THE LIFE AND DEATH OF Mr. John Rowe OF Crediton in Devon.  
Fellow me as I follow Christ.  1 Cor. 11. 
Whose Faith follow, considering the end of their conversation.  Heb. 13.7. 
LONDON Printed for Francis Titan at the three Daggers in Fleetstreet. 1673.   

TO THE READER.  
THe Verity and Reality of Religion is Exemplified in the Lives of holy men. Whoever will please to peruse the following Narrative without prejudice, Two things will appear with great evidence unto him; the one is, that this Person, whose Life and Death are here faithfully reported, did both in his Life and Death firmly believe Religion to be a Real thing, and lived and died as believing it to be most Real: The other is, that there was some other Principle (what ever it was) that carried him beyond the common principles of Humanity, and the highest Attainments of the most Refined Morality. Both which, if duly considered, will plainly Demonstrate, first, that Religion is not a mere piece of Hypocrisy or an empty show without substance; when as, it is evident that some have believed it to be a Real Thing, and lived and died as believing it to be so. Secondly, this also will appear, that there is a Superior Principle (besides those common Principles which are left in Humane Nature, and those Improvements which Morality may advance men unto) that hath acted some Persons. Both these Considerations confirm the Verity and Reality of Religion. And truly, the more Credit may be given to the Testimony of this Holy Man concerning the Reality of Religion, partly, because he was known to have a Capacity, and Abilities of Mind, to understand the affairs of the world, and Worldly Interests, as well as most men; and partly, because he had experimented what was in Religion for the space of Fifty years; and after so long experience, when he came to die, gave this Testimony concerning it, that it was no Notion, it was a Reality. The Memory of this Holy Man is still fresh with many that are yet alive; and, as it is Probable that several of his Friends and Acquaintance may remember many Remarkable Passages concerning him which are not here inserted, so they may possibly meet with some things in this Narrative (especially such things as relate to the more inward Part of his Life) which they were not acquainted with before. What ever benefit any may receive by the Publication of this Persons Life, it is earnestly desired that all the Glory may be Ascribed unto God, and nothing Attributed unto Man.   

THE PREFACE.  
HAving by a friendly violence, prevailed, that the ensuing Relation, which has for more than ten years' space been confined unto privacy, should now be exposed to public view, I cannot but conceive myself in duty obliged, to usher it into the world with this Preface, thereby to declare mine own just sentiments, grounded on personal observations, touching the Spirit and Life of this great Saint here Characterised. And indeed, to speak the truth, I find it no difficult matter to engage my Pen, in a task so pleasing to my Spirit; especially considering how much the Notion, but how much more the Practice of Christianity is banished out of the world; yea, may we not say from the Hearts and Lives of too many great pretenders thereto? O what a deluge of Atheism is as it were in a few years broken in on us? How many Professed Atheists, yea, whole Societies of that Profession are there? And what is the main design of such, but to persuade us, that Religion is but a Blind of Hypocrisy, or a mere Notion without Reality? Yea, to come nearer home, how much practical Atheism, (which is a Monster worse than Speculative) is there to be found even among the Professors of Religion? What contradictions are there in men's lives to the Faith they profess? How disagreeing are the Actions of many Professors, from the principles of their Profession? And how much is the holy Name of the great God hereby blasphemed? Oh how far do the lives of Professors now adays come short of that Purity, Simplicity, Heavenly-mindedness, holy conference, and Activity for God, which shone, with so much lustre and Beauty, in the Christians of the foregoing, and beginning of this Age. What a great Testimony did they give to the Religion they professed, by the Sanctity and Piety of their Conversations? How much did they both demonstrate and adorn their profession, by the Integrity of their Actions? For men are more apt to believe our Works, than our Tongues; our Deeds have greater efficacy to persuade, than our Words: A good Life is the most potent demonstration of good principles. Exemplary visible Piety is, not only most Beautiful, but also most efficacious, to beget the like disposition in those that behold it; as also to take off those prejudices, which ill-minded men take up against the ways of God. These and such like contemplations, have made me the more pressing and importunate, to get the following Narrative made public; thereby to give check to the growing Atheisms, both speculative and practical, of this Age; as also to let professors see, what raisures in exemplary Godliness have been attained unto, and they likewise ought to aspire after.  
But to detain thee no longer in the Porch of this Sacred Temple, I shall give thee a little Image of this holy man, whose Life and Death is more fully related in the following Story. Crediton in Devon, was anciently very famous, by reason of some eminent persons who have been born or seated there. But what adds more to its honour upon the truest and best account, than that Mr. John Rowe lived and died there? What a bright and Influential Star was he? How acute, solid, judicious, and comprehensive was his Intellectual capacity? What a great measure of prudence, as to civil affairs, was he endowed withal? How  was he, as to the good of the place where he lived? How many Controversies and Law-Suits, did he by his happy interposure and mediation, prevent or end? Oh! what a public good was he to poor Crediton, and the parts adjacent? How free hearted, and ready to assist those that needed either Advice or Relief? Was not a considerable part of his time, strength, and estate laid out for the good of others? And Oh what an universal esteem and Affection did he hereby gain from all, even the worst?  
As for the inward frame of his Spirit, he had a deep insight into, and feeling acquaintance with the great mystery of Faith and Godliness. His Light was not merely Notional or Traditional; but real, distinct, and affective, derived from the Father of Light. The self denial and Humility of his Spirit was very illustrious in the whole of his life: Oh, how much would he abase self, and magnify free grace in all the good he received or performed? Albeit he was filled by God with great measures of grace, yet how empty was he of self-fullness? The more gracious God was to him, the more vile he was in his own eyes: Was not self-love greatly swallowed up in and by the sense of God's love to him? What delight did he take in concealing that grace which was conferred on him, under an humble self-abasement before God and men? He lived, the most that ever I knew any, in a continual separation, not only from the world, but also from himself. He seemed to me to have arrived unto the greatest abjuration of selfsufficiency that ever I met with. Oh, how much did he departed from himself day by day, that so he might more entirely enter into and live in Christ? What a generous design had he to abandon every part, not only of sinful but legal self, for Christ? But yet the less he lived in the Spirit of his own Gifts or Graces received, the more he lived in the Spirit of Christ his head. Oh, what an amorous union with, and value for Christ did he gain by the Ruins of self-love? The less he was in his own eyes, by so much the more did he magnify Christ? His works did praise him, but how much did his tongue, heart and life praise Christ? Yea, how much did he rejoice to see Christ glorified by others, as well as by himself? I must confess according to my best knowledge, I never knew any that did more cry down self, and cry up Christ, than this now glorified Saint. How willing was he to render unto Christ, whatever he received from him? Thus, as the Rivers receive new supplies by emptying themselves into the Sea; so did this holy man by returning the acknowledgement and improvement of all his grace unto Christ the Ocean of all. As Humility kept him low in his own eyes, so Faith raised in him an high esteem of Christ. As he went unto Christ for all grace, so he ascribed all unto him. Thus he made Christ all in all. He seemed so laborious in the ways of Godliness, as if there were no Christ to trust unto; and yet he was so much in Faith and dependence on Christ, as if there were nothing to be done on his part. As for his diligence in the work of God, that he ascribed to Christ; but as for any negligence he was guilty of, that he ascribed to himself. His will stood strongly Bend for God. Oh! what a pure, sound, single, entire, upright heart for God had he? How did Divine Love bend his will, & purify the intention thereof, keeping it in a firm adhesion unto God? What spiritual Affections for Christ, balanced with saving light, was his heart possessed withal? How much did he fear God under Smiles; love him under frowns; hope in him under difficulties; desire and enjoy him under all other enjoyments? What a beautiful Harmony was there between his will and the Divine Will? Yea, how much did he live, and die, in the Sovereign Will? When the Lord took from him any dear Relation, what a correspondence with, and Acquiescence in his royal pleasure did he discover in his deportment? How Passive yea Active in concurrence with the will of God, was his will under all chastisements? How little covetous or thirsty after his own will was he? Oh, what a flexible, humble, meek, and broken will towards God was there discovered in him, and yet lo! how inflexible and stiff was his will as to whatever had the appearance of evil? how patiented, calm, and submissive was he in his own cause, and yet what an ardent zeal had he for the concerns of his Lord? How much could he condescend to the will of the meanest for their good; and yet how little would he stoop to the lusts of the proudest?  
As for the constant established tenor of his Spirit in walking with God, not only in Religious duties, but also in his civil Affairs, I have much admired it: Yea, I cannot but tell the world, what I have oft mentioned in private, that I verily believe, this holy man enjoyed more of God in his civil employments, than many Christians do in their spiritual Retirements and Devotion. I have taken him when newly come of a crowd of secular affairs, and have found him more spiritual in his converse, than I find the most of Christians after their most serious exercises in religious worship. And, I remember he then told me, (what I hope I shall never forget) That this was his course every day, to examine what had been God's carriage towards him, and what had been his carriage towards God. A Golden Rule for Heart examen. Oh, what an estrangement from a worldly Spirit, had he in all his worldly concerns? How were his Thoughts, Principles, Inclinations, Affections, and Actions, moulded into a fit frame for walking with God? Was not this the main business and exercise of his Life? How much time did he spend in the service of his Lord; and how little was he taken up with self-concernments? What a serious lively affectionate communion with God had he, not only in, but also out of duties? How much was his end ever in his eye? And with what vigorous activity did he pursue the same? How much was his heart with God, in eating, walking, commerce, and all parts of civil Conversation? What a curious vigilant eye had he on his Spirit, to secure it from all violent passions, and irregular motions? How unwilling was he to let pass the least occasion presented for receiving, or doing good? How little was there of a Vacuum in his Life, for tentation to fill up? What an equal uniform, and harmonious life did he lead?  
In sum, He was one of an Universal Spirit for Godliness: The Yoke and Cross of Christ were pleasant and familiar to him. Oh, how strict was his life, but his heart large towards God and men? How much did he vindicate the Reality of his Religion, by living at a more than ordinary rate in Religion? It was his great Aphorism, both living and dying, That Religion was a Real thing: And how much did he demonstrate the same by the power thereof in his life and conversation: What an Heaven of Holiness and Happiness did he find in his way to Heaven? What a Tranquillity of Spirit did he arrive unto in this inferior world? Was not his life, by reason of the equality of its parts, like a circle, which every day began and ended in God? What a constellation of graces seemingly contrary, did there shine forth in his Conversation? How knowing in the deep mystery of Faith, and yet how humble was he? What a blessed mixture of zeal and meekness appeared in him? What a Majesty mixed mith a sweet Affability was there in his presence? How much did he advantage men that knew him by giving them such a bright shining example of visible Godliness? I would not exceed in mine esteem of persons or things; but yet, I must confess, I cannot but admire the grace of God that shone so illustriously in this eminent Saint: And I think, I may say it without injury to truth, or person, that to my best remembrance, I have not seen any one clothed with more visible and shining grace, than this Holy man, whose Lise and Death thou wilt find Characterised in the following story: The memory of whom I trust will ever be as a living Sermon to me, and such as had the privilege of converse with him.  
As for the Relation here given of him, by my Dear Friend, I must beg this favour of thee, that thou wilt not pass thy judgement till thou hast read the whole, and seriously considered the same; and then, I am apt to persuade myself, thou wilt conclude with me, that thou hast here offered to thy View, a grand exemplar of Real Visible Godliness, which deserves thy serious attention and Imitation.  
Theophilus Gale.   

THE Life and Death OF Mr. John Rowe.  
JOhn Rowe, 
His Birth and Infancy.  the Son of Laurence Rowe, was born in the Parish of Shobrook, in the County of Devon, in that famous year 1588. When he was an Infant he was set aside in his Cradle for dead, but it pleased God to put it into the heart of one of his Sisters, who had a little more spirit and resolution than the rest had, to resolve with herself, that she would go and look upon him once more; hereupon coming to the place where he lay, and putting her hand to his mouth she apprehended she felt a little breath; being encouraged by this, some means were immediately used, so that he began to revive, and the Lord was pleased to restore him to life who had been given up for dead, intimating (as it were) by this so Early and Signal a Providence, that he had reserved him for some more than ordinary use; and this the Course of his life did abundantly show.  
