, of such and such mercies, obtained of God by his good means, for such and such persons: the glory where of he doth ever in great humility ascribe unto the Lord, giving him all hearty thanks, and praise, that would manifest his great mercy, grace, power, and goodness, to so weak creatures, by so weak means.

Now as he held a holy Sympathy with the godly, so had he a great antipathy against the profane, both persons and fashions, customs and courses of the world. He knew well, that the fashion of this world passeth away, and the lust thereof, but he that doth the will of God, abideth forever.

He knew well also, that not only he himself, but all true Christians are forbid by the holy Apostle, to fashion or conform themselves to this world, and enjoined to be transformed in the spirit of their mind, that they may prove what is that good, that acceptable and perfect will of God.

And therefore he could never be brought into any love, or liking of the garish, foolish, vain and new-fangle fashions of the world in attire, or other ridiculous gestures, and formal complements of the profane of this world, but did in his heart abhor them, and in his life utterly shun and avoid them.

Being once at an high Sheriffs feast, where there were some Lord's, Spiritual and Temporal, as they are called, and many other Knights and gentlemen of great place, there was an health begun by one of the Lord's, to the Prince, which after the manner, was entertained and maintained with a great deal of ceremonial solemnity; As it went along, and drew near unto him (many observing what he would say or do) he cast out in a moderate manner some words of dislike to this effect: Here is a solemn service to the Prince, yet did he never require it, nor will ever give you any thanks for it. And when one pressed him to pledge and drink to the Princes health: he made this mild and gentle answer only: You may drink to his health, and I will pray for his health, and drink for mine own, and so I wish you may do for yours. And so he put it off, and passed it over, never sorting with them, nor yielding to any one of their solemn ceremonies in that act. He did bear a more generous mind, than to be brought in subjection unto every idle fancy and foolery, or to conform himself unto the humors and customs of profane men.

Certainly in this drinking of healths as now it is practiced at our gentlemens tables, there is the very power and policy of Satan set a work in them; as to take up the time of their repast, with such vanities and provocations to sin, and to draw them to delight themselves in such base works of the flesh, after the humor and pleasure of carnal men, that all memory and mention of God or goodness may be kept out, and that no speech of the word or works of God at all may be had amongst them. Had I not been well prevented by the godly labors of a reverent and worthy Divine, and my ancient and faithful friend, M. Bolton, who hath spoken much both out of the Fathers and other good Authors, against this drinking of healths, and that to so very good effect and purpose; I had taken a little more pains at this time, to provide some rods of rebuke for this sin, purposing to whip it and scourge it round about the table, in the sight of our bowzing gentleman, that take such and so much pleasure in it.

But now I forbear and refer them to his Book, praying them to read advisedly what he hath written learnedly of this matter.

CHAP. LVIII.

NOw to proceed, As this godly Gentleman had, and held an antipathy against all vain and foolish fashions and humors of the profane men of the world; so did he especially against the profane customs and corruptions usually maintained in great houses, so as he had an holy indignation against them, and would not spare (where he had any hope to speed) to admonish his friends by word or writing, for the reformation of the same. He knew it was written, Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. An evident proof of his carefulness and faithfulness in this kind, he hath left us under his own hand, in a portion and part of a letter directed to a Gent. one of his near cosens: His words be these.

This Letter is a good evidence of his holy indignation against gross sins in great houses, and of his good affection and godly care to draw his friends out of the danger, and from the contagion of them.

It is also a worthy and honorable testimony of the gifts and graces, of the effectual reformation and godly conversation of that worthily honored Gentleman, Thomas Wilbraham of Woodhey Esquire, whose name and memorial he hath thus sprinkled and perfumed with so due and true praises.

And here, O that the Lord would be pleased to grant me the prayer of my heart, and the desire of my soul! That the heirs of this Gentleman's body would view their faces in their fathers glass, and diligently see and consider how near they come unto him in the power and practice of Religion: and that where they shall find themfelves to come short of him, they would seriously address themselves to express the virtues of him that is gone before them, and carefully endeavor to follow the gracious pattern and president which he hath left unto them.

CHAP. LIX.

