A Faithful Remonstrance OF The Holy Life and Happy Death, OF JOHN BRUEN of Bruen-Stapleford, in the County of Chester, Esquire. (Brother to that Mirror of Piety; Mistress Katherine BRETTERGH.) Exhibiting variety of many Memorable and Exemplary passages of his Life, and at his Death, useful for all sorts and Sexes, but principally intended, as a Path and Precedent of Piety and Charity for the Inhabitants of the Famous County PALATINE of CHESTER. By the late reverend Divine WILLIAM HIND, sometimes fellow of Queen's College in Oxon, and Preacher of God's Word at Bunb, in Cheshire Published since his Death. The Memory of the Justice shall be blessed, but the name of the Wicked shall rot, LONDON, Printed by R. B. for Philemon Stephens, and Christopher Meredith, and are to be sold at their Shop at the Golden Lion in Saint Paul's Church yard, 1641. To the Right Honourable Sir james Stanley of the honourable order of the Bath Knight, Lord Stanley and Strange, Lord of Man, and of the Isles, Lord Lieutenant of the County of Palatines of Lancaster, and Chester, of the City Chester and County of the same, Chamberlain of the County Palatine of Chester aforesaid, Son and Heir apparent of the Right Honourable William Earl of DERBIE, And my very Honourable good Lord and Patron, Honour and Glory. Right Honourable, HE that was both an a Eccl. 1.1. Ecclesiastes, and a King (Solomon) both in the Pulpit and the Throne, as Preacher and a King prefers b Eccl. 7.1. a good name to precious Ointment, and holds it c Pro. 22.1. rather to be Chosen then the greatest riches: the foundation of which structure (as appears by several Histories, both Holy and Humane) is not laid in greatness, but in goodness. For by this the d Herald 11.2.39. Elders both of former and latter times, obtained a good report: hence came e 1 Chro. 49.8, 9: labez to be more honourable than his brethren, because he called upon the God of Israel. The Bereans to be more noble than those of Thessalonica, Acts 17.11 because they were more ready in hearing, more diligent in examining the Scriptures, than the others were: And from hence was this of the g Agesilaus. Spartan King to one that extolled the magnificence of the Persian, wherein (says he) is he greater than I, except he be more just than I? But there are too many that like h 1 Sam. 15 24 Saul and i 2 Sam 15.6 Absalon, do float upon another k Rev. 4.6 glassy Sea, and fill their sails with the wind of vanity, and being regardless of true honour, hunt too eagerly after popular applause, to make their names great, only in the eyes and mouths of men; forgetting that precept and principle of our Saviour, to l Luke 10.20 Rejoice rather that their names are written in Heaven, where only both names and Honours are out of danger of defacing; but m 1 Sam. 15 28. these like those, what they least fear they soon feel: and which they most seek they seldom'st find. For as their Fraught is but Folly, and their TRAFFIC in this Voyage is but n 2 Sam. 18 14. Pride and Vanity: So is their gain nothing but shame, sorrow and infamy, a Return in Saint Paul's o Ro. 2.8, 0 Rom. 6.23 Heb. 2.2. opinion very suitable to such an adventure, wages and recompenses very answerable to such services. The way amongst the Ancient p Plutarch. Romans to the Temple of Honour, was through the Temple of Virtue; and that hangs upon the File of q 1 Sam. 2.30 Eternity, would be remembered in every House as well as in Elies' House; that those that honour God, God will honour them, when such as do despise Him by preferring the r john 12.43 praise of men before the praise of God, shall be despised. And now who knoweth said Mordecay to Esther, f Esther. 4.7 nay who knoweth not (my much honoured Lord) that knows your Lordship; But that you have come to this height of Honour and have advanced your name and Family, that you have (as the Prophet of t ●say ●2. 23 Eliakim) been for a glorious Throne to the house of your Fathers; and all this, and more than this, by the better & more excellent way, by adding goodness to Greatness; to Highness' Holiness; by adding knowledge to your years, Grace to your knowledge, (Practice to both,) by u 1 chr. 17.8 25. building and beautifying of God's House, who both hath and will build and beautify yours. For the furtherance of which I shall not only with x Zach. 4.7. Zacharies Angel, Bring forth the head * Wherein is engraven in golden Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego Tibi, tu mihi Domun. Stone, and cry Grace Grace unto it; But as that other to Gideon [shall wish you the wishes of your dedication, and say] y judg. 6.12. jehova est tecum, valentissime robore, The Lord be with thee thou mighty man of Valour. And for the continuance of which Exemplary acts and fruits of Piety and honour, I do offer here to your Lordship's protection and acceptance these following Lines and Labours, which contain the Holy Life and happy Death of One who in his time was one of the z vid. title page, Lords worthies, one who had attained to this honour to be a blessing to himself and to others also, to be a good man, and to have a a Psa. 32.10. prov. 10.7. good name well worthy that honourable mention and Elegy wherewith the jewish Rabbins were wont to speak of their best and chiefest Authors, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of blessed memory, whole blessed and Sacred memorial, I humbly crave (right Honourable) may find a Shield and shelter under your Wings; so shall it be borne from the Egypt of detraction and calumny, (as once was Gods Israel, quasi sub alis aquilarum) as upon c Exo. 19.4 eagle's wings. My Lord, he is in some sort d Luk. 7, 4.5. worthy for whom you should do this, for he hath loved (while he lived) our nation, and hath built though not a material, yet a Spiritual House of God, amongst them with whom he lived, and that in such a way as may multiply honour to your Lordship, by manifesting your good affection to his virtues and your resolution to preserve his memory. The book hath need of a high Patronage, and flies to e Alterius sic altera poscitopem, Hor: yours. Vouchsafe it then Right Honourable, though you need not it, yet (as the Reverend Bishop f Histeward complaining of extraordinary expnces occasioned through multitude of servants, he calls for a catalogue of their names and seeing who were serviceable, & who useless, said, these I will keep because Inced them, and those because they need me. Alonso Cartilio to his servant) because it needs you. I know there's no analogy in state or place, in employments, or endowments, betwixt your Lordship and this Gentleman, who was Inferioris Subsellij, of a fare inferior rank and quality: yet may your Honour, if you please to stoop so g 1 Sam: 25 30 31, 32, 33, 34 2 King 5.13.14. job 31.13, 14 low as to look to his example, find many things worthy of your observation, and not a few worthy of imitation also. But I fear that like the Ambassadors of Samos, I shall offend in Prolixity. I will therefore now with Plutarch's Cranes in their flight over mount h In Sicily where they stop their mouths with stones. V.M.A.p. H, O. Taurus, stop my mouth, lest by too much noise I awaken and disturb the Eagle (I fly to) and so become a prey: to prevent which, I love only the posture and Language of the Getulian captive to the Lion, Indigna sum ejus gloria i Apuila hon capit muscas. praeda, I am not worthy of your anger, yet fear to provoke it, but shall not need while I become as best becomes me, an k Corporamagna nimo fatis est protrasse Leoni. humble suppliant to your Lordship as well for pardon, as for Patronage, and to the Protector of Princes for his l Pro. 3.16. right and left hand blessings, to be ever multiplied upon you and yours, that your honour may long continue like Eliakim, Velut. m Esa. 22.23. Paxillum in loco firmo, that you may live in yourself, your illustrious Lady, your numerous and their honoured offspring, and in all that have relation to your Lordship in the direct line or collateral; to emulate and outstrip the best and bravest of your glorious Ancestors, that succeeding Ages may never close the Annals of your Princely Family with a n Hift. chro. Degeneremque, Neoptolemum. But with that rather wherewith the Delphic o Pl. cher. O racle honoured that King of Sparta, Ultimus heroum Cleomenes Astypalaeus. The God of all happiness and blessing multiply all 38 graces and honours to you and yours, o Ios. 19.15 in this life, by guiding you with his counsel, and in the next by receiving you all into His Glory, which shall be the continued prayer of him who by many Obligations stands bound to acknowledge and subscribe himself in all humility and observance, My Lord, Your Lordship's most humble and thankful Servant and Chaplain. S. HIND. The Epistle to the Reader. THe Book I here present unto thy view is Opus posthumum, an Orphan, Hosea 14.3. long since left fatherless, and kept under Hatches, but now by his assistance in whom the Fatherless find mercy, is brought to open view. It was the rule of Pythagoras, to have his Scholars five years in his School before they should be suffered to speak. But this work hath lain above twice five, suffering more than an Ostracism, before it could be admitted to speak in the Language of the Press. In so much that if I should have said to thee as he in leremy, Read this I pray thee, I●r: 29.11 thou mightest have answered (as he) in the same verse, I cannot, for it is Sealed. Gen. 29.3. But the stone that made the stoppage at the Well of Haran, is now removed and the Flocks of Laban may drink freely. I dare not recommend it to thy view with that confidence that Antiphon did those statuas to Dionysius, who demanding of him what was the best Brass he ever saw? Replied, that whereof were made the statuas of Armodius and Aristogiton. But this book (aere perennior) as that Brass presents to thy view, and represents to thy memory, though not the Effigy, yet the Lively and fresh memorial of such a one as makes even the Paper more precious for such employment. Now that both the Author and the Subject of this book may like the statuas of Demetrius remain free from the sullage of Envy, and detraction, I desire thus to inform and satisfy thee concerning both; and first for the Subject, he was a man so famous for Piety, that even the mouths of the most Learned, Pious and Prudent men in their times have blessed him, and God for him. Famous Master Perkins * Heb. 11.4. vid. cap. 41. being dead yet speaketh of him in the following tract, that surely his house was none other but the very house of God, and for Religion, he carried the Top sail of England. To this I add the Testimony of the now living and Learned, the Right Reverend Father in God the Lord Primate of all Ireland, his Grace, A man equally Eminent for Learning and Piety, from whose mouth speaking of this Gentleman in my hearing, did fall this great and gracious Testimony, that there was in him the very Beauty of holiness, and that he was of so amiable and cheerful a countenance, that when he looked on him, he was put in mind of Moses whose very face shined; Exo 34.29 Index animi vultus. As honouring some more than ordinary eminency of grace in his heart, which was discoverable in the sweetness and cheerfulness of his Countenance. And to this I may add, his often encouragements to me in the publication of this Book, were sufficient, I thought, both to provoke my pains, and to prevent the Readers envy, unless they be such as are of the nature of the Basilisk that would blast or kill all they breathe on; and if any such, I wish rather they would learn of the Scorpions of Mesopotamia, Plin, nat. Hist. not to by't, or harm Strangers, and when their own reaches not, to subscribe to better judgements. Now for the Author; the nearness of relation forbids me to say much: I shall leave his own works, and amongst many this, to publish his abilities, as the Shield of * Idem quod Minerva. Pallas did the effigy of Phydias who was the Author and maker of it. I have seen some works of this nature, of which it might be said, materiam superabat opus, the work exceeded the subject, but here it cannot: for as the subject is grave and gracious, so is the method, Style, and Language of the Author. Expect not here, Verba Phalaris nitentia, a Pomp of words or Rhetoric: that were with the Suitors of Penelope, to forsake the Mistress, Tiro. 30 23 and to court the handmaid, or as Solomon says, to make the Handmaid heir to her mistress. I dare be bold to say (and produce many evidences) that it was neither that Insanabile scribendi cacoethes, nor ad Ostentationem eruditionis, Bucan in lo. as Bucan: observes of some, nor that effascination of popular applause, Baronius. as Baronius observes of others, that engaged the Author to undertake it. But only to perpetuate the memorial of this worthy Gentleman, in such a way as may make best for thy Example, and the Creator's glory. Math. 5.16. Distemper and prejudice being then laid aside, read it, and be pleased throughly