After he was come to some years, 
His Education.  he was sent by his Parents to the Grammar-Schoole in Crediton (an ancient Town in Devon-Shire) where he attained to such Proficiency both in the Latin and Greek Tongues, that he was well nigh ripe for the University, and had accordingly been sent thither in order to the Ministry, but that it pleased God to take away his Father a little before the intended time; so that the intentions which his Parents had of training him up for the Ministry could never be accomplished. Thus the Lord, in his Wisdom, was pleased to take him off from that, which others, by considering what his Afterlife and Abilities were found to be, would have judged him most meet for. So that we may hence learn (to use an expression of his own) how that We do often err in our judgements of things, and that God sees not as men see. Being frustrated in the hopes he had of going to the University, he did not however lose that little Learning, the School had afforded unto him; only the Greek, through dis-use, was somewhat worn out with him; but he still retained so exact a knowledge of the Latin Tongue that it was of great use to him, unto his dying day.  
For his Parts, 
His Parts.  He was of a Sharp and Pregnant Wit, of a great, deep, and Penetrating Judgement, he himself was wont to complain of some deficiency in his Memory, but that defect appeared more to himself, than it did unto others; for others judged him to excel in that, as well as in other Abilities of the Mind.  
As for his Natural Temper and Disposition, 
His Natural Temper.  he was a man of great Ingenuity, of much Candour and Sweetness, those that knew him most intimately, thought him to have as Noble and Generous a Soul, and to be as far from any thing that savoured of a Base, Ignoble, and Sordid Spirit, as ever any that they knew. He was exceeding Affable and Courteous unto all, and that without the least show or suspicion of seeking his own ends by it: His temper led him to be most sweet and kind unto all, and there was not the meanest person that could say he was neglected or despised by him: He was very careful to give a due respect unto all, and no one was ever more curious to pay a just Reverence to those that were above him in Rank and Quality.  
In his Behaviour, he was most Humble, 
His Behaviour,  Sweet, and Conversible, as ready to hear others speak as to speak himself, and he would for the most part give them leave to speak, before he would be forward to speak himself. His Natural Temper was so sweet and amiable, as that there was scarce any that knew him but loved him, and honoured him. And this (together with his Grace) was elevated to such a pitch as that there was not the worst of men that had any thing to speak evil of him.  
And yet (that which is not common, 
The mixture of Authority with his Natural Sweetness.  but is somewhat a rare conjunction) although his Natural Candour and sweetness were such, yet he was a man of a great Presence, and of great Authority: He was seldom known to speak in any serious Matter, but his speech carried a wonderful, and peculiar kind of Authority with it. And there was so great a Majesty in his conversation as that some (and those who were reputed both wise and godly beholding the Excellency of his spirit, 
The Lustre of his Conversation.  the Lustre of his graces, and how much his Conversation differed from the most of men) have professed that when they were in his Company, they have had an Awe left upon them, & could not be so free whilst they were in his Company, as when they were amongst others.  
But the main thing which this Narrative is intended for, is to speak of his Grace, and to show what that Eminency in Holiness was which the Lord brought him unto. And this, if the unworthy Relator may have but the happiness to express and delineate as it was in him the Original Copy, he doubts no tbut the Life of this Holy Man will prove a Pattern as worthy of our Imitation as any this Latter-Age hath produced. And if any thing seem to be defective in the life of this Holy Man the Readers are to be entreated, not to impute it so much to the defect of worth or merit in him (for as much as all that knew him intimately, do unanimously acknowledge that there was much more in him than could easily be expressed or declared by any) but unto want of skill in that Hand which undertook to draw his Picture, and to give the Character of him which is here represented.  
Now that we may proceed in order, we shall begin with the first Rise of the work of God in his Soul and afterward see what Progress it made, and to how great a measure and pitch of Holiness the Lord brought him, in the conclusion.  
When he was but young, and of tender years, his Parents did (according to their measure), 
The beginning of the Work of Grace in his heart.  instruct him in the Grounds of Religion, and did also cause him carefully with themselves to frequent the Public Ministry in the Congregation, and by this means he came to have the first Tastes and Relishes of Religion in his heart. When his Father was dead, Mr. Rowe went from his Mother to live with Doctor Bodley (brother to the famous Sr. Thomas Bodley founder of the University Library in Oxford) a man of Eminent Piety, and Exemplary Holiness, and who was then the Minister and proper Incumbent of the place where Mr. Rowe was born, and his Parents lived. From this Holy man, and Eminent Person for Sanctity Mr. Rowe learned much, and very much of the work of God upon his soul must be attributed to him, as the Instrument, and as he learned much from him, so he was not a little beloved by him, the Doctor bearing as tender a respect to him, as if he had been his own Child. Living thus with Doctor Bodley, and afterwards for a season with another Gentleman (viz.) Mr. Thomas Gale of Crediton, (who also was a godly man) Mr. Rowe had opportunity frequently to go to London, where he heard some of the ablest Preachers, and such as were then most in Reputation, as Dr. Gouge, Mr. Stock, and others, and by them he was much helped forward in Spiritual Knowledge, and quickened in his Love to the ways of God: But Doctor Bodleys' counsels, together with his Holy Example (he being a man of an Austere Life and of a most Strict Conversation) seemed to be that which had most Influence upon him, and to leave the greatest Impression on his heart; for nothing was more familiar with him throughout his whole life, then to be speaking upon all occasions what he had seen and heard and observed in him. The Sermons also and Preaching of Doctor Bodley was of great use to him; for this was Mr. Rows observation concerning him, that whatever the Subject were the Doctor had been treating of, yet still when he came to the Application, the use he would be sure to make of it, should be to drive men unto Christ. This Doctrine was so riveted into Mr. Rowe and had so deep a root in him, as that all that knew him intimately must say this of him, that they never knew any that was a greater advancer of Christ or did more inculcate this great Principle upon all that he was called to speak unto. viz. That their main Care should be to deny themselves and to live upon Christ for all.  
As for a more particular discovery, what were the first workings of God upon his heart, it was expressed by himself in a Paper of his own writing, in this manner as followeth: Having before in the same Paper related the mercies of God towards him, and his care and providence over him in his infancy and childhood, he adds.  
Neither did my gracious God cease to do me good in the days of my youth: whereat I may justly admire; Oh the depth and Riches of his unchangeable Grace! for here were I able to set out the true Idea of my then deformed heart and life! But better it is to confess the same to my gracious God, and to pray him not to remember those sins of my youth; both which I have done, (viz) both confessed them and begged pardon of them, and by God's Grace intent to do to my dying day.  
Yet thus much I think fit to unfold for the praise of the glory of God's Grace that, whereas, I was by nature prone to all sins, of all kinds, especially to those two monsters, Pride and Voluptuousness, and in the latter of these an inventor of new kinds of sinning; yet the Lord gave me not up to mine own hearts lusts altogether: But even then began not only to restrain me, but also by the means of Grace to do me good. O Lord, my salvation is of thee alone; for if ever any should be saved by their own merits, very likely was it that I should have been farthest off, for thou resistest the proud. But the gifts and calling of God are without Repentance: Hence it came to pass that the same gracious God (who out of his unchangeable Love ordained me to Life) stirred up the Spirit of Doctor Bodley to admonish me to take heed of my pride and those overweening conceits of myself which he espied in me, and counselled me to buy a Bible and to read the same: which Admonition and counsel the Lord was pleased to bless, in such wise, that Ever since that time, I have in some weak measure kept a constant course of reading the Scriptures, except some few short intermissions, by which means I do acknowledge to the glory of my God, that my poor soul hath received no small benefit.  
By this Relation of his own which was written with his own hand (together with some other passages of his Life, which hereafter are to be inserted) it appears that Pride, and the Love of Pleasure were his Master-sins in the days of his youth. Hence was it that he would often say in his familiar discourse that Alas, Pride, and Pleasure, were the great sins of youth, He would also very frequently speak of this Passage, that there was but one thing which he mainly desired in his youthful days, which if it had been granted to him, would have proved to be his ruin; and that was, that he might have had the same Liberty allowed unto him by his Parents, which another vain youngman, whom he knew, had granted unto him, who afterward came to a Miserable End. This passage he would mention often, to show what a mercy it was that he was so restrained, and that God gave him not his own Will.  
After the Lord had thus begun his good work in Mr. Rows heart by the counsels, preaching and holy conversation of Doctor Bodley; he continued in the Doctor's Family for some time, which was as long as Dr. Bodley lived. The Doctor after some experience of him, perceiving his Ingenuity, Fidelity, and Inclinations to Religion, bore a very great and tender affection towards him, and such was his affection, that he having no child of his own, intended (as was verily supposed) to have done much for him at his death: But the Doctor being surprised with somewhat a sudden Sickness (whereof he died) and not being able by reason thereof to do what he intended, Mr. Rows hopes were wholly frustrated of enjoying any thing that the Doctor purposed to do for him. And this event he looked upon (as he was wont ever after to construe it in his familiar discourses with his friends) as the Wise Providence of God towards him, that he might see his whole Dependence to be on the Lord for what behad.  
About the Twenty fifth year of his Age he was disposed of in Marriage, 
His Marriage.  concerning which because there were some Providences that were remarkable, and that he himself thought worthy to be remembered (as it appears by the Register that he kept of them) we shall relate what himself hath written.  
When I was desirous to enter into the State of Marriage, I was assailed with Covetousness, Voluptuousness and Ambition, and would surely have undone myself by some, or all of these Evils, had not my gracious God, by disappointing my unsanctified desires for seven years' space or more, prevented my Folly.  
Oh what a misery is it for vain youth to have its will! Oh what a blessing to bear the yoke betime! especially when God will open the Ear to discipline, (as blessed be his Name) he did mine at the last. And here I may justly break out into admiration of the Riches of his Grace, that brought light to me out of my darkness, I mean a great Light of Grace into my Soul, by occasion of the great Darkness of mine own sin, into the which I fell. My Pride went before my fall, so sin drew on sin, and sin was punished with sin; yet (O depth of Grace) this Fall was the cause of my Rising, I mean in Grace. Thus my gracious God did me good by mine own Evils, and made my greatest sins occasions of my great Humiliation. And although Voluptuousness, Ambition and Covetousness, were the Idol-sins of my youth, yet my gracious God preserved me from the gross acting of those sins, either by Murder, Adultery, Fornication, Tneft, or any other unlawful way of Gain: I say that it was my gracious God that preserved me, and therefore let his name have all the Glory: as for me, I should have run Mad in Pride with Nebuchadnezar, and burst asunder in Covetousness with Judas, and drowned myself in a daily course of Delicacy with the Glutton that St. Luke mentions, had I not been kept by the power of God alone: Only, only, to thy name O Lord, be the praise.  
My desire of Marriage was corrupt through my Covetousness, Voluptuousness, and Ambition, as I have said, and my gracious God crossing those unsanctified desires of mine for divers years, did at length teach me to desire Marriage for better ends: And having begun to set my mind in order, he also brought on the blessing, for first he prepared my heart to seek him by Prayer for a meet helper, and then he opened his Ear, and granted my request; so that even in the same day wherein he had stirred me up in a more than ordinary manner to seek a blessing in my Marriage by Prayer, he was pleased to give me evidence that he had heard me, in sending to me an honest Christian, which came to me on purpose, to break the matter for Marriage with her, which afterward God gave me to wife.  
This match Satan attempted to hinder, by stirring up a near friend of mine to fail in performance of his promise made to me for my preferment: which justly might have alienated the minds of my wife's parents from me, but that my gracious God would not suffer Satan to do me that mischief, yea more than so, he gave me grace to seek reconciliation with that Friend of mine which had so deeply wronged me.  
So far are the words of his own Relation written by himself. The Family into which he matched, was a Godly Family, who did the sooner embrace Mr. Rows motion, because of that which they had heard concerning his Affection to Religion. The person whom he took to Wife, was a very godly and sincere woman, although one that walked in Darkness and had no assurance of God's Love the greatest part of her days; and that appears by this Passage, which we may not therefore omit, because Mr. Rowe himself hath Registered it, as one special experience of God's Love towards him. When his wife lay Sick, and was upon her Death bed, she complained that she had no assurance of the Love and Favour of God, and that when she died she should be taken to Glory in Heaven: hereupon Mr. Rowe besought the Lord very earnestly for her, and the Lord was so far entreated as a little before her death, to assure her of her Glory in heaven, and this in somewhat an unusual extraordinary manner, giving in such a secret Hint and Intimation to her soul as this, I will Glorify thee.  
After Mr. Rowe was Married he continued four years in the house of his Father in law at Pinhow in Devon. a place (as himself hath recorded it in the Memorial of his own experiences) enriched with divers worldly contentments, but all embittered through the want of the Ministry of God's Word. And what he adds in the same place, may not be omitted. There (says he) had I just occasion given me to repent of my former fulsomness and weariness of that heavenly Manna. But here again my gracious God that never ceaseth to do me good, did as well provide the Plaster as give the Wound. He wounded my Conscience by the want of the Ministry in my own Parish of Pnin, bringing to my remembrance my sin in undervaluing the plentiful Ministry which I had once enjoyed: but he healed the breach again, not only by forgiveness and repentance, but also by providing for me the Ministry of a worthy servant of his in a Neighbouring Parish.  