ANother, one of the last, upon the least of those good fruits, where with this goody Gentleman (of whom we write) was filled, was his merciful dealing with his Tenants, towards whom he did ever bear a very tender, and compassionate respect, and regard. He did not grind the faces of the poor, by great fines, nor crush their bones by heary rents and racks, and sometimes three years rent together, at the marriage of a daughter, nor break their backs with bundens of oppression in all manner of cruel services (as the manner of many was round about him, toiling the bodies and tyring out the beasts of their poor Tenants) He did not use their labor without hire, nor call for their work without wages, nor take the benefit of their travel without any allowance of necessary sastenance (which is the sin and shame of many Gentlemen amongst as) But in all things concorning their profit, their ease, their peace, their Christian comfort, and contentment, he ever carried himself as a merciful, and good Landlord towards them. Yea, it was the very joy of his heart to see his Tenants prosper and thrive, in their estate under him, and to entertain them lovingly and use them kindly as they came unto him. He was much of the fame mind towards his Tenants, as Augustus was towards his Subjects; He would not have any to come in fear and trembling before him, as if they came to an Elephant, nor any to depart with a heavy heart, of sad couritenance from him, as if they had been with a Tyrant.

How contrary to these merciful courses, are the rigorous, and cruel dealings of some Land-lords, with their Tenants, who if they grow wealthly under them, they are used and squrezed as sponges, as Vespasian did his Officers, to wrest and wring what they can from them. If their Leafes be expixed they will hardly renew them, but upon such hard conditions, as they shall never be able to live under them. Nay it may be they will grant no Lease at all, neither for years, nor lives, but thrust out the ancient Tenant, and set his living upon a rack (for the rack say they, is the casiest pace) and so pull down other men's houses and families, to build their own nests on high; impoverish others to enrich themselves; thrust others into corners, that they may enlarge their own borders; and make other men their slaves and drudges, that they may domineer, and dwell alone as Lord's of the land bound about them.

The woe that is denounced by the Prophet Isaiah, and by others also as well as by him, against such sins, makes me to think, that such cruel Land-lords, will nor find in the end, the rack to be the easiest pace as they imagine, nor the grinding of the poor to be their sweetest grist, as some conceive. No, no, I rather fear that all the ease of such a rack will be no other, but to amble with the world, to trot on with the wicked, to gallop to the devil, and to take up their lodging in hell where they have a place prepared for them.

But we speak to them that have no ears to hear what the Spirit speaks unto the Churches, but are rather like the deaf Adder, of which Cassiodore reporteth, that when she is likely to be charmed, she makes her self deaf, by stopping one ear with the earth, and the other with her tail, that she may not hear the voice of the charmer, charm he never so wisely.

Thus have we made it manifest, that this gracious and Godly Gentleman, was in his holy conversation, full, of mercy and full of good fruits.

All of which do taste and relish so much the better, because they were seasoned with two other gracious qualities, of that wisdom which is from above, namely, Equity, and Syncerity, for he was without partiality, and without hypocrisy: According to that of the Prophet Micah, He hath shown thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly and uprightly with thy God?

And thus have we according to our purpose and promise, taken a more special view of some parts and passages of this Gentleman's life, wherein the gifts of God's grace, the virtues of Christ, and the fruits of the Spirit, did more eminently appear. As first, in his conversing with God; and secondly, in his conversation in the world. And so we come from the course of his life in the world, and draw towards the end of his life; namely, his departure out of the world: which was the third and last of those 3. general heads, which were proposed to be handled.

CHAP. LX.

COncerning his departure out of this world, we propole divers things to be considered and observed. First, his preparation for it. Secondly, his patient resolution to Bear all the sharp occurrence of it. Thirdly, his gracious confidence of a blessed and happy exchange after it. Fourthly, his happy constancy in the faith of Christ unto the end, and in the end, until he was put in possession of it, and so obtained the end of his faith, the salvation of his lonle in Christ Jesus.

Now for the first, as his whole life was a meditation of death, so was it also a continual preparation for it. For the Lord had taught him so to number his days, that he did apply his heart unto wisdom. I say, both to be wise unto salvation, and so wise also, as to consider, and often think too upon his latter end. So that, all the days of his appointed time, he did wait, as Job did, till his change should come. Al his studies and labors, all his holy duties and services, all his prayers and tears, all his watchings and fastings, all his desires and endeavors, were especially bent and directed unto this end (next unto God's glory,) that he might so run, that he might obtain, and so fight, that he might overcome, and in the end, be more than a conqueror in him that loved him, that is in Christ Jesus.

It was therefore his care and confidence, ever so to live, that he might never be afraid to die; yea so to live, that he might desire to die, and to be with Christ, which is best of all, even where he is, and as he is for over. As Paulinus hath recorded of Ambrose, that being ready to die, he uttered these comfortable words, unto his friends about him.

His more especial preparation for his latter end, consisted in these holy duties, and heavenly exercises.