to peruse it before in part thou censure it; and if any with Praxiteles viewing their face and deformities in this glass shall therefore break or blemish it, let them know the disadvantage is their own, not the Authors, and (as he) for one fowl face they saw before, may see twenty then. I would send such to be disciplined by Erasmus, Eras. Epist. ad Dorp. who writes thus to Dorpius concerning the Readers of others writings. (Siquispiam offendatur et sibi vindicet, non habet quod expostulet cum eo qui scripsit; ipse si volet secum agat injuriam utpote sui proditor, qui declaravit hoc ad se pertinere.) He that quarrels at others works, betrays his own folly, not their Authors: to prevent which, if you in this shall meet with any errors of Pen or Press, do not for those, slight all the rest, but remember the rule of the Naturalist, Hor. in loc. (Vbi multa nitent in carmine, non ego paucis offendor maculis.) Where many things are good, shall I for but some trivial all let fly? If the Zeal either of the Author or Subject, outgo thy expectation, or Practice, blame them not, since as there is no aiming at any man's person, so there is no favouring of any man's sin, according to the rule of the Poet. It is but just and as hath been, to spare the man and speak his sin. (Licuit, semperque Licebit Parcere Personis, dicere de vitiis) If the Style prove not so plausible as thy curiosity may expect, or if in the discountenancing or battering down of any error, in Life or judgement, thou thinkest it mingled with too much bitter Hierapicra, Remember then the Physician's rule, Sharp sauces best become the meat, and move the appetite to eat. (Acriora Orexim Excitant Embammata) But if all this will not do it, like Gallio you care for none of these things, yet at least, and at last remember the rule of our Saviour. Do to others, as you would that others should do to you. Mat. 7.12. Deal not with their good names as Lycurgus did with his Country Coins, or as Rehoboam with his Father's Shields, which they found of beaten gold, but left of Brass: rather as Augustus did with the walls of Rome, Juveni lateritiam, reliqui Marmoream. which he found of Brick, but left of Marble. And whatsoever in them is virtuous, Honest, Just, Lawful, Laudable, and of Good report, Phil. 4.8. that follow, and the while thy Charity is thus to them, the blessing of God be with thee. So prays the Subjects Kinsman, the Author's Son, and thy Servant in CHRIST. Samuel Hind. From Prescot, this 20th of May. 1641. A Table of the Contents. Chapter I. IOhn Bruen. His birth and Blood, from Father and Mother well descended. Cap. 2. His education free in good measure from Popery, and profaneness also. His childhood. His Prayer. Children may have good motions. Some seeds of grace in his childhood. Cap. 3. His youth. His dancing. Cap. 4. His going to Oxford about 1577. His Father's care and cost, Like Saint Austin's Fathers for him. He went up about 17 years old. Few Gentlemen like minded, The cause hereof their own ignorance and profaneness. Cap. 5. At his coming to Oxford somewhat popish: But the Lord did reclaim him. Means of his reclaiming from popish errors, By his companion Master Brerewood, By the Scripture urged, Applied. Private persons may sometimes help one another for Conversion. A worthy example for young Gentlemen. Cap. 6. He was much like Galeacius: His proficiency at Oxford but small The causes of it. Some unfitness for learning, His sufficiency not great for great employment; yet such as God chose to show his power in, as in Galeacius, a young Christian, and great Champion; very like unto him in many things. Cap. 7. His coming from Oxford 1459. His Father bestoweth him in marriage-1580. In a godly Family, with a godly young Gentlewoman with mutuy all consent: otherwise then manr. Parents do, where lust, and lucre makes the motion, and the Father's dropsy, and the Son's frenzy make up the match. They live together in love: Cap. 8. His recreation of Hunting in some abuses reproved: Some inconveniences of Hunting. Cap. 9 The estate of the Creatures since the fall and before: Their enmity a fruit of our sin. Unlawful to take pleasure in it. Cap. 10. Neither in the enmity nor Cruelty of, or towards the Creatures may we take pleasure. An example of cruelty to the Creature. Cap. 11. A good man is merciful to his Beast not only in the taking care for the preservation of his being, but of his well-being also. Giving him due allowance of pasture, and moderating hi● labour. Cap. 12. The lawfulness or unlawfulness of Hunting laid down in nine particulars. Cap. 13. His more effectual conversion and the fruits thereof upon his Father's death, by God's good means, not very violent, likeunto Saint Austin's in many particulars. Cap. 14, The fruits of his conversion. First, As Heir of the Family in Civil matters. His reformation; removing impediments: Renouncing his pleasures; His frugality. His fidelity. A rebuke to others Prodigality, and Infidelity: and a check to some others obstinacy in their old sins. Secondly, other fruits of their conversion in matter of religion as Governor of his Family? Cap. 15. In setting up Religion in his Family. Laid down first in the Generals Cap. 16 And then in the specialties and particulars, First In his Family, and secondly In the assembly. In his Family, First in dwelling with his wife as a man of knowledge in peace and love, as equal yoke fellows: A good example to husbands and Wives. A discovery of the misery of unequal yoke fellows, manifested in 4 instances. Secondly, In the godly education of their Children, first by instruction, secondly by correction, wherein if his passions exceeded, he was humbled, healed and bettered in four particulars Thirdly, In governing of his Servants. Cap. 18. First, in choosing, Secondly, In the using of his servants, some of special note, as old Robert, Old Robert his Girdle for the help of his memory, A rebuke to mindelesse and careless Persons. And to such as use not their skill and other faculties aright. Cap. 19 His familiar conversing with old Robert; both gainers by it, others dealing otherwise are loser's by their stateliness: His kind usage of him in his old age. Until the day and hour of his death. To the reproof of merciless masters. Cap. 20. His due regard to the rest of his servants, Some attending upon him, Some labouring for him. His Family a Religious Nursery by disposing or dispersing his servants. Cap. 21. His course in Family duties towards God. The necessity and excellency of family Duties. First, His preparation in four things First, In his vigilancy, Secondly in his Private prayer, Thirdly Meditation, Fourthly Industry in writing. Cap. 22. Secondly, His execution and performance of his Family exercise. First A little short prayer in a set form A set form of prayer justified by our Saviour's institution of the Lords prayer, and by his own practice. None precisely bound to the letter of the Lords prayer; but to the matter all. Set prayer a help. Heart-prayer best of all. Cap. 23. Secondly His singing of Psalms. His delight in singing of Psalms. Thirdly His reading of the Scriptures. Fourthly, His humble and holy prayer with thanksgiving; Having always matter of praise, as well as cause of prayer. Cap. 24. His Evenings exercise, in opening and applying the word, for the use of his Family, Crowned with a blessing from God: Opposed much by some men of the world: His fortification against such assaults For justifying of his judgement and practice in thus teaching of his family, By his collections and observations out of Godly and good Authors. Cap. 25. And yet not usurping upon the ministry, nor by any private spirit. But by Godly and good means, providing as joseph for himself and for his Family. Cap. 26. Thus fare of his religious government of his own house in his private Family: Now of his zeal to God's house, in the public Assembly: First In abolishing means and instruments of false worship. His inducements thereunto. Authority of the Magistrate, & example of good, and great men which made him proceed from the Chapel to the Church. This act censured by Papists. justified by themselves against themselves. Cap. 27. Secondly, In establishing Gods true Word, and worship, by procuring godly ministers to preach of his own Cost and charge, Little regarded, yet he not discouraged, because the word of God prospered. Many virtues of his to be observed, and imitated. For Gentlemen to be rich in good works. For Patrons not to spoil the Church being bound to provide for it. For profane Gentlemen bestowing much on their lusts, nothing on God's service, Neither maintaining any Levite at home, nor seeking after the word abroad. Cap. 28. Upon their neglect of the public ministry, he maintained the Preacher in his own house: But after a while restored him to the public Assembly; The cause and occasion thereof. And so continued to maintain the Minister both by his own, and Master Clerks testimony. Cap, 29, Popish and profane wakes His godly care and labour to suppress them. By a more plentiful and powerful use of the word preached Whereby he prevailed and blessed God. With rejoicing, and Feasting of God's people, Renouncing all fellowship with sin and sinners, And herein following the example of Christ. Cap. 30. Nine reasons against popish and profane Wakes. Cap. 31. Being still more religious, he grew ●…ore famous Many desire to sojourn with him. Sir Ric●ard Grosvenor in his tender years b●ought up in his house. Master Hardware and his Family also tabled with him. His wise and gracious dealing with him and his, And the good effect and fruit thereof, Both in his family, and in the city. Thus to season others, and to build up God's house in his own was his labour of love, and joy of his heart. Cap. 32. The good success whereof made him like David. To make greater provision by public exercises which he frequented and by which he became better furnished, In which his course divers things to be commended, First, His chéerefullnesse. Secondly, His painfulness, First, In seeking Secondly, In gathering Manna and other provision. Thirdly, His attentive diligence First, In hearing. Secondly, In writing. Thirdly, In repeating. Fourthly in recording the sum and substance of all the exercises: In many manuscripts commended to the heirs of his family. Fourthly, His kind usage of God's ministers. First, Love to their persons. Secondly, Reverence to their callings. Fiftly His good affection to professors. Cap. 33. The exercises of Religion great helps unto godliness. A motion for exchange with other exercises of profaneness. Difference great, Company contrary. Holy exercises acceptable to God: Profitable unto men: yet will none make an exchange, but such as are changed themselves. Cap. 34. He was otherwise exercised also by affliction. In the death of his Wife. Sudden death a fearful judgement to some; Sudden Death upon a wicked life fearful; Yet all that die suddenly, do not die fearfully: but many otherwise, as this Gentlewoman very hopefully. No death sudden to a sound Christian His afflictions sanctified, and passions moderated. Cap. 35. Standing in need of marriage he sought and found a prudent wife, by good opportunity, and by good means of his trusty servant, declaring unto him her Parents; Her Father, her mother, and her parts worthy due Commendation, So he made motion for marriage, Prevailed in it, and took her to wife, He set up and renewed the exercises of Religion in that Family: The good success thereof, by his own testimony, Cap. 36, His return home to Stapleford, bringing his wife along with him, Divers Gentlemen desire to sojourn with him, His Family a famous nursery for Religion, Master Wilbraham placeth his Sonne-inlaw, and his daughter with him. Cap. 37. His desire to give him contentment, and to do them good, To try their dispositions he observed their words, and works, They were teachable and tractable, Touching the Lord's day, Concerning Cardeplay, His Wife converted, Himself convinced, All witnesses of his faithfulness, Cap. 38. His burning of Tables, Cards and Dice as malefactors, An attestation of the Fathers with him against them. Cap. 39 His collections against Cards and Dice. Cap. 40. Instead of Tables, Cards and Dice, he set up two Bibles, one in the Parlour, another in the Hall: Answerable to our Church Canons. Bibles for Bs. servants, and for strangers: This neglected. A remedy for recovery to take heed of evil and provide good servants. Our Canons against Cards and Dice, and all unlawful games; Some of our Divines in the Country make little Conscience of these Canons. Cap. 41. Some defects in the public ministry. He procured Master A. St. for supply, whom he maintained for the most part, His worthy testimony concerning Master Bruen, Being an eye and care witness. Master Perkins hearing of him did much admire, and commend him. Many Gentlemen desire to sojourn with him, His own relation. Cap. 42. A sudden Storm upon the death of his dear wife: A great affliction to the whole Family Her virtues and due praises. The heavy parting of his Tablers, All full of grief, Master Bruen himself exceeded. Time and reason strengthened with grace, will moderate passions. Cap. 43. Master Bruen's own relation touching his more private course of life: Seven things remarkable therein. Cap. 44. All to be said may be drawn to three heads. First, His conversing with God. Secondly, His conversation in the world. Thirdly, His departure out of the world. God gave him wisdom and understanding, Also courage and strength, as he did to joshua. His conversing with God in four Spiritual Duties. Cap. 45. First His meditation. The necessity and excellency of Meditation. Means and helps which he used, Reading of the word and of godly men's writings. his following the rules of direction for meditation; The gain Godliness, many benefits and sweet fruits of it: Great difference. Many Enemies unto it. Many of the better sort fail in it. Cap. 46. Secondly, Observation of God's judgements and mercies. A Book of remembrance. Cap. 47. The hand of God upon the Boy of the Northwich, Satan's malice, God's mercy, First his fits and passions, Secondly his gestures and actions, he was brought unto the Bishops, The Bishops Licence for a private fast for his release. Thirdly, his Speeches, Cap. 48. his private Invocation, Not confined to one place, his time for Private prayers, Seven times in a day, Powerful in prayer, his private fasting, Tender prayers and hard knee, The matter of his private prayers Sins of Zion, Sins of the time, Praise and thanksgiving, Cap. 49 his imitation of his heavenly Father every day. Cap. 50. his conversation in the world, First, A resolution against the world, Secondly, God's presence, Thirdly, Striving against sin, Fourthly, Desiring to do good, Fiftly, lust dealing, Sixthly, Take all to the best, Seventhly watchfulness, Eightly To be sparing in speech, Ninthly, Renouncing all worldly fashions and humours, Tenthly, Peaceable, Eleventhly, Contentedness, Twelfthly, To keep our peace with God, Cap. 51. First he endeavoured to be pure, First, pure in heart, Secondly, Pure in hand. Thirdly Pure in tongue. Cap. 52. Secondly, peaceable, A Peacemaker, Cap. 53. Thirdly Gentle: not by nature, but by grace, Many of the Fathers very Passionate, Yet well accepted of God, and good men, his bearing and forbearing. In meekness like Moses, In mildness like his Master Christ, Many of a cruel and bloody disposition. Cap. 54. Fourthly, Easy to be entreated, judge W, his testimony of Master Bruen, We easily entreated to his Cost: But some so hard they will give nothing no nor pay their own duties, Cap. 55 A Branch of the crew vine: A Tree of Righteousness, full of good fruits towards all, he did mourn for sinners, he did contemn contemners, his bounty to poor Christians for supply of their wants. Cap. 56. he was rich in good works, his hospitality for God's Children, his Provision for his table in plenty and variety. He would not endure any riot or excess, No quaffing, no drunkenness, nor healthing in his house, His charity to his poor neighbours, First for their bellies: His Dole days twice a weeks, In the time of dearth almost every day, his bounty in giving and lending money, or Corn, Secondly merciful: to the poor in clothing their bodies also, Thirdly provision, he provides for them out of his own Purse yearly. Fourthly Protection: he pratects and defends them, Fifthly Advice, and as he is able doth plead for them, Cap 57 His fruits of faith and love to others also; In his harmony in judgement with the best. In his sympathy with the godly in every condition. Heavy news of the Church did 〈◊〉 affect him, and afflict him also. In his compassion in visiting the sick. His antipathy against profaneness. In garish fashions. In profane customs, as in drinking of healths. The Policy, and power of Satan in healthing. Cap 58. It is Antipathy against profane Customs and corruptions of great houses. He offereth a remedy. His godly letter for Christian Admonition and reformation. His good opinion and estimony of Tho-Wilbraham Es●… his indignation against sin. His love and care to reclaim the sinners. His joy in such as were converted. Cap. 59 Fruits of mercy towards his Tenants. He was a merciful Landlord. Cap. 60. He departeth out of this world. 1. Preparation. 2. Resolution. 3. Confidence. 4. Constancy. 1. His preparation for death. His more special preparation in ten special duties. 2. His resolution to bear the sharp occurrents of it. Cap. 61. His graces much increased in his old age. His last days his best days. His resolution and courage against all assaults. His hope and expectation. Cap. 62. His first sickness and visitation. 3. His confidence of an happy exchange. 1. His evidence. 2. His assurance for it: His confidence cause of his comfort. Cap. 63. His diligence and conscience in frequenting God's house. His cheerful going to Church. Singing of Psalms by the way: Some much delighted, and some much bettered by this melody. His early coming to Church. His reverend and holy carriage in it. His dinner time he bestowed well in the Church. The evening sacrifice he performed in like manner. Their return home-wards, and mutual care to do good. Cap. 64. His private evening exercise full of life. The great joy he had in the Sabbath and fasts. His thankfulness for one Sabbath more Weary of the world. He makes his Will, So he was more free, and more fit for heavenly things. Cap 65. He had Milk for Babes that came to visit him, and stronger meat for strong men. His godly admonitions to both, he commends unto them his own experience and example. Cap. 66. Fourth Head. His constancy in Religion even unto the end. Great strength in great weakness. His comfortable and savoury speeches. His consolations exceeding his afflictions. S. H. B. came to visit him. His gracious words and exhortations unto him. His son and heir came unto him: His good counsel unto him. His desire to have his heirs follow his steps. That being dead he might as it were live in them again, And that Religion might never die not decay in that Family. Cap 67. Mr. L. And myself came to visit him january 16. 1625. His patiented waiting for release, His consolations still abound, without all trouble of mind or conscience. We rejoiced in his joy, prayed with him, and for him. His care for prayer in the Family. Mindful of M. L. A heavy parting. Cap. 68 Some ever ready to pray with him. Divers desire a blessing from him. He prayeth secretly himself, other gracious people pray with him. His last prayer. His last end. A FAITHFUL Remonstrance of the holy Life and happy Death of JOHN BRUEN, of BRUEN-STAPLEFORD in the County of Chester, Esquire. CHAP. 1. JOHN BRUEN of Bruen-Stapleford, in the County Palatin of Chester, Esquire, was either by consanguinity or affinity linked and allied to many of the most ancient and worshipful Houses and Families of that Country. His Father a worthy Gentleman of his time; descended of many worthy Ancestors. The Lord having continued their Race, His birth and blood from father. and established that Family in their own Ancient Name, Place, House and State for many Generations. A blessing (I confess) of no extraordinary note, yet the more remarkable, because, even in these parts, many Families that have flourished in great pomp and pride for a season, and have thought that their houses should continue for ever, Psal. 49.11, 12, 13. and their dwelling places to all Generations, and for this end called their Lands by their own names, have yet been cut short of their hopes, and their lives both together, had their posterity swept away as dung, and their names overwhelmed with the ruins of their houses, their root being rottenness, and their blossom vanishing into dust, Isal. 5.24. as the Prophet speaketh to the same purpose. This Gentleman's father was first married to a sister of Sir John Dones, of the house of Vtkinton, from whom the Lord withheld the fruit of the womb, His mother. as sometimes he did from Rachel, so that by her he had no issue. After her decease he took to wife the daughter of Thomas Holford, of Holford Esquire; by whom the Lord gave him 14 children sons and daughters: So did the Lord trust him with a large portion of his own Inheritance, and recompense the former barrenness with a plentiful increase of his Family; For children are the inheritance of the Lord, Psalm. 127. and the fruit of the womb his exceeding rich reward. Of these 14 children, which God of his mercy had given his servant. This John Bru●n (the object of my thoughts, and subject of my speech at this time) was the first bomb of the male children the beginning of his Father's strength and heir of his Family. Many of his brethren and sisters were holymen, and holy women, of pecially that rate Gentlewoman Mistress Katherine Brettergh his own dear sister, whose pray so is in print, had whose name and same hath been founded out, Death's advantage. M. Leig●. M. Haris. Prov. 21.29. and proclaimed to the Churches of Christ above twenty year's aged by two Silver Trumpets of the Gospel. Of whom as it may truly be said among her sisters, many daughters have done virtuously, but thou excellest them all: 1 Chro 4.9.10: So may that as truly be said of him amongst his brethren, which is recorded of Ja●●● amongst his, because of his greater acquaintance and acceptance with God, Ja●●● was more humnable than his brethren; because he called on the God of Israel, and God granted his that which he requested. Well descended. It was not his double portion the privilege of the first borne, nor his birth and blood to be so worshipfully descended, nor his gentry and dignity, to be so honourably allied, nor his Inheritance and possessions, to be heir of such an estate and family: It was not I say, Icr. 9.23. 1 Cor. 1.13. 2 Cor. 10.17. 1 Cor. 12.29. either any or all of these, that either he did or we do reckon or esteem the ground of his true praise and honour, or the staff of his comfort and rejoicing in this World. He was otherwise taught of God, and had otherwise learned Christ. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might. Let not the rich man glory in his riches, but let him that glorieth, glory in this, that he knoweth me, saith the Lord, and let him that rejoiceth, rejoice in the Lord, Inter Christianum & Gentilem non fides tantum debet, sed & vita distinguers, Hieron. ad Celgutian. Heb. 11.25, 26. Psa. 84.10 Heb. 11.24. that every soul may be humbled, and no flesh may glory in his presence. A lesson of great importance and use for many of our Gentry, which seeing the Lord is pleased both by precept and by pattern, so often to teach them, they should therefore learn at length less to admire themselves for their birth and blood, or any outward pomp & power in the World, and to esteem the reproach of Christ greater riches than the treasures of Egypt: And to be a doorkeeper in the house of God, a greater honour than to dwell in the. Tents of wickedness, yea than to be the son of Pharaoh's daughter: Quid est dignit as in indigno nisi ornamentum in luto? Sal. lib. 4. Pro. 26.23. For what is the flower of Nature without grace, but a stinking weed of a fair colour? What is Nobility without Religion and Piety, but an earthen pitcher covered with silver dross? And what is he that is rich in the world and is not rich towards God but a branded fool, even by Gods own Sentence, though he have goods laid up for many years, and say unto his soul as if he had spoke unto a swine, Soul take thine ease, eat, Luke 12.19, 20, 21 Sub Christiano nomine Gentilem vitam agunt, Hieron. ad Celant. drink, and be merry? And what is a Gentleman without the true Faith of Christ in his heart, Eph. 2.15.12. Gal 2.15. and the holy fruits thereof in his life, but a mere Gentleman without Christ, an alien from the Commonwealth of Israel, and a stranger from the Covenant of promise, Eph. 2.12. without hope and without God, A very Atheist (as the Greek word importeth) in the World? Such gentilemen Atheists we have too many, both younger and elder, which walk inordinately, not as they have this gentleman and many others for example, Eph. 2.2, 3 1 ●et. 4.2, 3: but after the will of the Gentiles, not after the Word of God, but after the course and custom of the world, and the brutish and base lusts of men, and that in all lasciviousness, excess of wine, drunkenness, revel, banquet and other abominable villainies. CHAP. 2. BUt to proceed further, and to bring this Gentleman from his birth to his childhood and youth, and from his youth to his riperage. 