But to proceed in the Narrative of his Life. 
His remove to Crediton.  Mr. Rowe being weary of living any longer in the house of his Father in Law by reason of the want of the means of grace in that place (although, as hath been said, he enjoyed at least for a season (for how long it was he had that happiness, the Relator hath not come to the knowledge of) the labours of a faithful Minister in an adjacent Parish) and hearing that there was an able Preacher at Crediton he had a great desire to remove his Family and Habitation thither, and accordingly did so; taking his leave of his wives Relations, he went and settled himself and family in Credition, on purpose to enjoy the means of grace; and there continued to his dying day: And according to this example of his own, he would often exhort his children and acquaintance that their first care should be to place themselves under a Godly and a powerful Ministry; and for this purpose he would often mention that text, 
Can. 1.8.  Go forth by the footsteps of the flock, and feed thy kids besides the Shepherd's tents.  
Not long after his coming to Crediton he was made High-Constable, 
His Executing the office of High-Constable.  in which office he continued about Twenty years; during which service, his care, diligence, and zeal, was such for the suppressing and punishing of Vice, that his Name became a Dread and a Terror to all the Profane that were near to the place he lived. And as his zeal was great, so his wisdom, Charity and Compassions were no less; he would first seek to win Offenders by his loving counsels, and gentle admonitions, before he would use the severity of the Law against them; and his great care was to let men see that it was their Vices, not their Persons that he aimed at. And such was the Presence of God with him, such the Authority and Majesty that shone in his carriage and behaviour, that although he was forced to punish many for their misdemeanours that would not be otherwise reclaimed, yet none had power to lift up an hand against him, or scarce to move their tongues against him to his hurt or prejudice. One instance was remarkable.  
A certain Ruffian being punished by 〈◊〉 for his misdemeanours, vowed the next time he met him he would certainly stab him, and being put into the Stocks for some offence he had committed against the Law; his rage was such, that not being able to have his will on Mr. Rowe, he struck at the stones with his knife for very madness. After this Mr. Rowe met the same person when he was at liberty, and might have had opportunity to wreak his malice and revenge upon him, but it pleased the Lord so to overpower him that he was as a man struck dumb and had not a word to say.  
Many of his friends seeing his abilities and fitness would often solicit and press him to take the office of a Justice of Peace, 
His Modesty.  but such was his Humility and Modesty, that he would by no means yield to it, saying that he had neither Ability nor Estate for it, and that it was the way to make Authority contemptible when inferior Persons were put into such Places. 
His care to cut off occasions of offence.  He was very careful to cut off all occasion of offence from such as would be ready to take offence; being wont in his younger days to use Shooting with Bow and Arrows for his Recreation sake; after that, meeting with an Offender against the law, he rebuked him for some misdemeanours that he was guilty of, the man replied why might not he do that as well as he Shoot with Bow and Arrows: after this Mr. Rowe laid aside his Recreation, and would never shoot with Bow and Arrows more.  
He was a man of a very Peaceable temper, 
His Peaceable and Peacemaking Disposition.  he never loved to foment differences, but sought all he could to compose them and if there were at any time any distance between him and others, the fault was usually theirs, because he could not bear or comply with some corruption of theirs, but would seek their reformation. And as he was of a very peaceable disposition himself, so he was a great Peacemaker; a great part of his time was spent this way in making up and composing of differences between others, many a quarrel was taken up by him this way, many Law Suits prevented, many differences between near relations reconciled, and the Lord was pleased to give him such a blessing and success in these undertake, that his hands were seldom empty of this work, so that he was many times so much engaged and taken up in the businesses and affairs of other men, that he could hardly get liberty to mind or prosecute his own. He said, upon occasion given him, to a relation of his that he might have increased his own estate much more, if he had spent that time in following his own affairs which he spent in the businesses and affairs of other men, but what he did in this kind he did it out of duty and Conscience. Such indeed was his Charity and Compassion to others, that none ever was known to be more Concerned for others, or more Naturally to care for the good of others than he was; He made their Conditions his own, he had a deep Sympathy with their distresses, and in his Prayers he would as affectionately pray for them as for himself; and when he had undertaken any of the affairs and businesses of other men, he would act as vigorously in their behalf as if it were his own concernment, although he neither did, nor expected, to reap any advantage to himself by it.  
He was forty years of age before he attained that great blessing of Assurance, 
His Assurance.  which he kept ever after, and never lost it after he had once attained it; so that he enjoyed that singular privilege viz. the assurance of the love of God for the space of Thirty years and more; The means by which he maintained and preserved his assurance was (as he himself said) by a diligent and constant use of all the means of Grace both public and private, and taking an account of his heart once at least every day. And as he had by these means, a constant assurance of his estate, so that he was never left to a total doubting of his estate, after he had once received the assurance of it; so he had at some times more special experience of the Witness and Testimony of the Spirit together with that of his own Spirit. Concerning which particular, because the children of God do naturally desire to have all the light that may be given in about it, (it being a secret and hidden thing, and unknown to any but those that have it, and the experience of the most holy men being in this case most considerable, and that upon which the greatest weight may be laid) I shall set down a little more at large the thoughts and experience of this holy man about it. In one of his Letters he thus expressed himself. Besides assurance in a way of reasoning, 
His Judgement and experience concerning the Testimony of the Spirit.  God is pleased some time in conversing with him to make it out, by secretly hinting in some one precious promise. And in another Letter he expressed himself more fully. In answer to your desire, to receive a few of my thoughts and experiences concerning the witness or Testimony of the Spirit in assurance.  
I do acknowledge (to the glory of God) that God hath given to me some experience of his love (and at sometimes more than at other times) in the Testimony of his Spirit bearing witness with my Spirit concerning mine adoption, and so consequently of my justification, sanctification, and eternal life: But this is better felt then expressed; yet in some measure as the Lord shall enable me. I will endeavour to answer your desire herein. First that there is (as appeareth Rom. 8.16.) such a blessed Privilege given to some of Gods elect on earth, as to have the Spirit itself to bear witness with their Spirits that they are the Children of God.  
Again, that this Testimony is given to believers after that they are effectually called to grace, as appeareth Eph. 1.13. and by the which they are (as by a seal) assured of the grace of God. But that every one that is effectually called to grace, hath this Testimony presently given, I dare not affirm, but do rather think that some may wait a longer time than others before they do receive it: for mine own part I believe that I was effectually called divers years before the Lord gave me this assurance.  
Again, the truth of this Testimony of the holy Spirit in my own soul, I have discerned from false flashes, and unsound comforts by this, that this testimony doth always when it comes raise the soul to more desires after more intimate union and communion with God; works more self-abborrency, and more care to please God, and fear to displease him, and (in a word) drives me nearer to God, whereas false flashes leave the soul lose.  
Again, for the continuance of this blessed testimony in the soul, I do find that an holy humble constant waiting on God, and Communion with him in his ordinances joined with a constant care and endeavour to walk with him in uprightness in all the duties of my particular calling and relations are blessed means to keep up and increase this assurance; but the neglect or remiss usage of these doth diminish the oil of this blessed Lamp; and unsanctified liberty so far grieves the holy Spirit as to suspend this Testimony for a time.  
What the nature of this witness of the Spirit, was he said, (as it is in the precedent letter) that it was better felt then expressed, only being once asked about it, he answered, It was a secret overpowering, that I am his, and he is mine I am my well_beloved, and my wellbeloved is mine. He was wont to observe that the most likely means to attain assurance was to propound spiritual ends to ourselves in the desiring of it; not to desire it merely that we might be at quiet, and free from trouble in our Consciences, but principally to desire it for this end, that by the knowledge and apprehension of God's love to us, we might be enabled to give the Lord the glory of his own grace, and be carried out to higher pitches in obedience. In his discourse with some friends he had such a passage: There may be a great deal of selfishness in seeking Peace; I find it best when I am come to the greatest heights of peace, to study my duty, what it is that God would have me do, and to follow him there, otherwise I meet with a Cloud.  
His manner was (as hath been partly hinted before) to make up his accounts every day, and the method that he used in his meditation, was to consider what God had done for him in the day, and what his carriage had been towards God: and he would say when he considered what Gods carriage had been to him, there he saw that God had been doing him good in a constant tenor; but then when he reflected upon himself, there he saw many failings: and he said there was so action done by him that was ever no good, but there was some cireumstance or other that he saw himself imperfect and defective in: and it was a remarkable speech of his: I have accounted it a greatpitch when the Lord hath showed me some defects in my best actions, that I may go clean out of self unto Christ. By this daily and constant exercise of his in reviewing his life and actions every day, he kept and maintained much Peace of Conscience; and this was one of the great things that God did for him, that usually at the close of every day, after the casting up of his accounts, & humble and fervent prayer, the Lord made it out to him, as he himself expressed it, that All was pardoned. In this way was he carried on, until at last he arrived to as great an habitual persuasion, and as constant an apprehension of the love of God as any hath been known to have attained in this latter age, so that he walked in the light of God's countenance from day to day; and his way was to study and contemplate the love of God towards him in every thing; and much of his Prayers ran this way, that his faith might be strengthened to see and behold the love of God in all the passages of his life, that so he might (as Abraham did) give the Lord glory by believing. Therefore he would often express himself in Prayer after this sort: Oh that we might behold thy infinite and eternal love constantly, so far as finite creatures are capable that the apprehensions of thy love might draw us up again to love thee. And he would say, We are apt to take notice of some of the greater and more remarkable passages of the love of God; as, if the Lord gave us some great deliverance, or gave us some signal answer of Prayer, or bestowed upon us some special blessing which we had much desired; but our Heavenly father did not only do us good in these great things, but he was still doing us good in a constant tenor even in the least things.  
And as the Lord did much for him in this kind, 
His fear of losing assurance.  so he was very jealous of losing this blessed privilege, viz. the sense that he had of the love of God and the light of his countenance which he walked in. There were two things, he said, that he mainly desired of God; the one was, that having been a Professor of Religion so long, he might be kept from scandalous sins: The other was, that God would not hid his face from him; for he said he was a man of a low Spirit, and without God's presence he could not subsist; and therefore (said he) I saw it necessary to be kept under affliction that I might be humble, for God would not reveal himself to proud souls.  
Besides this habitual peace and assurance which he enjoyed, 
His Comforts.  he had many particular comforts from the Lord at several times and upon several occasions. He said there was great familiarity between God & his people after they had walked much with him. When he lay down to rest at night he had usually that promise spoken over to him, Fear not Abraham I am thy shield and thy exceeding great and rich reward. When he had been desiring such pitches of holiness, he had often such hints as these are, I will satisfy thee; When he was under any special afflictions he had some special comforts and supports from God; When the Lord took away his first wise, he was troubled in himself about the disposing of his children; then the Lord comforted him thus, They are thine but for a time, but they are mine for ever, and this he said satisfied him. Another time having been exercised with a fit of the stone, he wrote to a near Relation thus: These are to let you know how fatherly God dealeth with us, though afflicted yet not forsaken; that which sweetens all my afflictions is that inward peace which the Lord is pleased to give me in all my outward pain. Many more instances of this kind might be produced. 
The Answers he had to prayer.  When he was in any special strait or difficulty and needed counsel and direction what course to take, the Lord did always first or last (after earnest seeking of him) make out his way unto him. He never sought God in any great affair or extraordinary concernment but he had some answer or other from him; he was sure always to have this general answer that God would do him good, and that he would order things in the best way, 
The Discoveries he had from God concerning future events of Providence. Psal. 25. Gen. 18.17.  and often times he had more particular intimations of the mind of God. The Lord did also many a time give him secret hints beforehand of what he was about to do, as afterward came to pass according to the tenor of these Scriptures: the secret of the Lord is with them that fear him. And, shall I hid from Abraham the thing that I do. When any great thing was approaching relating to himself, his family, or the Church, he had usually some warning and intimation from God beforehand concerning it; one time he was observed to be very sad, and in his discourse he would say that God had seemed to intimate to him as if so be that he intended to make some change in his family: whether this intimation were for trial or no, and the Lord intended to moderate him to these earthly comforts, or whether the Lord intended indeed to take away some one of his Family, either himself or some other (he said) he would not determine; however he made this use of it to set himself and his family in order: not long after the Lord took away a near Relation, which proved a great affliction to him: and long before his own change he had many clear intimations of it; and other instances might be given (and some that were more rare and extraordinary) but that it may not be so meet to mention things of this nature, forasmuch as some possibly might make an ill use of them: For indeed this we may say of him, although the Lord did many extraordinary things for him, and things that were not usual or common, yet he did not expect them, neither did he (as Luther somewhere speaks of himself) indent with the Lord that he should give them unto him, much less would he boast of things of this nature to others. He was content with the plain, naked word, he was a great magnifier of it, there all his study and delight lay, as will appear more hereafter: and although he met with many extraordinary things in his own experience, yet he spoke of them very sparingly, and to a very few. And this he did (as he said) partly to avoid the occasion of Spiritual Pride in himself, partly least weaker Christians should be discouraged who had not attained to what the Lord had done for him, and partly that such who never knew what belonged to such things, might not make a scoff of them when they heard them.  