• 1. To deny himself, his wit, his will, his reason, and affection.
• 2. To renounee the world, and to we are himself from the love of it, and from all the pleasures, profits, honors, and favors of the fame.
• 3. To set and settle his affections on the things which are above, placing his heart where his head Christ is.
• 4. To take all his decays of nature, his bodily infirmities, want of vigor and strength, abatement of natural heat and moisture, to be certain Impressions of his mortality, and evident Summons to a dissolution.
• 5. To make all his spiritual rejoicings and refreshings in the estate of grace, to be pledges, and earnests (as it were) of heavenly and everlasting joy and happiness in the estate of glory.
• 6. To consider, that unto the godly, death is but a passage unto life, a dissolution of soul and body for a season, which afterwards shall be restored again in greater beauty and glory at the resurrection.
• 7. To observe, that death puts an end to all sins and sorrows, to all temptations, and afflictions, and brings us into the possession of an heavenly inheritance, where the true treasure is in abundance, where also there are rivers of pleasures, and fullness of joy forever more.
• 8. To meditate, that here we are but strangers and pilgrims, having here no continuing city, but seeking one to come, that heaven is our home, and that whiles we are present in the body, we are absent from the Lord, and that Jerusalem which is above, is the city of the Saints, and mother of us all.
• 9. To confer and talk with his godly friends, of the day of death, and time of his departure out of this world, even in the midst of all other comforts: as Christ himself did with Moses and Elias in the holy Mount, of his departure that is, of his death at Jerusalem; and as Austin had much holy and heavenly communication with his mother Monica, and she with him, to the like purpose.
• 10. Lastly, to watch and pray with oil in our Lamps, and our lights burning, taking every day for our last day, and so be ready and prepared for our Masters work, for our Masters coming, and for our own reckoning.

Thus much of the means which he used, and duties which he performed, to prepare himself for his departure out of this world.

Now for his patient resolution, to bear all the sharp occurrence of it.

As he had obtained mercy of the Lord, to be faithful in doing his will: So had he also, to be patient and resolute, in suffering and abiding his good pleasure, both in life and death. To which end the Lord had given him a great measure of spiritual strength, that he was able to do (in a manner) all things in Christ which strengthened him, and he had furnished him also with that 〈 in non-Latin alphabet 〉 , the whole armor of God, whereby he might be able to stand fast in the evil day, whether of temptation, or affliction, against all adverse power that might assail him: We read of that faithful servant of Christ, Chrysostom, when he was grievously persecuted by Eudoxia the Empresse, that the Lord did give him such courage and resolution, that he feared nothing, which she could do unto him, though she did threaten never so much against him. Si vult, Regina me exulem agat in exilium, Domini est terra & plenitudo ejust & si vult secare, secet; idem passus est Isairs: si vult in pelagus mittere; Ionoe recordabor, &c. If the Queen will have me banished, let her banish me; the earth is the Lord's and the fullness thereof; If she will cut me in pieces, let her do so, The Prophet Isaiah suffered the same death: If she will cast me into the sea, I will then remember Jonah: if she will throw me into a burning furnace; the three children suffered as much before me. Such like courage and resolution had this Gentleman, against his natural afflictions, as Chrysostom had against violent persecution. So that now he was able with valiant David, to go forth in the name of the Lord, even against Goliath of the Philistines. And grew resolute with Paul, not to reckon his life dear unto him (whatsoever afflictions might befall him) so that he might fulfill his course with joy, Accounting all the afflictions of this world to be unworthy of the glory that shall be revealed, and never fainting for any sorrow, because, although the outward man did perish and decay, yet was his inward man renewed daily, and all the afflictions of this life were but light and momentary to him, that had an eye to the eternal weight of glory, laid up in heaven for him.

CHAP. LXI.

IT was observed by many of his friends, both at home and abroad, that, in his declining days, when he faw he was drawing on towards his journeys end, his faith was exceedingly increased, his hope and rejoicing in God much enlarged, his love, and zeal, wonderfully inflamed; his affections towards God and the godly, more holy and heavenly, and his motions towards heaven more quick and lively. Much like the Elements, and other such natural bodies, which the nearer they draw to their proper places, are ever more violent and speedy in their motions, till they come unto them: So was it with this Gentleman for his spiritual estate; the nearer he drew to wards his proper place (his mansion house, prepared for him in the heavens) the more eager his desires were, and his motions more vehement to dispatch his journey, with all good speed, to finish his course with joy, and to run out the race with patience, which was set before him.