2 Tim. 1.5. His education in his Infancy. Albeit he wanted Timothy's education, who through the care and pains which his grandmother Lois, and his moher Eunice bestowed upon him, and the blessing of God upon their labours, was well acquainted and instruction in the Scriptures from a child. Yet have I heard well of his Parents both care and course in bringing up him and the rest of their children, orderly and civilly, and as those times were religiously also. And although childhood and youth be vanity, Free in some good measure from Popery. and prone enough to Popery and profaneness, which as the Oak and the Ivy grow up together, and with love and good liking embrace one another: Yet did the Lord so preserve him in his childhood and youth from the poison of Popish superstition, and the contagion of those common and grosser sins, which for want of the light and life of the Ministry of the Gospel reigned then in those parts, as if he had a purpose to reserve him as a vessel of honour, and for his own house; and so by little and little, to fit him and prepare him for his master's use and service; which I speak not to this end, as if his vessel then were altogether free from all savour and smell of Popish lees and lies, or as if his heart in the heat of youth, had been altogether clean from the lusts of youth, but to magnify God's mercy and grace, in his Parent's care and his own carriage, that he was not settled upon any Popish dregs, nor addicted unto, on polluted with any of those common and cursed sins of the time, And profaneness also. as base lying, wanton, and wicked swearing, rioting and revelling, drinking and gaming, or the fleshly sin of fornication, with which many of our young Gentlemen have now blasted the beauty, and glory of their youth blemished their names, polluted their souls and defiled their body. To the rebuke of profane Parents. Libidini froena permittentes & naturalem cordis ardorem, qui in adoles entia plerunque forvescit, suis horrattbus duplicante, Hieron. adver. Viglant His childhood. . The greater must needs be both the sin and shame of many of our Gentlemen, who are so far from repressing such corruptions, or restraining such lusts and lewd courses in their children, that they do not only lead and draw them by their countenance and example, but hale and force them by their commands and threats into the base fellowship of such sins and sinners: Bis peccat qui exemple peccat, his offence is double, that offends himself and by his bad example causeth others to offend also. When he was about the age of six or seven years, his Father for some offence or fault, did rebuke him sharply and correct him sound, and being then in much grief of heart for his Father's displeasure, and desiring to see some means of comfort, and relief; took unto him a little prayer book, which at that time he had learned, and went apart into his Father's Chapel, and there by reading and praying aswel as he could, was comforted with unexpressible joys. His Prayers. These be his own words; and he addeth. But being but a child, I knew not what they meant; And the next day I went to the same place, using the like means, but found not the like comfort. What I should think upon a child's Prayers, and such unexpressible joys upon the same, I cannot well tell, yet do I remember what Austin reporteth of himself, being but a child, that observing others to pray unto God, he learned to think and conceive of God, as some great and mighty one, Like Augustine's, who though he were not known by sight, Aug. confess. lib. 1●. 9. & lib. 3.4. yet could both hear us and help us at his pleasure. Nam puer coepi rogare te, auxilium & refugium meum, & rogabam te parvus, non parvo affect●…, ne in Scholâ uápularem, For being but a child, saith he, I began to pray unto thee, my help and my refuge, and I prayed a little one, with no little affection, that I might not be beaten at School. He that out of the mouth of babes, and sucklings hath ordained himself praise, may also put some good motions of his Spirit even upon the hearts of children, and cause them to open their lips in prayer, which he that worketh in them, knoweth how to accept from them, & what answer to make unto them, according to his wisdom and good pleasure. And if we acknowledge that the elect of God, in the Sacrament of their new birth, being but infants, may and do receive the seal of God's Spirit in their souls, which worketh in them, though secretly and strangely, yet effectually, and truly some measure of saving Grace and Faith in Christ Jesus: Why may we not think that some sparkles of this holy and heavenly fire, Children may have good motions. may upon occasion no wand then break out from the hearts and lips of young children (being the elect of God) though by reason of their weakness of understanding and wan● of judgement, they neither know whence they are, nor what they mean? Samuel being but a child, ministered unto the Lord before Eli, when as yet he knew not the Lord, 1 Sam. 3.1.7. neither was the Word of the Lord revealed unto him. Yea he had communion and conference with the Lord, when the Lord called, Samuel, Samuel, and he answered, Speak Lord for thy servant heareth. We are not (I know) to look for such revelations in these days, yet seeing the Lord is Liberrimum Agens, not bound himself, though he bind us to the use of his ordinary means, he may at his pleasure make sweet impressions of his Spirit and Truth, even upon the minds and hearts of young children. As I make no doubt but he might do upon the heart of this his servant, being yet a child, when first he was so sensible of his fault before his father, that he was much displeased with himself, because he had displeased him: Secondly, in filial obedience and patience submitted himself quietly to his father's sharp rebuke and severe correction: And lastly, when he had recourse unto the Lord, by such means and helps of prayer as he had, both for pardon of his sin, and comfort of his soul in that affliction. Some seeds of grace in his childhood. Which now I am the rather induced to think of him, because it is well known, that being often asked in his riper age, of the time of his calling, and of his conversion, when it first began, his usual answer was, Even of a child, little. Aug. Confess. l. 3. c. 4. Hoc nomen Chri. etc. The seeds of grace in some measure might then be sown, which until they were farther increased by knowledge and judgement, watered by the Word, and warmed by the Spirit, lay hid under the corruptions of nature, and lusts of youth (as under clods of earth, for a time) but afterwards broke out in the fruits of an effectual Calling and Conversion in due season. CHAPTER III. ANd so indeed (or not much otherwise) it fared, His youth. and fell out with this Gentleman in his tender years, who for want of a Schoolmaster at home, was sent by his parents to his Uncle Dutton of Dutton, there to be taught and trained up under one James Roe, who kept School there at that time, where he continued a Scholar and Tabler for the space of three years. A great family and of great liberty: Something he got for Grammar learning, a little it may be for civil education, but nothing at all for nurture and information in true Religion. There, His dancing. and then, by occasion of Musicians and a chest of Viols kept in the house, he was drawn by desire and delight into the Dancing-school, where he profited so well in that kind of youthful activity, that he did not only please himself too much, but his parents also much more than was meet, with those tricks of vanity. Isucrat. Oral. Areopag. Hieron. ad Laetam. So he termeth those exercises himself, and yet (saith he) they were held commendable in those days of ignorance. Venena non dantur, nisi melle circumlita, & vitia non decipiunt, nisi sub specie umbr áque virtutum, Poisons are not given, but sweetened with honey, and vices do not deceive, but under the show and shadow of virtue. Sober and single dancing of men apart, and women apart, hath had his use, and praise also, not only among the Heathen, but amongst the people of God, when by the nimble motions and gestures of the body, Ambr. in Luc. lib. 6. cap. 7. Tertul de. Spectac. cap. 21. Origen. in cap. 14. Matth. & in cap. 12. ad Rom. Amb. in 1 Cor. cap. 10. & in Luc. lib. 6. cap. 7. & de Virgin. lib. 3. they have expressed the great joys of their hearts, for some good of their own, or to set forth God's glory. But mixed dancing of men and women, with light and lascivious gestures and actions, framed in number and measure to please a wanton eye, and provoke one another's lust, or to serve the humour of some wicked Herod, hath ever been held, both of the ancient Fathers within the Church, and of the best Authors that ever wrote amongst the Heathen without, to be utterly unlawful, sinful, shameful, carnal, sensual, and devilish, as hateful unto God, as hurtful unto men. The greater was God's mercy to preserve this young Gentleman, Aug. de decem cha. cap. 3. & contra lit. Petil. cap. 6. Arnob. l. 7. Chrys●hom. 48. in Gen. & in Mat. 14. inter tot illecebras peccandi a contagione peccati, amidst so many allurements and provocations to wantonness, from the stain and pollution of gross uncleanness: and that having now both feet (as it were) in the river of such pleasures already, he was not violently carried away in the current and stream of them. And the greater is the misery of many hundreds, young men and young women, Hieron. in Zach. 8. Pro. 14.13 Eccl. 2.12. Luc. 16.25. that run and rush into the danger of lascivious and wanton dalliance and dancing, with such as have their hearts set on fire with burning lust, and never consider that the beginning of such mirth is foolishness; the continuing, madness; and the end, bastardy and beggary: and (without repentance) the very curse of God, which is the greatest misery. Prona potestas in vitium ferebatur, & more pecudum vaga seselibidine polluebat. Ambr. de obitu Theod. The principal occasion of his parent's error, and his own vanity, taking such and so great pleasure in these pleasures of sin, was (as he himself hath since observed and acknowledged under his hand) the popish and profane estate and condition of the people and country round about them in those days, for at that time (saith he) The holy Sabbaths of the Lord were wholly spent, in all places about us, in Maypoles and May-games, Pipe and Dance, for it was a rare thing to hear of a Preacher, or to have one Sermon in a year, all living profanely in ignorance and in error. A lamentable time, Asperam nobis & insuavem virtutum viam, nimia facit vitiorum consuetudo. Hier. ad Cleantiam. and a miserable people of such a time; when men being without Guide, or Governor, without Magistrate, or Minister, were left unto their own lusts, to do what seemed good in their own eyes. Such as were those days of the children of Israel, when Micah may have his house of Gods, his Ephod and Teraphim, if he will be at the cost of them, and may consecrate a Priest also for his purpose, to maintain all his idolatry, and vanity that he will set up: When the Levites wife may be abused as a whore, judg. 19.2 25. judg. 20. the men of Gibeah, the sons of Belial (breaking out into outrageous villainies) and the children of Benjamin arise to maintain them all, in all their wickedness, which they have committed. Our eyes God be blessed have seen better days, because of the day of Grace, and our ears have heard of better things by the Gospel of Grace: And shall we then that are called to be children of the light, 1 Thes. 5.5. Ephes. 