He was a man much in Prayer and Meditation, 
His Excellency 〈◊〉 Meditation.  as for Meditation, the Lord gave him a singular Ability that way; and this made him a wise Man and a wise Christian: he would seldom give an answer in any serious matter but he would first pause a while; and he would say, he should account it a great happiness, if when ever he were to speak in any serious matter, he might have the liberty, or could remember with himself, to muse for a little space.  
He was much delighted in a saying of Dr. preston's, and did often mention it, that the greatest Musers were the best Artists. He was so much taken up in Meditation that he often found himself spent by it, and he would say that Meditation was a spending thing. Before he risen in the morning he would sometimes lie meditating an hour or two together: If he were riding or walking (if he were not engaged in company and discourse with others) he would still be in some contemplation or other. If he were going about some worldly affair, he would first contrive his worldly business, and then he thought he might be at the more liberty, and would reserve the rest of the time that he had free for Meditation of some Divine matter. He seldom prayed in secret, but he used some meditation before, and it was a memorable speech of his, that he preferred a short Prayer after long Meditation before a long Prayer without Meditation. When ever he had heard a Sermon, he spent a considerable time in meditating of what he had heard: And he would say, if he might be in such places where he might have opportunities to hear more frequently, he should not like it so well to hear much, unless he could have liberty to digest it by Meditation. In meditating of the things he heard, he would diligently look into all the texts that were quoted in the Sermon; and for this purpose would often mention that famous instance of the men of Berea, whom the Holy Ghost taketh notice of to be more Noble than those of Thessalonica, 
Acts. 1.11.  for this very cause, because they searched the Scriptures daily, whether those things were so. This way of Meditation helped him greatly, insomuch that by a diligent inquiry into the Scriptures that were quoted, and musing upon what he had heard, he was carried much farther sometimes than what the Preacher himself touched upon; and when he came to repeat the Sermons in his family (according as his manner was to repeat most of the Sermons which he had heard; 
His way in repeating Sermons.  he always repeated both the Sermons on the Lord's day, and that on the Lecture day, and many others which he heard occasionally) having Meditated on them beforehand, he would clear up those points that had most difficulty in them, or had been more darkly delivered; and if the Preacher had been of meaner parts and gifts, and the things which had been delivered might not seem so useful, he would so explain and illustrate that which others apprehended the Preacher defective in, as that the Sermon was always rendered profitable in his repetition of it. After the repetition of the Sermons on the Lords days, he was wont to call his children and servants to an account, of what they had learned and could remember of the things that had been taught them; When he found any that had been careless in treasuring up the good word which they had heard, he would reprove them, and admonish them for their negligence, and show them the danger that they were in by neglecting, or not profiting by the means of grace; When he found any that were more forward and apt to remember the things which had been taught them, he would commend and encourage them, and he would often inculcate that speech of our Saviour, To him that hath shall more be given, but from him that hath not shall be taken away even that which he hath. And although he was a man of great Authority, and when there was occasion, would speak with mighty Authority, yet when he came to discourse with his children and servants, about the things they had learned, he would express a great deal of familiarity, condescending in a familiar way to the meanest of their capacities, and thereby insinuating himself into their affections, begetting a love in them to the word, and taking opportunity thereby to make things more plain and easy to their understandings.  
He was much and often in Prayer, 
His frequency in Prayer.  besides his exercises, in secret and in the family (of which we shall speak hereafter) He oftentimes prayed with his yoke-fellow alone, and if any great occasion had fallen out in the day, he would still retire himself to ask counsel and a blessing from the Lord: Once every month he always kept a private day by himself (besides what he did upon particular occasions) to seek the Lord by fasting and Prayer, the better to prepare himself for the Lords-Supper, and then also he had much upon his heart the concernments of the Church. And if ever any affliction befell him, or his family, or any of his relations, his constant course was to seek the Lord in an extraordinary manner. So likewise if there were any great business he was to undertake, or any more eminent strait wherein he needed Divine counsel, providence, and protection, he still set apart some time to seek God in a more than ordinary manner, and his success was answerable, for he had always some gracious return or other; Besides the set times of Prayer which he observed, he was full of occasional ejaculations; He was seldom known to be out of a spiritual frame, and in that frame his heart was darting up one holy ejaculation or other. He was most punctual in keeping his times and seasons for Prayer, reading, and Meditation; Whatever his worldly businesses were (which were sometimes many and weighty) he was very loath to abridge himself in his wont course for these exercises, and if he were necessitated at any time to be shorter he would be sure to redeem the next opportunity to regain what he had been deprived of. He was wont to say when he did hasten over holy duties out of an over eager desire to follow his worldly business, he did many times meet with a cross in his business, but when he did take his ordinary time, God did make his other business to succeed the better, or else his mind was brought to submit to the will of God.  
He was seldom known to pray himself, 
His great Affection in holy duties  or to join with others in Prayer, but his heart was much affected, and carried out with much holy zeal and fervency; In his old age his heart would melt frequently, and he would often be dissolved into tears, and his affections seemed to be as green and vigorous as the affections of young Converts use to be. When he joined with others he was far from an oscitant and careless carriage, His behaviour was so reverend, and mixed with so much affection, as that the Minister under whose Ministry he sat, would profess he found himself very much helped and quickened by the observance of his affection: If at any time he found the least decay or deadness coming upon him, that was his greatest trouble, and far more than any outward affliction. In one of his letters he expressed himself thus; having spoken before in his letter of a bodily distemper that lay upon him, he goes on thus, That which troubleth me now is the distemper of my Spirit because I find myself less lively in holy things, and more unactive then formerly. Yesterday (blessed be God) I found some reviving.  
When he awoke in the morning, 
His private Exercises in the morning.  if it were before the ordinary time he was wont to rise, his manner was to spend some time in meditation, and the subject of his Meditation for the most part was somewhat of the great work of Redemption, and he employed his thoughts principally to meditate on the eternal sacrifice of the Lord Jesus, which was offered up to the Father for the taking away of the sins of his people; and according to this his own practice he would counsel his children, every Morning to take a turn at the Cross of Christ, and to think of his sufferings, and that would be a means to make them love Christ the more. When he was rising, and dressing himself in the morning, he would let fall some holy instructions or other on them that were about him: After he was ready, his first work was to retire himself into his closet where he spent a considerable time in reading, Meditation and Prayer; His daily practice was to read every morning some part of the Scriptures with some commentary thereupon, and after that, to meditate on what he had read, and being much taken with the Spirituality and Judiciousness of calvin's expositions he made the greatest use of him to help him in the understanding of the Scriptures.  
After he had thus finished his private exercise of Prayer and Meditation on the word he had read, 
His morning exercises in the Family.  he was wont to call together his family, and communicate unto them what he had learned from his own meditation, and the expositions of godly Divines on the word that he had read; and what ever his worldly occasions had been, he would scarce ever omit this exercise with his family, but every morning would open some portion of the Scripture to them, and give them some holy exhortation from it; and this was his practice for 20 or 30 years together; Such was his modesty and humility in the managing of this work, that although he was of a great Judgement himself, of long experience and had a deep insight into the things of God, yet he would say he would not take upon him to interpret the meaning of such or such a text, but he would acquaint them what he had learned from godly Divines. By this constant course of reading, and daily perusing the expositions of Divines, joined together with his own Meditation he became a man expert and mighty in the Scriptures: So that when he came to speak to his family he would open the Scriptures with much clearness and solidity, and the Lord endued him with a wonderful ability to make things plain and familiar to the capacity of the meanest. And when he came to make applications of things to those of his own family, he would be sure to consider what every ones condition did require, those whom he feared to be still in the state of nature, he would lay open to them the danger of their condition, and what a sad thing it was for them to remain out of Christ; and what ever the matter was he had been speaking of, his exhortation would be sure always to centre in this to press them to look after Christ, in whom the Father had laid up all grace, and from whom they must expect to receive all grace. His exhortations were set on with a wonderful strange authority; there was so great a presence of God with him, that many (besides those of his own family) who came occasionally to be in his house, will have cause to bless God for him to eternity.  
After he had spent a quarter of an hour or a little more in this way of exhortation, he would close up the morning's exercise with prayer, in which he would not be long, but his prayer was so substantial that he would comprehend the whole of Religion (and as it were a body of Divinity) in a short Prayer. His prayer seemed to be nothing but digested meditation and that acted by the Spirit of God. Hardly one expression could be spared, every passage had its weight. He never used a form, but the substance and materials of his Prayers were for the most part the same, though he still took in the other necessities of his family as the providence of God gave occasion: Some that have heard him pray have thought they never saw grace acting more purely then in his prayer; his prayer seemed to be the pure language of grace rather than of nature or of parts. The main scope at which his payers was levelled was the glory of God; he was still carried above himself to eye the glory of God, and therefore the stream of his prayers would usually run thus, Lord glorify thyself in our salvation, glorify thyself in bestowing this or that grace upon us. The matter of his prayer was still commensurate to the word, what the word required as duty from Christians either in relation to their general or particular callings, or in relation to the various providences they might be under, that was still the matter of his prayer. One thing he was most eminent in, he had a very large and comprehensive Charity, he would still take in the concernments of the Catholick-Church, and he would be sure to pray for all the election where ever they were. Once he was observed to let fall such an expression as this in prayer, We pray thee pardon the sins of thine here, and every where, and those that ever shall be.  
In the evening before Supper if he could obtain any liberty he would spend some time in reading the works of some eminent Divine: 
His evening exercises.  He took most delight in Dr. Prestons' Books; and he had been so conversant in them that most of the eminent passages in his writings became very familiar with him; after that he betook himself to his constant course of Prayer and Meditation. After Supper he would cause his children and the young scholars that were in his family (of which he was never without some for many years, who were sent to the Grammar-School and were placed by their Parents in his family to enjoy the benefit of his instructions and holy example) to read each of them a Chapter one by one: when this was done he would call together the whole family, and then he would spend the rest of the evening in Catechising of them, or else in Repetition of some Sermon that had been preached on the week day.  
When the Sabbath was approaching his care was to prepare for it, 
His Care in keeping the Sabbath.  and he would endeavour so to order his worldly affairs, as that he might have dispatched his business in season, and so have the more liberty in the evening to set his heart in order for the duties of the Sabbath. When the Sabbath was come, he would spend most of the morning in secret prayer and meditation; and he was wont to be shorter in the morning's exercises with his family upon that day, then at other times, that so they might not be hindered from the public ordinances. His care was to be at the beginning of Public worship, and he was wont to say it was more fit that they should wait for the Minister, then that he should wait for them, and he would often mention that example & speech of Cornelius We are all here present before God to hear all things that are commanded thee of God. 
Acts 10.  When the morning Sermon was done, the little time he had before dinner he would spend in perusing his notes of the Sermon, and meditating on what had been delivered; as soon as dinner was ended, he would repeat the Sermon to his family: after that was done, the time of public worship in the afternoon drew on, than he would hasten to the Congregation; when public worship was ended he would first spend a considerable time in secret, the rest of the evening was spent in the repetition of the Sermon that was preached in the afternoon, and calling his family to an account of the things they had learned.  
His esteem and reverence of godly Ministers was exceeding admirable; 
The high esteem he had of godly Ministers.  if a Minister had been never so mean, and of never so low parts and gifts he would show a singular respect to him, and according to his own example he would be most frequent in this exhortation, to exhort his children to have an high esteem of the Gospel Ministry, and he would often press upon them that passage of our Saviour, He that heareth you heareth me, and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me: He would also mind them of that passage of St. Paul, that faith cometh by hearing, and hearing is of the word of God. He was went to tell them that God could (if he had pleased) speak to us himself immediately, but the Lord condescended to our infirmites', and chose tospeak to us by men like ourselves, and to this purpose he would often bring the instance of Cornelius, the Lord could have spoken to him himself, or caused the Angel to speak to him, but he bids him send for Peter and he should tell him what he ought to do. He could not endure that any should account the Ministry Antichristian, and he would upon all occasions vindicate the Authority of the Gospel-Ministry against those that would impugn it, and he would say, unless we do firmly believe the Ministry to be the appointment of Jesus Christ we cannot so profit by it as we ought to do.  