Those that he planted in the house of the Lord, shall flourish in the courts of our God. They shall bring forth fruit in old age, and they shall be fat, and flourishing. Their last days shall be their best days, and their last works their best works, and their fruit shall be more and better at the last, than at the first. Such a tree of righteousness, the planting of the Lord, was this godly Gentleman, whose fruit did not fail, whose leaf did not fade, no not in the winter of his age, but did ever flourish in the courts of our God. He was of Saint Paul's resolution; forgetting those things which were behind, and reaching forth unto those things which are before, he pressed towards the mark, for the price of the high calling of God in Christ Jesus. And casting out as it were, his gantlet of defiance, against all the most sharp and dangerous assaults that might encounter him, and be made against him; he challengeth them all, as Paul did: Who shall separate me from the love of Christ? Shall tribulation, on distress, or persecution, or famine, or nakedness, or peril, or sword? Shall sickness, or sorrows, fears or terrors, pains or aches, sores or swellings, miseries of life, or pangs of death so prevail against me? Nay, in all these things I shall be more than a conqueror through him that loveth me.

And so from Paul's resolution he grew unto Paul's persuasion, J am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in Christ Jesus our Lord.

And from this persuasion, to an earnest hope, and expectation, That in nothing he should be ashamed, but, that with all boldness, as always, so now also, Christ should be magnified in his body, whether it be by life, or by death: For to him, to live was Christ, and to die was gain.

Being now thus settled and resolved, in patience and confidence to bear all afflictions, and endure all grievances which might be either as fore-runners, or attendants on his departure and dissolution: It seemed good unto the Lord to visit him with sickness, and that after this manner, as his faithful yoke-fellow hath reported and fent me in writing from her own hand. Her words be these.

CHAP. LXII.

The like report of the like ravishing in spirit and such glorious sights (which he saw not long before) he himself made unto some of his friends, after he had been one day in private prayer with God in his grove. The particulars he would not confess, but only told them in general, with great tenderness of heart, and many tears in his eyes, tears of joy, and tears of sorrow. For now he had a strong persuasion, that he should not live long, and that within a while he should make a glorious change, of this life, with a better; of earth for heaven, of this world for another, and of an estate of misery, for an estate of glory.

And hereunto he did very carefully address himself, laboring for a gracious confidence of this blessed and happy exchange, whensoever he should come unto it. And this he did by clearing his evidence, and confirming his assurance of it.

His evidence he cleared, by informing his judgment [unspec 1] aright in the all-sufficiency and perpetuity of that blessed estate. His assurance he confirmed by such faithful records, covenants, grants, gifts, [unspec 2] pledges, earnests, witnesses, signs, oaths, seals, fruits, and marks of his interest unto that estate, that neither sin nor Satan, law nor conscience, death nor hell could infringe it, nor find any flaw therein, to give either them any just occasion to except against it, or him any cause once to doubt of it.

This his confidence was his comfort in all his sickness, which drew many comfortable and heavenly speeches from him. Such as these, and the like.

O how great is thy goodness, O Lord, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men!

O how precious are thy thoughts unto me, O God! O how great is the sum of them! If I should count them, they are moe in number than the sand: when I awake, I am ever with thee.

I trusted in the Lord, I said, thou art my god. My times are in thy hand. I am continually with thee, thou hast holden me by my right hand.

Thou shalt guide me with thy counsel, and afterwards receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion forever. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. O love the Lord, all ye his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer.

As the Hart panteth after the water-brooks, so panteth my soul after thee O God. My soul thirsteth for God, for the living god. O when shall I come and appear before God?

O let him kiss me with the kisses of his mouth, for thy love is better than wine. Because of the savor of thy good ointment: Thy name is as an ointment poured forth, therefore do the virgins love thee. Draw me, and I will run after thee.

God is not unrighteous, to forget our work and labor of love which we have shown unto his name.

Faithful is he that promiseth and calleth us, who will also do it.

Remember me, O my God, for good, according to all that I have done for thy people, and wipe not out my kindness that I have done for the house of my God, & for the Offices thereof: Remember me, O my God, and spare me, according to the greatness of thy mercy.

Some of these holy and heavenly Speeches, he uttered at his first awaking in the morning, some in Prayer with his Family, some in his short Ejaculations, some as the issue of his secret, and silent Meditations, some in conference and speech with such of his Christian friends, as did come to visit him: and to minister either other counsel or comfort unto him. Yea, and many hundred more than these, which would be a matter of great difficulty, if not of impossibility, to call to mind and to record them.