5.8 11. joh. 3.19. Hos. 14.8. be yet in league or fellowship with the unfruitful works of darkness, as if we still did love darkness more than light? God forbidden. Let Ephraim now say, What have I to do any more with idols, I have heard him and observed him: I am like a green Firr-tree, from me is thy fruit found. And let us take up that of the Apostle also, Rom. 6.2. How shall we that are dead to such sins, live yet therein? CHAPTER IU. IN a common contagion, where every place is infected, and every person may be endangered (if Pomanders and Preservatives will not serve the turn) men are wont to provide for their health by removal from such places, and betaking themselves to some better and fresher air. If our Vineyards be overgrown with Brambles and Briars, though we cannot rid them out or remove them, yet will we remove the best plants to some better soil from them: So did the Lord put it into the heart of the Parents of this young Gentleman to deal with him: who having spent his childhood and some part of his youth, at, and about home, according to the custom and course of the country; for his better preservation from the sins of the time, and his more Christian education in the grounds of Learning and Religion, His going to Oxford about 1577. His father's care and cost like S. Augustine's fathers for him. was thence removed and transplanted into Oxford (that Vineyard of the Lord, and famous University) where, so fare as I can find, he first received the love of the truth, with any knowledge and understanding. S. Augustine being sixteen years old, was sent unto Carthage by his father, whom he much commends for his care and cost in sending him so fare, and maintaining him there at his charge, Vltra vires rei familiaris suae, beyond and above the ability of his estate, Aug. confess. lib. 2. cap. 3 and all for the furtherance of his learning and studies, and that because there were many Citizens much wealthier than his father, that would not bestow any such labour, He went up about 17. years old. or cost upon their children for that end. This Gentleman was much about the same age which Augustine, when his father sent him, and his brother Thomas with him, to the University: who being of better means than Augustine's father was, maintained them both for the space of two years in Alban Hall, as Gentlemen Commoners, very orderly and sufficiently. A thing as much to be commended in him, Few Gentlemen like minded. as in Augustine's father; inasmuch as very few Gentlemen then, and not many now (though of greater means by much than he) do take that care to bring up one, much less will be at the cost to breed up two in the University, for any love of learning, or desire of their children's ingenuous and religious education. A special cause hereof I conceive to be this, The cause hereof. in many Gentlemen in these parts, because being for University learning of the Arts and Tongues, Oratory and History, Logic & Philosophy. very ignorant themselves, they cannot esteem nor affect so much that which they know not, nor will ever be induced to purchase that, at any great price, which they so much undervalue, and disregard, Their own ignorance. by reason of the ignorande that is in them, concerning these things. And so it comes to pass, that they are well contented, that their children prove no wiser nor better than themselves, nor have any more tongues than their mothers taught them, nor any skill in any arts but of Gaming, and Gaying, Dicing and Carding, bowzing and drinking, renting and racking, and other such faculties for pleasure or profit, And profaneness. vain applause, or worldly credit, which are held in these days to make an accomplished Gentleman: As if great men, did take great delight, Egregiè de Caesare Tullius, Cum quosdam, ait, ornare voluit, non illos honestavit, sed ornamanta ipsa turpavit. Hieron. ad Pammachium. to make their children heirs of their ignorance and propnanenesse, as well as of their houses and families, lands and live. — Pudet haec opprobria nobis, Et dici potuisse, & non potuisse reselli. We are ashamed that so base things may justly be imputed, To Gentlemen, and cannot well as justly be refuted. CHAPTER V. AT his coming to Oxford it is apparent, At his coming to Oxford somewhat Po pish. Possid. in vita August. Cap 1. Omnes nos qui in Christo evedimus, de Jdololatriae errore venimus. Non eaim nascimur, sed renascinur Christiani. Hieron. adv. Vigilant. that he brought up with him some seeds, and weeds also of Popish errors, which had been either scattered by others, or gathered by himself by that which he did hear and see in the country before his coming. So much he doth acknowledge himself, that he was then, as Paul said of the men of Athens, very superstitious. Angustine confesseth of himself, he was first a Manachy before he was a Preacher or professor of the true Religion, And Paul himself acknowledgeth he was first a Pharisee, before he was called and entrusted in Christ's service. Every man indeed by nature is a Pharisee, and more or less a friend to Popery, there being no religion so agreeable to carnal reason, and fleshly wisdom, nor so pleasing and plausible to natural affection, as pharisaical devotion and hypocrisy, and popish superstition and idolatry. Which is not spoken to this end, to lessen his fault, or to blanche over the errors of his youth; but to magnify the goodness and grace of God towards him, that, finding him wand'ring and going astray as a lost sheep, But the Lord did reclaim him. he was pleased to reclaim him, and reduce him unto the flock and fold of Christ Jesus. And seeing he was in danger to make but sorry proceed of such bad beginnings, and like enough to reap but a poor harvest, after such a spring; it seemed good unto the Lord, not only to blast those weeds in the bud, and to rid up by the roots those Popish errors, but to furnish his head and heart, with such plants and seeds of grace and truth, as did bring forth their fruits of righteousness and holiness, in due season. The special instrument wherewith the Lord did work, Vide Aug. con. l. 8. c. 2 De Victorino. was his own Word, first opened to his eye, and applied to his ear by a companion of his, a towardly young Gentleman; and then accompanied by the Spirit unto his mind and heart, for his father conviction and conversion. The name of this his companion, Means of his reclaiming from popish errors by his companion master Breerwood. was John Breerwood an Alderman's son of the City of Chester, who being then well grounded in the truth, and seeing Master Bruen infected with some popish errors and lies, as the forbearing of meats and drinks for religion and conscience sake, upon Friday, and other days, and the forbidding of Marriage to Ministers, as unlawful by the Pope's Canons and Constitutions, and divers other erroneous opinions of the like nature; was as willing to show himself and adversary to his errors, as a friend unto his person, and began to make an assault against his little Babble, and mounted Gods great Ordinance, against the Popish Canons, and taking (as it were) his Powder and Shot from the Scripture, and fire from the Altar, he battered and beat down the strong hold of Satan, and laid level with the ground every popish opinion, and every high thing that had exalted tt self against the true knowledge of God, and so brought every thought into captivity, to the obedience of Christ. By the Scripture urged. The Scripture which he principally pressed him withal, was that I Tim. 4.1, 2, 3, 4, 5. against the Popish doctrine of forbidding of meats and marriage, Now the Spirit speaketh expressly, that in the later times some shall departed from the faith, giving heed to seducing spirits, and doctrine of devils, and speaking lies through hypocrisy, and having their conscience seared with a hot Iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving, of them which believe and know the truth: for every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the Word of God and Prayer. A blessed Scripture, marvellous plentiful for the truth, and powerful against a lie. A word spoken in season (saith Solomon) is like appels of gold, with pictures of silver; giving great contentment, both for profit and delight, to those that have the grace to receive it. Of such fruit and effect, was this portion of God's Word at that time, to this young Gentleman, which he doth thus ingenuously acknowledge in his own words. This when I saw, Applied. and considered that this was a doctrine of devils, taught and delivered by seducing spirits, and such as speak lies through hypocrisy, etc. I was then inflamed with zeal against that profane beast of Rome, and all Popery, both persons and things, with all their Monuments, Rites and Ceremonies, etc. This was the Lords doing, and it was marvellous in his, and so it is in our eyes: that of two friends and companions (both of them but young and tender) one should thus be stirred up and strengthened by God's Word and Spirit, to draw out his fellow from such blindness and darkness, and to bring him into the light and liberty of the Sons of God The ordinary public means of effectual calling and conversion, is (I confess) the Ministry of reconciliation, in, 2 Cor. 5.18.19. Private persons may sometimes help one another for conversion. and by the preaching of the Gospel: yet can it not (I think) be denied, but that the Lord doth sometimes furnish and employ some private persons, in this work of winning souls, either by enlightening their minds, or convincing their judgements, or smighting their consciences, or drawing them from the fellowship of sin and sinners, unto the use of God's Ordinances, and the fellowship of God's servants. The fruit of the righteous is a tree of life, Prov. 11.30. Dan. 12.3 and he that winneth fowls is wise, saith Solomon. Daniel also hath the like saying, They that be wise shall shine as the brightness of the firmament, and they that turn many unto righteousness, as the stars for ever and ever. And Saint James speaketh yet more plainly and effectual to this purpose; Brethren, if any of dou do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. So Abigail may draw David by her wisdom and wholesome counsel, from his bloody passion, and intended cruelty, and cause him to repent, and refrain, yea, to bless the Lord for her coming, and counsel too. So was Monica, Augustine's mother, humbled and reclaimed by her maid, So Monica vid. Aug lib. Conf. l. 9 cap. 8. calling her Meribibulam. So did Augustine in a Rhetoric Lecture convert Alipius, by a similitude taken from the vain games wherein he immoderately delighted; Alipius thinking that Augustine aimed at him, whereas Augustine then did not so much as think of him: which made Augustine to admire the wisdom and goodness of God, who was working graciously, though secretly, for Alipius his correction, and reformation, when neither of them had any thought of it. August confess. l. 6. cap. 7. apertè tibi, Domine, tribueretur ejus correctio, per me quidem illam, sed nescientem, operatus es: That his conversion or reformation, might evidently be ascribed unto thee, O Lord, Thou didst work it indeed by me, but by me, not knowing what I did at that time, either for him, or from thee. To which purpose he addeth this also a little after, Vtens tu, Domine, scientibus, &c nescientibus, Possidon in vi●●… Aug. cap. 15. ordine quo nosti, & ille ordo justus est, de cord & lingua mea carbones ardentes operatus es, quibus mentem spei bonae adduceres tabescentem & sanares. Thou O Lord, using men both witting and unwitting, in what order thou knowest, and that order is just, didst raise up out of my heart and my tongue burning coals, wherein thou mightest so scorch the mind of good hope, that thou mightest heal it. And so did the Lord inflame the heart of this young Gentleman, with burning coals of his Word and Spirit, which he raised and reached out unto him, from the heart and mouth of his companion and friend, that the dross of Popish errors was consumed, and his soul so healed, that the treasure of God's Word, was ever after better esteemed and entertained by him. And here I could wish with all my heart, A worthy example for young Gentlemen. that our young Gentlemen (following the good example of these two) both in the University and Country, would have more care, and make more conscience of their company, and so frame their studies and courses, that, either by doing good upon their fellow students and companions, or receiving good from them; by converting some from their errors, and confirming others in the truth; See Aschams Schoolmaster, p. 21. by causing some to return from their wicked way, and others to turn unto God, and walk in his ways, they might show forth better fruits of love one to another, and reap sweeter comforts in their happy fellowship and society one with another. Examp. sir john Cheke, & D. Redman. But I will turn my wishes into prayers unto God for them, and for their Tutors and Governors that have charge, and should have care to look unto them, and this is all the good that I can do them, Aug. ad Festum Ep. 167. Nam & phrenetici nolunt ligari, & lethargici nolunt excitari. Sed perseveret, etc. CHAP. VI He was much like Galeacius, cap. 7. His proficiency at Oxford but small. WHat and how great his proficiency was in learning, during his abode in Oxford, I cannot well tell: only I conjecture it could not be much, because the time was but short, the means but small for his help, and impediments many to his hurt, and hindrance in his studies: especially those two, which are blocks in the way, and great ones too, and do dull the edge of many young gentlemen's desire, and delight in University studies; namely, idleness, The causes of it. and remissness at home in their father's houses, and ignorance of the true grounds of Grammar, which they should have been throughly acquainted withal, in the country, before they had been sent up to the University. Of this mind was Master Ascham, Aschams Schoolmaster, li. 2, in fine. sometimes Schoolmaster to Queen Elizabeth, who in his book of training up of youth in the Country to make them fit for the University, hath this saying to the same purpose. As I began plainly and simply with my young Scholar, So will I not leave him (God willing) until I have brought him a perfect Scholar out of the School, and placed him in the University, to become a fit Student for Logic and Rhetoric, and so after to Physic, Law, or Divinity, as aptness of nature, advice of friends, and God's disposition shall lead him. Ex quovis ligno non fit Mercurius, Some unfitness for learning. Plato lib. 3. de Repub. p. 425. Edit. Steph. 