He would say it was lawful for us to covet the best gifts, if we might enjoy them, but we must not despise the meanest: he said, when you come to the Ordinance, the business is between God and you, and whether the instrument be of meaner or of greater parts, yet this is the portion that God will give out: He likewise said that there was not the meanest Sermon that ever he heard but the Lord did him good by it.  
Another passage which he let fall was very remarkable, When I meet with a Sermon that doth not like me, I first look into myself to see if there were nothing amiss there, and if there were no fault there, I would then scan it over again. He would say we many times blame the Minister when as the fault is our own that we have not prayed for him as we should have done. His love to the word was such, that although there were two Ministers in the place where he lived which supplied the Lords day, and a lecture once in the week, yet even in his old age he wouldride six or seven miles to enjoy the benefit of the weekly-Lecture that was at Exeter.  
His desires were carried out much in order to the Conversion of souls; 
His desire of the conversion of Souls.  there was scarce a prayer that he made, but he would pray with great affection for those of his family, and all others that belonged to God's election that were yet uncalled in, in all his exercises in his family his main drift lay that way, he would still be speaking somewhat that might make them see their need of Christ, and the main thing he would press upon them was that they would labour to get into Christ, and to make sure of Christ.  
He was very tender and compassionate to them that were under temptation and distress of Conscience, 
His Compassion toward such who were under temptation.  & several that were under trouble of mind did resort to him, and some did abide in his family for a season the better to enjoy the benefit of his prayers and counsels, and the Lord was pleased so far to hear his prayers and to bless what he spoke to them, as they went away with more Peace and satisfaction, 
His own temptations.   
And as he bore a tender respect to others in their temptations so he was not without his own temptations; it is true, his assurance touching his estate, that remained firm and unshaken. Once indeed (he said) in a sickness he had a very strong assault from the Enemy but it was but short; the temptation was, that he was an Hypocrite, and all that he had done was in Hypocrisy; hereupon the Lord put it into his heart, that suppose it were so, yet now he should cast himself upon the grace of God in Christ, and immediately the temptation vanished: but though he had not many assaults of this kind, yet he was not without his other temptations. The great temptation that he complained of in his elder years was Infidelity. A year or two before his death he complained to a near Relation that he had been troubled with temptations that were very grievous and bitter to him, and the temptation was, whether there was such a one as Christ or no, and whether there had been such actions done by him: the next morning after the temptation had been upon him, these words were dropped into him, I was Crucified for thee, I have shed my blood for thee, this brake and melted his heart exceedingly, that when his temptation was of so grievous a nature that the Lord should so condescend unto him, and when he spoke of it, he spoke of it with Tears.  
He had also several other Conflicts; insomuch that he once break out into this expression, Oh it is hardkeeping up until we come to heaven it is hard fight. Another passage he had to this purpose, Before we receive the Crown we must strive and finish our course, temptations will arise, but blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of Life. He said he had been ten years striving against one corruption, and at last the Lord broke the neck of it. Another time he said I have been striving against the height of my Spirit these forty years. 
His Afflictions.  And as he had his inward conflicts so he was seldom without some outward trial or affliction: He said it was one of his exercises every morning, to expect what God might try him with in the day, either afflictions or temptations: and he had another passage to the same purpose, I thought I had undergone many trials, so that now I might hope to be quiet, but still the Lord provided some new. In a Letter of his to a near Relation, he said that his life it was made up of mixtures of encouragements and difficulties: In the same letter he adds, I do think it may be much conducing to the glory of God and to our advantage if we still expect such mixtures, knowing that we are thereunto appointed, and that so we may in every days success entreat the Lord for grace suitable to our infirmities and necessities: whereas if we should limit the almighty to have our wills satisfied, we may displease him, and create crosses to ourselves. And as he was seldom without some exercise of affliction or other, 
The benefit he had by affliction.  so his afflictions were of singular use to him, he said when ever he was out of the way, the Lord shown him clearly that he was so, and that this or that was not right; and usually he did it by affliction; and this was one of his experiences which was remarkable, he said, he never had any Chastisement in all his life but the Lord had showed him some miscarriage by it. His afflictions made him pray much, and that was his constant course, when any great trial or affliction befell him, to set a part some time to seek God in an extraordinary manner: His great prayer when he was under affliction was, that he might be made partaker of God's Holiness by it. When his family had been visited with the smallpox, he said, he had been mightily stirred up to pray that this Visitation might end in the Reformation of the family, and that they might set to the work of God with all their might, and this was usually the fruit of all his afflictions to quicken him to more activity in the ways of God. When one of his relations had been sick, he wrote thus to him, Truly I perceive the Lords mind is to wean us from the world and from self; now the Lord accomplish the good pleasure of his will in us to the utmost that we may cleave unto him wholly and fully by the wisdom and strength of the Lord Jesus in us; be not dismayed at your afflictions God will turn them to good. A few years before his death the Lord was pleased to try him, by suffering his house to be on fire; this fire happened on a Saturday night about ten of the Clock in the night, his family being the most of them in bed, and himself asleep: Being awakened out of sleep, by some that first descried the danger, and called upon him to arise for his preservation; the first thing that the Lord put into his thoughts was that in the midst of Judgement he would remember Mercy, and the Lord was pleased to answer his prayer eminently, for only his outhouses were consumed, and his dwelling house was preserved, which yet was joining with the other, and in an apparent danger but that the providence of God was wonderfully sEen in its preservation, many of his friends, and neighbours, and of the poor people of the town came to his assistance in this time of distress, and though all his goods were removed out of the house, and those which were poor and necessitous might have taken several things, yet such was the love and reverence which the people of the place did generally bear to him, and the experience they had of his Charity and readiness to do them good, that there was not one that had a heart or an hand to take any thing that was his, but all his goods that were carried forth were preserved entire, without so much as the loss of any one thing: but this did not comfort him so much, as that the fire was quenched so seasonably, and things so soon set in order by the help of his friends as that he and his family had the liberty to attend upon the Ordinances the next day, and to keep the Sabbath according to his wont manner. This affliction of the fire he attributed to the neglect of a duty in not putting away a servant (whom he had often admonished but was not reform) having had thoughts and resolutions often of putting him away, but being slack in performing his duty herein he conceived that this was the reason why the Lord so corrected him. Another time when the Lord had made some breach upon his estate, and he had suffered a considerable loss, he said the Lord had showed him, that if he leaned too much upon these things he would, take away all. At another time he speaking concerning afflictions in the general he had this expression, for mine own part I do acknowledge to the glory of God that our only wise God and heavenly father hath taken the best course with me, Oh how lazy had I been and worldly, if the Lord had not hedged up my way, but blessed be God that will not suffer me to live after the flesh.  
He was very apprehensive of the least mercy, and a curious observer of every passage of Providence. 
His observing God in all his Providences.  When his house had been in danger of being set on fire at another time; and writing of it to a near Relation, he expressed himself thus, the Lord make us really thankful, and teach us to render for all mercies and deliverances, especially for that great deliverance from wrath to come, and for the hope of eternal life which God that cannot lie hath promised. Much of his walking with God lay in this, he was very curious to observe the least check or rebuke from providence in every thing that befell him; and if he met with the least cross he would presently go and humble himself before the Lord and pray that he might understand his meaning in it.  
His great Scope and design was, 
The Constant design he had to glorify God.  that he might glorify God in the whole course of his conversation, he studiously watched and observed all opportunities for that end; and his great prayer was that where ever he came he might either do good or receive good: And he would pray that we might not only glorify God, but that we might glorify him intentionally. And as this was his prayer, so all that conversed with him, did easily perceive that this was his design; he did not speak of the things of God customarily, and because others did, but if opportunity were not offered, he would seek it to fasten some good discourse upon those that were in company with him before he parted from them. The Minister that preached at his Funeral had this passage concerning him, The general Bent and Bias of his Spirit was toward God and toward his name, the very quintessence of his Spirit was carried that way, and that intensively and constantly; I did never observe in him, that ever he intended any thing more, or minded any thing so much as the glory of God; did you converse with him about worldly affairs he would reduce you by little and little to some heavenly discourse, there would all the lines of his Circumference centre. His humility indeed and modesty was great, if he were in the company of godly Ministers, or others that he took to be his superiors, he would first wait to see whether they would speak any thing for edification, if he perceived them to be silent or more slack, he would endeavour to engage them in good discourse, or else before they parted would set it on foot himself. And if he had been long in company with others and nothing had been spoken to edification, if was a great trouble to him. When he spoke of the things of God, he spoke of them with great Majesty and Authority; he was seldom known to speak of the things of God, but the weight of the things he spoke of was upon his Spirit, and he spoke as a man that had his heart wholly taken up in them, Religion and the things of God were become as it were natural to him; and look what vehemency of Spirit and intention of affections others do discover in the prosecution of their other affairs, the same did he manifest in the ways of God; his heart was still affected when he spoke of the things of God, and as he was affected himself, so he did for the most part affect others: When he spoke by way of counsel or reproof to any, he would choose as much as might be to speak in the words of Scripture, that so (as he said) they might rather hear God speaking then hear him speaking, and so consequently what was spoken might carry the more authority in managing of reproofs, he would use great wisdom and compassion, his great care was to order his reproofs so that it might appear he did no way aim at the disgrace of the person that was reproved, but only at his reformation, and his Souls good. And as he was a faithful reprover of others, so he loved reproof himself, he often said he had met but with one in all his life that would be so faithful a friend as to tell him of what he apprehended to be amiss in him, and he loved him the better for it all his life.  
He was very eminent for his Heavenly mindedness, and his Heavenly affections, 
His Heavenly mindedness.  that our conversation might be in heaven, whilst our dweling place was here on earth. And as he prayed so he lived: he said, Methinks I look upon all the things of this world as Pictures of things in the other world. At another time he had a speech to this purpose, Surely, if God shall be all in all hereafter, the less we have to do with the creature here (more than needs we must) the more like we are to that life. Another time he said, I am ashamed very much sometimes that I should delight in the creature so much and delight in God no more. One time when some of his children were coming to visit him, fearing out of his godly jealousy lest they might be transported too much with a mere natural and carnal joy, and not make that heavenly and spiritual improvement of their meeting, he writes thus to them before their coming, When Moses and Elias appeared in glory at the glorious transfiguration of Christ in the Mount, the talk they had (as St. Luke saith) was touching the decease of Christ, which he should accomplish at Jerusalem; and we among (other things) may thence also learn that it is an heaven-like disposition in midst of all our earthly enjoyments to think and talk of our departure hence: And as I writ this to you, so I speak of it here that both you and we may mingle our meeting here on earth with such thoughts and discourse as may mitigate the present bitterness of any afflicting providence, and may contain our Spirits in an even temper by the expectation of that uninterrupted and eternal joy that we hope one day to enter into when we shall meet, never more to be separaced. In another of his letters he expressed himself thus, We have but an inch of time on earth, and then we enter into eternity; Oh then let us pray continually, effectually, fervently, that our way may be right, and our hearts upright to the finishing of all his wills in duty according to our relations unto all well— pleasing.  