His heart was as a fountain full of the waters of life, full of the heavenly knowledge of the holy Scriptures, and now being as it were broken open by affliction, the riverets of grace and truth did issue out amayne.

He was full of matter, like Elihu, and the Spirit within him did contstrain him: Behold, his belly was as new wine which hath no vent; It is ready to burst like new bottles. His heart was ever inditing some good matter, and his tongue became the pen of a ready writer.

CHAP. LXIII.

NOw although his bodily infirmities did increase, and grow upon him, yet would he not by any means be kept from the house of God, on the Lord's day, so long as either he could go or ride, which was some eight or nine weeks before his death, and departure out of this world.

His house was distant about a mile from the Church, the way fair and large, so that he usually went afoot, calling all his family about him, leaving neither Cook nor Butler behind him, nor any of his servants, but two or three to make the doors, and tend the house, until their return. And then taking his Tenants and neighbors, as they lay in the way, along with him, he marched on with a joyful and cheerful heart, as a leaden of the Lord's host, towards the house of God, according to that of the Psalmist, I went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept Holyday.

And so it was indeed his ordinary manner, to call his company near about him, and to join together with one heart and voice, to sing Psalms as they went along, and that Psalm especially, How pleasant is thy dwelling place, which they performed with such a melodious harmony, that the like may be said of them, as was of the Jews; God made them to rejoice with great joy, the wives also and the children rejoiced, so that the joy of Jerusalem was heard even afar off. For although I cannot say as Augustine did, that by such sweet singing of Psalms, divers were converted to the faith of Christ, that were strangers to it. Yet am I well assured by that which I have heard, that many that heard but afar off, the pleasant sound only of their delicate and sweet voices (according so well together in God's praises) were much refreshed, and delighted therewit hall, and some as they drew nearer unto them, brought to a greater liking, and love of the company and society of God's children, and of these and such other duties of God's worship, as they did exercise themselves withal.

His coming to the Church with all his Family, attendants and followers, was constantly before the beginning of prayers, or any part of divine Service, that so he might more comfortably join with God's Minister and people, in confession of sins, in prayer, and praise, reading and hearing of the Word, singing of Psalms, and partaking of the Sacraments: all which he did perform with such a reverent attention and gracious affection, with so holy a carriage, and so good conscience, that, as hereby he did much increase his own comfort, so was his godly example (no doubt) a great encouragement to many others, yea, a very spurr and goad unto them, to be more religious and conscionable in God's worship, and service.

After prayers and Sermon were ended, he seldom went to dinner, but abode in the Church to bestow himself, and this interim in God's Service, with such good people as were willing to stay with him. And this he did by repeating the Sermon, which he had taken very exactly (as usually he did) with his own hand, and by singing of Psalms, and by wholly and wholesome conference in, and about good things.

And so waiting for the Evening Sacrifice, after he had with like care and conscience performed the public duties of the Sabbath in the same; he returned homewards with his company, with much comfort and joy in their hearts, endeavoring as they went along to increase their Knowledge, Faith, and Obedience, by repeating, and conferring of the Evening Sermon, and to enlarge their hearts in God's praises, by singing of Psalms a fresh, considering what great things he had done for them.

And if any amongst them were afflicted, they would be ready to counsel him, comfort him, and pray for him. And he himself especially, if he heard of any such as were troubled in Conscience, upon the hearing of the Word, would be ever mostready and willing, like the good Samaritan, to pour wine, and oil into that wounded spirit; wine that he might search and scour it, and oil that he might supple, and heal it.

After this manner did he frequent the House of God, sanctify the Lord's day, rejoice in the Assembly of the Saints, and refresh his own Soul with Heavenly Manna, and other spiritual repast, so long as he could either go, or ride unto it.

CHAP. LXIIII.

ANd then in his Evening Exercise, he was so full of life and zeal, that besides his own family, many of his Tenants and Neighbors did much desire, and delight to hear him, repeat the Sermons, press the special points, urge the Conscience, and pour cut his prayers unto God, with so tender and sweet affections for them all, that the heat of his spirit did cause their hearts as it were, to melt within them.

The joy and comfort which he found in these holy duties both in public, and in private, on the Lord's day, and in their Fasts, was so exceeding great, that he would often, and earnestly wish; O that every day were either a Sabbath day, or a Fast day, for then I should be well.

And when the Sabbath was past, it was his usual manner to bless God with a thankful and cheerful heart, for that he had given him one Sabbath more than he did look for amongst his people.