1578. His sufficiency not great for great employment. cannot be made of every piece of timber, neither is every man's metal of gold, but some of silver, some of brass, etc. as Plato hath observed in setting forth the variety of men's natures and dispositions, as they are fitted for divers studies and employments. I will not say that this young Gentleman, of whom we speak, was in his natural disposition of the best timber and temper to make a Scholar, nor of the best metal to make a man of the best rank for great employments: but I am well assured, that the Lord was pleased upon such grounds of nature, and learning as he had given him, to lay a good foundation of a better building (begun in his youth, and reared up in his riper age) than all the gold and silver, either of nature or of art, could otherwise have purchased or provided for him. It is the wisdom and goodness of our God, when he will furnish men with his graces, and employ them in his service, sometimes to neglect, and pass by such as are noble by birth, Yet such as God chose to show his power in. comely for their person, excellent for parts both of nature and of learning, and otherwise (in man's judgement) very accomplished persons for such and such places, and to make choice of some other of a middle, or a mean estate, of inferior parts and gifts, and very unlikely in the eye of reason, to compass any great matters, or perform any good services, either to God or man. And this he hath done formerly, Calv. in Act. 1, 26. and daily doth, both in public and in private persons, and callings, that all might know their sufficiency to be of God, and the efficacy and fruit of all their desires and endeavours, not of themselves, but from him also, that so (as good reason is) he that worketh all might have the glory of all both now and ever. I have read of that admirable man Galeacius Caracciolus, As in Galeacius. marquis of Vice in Italy, that being but a youth and a mean Scholar, and little studied, and but lately entered into the School of Christian Religion, he was much assailed by the Arians and Anabaptists in those parts, that they might seduce him from the truth, A young Christian, and a great champion. and entangle him in their gross errors and blasphemous fancies. Who could have thought, saith my Author, that ever he could have resisted, and escaped the snares of those Heretics, many of them being great and grounded Scholars, and throughly studied in the Scriptures? Notwithstanding by the sincere simplicity and plainness of the truth of God, and the inspiration of the Holy Ghost, he not only descried the fondness of their heresies, but even untied the knots, and broke their nets, and delivered himself, and mightily confuted them. A rare example, I confess, of God's power in man's weakness, of his wisdom in our foolishness, of his bringing to pass great matters by weak means, for the good of his children, Cic. Acad. g.l. 4. p. 16, 17. and confusion of his enemies. In which properties and passages, for the most part, Very like unto him in such things. Non ovum ovo similius, quàno Servilius Servilio: One egg is not more like another, than this Gentleman of our Country to that Nobleman of Italy. As face answereth to face in the glass (the image expressing the likeness and lineaments of the visage) so doth this example of noble Galeacius reflect and represent unto us a fair image of this young Gentlemans both wants and weaknesses, disposition and affection, virtues and graces, power of God in him, and works of God done by him, as the sequel of this story will make good unto us. CHAP. VII. IT is now time that we bring him down from the University into the Country His coming from Oxford, 01579. with such provision as he hath both of learning and religion, especially seeing his careful and provident Father now calls for him home, otherwise to dispose of him. For being now for ripeness of years and maturity of age fit for marriage; his Father considering he was the first borne of his strength, the choicest plant of his stock, and chiefest branch of his vine, began to cast about where he might bestow him, seat him and set him in the inheritance of the Lord. After a while, by godly, and good means, a daughter of one M. Hardware, a worthy and wise Gentleman, having been twice Major of the city of Chester, His father bestows him in marriage, 1580. was commended to the Father, and so by him motioned unto his Son. Which motion from his Father, he did entertain with such respect and reverence, as became an obedient Son, well knowing and acknowledging that he was unto him in God's stead, for directing and disposing of him in this business. And so not long after, upon the mutual love, In a godly family. and assent of the parties, and due and joint consent of the Parents, they were matched and married together in the fear of God. This was a godly entrance upon God's Ordinance, the whole carriage of the business being so warrantable on all sides, as that it was (through God's blessing) in the proceeding, as well as in the beginning, most comfortable to all that had any part or portion in the same. For here the Father doth not marry his Son an infant, or under years, before he have discretion to know what he doth, and how to manage that estate. Nor doth the Son, being come to years, through the rage of lust, steal himself from his Father, and by wanton attempts, and rash and foolish contracts, prevent his Father's choice, and bestow himself at his own pleasure. Here the Father in a seasonable time, With a godly young gent. without any long delays, provides his Son a wife out of a good family, a godly young woman; for quality, and equality, birth and blood, years and state, true religion, and good disposition, well consorting to himself and his Son. And here the Son, With mutual consent. in all due subjection to his Father's choice, doth with his best affection receive and take his wife from his Father's hand. Here is the mutual consent of the Parents liking and allowing of the match. And here is the ground of the children's love and assent to their own marriage, even the mutual agreement and consent of their Parents. Xenoph. 7. Cyropaed. A matter themore remarkable in these days, and well worthy not only observation, but imitation also of all parents and children in their matrimonial contracts, especially of gentlemen, and such as are of the better rank and condition amongst us in these parts. For here we have many both Gentlemen and others so earthly minded, and covetously affected, that (so soon as ever their children peep out of the shell) they begin to plot and provide some one match or other for them, little regarding where they set or sow, graft and plant, modò ob rem: Yea the Thistle in Lebanon will not spare to send to the Cedar in Libanon, 2 King 14.9. saying, Give thy daughter unto my son to wife, Otherwise than many parents do though a wild beast in Libanon do tread down the Thistle for his pride and pains in so doing. Nay the Cedar will not be ashamed to give his sons and daughters to match with the daughters and sons of the Thistle, 2 Chron. 25.18. the greatest with the meanest, if the Thistle be clad with thistle down, if land and living, wealth and riches, gold and silver may be had to satisfied their lust after filthy lucre therewithal. I have seen a Gentleman, yea more than one, or two either, very careful to have his horse of a generous race, his hawk of the best airy, his hound of the best brach, his spaniel of the best litter, his cattle of the best breed, to serve his humour and his pleasure, when yet he hath had very little care or conscience, to place and plant his children in such a religious stock and family, as might give him any good hope of a godly issue, Where lust and lucre make the motion. and offspring, for his better comfort and credit afterwards. Lust, and lucre made Shechem and his father Hamor, so eager, and earnest to marry with Dina jacobs' daughter, The soul of my son, saith Hamor, longeth for your daughter: And to draw on their people to join with them in giving their sons and daughters to them also, they could both say, Shall not their cattle, and their substance, and every beast of theirs be ours? It was not any love unto that religion which they saw in jacob and his children, but their inordinate desire after their wealth and substance, which made them so earnestly to importune jacob, to match and marry with them. And the father's dropsy and the son's frenzy make up the match. It is not much otherwise, I fear, with many of us, where the father's dropsy and the son's frenzy do either motion or make up many of our marriages. Witness hereof, in parents such fishing for heirs, such catching up of Wards, such pursuing of their profits, such hunting after carnal contentmets, such aspiring of great hearts after great houses, such combining of cousins, in cozening and cheating practices, to pleasure their friends by the spoil of their neighbours, as either the Gentiles never heard, nor saw, either named, or practised; or if they did, they would have been very much ashamed, that such things should have been committed without shame amongst them. Witness also in children, their brutish and base lusts, who having made their flesh proud by pampering, do now (to satisfy their sensual affections) contemn and cast off all fear of God and man, Magistrate or Minister, Father or Governor, and so stealing themselves from their own Parents, and robbing other parents of their dear children, they do in the rage and heat of their burning lust, either like fed horses neigh after their neighbour's wives, Gen. 36.24. or run and rush together like Anah his asses and mares, to beget and bring forth mules, a bastard brood, or a froward and a wicked generation. But it was fare otherwise with this couple of whom we now speak, They live together in peace and love. who coming together in the fear of God according to God's holy ordinance, did also continue together, with such mutual comfort and contentment, that through the blessing of God (he dwelling with her as a man of knowledge, and she with him as a faithful helper) they possessed their vessels in holiness, Papbnutius Epist. 31. Nicaen. Synod. Hist. Trip. l. 2. c. 14. and in honour, preserved their chastity in the estate of matrimony, and saw the fruit of their bodies, as branches of their vine, and their sons and daughters as Olive plants round about their table, for the space of seventeen years together. CHAP. VIII. His recreation of hunting. IN the beginning of which time when he was first married, being then in the prime of his strength, and flower of his age, about the age of one and twenty years, he was much addicted to the customary and ordinary exercises and recreations of hunting, and hawking, following the courses, and affecting the company of such Gentlemen, as being of note and quality, took pleasure in such things. Insomuch that joining with Ralph Done Esquire (grandfather to that worthy Knight, Sir John Done, late high Sheriff of the County) for maintaining their game, and satisfying their humour, and pleasure in these sports, they kept betwixt them fourteen couple of great mouthed dogs, M. Done eight, and himself six. I have not much to commend him for, in these matters, In some abuses reproved. but rather think him blame-worthy for mispending so much precious time in such carnal pleasures, and wasting his estate upon base and brutish creatures to serve his lust, Pars●sacrilegii est, rem pauperum dare non paupenbus. Hicron. ad Pa●…mach. which might have been much better bestowed on his own family, or on the poor members of Christ to do them good. For if we must give an account at the day of judgement (as the Judge himself hath told us) of every idle word; how much more accountable shall we be of every idle hour, and of every idle work? And if when we have plenty of food, we are carefully to gather up the broken meat, that nothing be lost; how much more careful aught we to be, that we be not guilty of so wilful and wicked waist, as to give the children's bread unto dogs, and that by breaking whole loaves, and pouring out many bushels to maintain our wide mouthed dogs, when the poor open their mouths wide for want, calling and crying out for scraps and crumbs, and cannot have relief, cannot be heard crying, for the cry of dogs? A matter so much the more lamentable, because many are less sensible of the grievousness of their sin in this kind. Some inconveniences of hunting. Dogs are devouring creatures (and so are Hawks too) 1. They swallow up a man's best desires and delights. 2. They eat up the best of his days. 3. Devour the most, of his substance. 