He was a man of a very tender Conscience, 
The Tuederness of his Conscience.  sensible of the least slip and failing, and though none was ever known to be more Charitable to others, and to make a more Charitable construction of what was done by others, yet none was ever more severe against himself, or more curious to espy the least sinful defect or irregularity in himself; when he perceived the ebullitions of pride, self-love, covetousness, infidelity: When he saw the least mixture of carnal and self-ends in his good actions: When he observed how prone he was to be byased by man-fearing, and man-pleasing (as he expressed it) from his dutiy: This was an inexpressible trouble to him, and he would bewail these things with more bitterness than many are wont to do their grosser sins: If he had at any time unawares and of a sudden spoken (although others it may be apprehended it was not so) an uncomely word as he thought, unsuitable to the gravity which he conceived became him as a Christian, he would bewail it greatly, and could never be at rest in himself, till he had prayed the persons that he supposed might take offence would pass it by. He would be often complaining of his infirmities, it was rare to hear him speaking of his comforts or spiritual joys, but he would be very frequent in discovering what he found amiss in himself; and many things that are very much slighted by others were curiously observed by him. In one of his letters he expresseth himself thus, My unthankfulness (besides my other sinful infirmities) grieveth me sore, and I am jealous of myself lest the fear of the Rod do trouble me more than my grief for sin. In another letter he hath this passage, I have found and do find a great difficulty (as in other things, so) in this of health, to keep that narrow way of the Lord, for I find by woeful experience that I am often slipping out either by too much indulgence, or too much severity, which may rather be termed cruelty, the Lord make us wise to avoid both these extremes. His great care was to keep himself not only from such things as were in themselves sinful and unlawful; but to abstain from all appearance of evil, and to cut off occasion of offence from those that might seek it, or be apt to take it. He said he had found by many years' experience that the great difficulty that lay upon the Saints, it was in the use of things lawful and indifferent, and he said, he had often been unawares overtaken this way sometime by the leading aside of his own corrupt nature which was ever willing to take the largesT size, and sometime by the mistaking of others who had misapprehended his intentions and made an evil construction of his actions, yet God hereby had made him more wise and circumspect. Hereupon he would advise to forbear a lawful recreation at some time and place, rather, then by the use of our Christian liberty occasion the censures of any that were lose and large walking, though unjustly raised.  
Another thing wherein the eminency of the grace of God in him appeared, 
His Eminency in self Resignation.  was the Resignation of himself and all he had to the will of God, the nature of grace is very much seen in this, which we will as God wills, and our wills do follow and not anticipate the Divine and uncreated will, this holy man attained a great excellency in this kind; it was his great exercise to pray up his will into a one-ness with the will of God, he observed it was very incident to our natures to desire to bring down Gods will to ours, but it was much better for us to pray up our wills into his: when any difficulty lay before him, and his natural affections and inclinations would have carried him such a way, His first work was not to pray so much that he might obtain that which nature would desire, but that this will might be brought up to the will of God, and that his Spirit might be brought to an holy indifferency, and the Lord did eminently answer him herein; for before the issue of providence was discovered his will was usually brought up to the will of God, and in several great Cases and emergencies in his life wherein he was much concerned, he hath been known to say, Touching the issue and success of such a business I have received power through grace to acquiess in the will of God when it is manifest. And as it was his great exercise to be much in self-resignation so he made it his endeavour to resign all he had unto the Lords dispose. After he had heard of the welfare of some of his Children, he thus expressed himself, And now what thanks can I render to God for you all, only I desire to give you all up to God that hath given you to me for a time: His advice also to his Children was to follow his example herein, and to give up their nearest comforts to the Lord daily.  
His great desire was to be spiritual in all he did, 
His uprightness.  and that grace and not nature or fleshly wisdom might sway him in every thing. When a near Relation desired his advice and connsel in a business of concernment, before he came to give his advice he said, Oh that I might be wholly spiritual that no carnal respects might blind mine eyes, and this was his constant course, when ever he was engaged in any difficulty, or to manage any business wherein he might be much concerned as to the issue of it, his first care wes to mind his duty, and to study which way grace would teach him to act, and his great care was that grace might have the principal sway in all his actions, that so it might appear to himself and others, that not his natural affections or the principles of fleshly wisdom and carnal policy, but grace and the word of God had led him forth to what he did. He was wont to say that Duty was ours, but the issues and successes of things belonged to God, we should therefore study what our own duty was, and leave the issue and successes of of things to God. When one had desired his advice in a business of importance and great difficulty, he wrote thus, This one thing let us with incessant importunity crave of the Lord, that in this as in all other things he would teach us the way we should go, and that we may walk with God, and follow him fully in the integrity of our hearts, and then leave the success on his care who is the only Wise and Almighty and our Father.  
His advice was, 
His advice how to understand the mind of God in difficult Cases.  that in all Cases of Conscience we should seek resolution from the word, and in difficult cases we should ask the counsel of some faithful Minister, For (said he) the Priest's lips must preserve knowledge, and we were to inquire the law at his mouth, and God had appointed pastors and teachers for the perfecting of the Saints, and for that advice we were to take from godly Ministers he would say, that which they spoke out of the Pulpit was to be preferred before that which they spoke occasionally and in a more private way of discourse for it was to be supposed that they had consulted much with God, and had studied and prayed hard for that which they had delivered in public, and therefore more authority was to be given to it, then to any occasional or sudden counsel. He said also that for a right understanding of the mind of God in difficult cases, the best way was to reduce things to their first Original, and the first beginning they had from God, and to look to the first foundation of them.  
His desire was to be always in the exercise of grace, 
His Desire to be always in the exercise of grace.  and to mind and attend present duty: He was much delighted in the saying of a godly Minister, which afterward he was wont to use in his familiar discourse that a Christian ought always to be in duty; according to this he made it his great study to consider what it was that God called him to at present, and what the present duty was that God put him upon. When he went to visit any, he would consider what his call was to go, and what opportunity he might have to do or receive good, and he much bewailed needless and complimental visits, as things which did eat up and consume much precious time; when he used any bodily exercise or lawful recreation, he would do this as duty, because he said it was the will of God we should preserve health, and when he followed his earthly affairs, he would do this as duty because he said it is the will of God that we should honour him in a particular calling. His great care was to make his particular calling subservient to his general calling; he would still endeavour to manage and order his earthly affairs so as that they might not entrench upon the duties of Religion, nor he be abridged of fit and convenient time for the more immediate service of God.  
Religion was become so spiritually natural to him, 
How natural Religion was become to him.  that he seemed to be wholly turned into it; what ever he did, and spoke, for the most part, did not only savour of grace, but it seemed to be wholly guided and acted by grace. Grace seemed to have made a perfect conquest of nature, not but that he had the remnants of the body of death which he complained of as bitterly as any, but grace had so great sway and command in him that there was little else but grace appeared to the view of others.  
He said, heretofore when he was carnal he could have wished many of the Commandments razed out of the book of God, but now he found his heart in some measure made suitable to the Law. He thought his heart never in a right temper but when he could delight in the ways of God, and would frequently mention that Scripture, blessed is the man that feareth the Lord, that delighteth greatly in his Commandments: Such was the delight and complacency that he took in the ways of God; and the satisfaction that he found in them, that not years before his death, he had such a speech as this, which he spoke with much solemnity, If I were sure that as the beast dies, so dies the man, yet would I not choose to be otherwise then I am.  
Amongst those many graces that he was Eminent for: 
His living by Faith on Christ.  that which seemed to be most eminent in him was his Faith and living upon Christ, this was the true root from whence his other great attainments in Christianity did arise. It was the great exercise of his life to go wholly out of himself, and to live wholly upon Christ for all. His most familiar expressions in prayer were such as these, Take us wholly out of self, and let our whole dependence be upon Christ. Make us one Spirit with Christ, and let us be acted by his Spirit, that so we may not live so much as Christ may live in us. It hath pleased the Father that in him all fullness should dwell, out of his fullness let us receive grace for grace: Thou hast appointed him to be wisdom, righteousness, sanctification, all in all unto thy people, make him so to us. This was his constant and most familiar language, and as the Bent of his Spirit lay most this way so he accounted this his greatest perfection. It was a memorable speech that he used to some that had a great esteem of him for that singular holiness and sanctity that they knew to be in him, The highest thing that I have attained unto, it is to go quite and clean out of myself, and to roll myself wholly upon the grace of God in Christ. After all the grace he had attained unto, he accounted it his greatest perfection to deny himself and to live wholly upon Christ herein imitating the blessed Apostle, who, after the greatest measures of holiness that he had attained, yet made it his great desire to be sound in Christ. This holy man was so curious in this point of living entirely upon Christ, as that he never suspected himself more, or thought worse of himself, then when he found a secret inclination to look to somewhat in himself, and could not find himself so clearly brought off to acts of self-denial. One passage of his was very remarkable to this purpose, I have been apt to question my condition much of late, because when I have found things amiss within me, and have found out any salve I would be quiet, and did not deny myself fully to rest on the grace of God in Christ. The great counsel which he would ever be inculcating on his children, it was that they should labour to deny themselves more and more, and study Christ, and learn him more and more. He was scarce ever known to give any holy exhortations to any (in which he was most frequentand abundant) but still he would be sure in the close to admonish them to look to Christ for all grace; and what everduty he had been exhorting them unto, he would still put them in remembrance that the grace and strength by which they were to perform this, was to be expected from Christ alone.  
And as he was eminent for his living by faith on the Person of Christ, 
His living by Faith on the promises.  so likewise he was eminent for his living by faith on the Promises, and resting upon the Lord in all his straits: when he could but take sanctuary in some promise, and find out some word of God for his faith to rest upon, he thought himself secure; he was delighted in the mentioning of that passage of Abraham, that Abraham gave God glory by believing, he thought that the highest way of honouring God it was by trusting of him on his naked word and promise. It is true he was often assaulted by temptations of infidelity (as hath been hinted before) but these were but occasions to make him pray more fervently, and his Faith got the deeper root in the conclusion; the main stream of his prayers in his older years ran this way, that he might not stagger at the promise through unbelief, that he might be established in Faith, and that his Faith might not fail: and the Lord heard him herein, for his Faith held out in its strength to the very last, as will appear when we come to relate the passages of his death. When ever he was in any straight or difficulty and knew not which way to turn, the Lord bore up his heart in believing that he would make out his way at last, and provide for him some way or other. One time having complained to a near Relation of some touches of the stone and other infirmities that he laboured under: he added, But the Lord Supports me, in whom I trust also that he will support me. When he told his friends that he endeavoured to answer their desires in praying for them, he would say he did indeed pray for them daily but it was with much weakness and infirmity, yet (said he) our trust is of acceptance in the Lord Jesus which sitteth at the right hand of the Father and maketh request for us.  
But that which was the Crown and Ornament of his other graces, 
His singular Humility.  was his singular humility. As his grace and experience was extraordinary, so he had a more than ordinary measure of humility. No expression was more familiar with him than that of the Apostle, accounting himself the chief of Sinners. There was no corruption that he did oppose or set himself against more than Spiritual Pride. He would often mention that passage of St. Peter, God resisteth the proud, but giveth grace to the humble: when ever he begged any other grace from God, he would still beg humility as that which must prepare him, and make him capable of receiving that grace. His expressions in prayer were such as these, empty us of self, that we may be full with thy fullness: that we may receive more grace, make us more humble. And as he was most watchful against Spiritual pride in himself, so he would warn and admonish others especially to watch against this corruption, Watch (said he) against that stratagem of Satan, wherewith he usually assaulteth Souls in the growth of Spiritual gifts, which is, to puff them up. Another time he spoke to this purpose, As he said, fight not against small nor great, but only against the King of Israel, so say I, above all fight against self and pride. Writing to a near Relation, he had this expression, Truly I find in every days success the Ebullition of that remainder of Pride in me, and I rejoice at your sensibility of it, and I have you in remembrance as to this very thing I think I may say daily. But as this holy man was most sensible of the stirring of Pride in himself, so by his long and daily praying and striving against it, he got so great a victory over it, that others that beheld him never saw greater demonstrations of humility then in him. He was never known to boast of his own excellencies, but he would often spoke of his infirmities, that so, as he said, God might have the more glory, and himself shame. When he speak for God, or in the cause of God, he would spoke with as great Majesty and authority as ever any of so private a capacity as he was, was known to do; when he spoke of any thing relating to himself, he would still abase himself and manifest the greatest lowliness of mind and self-denial; and he loved not that others should think too highly of him: To one that had a great esteem of him for that grace of God that did so eminently appear in him, he wrote thus, Think of me no otherwise than you see: only I hope I have obtained mercy to be faithful.  