The week days were somewhat more tedious and grievous unto him, his bodily infirmities much increasing, and his strength decaying; and yet would he never be dejected, but endeavored to quicken his own soul, and raise up his heart by Faith and Hope, speaking to his Family, and Friends about him, much after this manner.

The time is not long, I must shortly lay down this my tabernacle, and then I shall get the start of you all, and shall celebrate an everlasting Sabbath before the Lord, with all his holy Angels, and blessed Saints in the highest Heavens.

This he spake rejoicingly, and yet with tears

He grew every day more and more weary of the world, and was then best contented when he could dispatch worldly businesses with fewest words.

It was his provident and godly care to set his house in order, as good Hezekiah did, to make his will, and to leave all things in good terms of peace, and love: Which he did with good success accordingly.

And so by this means his mind and heart were disburdened, and cased of many worldly thoughts and cares, and he brought to a greater freedom, and liberty, both to think, and speak of spiritual and of heavenly things. Which in no sort he did omit, but as he could stir abroad in the House either to the Fall, Parlour or Kitchen, He would drop some wholesome words of counsel or comfort, amongst such as he met withal, and never cease speaking of holy, or of heavenly things amongst the rest of his Family.

When many came to visit him, he would often say; Alas good Souls, what are ye come to see? a poor wretch, a worm and no man, or a poor dying man. I may now say with Job. If I wait, the grave is my house, I have made my bed in the darkness. I have said to corruption; thou art my father, to the worm, thou art my mother and my sister. And yet I know that my Redeemer liveth, & that he shall stand

Some that came unto him, would out of their common kindness, comfort him with some hope of health and recovery: to whom he would make this answer,

CHAP. LXV.

OF those which came to visit him, he observed that some were young professors, and babes in Christ, others were of riper age, and better growth in Christianity, and therefore he did apply himself unto them both. To the babes, he would minister the sincere milk of the Word, in wholesome and easy instructions, in mild and gentle exhortations, all sweetened with terms of tenderness and love, To them that were of riper age in Christ, he gave as occasion required, stronger meat, as to stronger men, even such as by reason of use had their senses exercised to discern both good and evil.

Unto them both he gave these, and the like godly admonitions,

And that these, and other such like Instructions, and admonitions, might make a deeper impression in their hearts, and be a stronger provocation to Christian obedience in their lives: He did very gravely and wisely, as a Father, commend unto their due consideration, his own experience, and example, from the time that he first began to embrace, and profess the Gospel.

His words were these, or much to this effect.

When first I began to profess Religion, there was almost none in the whole Shire, that were acquainted with the power and practice of it.

I was, as the Prophet speaketh, like a Pelicane of the wilderness; I was like an owl of the desert.

Mine enemies did reproach me all the day, and were mad against me. I was a wonder of the world, yea a monster of men, and many did bend their tongues like bows for lies; and shoot out their arrows, even bitter words against me.

And yet for all this, that came upon me, I did not forget the Name of my God neither did I deal falsely in his Covenant. My heart was not turned back, neither did my steps decline from his way. But being strong in the Lord, and in the power of his might, I found his Grace was sufficient for me, both to confirm me in the truth and to preserve me blameless and harmless, without rebuke, in the mids of a crooked and perverse generation. And so through the good hand of my God which was upon me; I did overcome. For, the Work of God did prosper in my hand, and mine Adversaries did not prevail against me.

But now, that may be said to this Country, which the Prophet spake unto the Gentiles: Sing, O Barren, thou that didst not bear, break forth into singing, and cry allowed, thou that didst not travail with child, for more are the children of the desolate, than of the married Wife, saith the Lord.

O how goodly are thy Tents O Jacob, and thy Tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river side, as the trees of Lign-Aloes, which the Lord hath planted, and as Cedar trees beside the waters.

Now the borders of the Church are much enlarged, the number of Belecvers wonderfully increased, and blessed be God, every quarter, and corner of the Country is now filled with the sweet savor of the Gospel.

O how it doth refresh my spirit, and rejoice my Soul, to see or to think upon their sweet faces standing before the Lord in the day of Assembly, as an Army in holy beauty: Wherefore, my beloved Brethren, so are none of those things which you shall suffer. Watch ye, stand fast in the Faith, quite you like men, be strong, be ye steadfast also, and immovable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord.

With such gracious Speeches of Counsel and Comfort, of Admonition and encouragement, did he stir up the godly minds of many Professors, younger or elder, as they came to visit him.

CHAP. LXVI.