4. Spoil a man of his fairest and fittest opportunities either to be serviceable unto God, or profitable unto men. 5. Rob wife and children of their means and maintenance, and oftentimes tire upon the carcases, and suck the blood of poor tenants, being charged upon them, to ease their good masters of all charge in keeping of them. That which Judas spoke falsely and profanely, we may here speak truly and religiously, Ad quid perditio hac, What need all this waste? for albeit the Ointment were costly which was poured out on Christ, yet was there no loss nor waste in this cost, she did well that did it, and he was well worthy of it. But for Gentlemen, who (having abundance) should honour the Lord with their substance, and being rich in substance, and being rich in goods, should be rich in good works, and ready to distribute, as the Apostles charge lieth upon them; for them I say, to be so mindless of their own duties, and other men's necessities, and so sparing and close handed to bestow any thing on Christ, or Christians, and yet so lavish and profit in spending upon their lusts, they care not what they regard not how; this may cause us to ask them this question, which they are as unable, a● unwilling to answer, Ad quid perditio haec? wh●… needeth all this waste? and if they cannot answer us, their fellow servants, how will they answer their Lord and Master, that hath trusted them with so many talents, when he shall call them to their reckoning, for the mispending or misplacing of them? CHAP. IX. BUt what is your meaning (will some man say) in all this? Will you be so strict, as to condemn all Hunting and Hawking as sinful and unlawful? Because you ask me the question, I will tell you my opinion in few words. Amongst the creatures of God, since the fall of man, The estate of the creatures since the fall and before. there are some noisome and hurtful, some profitable and helpful; and there are now many of both sorts at enmity amongst themselves, none that are serviceable unto us, but they groan under the bondage and burden of it. But from the beginning it was not so. The creatures were first all at peace amongst themselves, all very good in themselves, and good for the use of man. And had not man sinned, there should never have been any variance or strife amongst the rest of the creatures, They would never have pursued one another for their lives, nor have preyed one upon another for their food. The Wolf would have dwelled with the Lamb, and the Leopard have lain down with the Kid, the Calf and the young Lion and the Fatling together, and a little child might have led them; as the Prophet Isaiah, alluding to that estate, speaketh. Whence we may well conjecture, or conclude rather, that if now the Eagle fly after her prey, Their enmity a fruit of our sin. the Hound pursue the Hare, the Hawk seize upon the Partridge, if now one beast by't and devour another, if any of the fowls of the air do rend and tear one another, all this is but the fruit of our sin, which can never be rightly rejoiced in, so long as the root whence it sprang, is to be mourned for. Unlawful to take pleasure in it. This then is my opinion (which yet I submit to the censure of sounder judgement) I think it utterly unlawful for any man, to take pleasure in the pain and torture of any creature, or delight himself in the tyranny, which the creatures exercise one over another, or to make a recreation of their brutish cruelty which they practise one upon another. CHAP. X. GOd of his goodness hath given us liberty (I grant) to take the labour of some, Gen. 9.2.3. Strab. Geo. l 5. p. 151. and the lives of others, for our use. As we have the flesh of some to feed us, the fleece to us, the strength, and speed of some other, to case us, and both in peace and in war to relieve us. And as he hath appointed them to serve us for our use and comfort, Polyd. de Inven. l. 3. c. 2. etc. 5. Opusculum horrend. de Feris. Arg. 4. so hath he allowed us means and instruments, some natural, some artificial, to bring them to our bent, and fetch them into our hands. Hence it is, that we may warrantably use the natural faculties and qualities of some of the creatures, which are more familiar unto us, for the overtaking and taking of those (which being without our reach and compass) are either unwilling to come near to do us good, or ready still to stand out to do us hurt. So may we use, and that not only for our profit, Retia ad apros, ursos lupos capien. Authem. l. 2. de Feudis § Nemo. but for our pleasure also (so it be in Christian discretion and moderation) the speed and swiftness of the Greyhound to coarse the Hare, the sight and flight of the Hawk to take the Partridge, the sent and sagacity of the Hound to hunt the Deer, the nimbleness and subtlety of the tumbler to snatch up and coney-catch the Coney, Plutamb. de curiosit. even when he seems but to dally and sport with her. And many other such natural helps may we use for our sober refreshing and delight, as well as for our profit and benefit; yet still with this caution and condition, Neither in the enmity, or cruelty of, or towards the creatures. that we take no pleasure nor delight, either in the enmity of the creatures one against another, or in their cruelty when they tyre upon, and tear one another, much less that we please ourselves in their pains, and not content to take away their lives once only, unless we sport and delight ourselves by torturing and tormenting of them, to make them die many deaths together in one also. I saw once a Gentleman being about to feed his Hawk, pull a live Pigeon out of his Faulkners-bag, and taking her first by both wings, The example of cruelty to the creature. rend them with great violence from her body, and then taking hold of both legs, plucked them asunder in like manner, the body of the poor creature trembling in his hand, while his Hawk was tiring upon the other parts, to his great contentment and delight upon his fist. This Act was held by some that stood by, to be somewhat too cruel and unmencifull, both because of the torturing pains he put the Pigeon unto, and for that he seems much to delight in the doing of it. It was lawful for him (no doubt) to have taken the life of the Pigeon, and to have given her warm flesh to his Hawk for her supper, which he might have done by plucking off her neck to procure a speedy, and prevent a lingering and tormenting death: whereof the foresaid Gentleman being lovingly and respectfully admonished, he made presently a resolute, or rather an obstinate answer, viz. That might peradventure have given his Hawk some contentment, but this he did with delight, for his love unto his Hawk, and for his own pleasure. Stiffness in opinion without judgement, and fond affection without moderation, breed no sound resolution, neither in, nor for the truth: but rather obstinate and strong opposition against it. Even in taking away life, where the act is lawful, there may be mercy shown, and so it may be done more lawfully, because it is done mercifully: and in the same act there may be much cruelty, and so the act for the man, and manner, is made unlawful because the actor was unmerciful in the doing of it. Polyd. de Jnvent. Rerum. l. 2. c. 11. & l. 3. c. 5. Authent. l. 2. de Feudis §. Nemo retia sua, aut laq. It is lawful to kill a Bird with a Bolt, to strike a Dear with a Bow, to shoot at Fowl with a Piece, to take Fish with Hooks and Nets, to set Toils for Foxes, and lay grins and snares for wild and hurtful beasts; but to take pleasure and delight (after we have their lives in our hands) to peek out their eyes, to break their legs, to pierce their breasts with Bodkins, their bodies with Pikes or Swords, and so to lend them a little use of their life, only to linger and lengthen out the pains of their death: this is brutish cruelty to a brute creature, and is no small argument of a bloody mind and a bad disposition, if we will give any credit either to the light of nature amongst the Heathen, Quintil. l. 5 c. 9 Erasm. ad Episcop. Basil. 15 22 or to the Word of God amongst God's people. I have read in ancient Writers (and so Eras●●●… doth report that he had done) that the Magistrates amongst the Grecians, observing a young boy to take great pleasure and delight, when he had taken young birds, to prick, and peck out their eyes with Pins and Needles; held him worthy to die for his sporting cruelty: because they did conjecture, that such a cruel disposition, and naughty humour in a child, might very dangerously break out into some brutish and bloody practices, if ever he should come unto his strength and riper age. And this seemeth to be the meaning and intent of the holy Ghost, Deut. 22.6 Ex. 23.19. Deu. 14. ●●. when the people of God were forbidden if they found a Birds nest, to take the dam with the young, and to see a Kid in his mother's milk, lest being accustom to deal cruelly and unmercifully with birds and beasts, Gal. in E●. cap. 23. ●●. they might grow on to some savage inhumanity, and bloody cruelty, to wards men also: and that because as a learned man saith, Quia his initiis ad crudelitatem in homines itur, ideo non incommode haec crudelitas in belluas, M. Cartw. in P●ov. 12.10. inhumanitatis cujusdam peragitur. Because by these beginnings of brutish cruelty towards beasts, men make way for farther proceeding in cruelty towards men, therefore is this cruelty against beasts, charged for a kind of inhumanity upon them that use it, much more if they take delight and pleasure in it. CHAPTER XI. A God man (saith Solomon) is merciful or regardful of the life of his beast, but the tender mercies of the wicked are cruel. Pro. 2.10 He according to the wisdom that God had given him, gives it as a note and token of a godly and good man, to have a tenden care and due regard of his beast, and that not only in preserving him in life to have his being, but in keeping him in heart and good liking, to have (in his kind) a wellbeing also, from his Master's merciful, and wise usage of him. As first to give him his due allowance of pasture and fodder, hay and Provender, and that in due season, with other tending and dressing, according to his nature and condition in due order, which is all the wages that the poor dumb creature doth require of his master, for his work and labour. Secondly, to moderate his hour and his toil, his travel and his pains, proportioning his burden to his strength, and his labour to his power and ability to perform it; not to overcharge him for his profit, nor overtoyle and tire him out for his pleasure, much less to spend his spirits, and breath, and life and all, to serve his lust and vain humour. Thirdly, not to be fierce and furious, cruel and violent, in immoderate striking and beating, spurring and spurgalling, seutching and lashing, whipping and scourging, as Balaam in his raging passion, did beat his Ass three times because he crossed his desire and crushed his foot, and wished also that he had a Sword in his hand, that he might have slain her therewithal. These things, and this example I could wish, and do much desire, that divers of our Gentlemen, and others also, would well and wisely consider of, who in their riding and running, Ambros. in Psal. 118. Ser. 5. racing, and chase for their recreation, as they term it, show as little compassion to their Horse, as Balaam did to his Ass, and oftentimes either for their vain pleasures and humour, or for winning their wager, and so for filthy lucre, do most cruelly, as well as foolishly, spend the breath, and spill the life of the beasts they ride on, 2 Pet. 2.16 and endanger their own limbs, and lives also therewithal. Certainly if the dumb Ass speaking with man's voice reproved the foolishness of the Prophet, for his cruel dealing with her in such rage and passion, and so sharp correction, he having no good warrant for his way, nor good intention in the end of it, Num. 22.23.30. she having been serviceable unto him at other times, and now falling under him only for fear of the Angel that stood in the way, with a drawn sword in his hand, ready to kill him: Me thinks these gentlemen's Horses being so grossly abused should likewise rebuke the fiercnes and foolishness of their masters, if not by man's voice, yet by the voices of their grievous groans which they may hear from them, when being over-rid, past their strength and breath, their hearts are ready to break and to burst under them. If our enemy's Ass were lying under his burden, though we bear no good affection to the Master, yet must we show some compassion to the creature, Exo. 23.5. we must (as we are able) relieve him and help him up: and is it not then both sinful, and shameful, to lay such burdens on our own beasts, or wilfully to force them to such labour and pains, as the powers of nature, and strength of their bodies cannot bear, nor answer, but by yielding up their lives, together with their labours and sorrows into our merciless and cruel hands? O that we could hearken to the voice of Christ, and learn of our Heavenly Father, Luc. 6.36. Psa. 36.6. to be merciful as he is merciful, whose blested example might teach us to be merciful both to man and beast, seeing in the sparing of Ninevie, his compassions were extended not only to the many thousand children which were amongst them, Drus. in jon. c. 4.11. but also to the beasts and multitude of cattle, which were there about