He was very curious in this to arrogate nothing to himself; 
The Love he had to the glory of God.  his great care was to put off all from himself, and to attribute all to the free grace of God, as St. Paul's expression was, not I, but the grace of God in me. So when he was carried out to any special or eminent exercise of grace, he would still express himself to this sort, I have received grace to do this or that duty, or to believe this or that particular promise: And it was one of his familiar say, let us remember to expect all from him, and ascribe all to him. When he had heard of the grace of God in others, he would rejoice much in it, and in this he had a peculiar excellency, he was never observed to envy the gifts or grace of any, but rejoiced exceedingly to hear of the graces of others, and blessed the Lord for the grace bestowed upon others as well as that which was given to himself: He loved Holiness for Holiness sake, and therefore when he saw it in any, he rejoiced in it as much as if it had been in himself. When he had heard of the grace of God bestown upon some, he said, blessed be the Lord for ever and ever, who are we that we should be able to will any thing after this sort, the Lord keep it in the purpose of our hearts for ever, and prepare our hearts to him. The great thing which he begged of God for himself and his nearest Relations, was that God would make use of him and them some way to be serviceable to him whilst they lived, and he said, one thing more have I begged of God and shall beg, that both me and you and all that receive the benefit may look up and give God alone all the glory. Herein lay the perfection of his grace (and that wherein he came nearest to the holiness of the Saints in heaven) that although he desired to be most serviceable and to be carried forth in the highest way of exercising grace, yet when all was done, he desired not that he might be eyed or looked upon the more, but his great desire was that all that was done by him might be seen to be of God, and that he might be admired the more. Writing to a near Relation, he had this passage, I pray that God will make use of myself and you in such a way, as that God alone may be seen and we not taken notice of at all, that he may have the glory and we may not be seen. It was a mighty rejoicing to him to see Religion honoured and to hear of any passage of providence that made for the credit or honour of Religion. When there was an old disciple an ancient Christian that had professed Religion many years died, and had held out in his profession to the end without any stain upon his conversation, he seemed to be transported with an extraordinary joy, and could hardly speak of it without tears, Oh (said he) such a one hath left no stain behind him.  
He was constantly affected with a great sense of God's dispensations towards the Land; 
The great Sense he had of God's Dispensations towards the Land.  if there were any signs of God's displeasure, and the Judgements of God seemed to be approaching, or else the Land lay under Judgements at the present; his manner still was to humble himself in a more than ordinary manner, and to stir up himself to pray with more fervency. And he was wont to say he loved to look above the Instruments, and the second Causes, and to transact all things between God and him, and to consider what it was that God aimed at in every dispensation. In the time of the late troubles he wrote to a near Relation to this effect, We had here with us as loud Thunder as I remember ever to have heard; our house in which I was did shake: the Lightning also then was extraordinary, such as I never saw in all my life; I stood to behold how it came forth at the breaking of the Clouds, and I saw (and so did many others with me) that out of the midst of the Lightning there came forth divers times the likeness of fresh burning coals of fire, so redand sparkling as any hot Iron can be when it is heated to the utmost in the Smith's Forge. These Signs from heaven with the Sword drawn out on earth among us, do seem to speak aloud that our provocations are very great: Join with us to entreat the Lord for pardon and reformation: Stir up your godly friends to do the like. It may be the Lord will hear and spare, because he warns, or it may be such seekers may be hid or marked out from the common destruction, or if the outward man perish, sure I am, the soul shall find mercy that seeks the Lord in truth, He will in no wise cast out such a Soul.  
In another Letter he wrote thus, at such a time fell abundance of rain, and the waters were so high as hath been seldom seen; many men's harvest is yet behind, and great loss likely to ensue, our heavenly Father shakes the rod of Famine as he hath of the Sword: Oh let us pray that grace may turn all of us that are his from our Iniquities.  
In another letter speaking concerning the troubles and public distractions that were in the land, he expressed himself thus, Methinks the voice of the Gospel considered with the uncertainty of all things here below, doth seem to put us most seriously to resolve upon the setting of our affections on things above; I hope it is our resolution with yours: But yet I think we and you need more firmness in resolution, else why should our wise heavenly Father hold us at such uncertainties, if he did not see this to be best for us.  
In another letter speaking of the public troubles, he had this expression, I believe that one end of our troubles may be to keep us up in a fervent frame of praying, that we may pray up ourselves more and more into that heaven-like conversation in which the ancient Saints have been enabled to outlive their troubles, and so I trust shall we. These few instances (amongst many more that might be produced) are brought to show how sensible he was of God's dispensations towards the Land, and of public Judgements, and what his carriage was under them.  
He was a man of a sound Judgement, 
His soundness in the Faith.  and most stable in the Faith, insomuch, that though he had been a professor of Religion for many years, and lived in such a time wherein so many opinions sprang up; he never took up, much less was fond of any private, particular, or novel opinion, but he always preferred the old Divinity (as he called it) and liked that doctrine best which he knew to be held and maintained by the generality of godly, sober, and Orthodox Diviner. Where he perceived any were led aside into any erroneous or corrupt principle, by the subtlety of Satan and their own weak Judgement; he would pray with great compassion and tendernss for their reduction and recovery: and herein he was veryeminent: instead of censuring others or quarrelling with them about their opinions, he did Conscientiously set himself to pray for them, and as he had opportunity, would endeavour in the Spirit of meekness, by setting before them the clearest and plainest texts of Scripture that were opposite to their opinions, to inform them in the truth. And being sensible how much the work of Christ was hindered by the falling away of many that had newly taken up the profession of Religion, to vain opinions, his prayers ran much that way that the Lord would please to reduce wand'ring Souls, and he would exhort others to do the like. Oh, (says he) let us be earnest with our God to establish us and ours and all his people in the truth of the Gospel. 
His Charity   
His Charity towards others was exceeding exemplary where he saw any thing of Christ or sincerity though mixed with some errors in Judgement, and accompanied with other infirmities, his Charity would pass over those defects, and embrace that of the grace of God which he apprehended to be in them. He always loved to make the best construction of the actions of others, and if the action of an other could possibly admit of a good interpretation he would be sure to construe it in that sense. It was a rule with him, never to speak of the faults and failings of others behind their backs, except it were in these two cases, either that it might some way or other tend to the persons reformation, or else to warn others to take heed of such a one that might do them a mischief. And as he laid a Law upon himself never to speak of the failings of others for discourse sake, but only upon a weighty occasion and for a good end, so he could not patiently endure to hear an evil report concerning others, and it was the most unpleasing discourse to him to hear the infirmities of others blazoned without a cause. He was most ready to distribute to the necessities of such as were in want to his power, and many times beyond his power: His house was free and open at all times for the entertainment of godly Ministers, and other godly Persons that came to visit him; he was a lover of Hospitality, and spent a great part of his estate that way. There were few weeks that passed wherein his house was not a receptable to lodge and entertain some godly person or other. And none was ever known to be more free, hearty and ingenious in the entertainment and respect which he gave to others, whether they were his familiar friends or strangers, the love and courtesy he shown to others, it was truly such as the Apostle speaks of, and requires to be in us, Love without dissimulation. What he did in this way of friendship and entertainment, it was with so much freedom, cheerfulness, and openness of heart as that all those unto whom he shown any kindness might easily perceive that what kindness he shown it was done with all his heart, and he seemed to rejoice that he had an opportunity of expressing kindness to them. He did conscientiously set apart some portion of his estate every year for Pious uses, some part of which he gave to godly Ministers, another part he spent in an yearly allowance that he afforded to some young students at the University, and another part of it was given to such as were poor and necessitous, as providence gave occasion: besides this the doors of his house were a constant relief to the poor of the place where he lived, which were very numerous.  
In his deal with men he was most exact and just, 
His exactness as to moral Righteousness.  he would rather injure himself, and part with his own right rather than do the least wrong to any. When he drew near his end, having been entrusted with the employment of considerable sums of money that belonged to several persons, his great care was to dispose of things so, and to put every thing into such an exact method and order, as that every one might have his own, and none might receive the least wrong or prejudice, and this he did to the general satisfaction of all.  
When persons came to complain to him of their dissentious, 
What course he took in making up differences.  and the breaches that were between them and others, he would exhort them first of all to make their peace with God, and to labour to set all things right between God and them, and then he said, God could quickly turn the hearts of enemies and make them friends; and upon this occasion he would often mind them of that Scripture, if a man's ways please the Lord, he maketh his Enemies to be at peace with him. His integrity and uprightness was such, and he had the reputation of a man so , and that would not be drawn to favour either party more than the justice and equity of the cause did require, that both the dissenting parties would refer the matter to him, and the whole business was left to his single determination, and what conclusion and agreement he brought things unto they were content withal and did yield to stand to it: And his manner was (when he came to make up differences) oftentimes to begin with prayer: And being once called to make up a difference between some near relations, he made a motion that they might first begin with prayer, before they entered upon the discourse, but this being refused, and one of the persons there present discovering his unwillingness to embrace that motion, he soon took his leave, and said to a friend that came with him, Oh, we shall be able to do no good in it. And in making up of differences his care was not only to bring the dissenting parties to terms of agreement, but his endeavour also was to make the persons themselves friends, and to remove any exasperation or bitterness that was between them, that so they might continue in love and amity for the future; and he had a wonderful dexterity and ability to use proper and fit arguments taken from the Laws of the Land on one hand, and from the Laws of God on the other, to press them to come to terms of agreement; such was his Love of peace, and his desire to make peace between others, that when it hath been a matter of cost, and something hath been to be paid by one of the parties for the satisfaction of the other, and the party that should have paid the money hath discovered his unwillingness to pay to, rather than the breach should not be made up, or the difference remain between them, he hath paid the money out of his own purse.  
He had often times money put into his hands by godly persons to dispose as he saw cause, 
His manner in dispensing Alms.  and when some poor people (who were made acquainted with it) would come to him for relief, he would be sure to give them some spiritualalms before he distributed those corporal Alms that were committed to him, his manner was to be dropping some holy counsel upon them, and to be acquainting them with the knowledge of Christ, and if there were any notorious or scandalous sin that they were guilty of, he would endeavour to make them sensible of it and to bring them to repentance for the same.  
He was a great promoter, 
His promoting Christian meetings tending to edification.  upholder, and incourager of the meetings of the godly, namely, such as were for prayer, holy conference, and such as tended merely to spiritual edification. As for meetings to any other end; especially such wherein any professing Religion did engage themselves about State-affairs to speak and discourse about them (which he upon all occasions would declare against, and say that private Christians had nothing to do with them) or such meetings as were spent in talking and discoursing of opinions and controverted points, or those wherein the time was spent merely in a vain ostentation of men's own parts and gifts, and the spiritual good and edification of others not aimed at; he was an utter enemy to such kind of meetings, & none was more averse from them. This appeared by the caution which he used in setting down the Rules for the ordering and regulating of such Christian meetings in which he would be present. When first he began to set up this way of Christian Meetings in the Town where he lived, some godly persons were offended, fearing lest such a meeting might be the occasion for the venting and spreading of errors, which were too rise at that time, and that it might be a means to take off persons from their love to, and esteem of the Public Ministry; hereupon Mr. Rome, to show the innocency and harmlesness of his intentions, and the intention of those that were with him; drew up a paper to show what his ends were in those meetings: the Paper written with his own hand was as follows,  
Private meetings of Christians for the glory of God, in furthering the public Gospel-Ordinances; should be,  
Not in the time of public ordinances.  
Nor to the hindrance of Family-Duties:  
Nor in places, nor with persons of evil Report.  
Nor to the hindrance of men's particular Callings.  
Nor by night or other times suspected.  
Nor for Controversies of Disputations.  
But for the clearing and setting home of truth received in the public Ministry, and in clearing Cases of Conscience arising thereupon, or otherwise: And in such exhortations, admonitious, counsels, consolations, as conduce thereunto, or are otherwise necessary.  
In some convenient time of the day, for an hour or two at the most, and once in a week at the most, except in some urgent case.  
In some Family of good report, and among persons of good report.  
Each one present having Liberty to speak one by one; to begin and end with prayer for a blessing.  
That the Minister of the place or some other approved Minister be desired to be present.  
Then presently to departed each one to his place and duty, and to walk suitably, that the way of God be not evil spoken of.  
This Paper was enough to satisfy all ingenious and unprejudiced persons; and whereas it was feared that these Meetings might have been an occasion for the spreading of Errors, the contrary effect was found, for by this means, the godly of that place where these meetings were held, were kept steadfast in the Faith. And this arose much from the wisdom which God had endowed Mr. Rome withal; for his prudence was such in managing of those meetings, as that the time which they spent together in them, was taken up, for the most part (excepting only what time was spent in prayer) in discoursing of some main Article of Religion, or some Catechetically point. And by this means, the Christians of that place were so rooted and grounded in the Faith, as that they were not so soon shaken by temptations, as many others were in others parts of the Nation, who had not the principles of Religion so much distilled into them, nor rendered so familiar to them.  
To all that which hath been already said, 
The great conjunction of the graces of the Spirit in him.  this is to be added, as that which did most of all commend and set forth the Grace of God in him and towards him. He did not only attain an eminency in this or that grace, or some few particular Graces, but he arrived to a great eminency in every grace, so that as there was no grace but it was very visible, and might be clearly seen and discerned to be in him, so there was not one of these graces but he seemed to excel therein, Holy affection and a spiritual fervour in prayer and other acts of worship, zeal for the glory of God, faith, humility meekness, patience, submission to the will of God, heavenly-mindedness, charity and compassion to others, and the like graces, were not only to be found in him, as they are more or less to be found in all the Saints, but they were elevated to a greater height, and brought up to a greater and more peculiar eminency that is commonly found in most Christians, and there was such a special eminency in every grace as that it was hard to say which grace it was that he most excelled in.  