BY all this we may see, and observe an evident proof of his constancy in the profession, and practice of true religion, being never weary of well doing, nor discouraged in suffering any ill that did befall him. He was never unsettled in his course, nor diverted from it, no not by the strongest oppositions, and assaults that were made against it.

For this his constancy, he had obtained of the Lord two special pillars of support, like those in the Temple Boaz and Iachin, namely confidence, and patience, knowing right well that by believing in the Lord he should be established: and that in quietness, and confidence should be his strength: and that he had need of patience to keep possession of his soul, that having done and suffered the will of God he might receive the promise, that is, the recompense of reward, according to the riches of his mercy, and bounty in Christ Jesus.

And this may yet more evidently appear, by the last passages of his life, being now grown very feeble and weak, and much like a dying Lamp, the oil wasting, and the light decaying: For though his afflictions were increased, yet were not his consolations diminished, though he were weak in body, yet was he of perfect mind and memory; feeble in the flesh, but strong in the Spirit: Yea, his spirit did continually breath out such savoury and sweet words (as his speech would serve him) words of grace and peace, words of joy and comfort, like a sweet perfume, or some sweet odors, out of a precious box, newly broken up, that all that stood by were much refreshed, and comforted therewithal: and were well assured, that no pains of his body, nor pangs of death drawing on, did half so much trouble him or annoy him, as his inward, spiritual, holy, and heavenly refreshings and rejoicings in his God, and from his Christ, and by the Spirit, did make his consolations to abound, for increase of his joy and peace in Christ Jesus.

About the fifteenth of January his strength was much abated, and his weakness increated, by reason of a sore stopping in his breast and throat, which did so trouble him, that he could take no food, nor refreshing, no not so much as a Spoone-full of any Syrup, or broth or any other liquid thing: but he was ready to faint and to be gone upon it.

It was much about this time, that a worthy Knight, his near and dear Cosen, came to see him, one whom he loved most entirely, for his faithfulness in his place, zeal unto God's house, and love unto God's people, Who when he saw him in so great weakness, could not refrain from tears, but wept over him abundantly: which when he was aware of, he began to speak comfortably unto him, saying;

And with many other words did he exhort him and others that were with him to be Faithful in keeping Covenant with God, & to continue in the grace of God, whereunto they were called in Christ Jesus. Upon Monday being the 16 of Ian. his son and heir came unto him, whom he rejoiced to see, unto whom he gave many wholesome instructions, and gracious exhortations, praying for him, and blessing his children, encouraging him to be constant in Religion, and commending unto him the excellency, and reward of the same; Exhorting him also, to uphold the worship, and service of God, both in the Assembly, and in his Family.

When Theoàosius that good Emperor was dead and gone, Saint Ambrose at his Funeral went about to comfort himself, and the people, that they had not wholly lost him, because he did yet live in his good and godly sons, Arcadius and Honorius, whom as a part of himself he had left behind him.

It was the godly desire (we may see) of this gracious Gentleman, that when he should be dead and gone, he might yet live in his children, especially in the heirs of his body and Family, that they might be followers of his Faith and Religion, both for the power and practice of it, as well as Inheritors of his lands and possessions, for the fruits and profits of the same.

This was their Fathers charge, the discharge whereof would be their comfort and their crown; if the Lord give them grace, thus to fulfill the desire of the dead, and the joy of the living.

For so this gracious Gentleman should still live in his Posterity, and Religion should neither die nor decay in that Family, where it was maintained, not only in life, and strength, but in beauty and glory; full of all good fruits (as we have heard already) and free from all roots of bitterness, and from all sour grapes of gross Sins, springing and arising from such roots.

CHAP. LXVII.

UPon the same day January 16. Master L. and myself came unto him. And here, what shall I say? Recrudescit doloris vulnus, My sorrow bleeds afresh, I can now rather weep, than write, mine eyes drop down tears, as my pen doth words; and my writing rejoiceth as it were to mingle it self with my weeping, to blur and blot my paper, that no more be said of these things,

But I will endeavor to refrain and contain myself, and tell you (as I can) some few things, of many, which I saw and heard from him at that instant. Upon my coming unto him, so soon as he saw me, he seemed to be much cheered, and comforted even in his very soul, and so spake (in such broken and short speeches as then he could) to this effect unto me. And when he was asked of the estate of his faith and hope in Christ, and whether his consolations did not abound in the midst of all his afflictions: saith he, they do, and far do exceed them. Yea, and that