Having thus walked with God many years, 
His bringing forth more fruit in his age.  he kept his integrity to the end, and that which was most remarkable, in his elder years, he seemed to excel himself; he did not only retain the lustre of his former graces, but he grew more spiritual, and was more active and lively in the ways of God: he spent more time in Prayer, meditation, and other holy exercises, he was more abundant in holy counsels and exhortations. And this was one of his speeches, Since our time is short, let us work the faster, and watch and pray the more fervently: Blessed is he that watcheth and keepeth his garments. He seemed to mind little else but spiritual concernments; grace seemed to have the whole command of him. Being asked by one of his Relations, that whereas in his younger years he seemed to be more inclined to passion and perturbation, and was sooner moved when those that were under him had not given him due observance, and done things according to his mind and expectation, how it came to pass that now in his elder years he was more meek and patiented, and seemed to be little moved at any thing; he answered, it was not because he found not the same things in his nature still: and that he found himself more inclined to passion then before; but that the grace of God had now overcome and overpowred him, and reduced him to the temper that he was in.  
He had a long and a constant remembrance of his change before it came. 
His expectation and longing after his change  And herein he was most like the ancient saints, he accounted himself but a Pilgrim and Stranger upon Earth. Several years before his death, there was scarce a Letter that he wrote to some of his nearest Relations, but he expressed the sense he had of his approaching change. In one of his Letters he expressed himself thus, our time of departure hence draweth near: Oh pray for us as we desire to do for you, that we may be found blameless at that day. In another letter (after he had been sick) he said, Pray for me that I may not be taken hence unready, nor yet my life be longer desired than all God's work in me, and by me be done. A year or two before his death he rejoiced much to think that so much of his race was run; and expressed himself to this purpose, that he would not for a great deal be set back, and have those years to live again, that he had already passed over. Some five or six weeks before his last sickness whereof he died, he thus expressed himself, I am old (as Isaac said) and know not the day of my death, pray for me that I may be faithful to the death.  
About the beginning of December 1659. he fell sick of a lingering distemper, 
His last Sickness.  which continued upon him for the space of ten weeks, before the Lord was pleased to put a period to his race.  
In the beginning of his sickness he had some intimation from the Lord concerning his change: 
The Intimation he had concerning his change  and as there was no eminent thing that befell him in his course, but he had usually some hint before from the Lord concerning it; So the Lord the better to prepare him for it, had fastened the impression of his change upon him before it came: When the Minister of the place where he lived came to visit him, and said he hoped he might recover, he replied, he knew not how God might deal with him, but he had received the sentence of death in himself. A little after the beginning of his sickness, he wrote to some of his near Relations, Beloved in the Lord, I am yet through mercy alive; and continue sick; my God dealeth bountifully with me: who do acknowledge from my heart that I am a chief of sinners, yet hath he pardoned me, and will (ere long) receive me to be with Christ, which is best of all: Pray for me that I may give God his due glory by believing, and by holy submission and conformity to his will in life and death: Blessed be God I have in my weak measure set my house in order. etc.  
As long as ever he was able, 
His unweariedness in the Lords work to the last.  he continued praying with his family, and speaking to them something out of the word; and when he found his spirits so low, and so much spent, that he was not able to do as much as he had done formerly, he said it was the grief of his Soul that he could do no more for them.  
His whole carriage during his sickness, and at his death, 
His exemplary carriage at his death.  it was suitable to his life, as he had lived exemplarily, so he died exemplarily. The whole of his carriage at his death was, as one (who was an eye witness of it, and was a judicious person) expressed it, as if it had been a studied piece, his great care was that grace might be seen to act him at his death, as his chief care had been to express it in his Life. He was naturally a man of a timorous and fearful Spirit, but when he came to die, the grace of God had so elevated him above his natural temper: that he was not only willing to die, but he triumphed over death, and was no more concerned about it, then only, that grace might act him at his death, as it had done in his life. He delighted not to speak much in the time of his sickness; but for the most part his time was taken up in a continued Meditation, yet something he spoke to all that came to visit him, and that which he spoke, it was usually comprised in some short sentence or other. 
His Dying Speeches and Counsels.  His most usual word to all that came to him was this, make sure of Christ, remember that one necessary thing. At one time when some of the younger sort were come about him, he said, make sure of Christ; and for encouragement, I tell you that Religion is no vain thing, it is no notion, it is a reality, I tell you so from mine own experience. Another time perceiving some young ones to be talking one to another in a familiar manner, he said, he knew not what thy were talking about, but commended their love, only they should be sure to speak something for the edifying one of another, and they should have their speeck seasoned with the salt of the word, for the Lord he harkened and heard, and there was a Book of remembrance written for them that feared him and thought upon his name. At another time when there was a person of Quality came to visit him, he said, hold on as you have begun, make sure of Christ, if I had as much gold as would reach up to the sky, it would do me no good; my interest in Christ is all my happiness. Another time his wife and children coming about him, he said, I hope you have made choice of Christ; and he exhorted them to cleave to him, withal he added, they shyould be diligent in the use of all the means, but when all was done, they should be sure to depend upon Christ: and he added farther, take heed of the world, for that is your greatest Enemy; I have found it to be so. And to his children in particular, he said, deny yourselves, sinful-self, self-pleasure, and self\profit, and the delights of the world; and seek your All in Christ, and in him you shall find All-sufficiency. When some good people (who were wont to meet together to pray, and to build up one another in the ways of God) came to visit him, he said, continue in prayer, hold on, I am confident it is the way of God you are in. To the Minister of the place that came to visit him often in his sickness, he said, Preach to win souls, let all your preaching be to win souls. And to his own Son, a little before his death, he wrote to this purpose, my Son, take heed to the Ministry that thou hast received in the Lord that thou fulfil it, this will tend to the glory of God, the good of souls, and to thine account in the day of Christ, the great Shepherd of the sheep. During the time of his sickness, some of his Christian friends kept a Fast for him, as also in relation to public concernments, and some being going from him to that exercise, he said, Pray for me, but especially for the Church of God.  
All the time of his sickness he had not the least cloud upon his Spirit, 
The inward Peace and spiritual Comforts which he had in his Sickness.  neither was Satan permitted in the least to disturb his peace, when a Minister that came to visit him, asked him whether he had any temptations, he answered, No, blessed be the Lord the had none, so that although, all his life time, he had been full of conflicts, yet when he came to die he had the most perfect serenity: after he had been sick some weeks, he wrote thus to a near Relation, I yet live through merey, and do continue weak but God dealeth very gently with me; for my outward afflictions are tolerable, and his inward consolations are full of grace and heavenly sweetness. These comforts abode and continued with him to the very last, for at several times in his sickness, and the same day that he died he was heard to say, he hath left with me the Comforter: and when, about an hour before he died, his natural Spirits being almost spent, he broke forth into this expression, my grief is great, one of his Relations standing by, said to him, you do not mean in respect of your spiritual estate; Mr. Rowe replied with a little seeming displeasure, No, no, he hath, and doth, and will support by his eternal Spirit. Thus the Lord was pleased to answer him in that which had been his great desire for a long time, which was, that his Faith might not fail, and that he might be kept up in the Faith to the last. The night beFore he died, he had this expression, I have waited upon God for my salvation, and blessed be God, I shall not be disappointed.  
As his manner was in his life time, 
His Constancy in self-denial  so it was observed by those that were most about him at his death; He was much in the acknowledgement of his own nothingness and vileness; and much in magnifying the free grace & mercy of God towards him. The Minister that preached at his Funeral had this passage concerning him. He was much in self denial even to the last, looking on all that he had done as nothing, as dross and dung, in comparison of Christ. At one time when his wife came to him and said, she prayed that she might follow his steps; he replied, Fellow Christ, follow Christ, he hath given you an example: Blessed be God for friends, but blessed be God for Jesus Christ who hath saved us from wrath to come.  
His great desire was to be perfectly resigned up to the will of God, 
His Constancy in self-resignation.  and therefore his great request to his friends when they came to visit him was this, Pray me up into the will of God; and to some of his near Relations during the time of his sickness he wrote thus, Pray for me and yourselves, that we may be taught and made able by the Spirit of Christ in us, to resign and conform to our Father's good will, that when God's time is come, I may departed in peace unto that longed for everlasting Rest, which the Lord Jesus hath purchased for me, and to which he will bring me; even so Amen. And in another letter he wrote thus, I desire your prayers for me whilst I live, that I may abide steadfast in the Faith of the Lord Jesus, whose I am, and by whom alone I expect salvation, and that I may by Faith in the Lord Jesus, 
His Soliloquies  have power from him, by his Spirit, to submit and conform to his will both in life and death. In the time of his sickness he was full of holy ejaculations and Soliloquies; He had often that passage of Hezekiah, I am oppressed, Lord undertake for me. And that passage of David, in the multitude of my thoughts within me thy comforts delight my Soul: He would often cause the 16. Psalms, and the 26. of Isaiah, the six first verses, to be read to him; and speaking to himself alone, he would often repeat these words, Isa. 12.2. The Lord Jehovah is my Strength and my Song, he also is become my salvation. Sometimes he would say Come Lord Jesus, and then he would answer himself, Yea, he doth come, he comes leaping over the Mountains, and skipping over the Hills.  
The great thing which comforted him, was, to think, he should be immediately with the Lord, as soon as his race was at an end. When a Christian friend that came to visit him, used such an expression, in discourse, as this, that the Bodies of the Saints should rest in their Graves, as in a bed of Down: Yea, but (says he) this day thou shalt be with me in Paradise: Intimating thus much, that though it were matter of joy to him, to think that his body should rest in Peace until the general Resurrection; yet his greatest comfort lay in this, to think that at the instant of dissolution, his soul should go to the immediate sight of God. This appeared in the many ardent breathe, which he had in such expressions as these, Come Lord Jesus; Oh how doth my soul thirst for God: And again he would say, Go forth my soul to meet thy God.  
He was not only willing to die, but he longed to be dissolved, and to be with Christ. The last Sabbath but one before his death, he said, Oh what a blessed Sabbath would this be, if this might be my entrance into my everlasting Sabbath. At another time he said, Why should we not be willing to die, Christ came from heaven to earth, to free us from sin and misery, and why should not we be willing   


Gilberts Works.  
Burroughs Gospel reconciliation.  
His Earthly-mindedness.  
Sympson of Unbelief.  
Howsers Sermon preached in Jamaica.   

In octavo and 12ᵒ.  
Strongs' Will of God subjected to the Will of man.  
Jeer arrignment of Pride.  
Durants' Counsel and Comfort for dejected souls.  
Harrisons Spiritual Plead.  
Lawsons' Examination of Hobbs.  
Hobbs Creed examined by T. Teneson.  
Sr. Henry Wotton's Remains, with many additions.  
Haughtons' Rise, Growth, and Fall of Antichrist.  
Perkins Catechism.  
Sydenham for Infant Baptism.  
Swaffeilds' Saints Failings.  
Wollebius Compendium, Latin.  
Sangers word of Faith.  
Harris' threesold State of man.  
An answer to Biddles Catechism.  
History of the Spanish Inquisition.  
Mr. Vines Saints nearness to God.  
Heavenly-mindedness and Earthly-mindedness, in two parts, with an Appendix concerning laying hold on eternal life, by John Rowe Minister of God's word.  
The Worm that dyeth not, or Hell torments in the certainty and eternity of them; plainly discovered in several Sermons, preached on Mark the 9th. the 48. v. by that painful and laborious Minister of the Gospel, William Strong. His own notes Published by Dr. Manton and Mr. Rowe.  
The Fountain of life opened, or a display of Christ in his essential and Mediatorial glory: wherein the Impetration of our redemption by Jesus Christ is orderly unfolded, as it was begun, carried on and finished by his Covenant transaction, Mysterious incarnation, solemn call and Dedication, belssed offices, deep abasement, and Supereminent advancement, etc. By John Flavel, Preacher of the Gosspel of Jesus Christ at Dartmouth in Devon.   

Newly Reprinted.  
Christ's power over Bodily diseases, by Edward Laurence.  
Redemption of time, by William Wheatly: with a Preface of Mr. Richard Baxter.   
FINIS.