Hereupon, although we were sorrowful in his sorrow, yet were we joyful also in his joy: and finding him so graciously settled and resolved concerning his peace and reconciliation with God in Christ, and touching his assurance of his heavenly inheritance, we resolved not to trouble him much with many words, in his great weakness, but demanded of him, whether he would not have us to commend him unto God in our prayers. At which motion he seemed to rejoice in his spirit, and answered, yes, he would, and did much desire it. And so he raised up himself in his bed, and lifting up his heart with his hands to God in the heavens, did as it were, reach after the petitions that were put up to God for him, and joining in heart and spirit with him that prayed, could not contain himself, but oftentimes with a cheerful consent, said, Amen, Amen, unto the requests and supplications that were made, for his good and comfort in Christ Jesus.

After this M. L. spake a word unto him, to comfort him in the midst of all his sorrows, that he knew that shortly he should be released and freed from all sin and sorrow, from Satan and this present evil world: whereunto he answered most cheerfully and graciously, "I know I shall, and be with " Christ which is best of all. And now the messenger of death is upon me (which he spoke of the hickock which had taken hold of him.) M. L. replied,

And thus he continued in great pain of body, but yet in great peace of mind, increasing still in consolations, and enduring all his sickness with admirable patience, not showing any distemper, nor discontent, neither in word nor deed, all the while, in the troubles and sorrow of the same.

After this, the same night he put it upon me to call his Family to Prayer, and to perform the evening Sacrifice in the great parlor, commading them to set open his little parlor door, adjoining to it, that he might hear us, and join with us, and partake of such mercies and means, as the Lord should be pleased either to offer unto us, or to accept at our hands.

The next morning, though he did wear a way very much, yet he called upon M. L. to pray with him, being up very early, to go a long journey to preach his ordinary Tewsday Lecture: Of whom he was so very careful, that he caused some provision to be made for him, especially a Posset, that he himself at their parting might drink with him.

The same day I staid with him until the afternoon, ministering such help and comfort as I could unto him. And then mine own occasions calling me home, my wife being his former wives own sister, and myself, came to take leave with him, which when he heard and saw, his very soul seemed to melt within him; for both his and our hearts were full of grief, and our eyes full of tears, and so mingling our sorrows, our tears and our prayers together; be commended us to the grace and blessing of God, as we also did him. And then falling upon his face and kissing his cheek, we took our long leave with him, leaving him yet in the hands of his heavenly Father that would never leave him.

CHAP. LXVIII.

THe same afternoon he called for M. Lan. and M. Clerk his own Pastor to pray with him, and was never at quiet, unless he were either Meditating and Praying himself, or had some godly man or good Minister to pray with him, and for him.

Upon Wednesday morning, divers of those that were with him, suspecting his death and dissolution to be near, took leave with him, desiring at their parting a blessing from him: Which he did willingly express; by lifting up his hands and his heart unto Heaven for them; Vttering also some words which they could not so well understand. In the afternoon he overheard some making motion of blacks.

After this he entreated a good Christian to pray with him, which he did very willingly, again and again, to his good contentment. And while they were in prayer in the Family, they that were with him did imagine that he prayed himself silently and secretly, by the pulling of his arms out of the bed, and lifting up his hands and his eyes towards Heaven; whence only he did look for hearing and helping at God's hands.

And now growing so weak, that he was scarce able to speak a word, those gracious people that were about him, prayed him to lift up his hand, if he understood them, and would have them to pray for him, which he did very willingly and readily, and so he joined with them, and was heard to say Amen, to the prayers that they made for him.

Afterward they perceived that he prayed himself again, lifting up his hands, and uttering these words, with many other to the like effect. The Lord is my portion, my help and my trust, his blessed son Jesus is my Savior and Redeemer, Amen, Even so saith the Spirit unto my spirit: Therefore, come Lord Jesus, and kiss me with the kisses of thy mouth, and embrace me with the arms of thy love: Into thy hands do I commend my spirit; O come now, and take me to thine own self; O come, Lord Jesus, come quickly, O come, O come, O come, And so his spirit fainting, and his speech failing, he lay quiet and still, for a little season. And then he meekly, and graciously yielded up his precious soul, into the hands of God his Father that gave it, and into the arms of his Savior, that had bought it, and redeemed it with his precious blood.

And thus having finished his course, and run out his race, the night of his death shutting up the days of his life. Snaviter in Domino obdormivit, He sweetly slept in the Lord.

All Glory, Thanksgiving and Praise, be unto our gracious God, in and through his Son Christ Jesus, forever and ever, Amen.