them. Should I not spare Ninevie that great city, jon. 4.11. wherein are more than six score thousand persons, that cannot discern betwixt their right hand and their left, and also much cattles. Such mercy in some measure did jacob show (in his journey towards mount Seir) not only to his children being young and tender, but to his flocks and herds also; that he would not over-drive them one day, lest the flock should die; Gen. 33.13, 14. I will lead on softly (saith he) as the cattle that goeth before me, and the children shall be able to endure. A good rule for our horse-racers, rank riders, and hotspur hunters (if they have grace to follow it) in all their recreations and pursuit of their pleasures, to measure their actions, and moderate their passions by; that as they may and aught to have a care, to charge no burden upon their children, but such as they may well bear, so they may not over-draw, nor over-drive their beasts for one day, nor put them to any toil or travel, but that which they are well able to endure. CHAP. XII. THis is then the sum of all, touching hunting and hawking, how fare they are lawful or unlawful in my opinion. First, it is lawful to hunt and to hawk for the taking of such creatures as may be useful, or might be hurtful unto us. Secondly, It is lawful to take pleasure in the natural properties and qualities of such creatures as are used and exercised in hunting and hawking to that end: As in the scent and sagacity of the Hound, the swiftness of the Greyhound, the soaring of the Falcon, and flight of the Hawk, the jumping of the Leopard, and speed and strength of the Horse. Thirdly, It is lawful, in hunting and hawking to use both natural and artificial instruments to take away the lives of some of the creatures, not only for our profit, but even for our pleasure also. Fourthly, It is lawful to hunt and hawk, using it as a recreation, not to be a Hunter, or a Falconer, as making it a daily occupation. Fiftly, It is not lawful to take pleasure in the enmity of the creatures, nor to make their vexation our recreation, putting them to unnecessary and extraordinary pains in their life, and to like tortures in their death, for our sport and pleasure only. Sixtly, It is not lawful to spend more time, no● so much by much, in these recreations, as we must and aught to bestow in our honest and lawful callings and vocations: As no man that means to preserve his health and strength, will eat more of the sweet sauce, than of the wholesome meat which is provided for him. Seventhly, It is unlawful in and for our pleasure in these exercises (which were intended especially for the refreshing of men's minds, and renewing of their strength after honest studies and labours) to overtoyle, and tyre out ourselves, as did Esau in his hunting, even until he was almost dead for hunger. Inordinate affections to these games, and immoderate passions in the cross occurrents of them, do not only mar all the sport, but deprive us of all lawful use and fruit of them. Eighthly, It is unlawful, by hunting or hawking, to overcharge our state, or endamage our neighbours, by Horses and Hounds, costly at home, and cumbersome abroad, so as we are made less able to do good to them that need, or to our own families, and more offensive in doing hurt to them that might look for better things from us. Lastly, the exercise of hunting hath been held in itself not only lawful, but commendable amongst the ancient Romans, and by the judgement of the wisest Statesmen, Athen. Dipno. lib. 1. cap. 20. and Moralists of the world, both for increase of health and strength in the time of peace; and for fitting and framing of the body to a nimble activity and agility for sundry feats and exploits in the time of war. Sertorius a Roman Captain and Commander, Plutarch. in Sertorio. by his travel and pains which he took in hunting, had so accustomed himself to hard adventures, and dangerous and difficult passages, that by the nimbleness and agility of his body, he was so able either to assail his enemies, or to wind himself out of their hands also, with so great facility, if he were in danger or distress, that he overcame them oftentimes (as Plutarch reporteth of him) rather by light skirmishes, than by open encounter, and public fight. Xenophon, Plato, Aristotle, Plinius Secundus and others, Xeno. in lib. de venat. Galen. lib. de sanitate tuend. & lib. de Indo parvae pile have allowed and approved of hunting, both for the execise of the body unto health and strength, and for inuring and training up of youth in the feats of Arms, and exploits of war. Xenoph. in Cyropaedia, Plat. lib. 7. de Legib. Aristot. lib. 1. Polit. Plin. Sec. Lib. 5. Epist. & in Panegyric. And Julius Capitolinus, recordeth that the Roman Legions were oftentimes exercised in hunting, Jul. Capitol. in Maxim. p. 10 15. under Maxinunnus the Emperor, that so they might be better fitted for warlike service and employment, Viget. dear milit. lib. 1. cap. 7.9.10. as occasion should require. So likewise Vigetius reckons of those that have been well exercised in hunting, running, leaping, swimming, to be fittest for trained soldiers, and such as are to be chosen, before others, for warlike affairs. And albeit many of our Gentlemen which are most addicted to this exercise of hunting, do not always prove the best soldiers; neither have it ever in their mind, so hotly to pursue their enemies, as they do their game, or to make the dangers of war the end and aim of their sports in peace: Galen. de Iud. parvae pilae. Yet seeing in the judgement of Galen, that renowned Philosopher and Physician, hunting is one of those exercises, which is both healthful for the body, and delightful for the mind also; we will so fare rest in his judgement, and allow them hunting for an honest recreation, if so be they will admit of Galens counsel and limitation therewithal. Galen. ibid. Nimium quod est reprehendo semper, etc. I always blame that which is too much, and would have every art that we use, Lusus habet laudem si moderatus erit. Promptuar. Damhouderii, pa. 229: Etlucta & cursu, saltu & certare palaestra: Haec bene conveniunt, sed moderata, viris. Promptu. Damhouderii, pa. 230. Est modus in rebus, etc. Hor. used in moderation, Quae si modum excedat, jam bona esse desinit. Which so soon as it gins to exceed measure, it presently ceaseth to be good any more. Ludendi est quidam modus, Cic. lib. I. Off. Thus by occasion of this young Gentleman his hunting, keeping his Dogs and following hi● Hounds with so great care and cost, so eager desire and delight: we have for a while held hunting itself in chase, and so followed the sent, that we might find out the game, in the nature, end, and use of it, how it may serve for profit, and how for pleasure, how we ought to follow it for the manner and measure, that it may do us good; and not to exceed therein, lest it do us hurt. CHAP. XIII. His more effectual conversion and the fruits of it, Cap. 14 HAving now spent some few years of his youth in the pursuit of these vanities, lest he should trifle out his precious time in such carnal pleasures any longer: The Lord began to awaken him to some better sight and sense of his error and offence in this course, and to prepare him now as a vessel of honour for better service and employment both in his own, and in his master's house. Upon his father's death. In the year 1587. It pleased though Lord to call unto his mercy his worthy Father, upon whose decease he being much perplexed both in mind and state, some sorrows and fears, thoughts and cares began to stir and work within him, and the Lord (who best knoweth the fittest times and seasons for his own work) began to work also for his more effectual calling and reformation therewithal. And this he did by the rebukes of his Word and checks of his Spirit, convincing his judgement, and changing his mind and heart, By God's good means. from the love of base, to a delight in better things: For now he began to search his heart and try his ways, and to call himself to an account for his former courses, and measuring all those things by the line of the Word, and in the balance of the Sanctuary, which he had found or felt before in the pleasures of this life, he saw there was nothing at all, in them all, but vanity of vanities, and vexation of spirit. Not very violent. And albeit the pangs of his conversion, and pains of his new birth were not so violent as others of God's children's have been; or as Paul's, Constantine's, and Luther's were, yet were his passions and affections, at this time, not much unlike unto S. Augustine's, upon the point of his conversion, who being now weary of the ways of vanity, and tired out with the weight of his own sin, in a holy desire to cast off the burden that did press him down, and to shake off the pleasing sins that did entangle him so fast, poured out his heart in prayers and tears before the Lord, after this manner: Vsquequo Domine irasceris? in finem? Ne memor fueris iniquitatum mearum antiquarum. How long Lord wilt thou be angry? for ever? Like unto S. Augustine's. Be not mindful of my old sins. Quamdiu? quamdius? cras, & cras? Quare non hodie? quare non hac hora finis turpitudinis meae? How long? how long? To morrow? and to morrow? Why not to day? why not this hour is there not an end of my former filthiness? O happy Austin, and holy man of God, that was first thus humbled, that he might be exalted! And yet more happy, that having the Lord to seek him as a lost sheep, he finding himself to go astray, began presently to seek the Shepherd, that sought him; and happy most of all in this, that in so seeking the Lord, he did both find him and was found of him. In many particulars I will not compare this Gentleman for measure of grace, with S. Austin, but for the nature, manner, means, and time, and truth of their conversion, he may well go hand in hand with him. 1. Austin was about 32 years of age when he was effectually called and converted, and so was he. 2. Austin had at that time many combats betwixt Reason and Religion, the flesh and the spirit; and so had he. 3. Austin had his heart full of prayers, and his eyes full of tears, when he sought after God; and so had he. 4. Austin had and held sweet communion with God by Colloquies, Soliloquies, holy and heavenly meditations; and so did he. 5. Austin having once tasted the sweetness of the Lord, thought nothing so pleasant as to forgo the pleasures of his former vanities, Aug. Cons. lib. 9 cap. 1. Quam suave mihi subitò factum est carere suavitatibus nugarum? And held it now a joy to renounce those joys and toys, which before he was afraid to lose. Et quas amittere metus fuerat, eas jam dimittere gaudium erat; And such for all the world were this Gentleman's desires and delights, such his disposition and affection, when once he had tasted how sweet the Lord was, and had drunk of the pleasures of his house somewhat more freely and fully than formerly he had done: Whereof Austin gives the reason for them both, Tu enim Domine, qui vera es, & summa suavitas, ejiciebas eas à me, ejiciebas, & intrabas pro e●s, omni voluptate dulcior, omni luce clarior, etc. For thou O Lord who art the true and chief sweetness itself, didst cast out of me those pleasures of vanities, thou didst cast them out, and didst enter in thyself in stead of them; being unto me more delicious than any delight, more clear than any light whatsoever. 6. Augustine's conversion was so blest of God, that it was an occasion of the conversion of others of his friends, as of Alipius, Nebridius, and Evodius, near about the same time. And so was this Gentleman's conversion blest of God also, being attended and accompanied with the conversion of divers of his friends, brothers, and sisters, and neighbours, who being brought on by his good means, and God's blessing, unto a love and liking of the truth of the Gospel, were also effectually called to the profession, and practice of the same. 7. Austin being converted, did not only cease from the practice of his former vanities, and old sins of his youth, but he renounced the heresy of the Manichees, wherewith he was tainted, and did for go his Rhetoric Lecture at Milan, fearing to do hurt unto his Scholars any longer, by poisoning their minds with errors and lies, and corrupting their hearts with words of vanity. And so did this Gentleman utterly renounce the pleasure, and practice of his former vanities, and purge out of his heart the poison of Popish errors, wherewith formerly he had been infected, and would never any more either read, or hear such Lectures of vanity as formerly he was wont to do. 8. Lastly, Austin upon his conversion began to seek and serve the Lord with great power, and zeal, both in his person and calling, standing and striving for the truth against a lie, yea every lie that durst confront it, or assail it. And so did this Gentleman for his calling, and standing (according to the gifts and graces which God had given him) though herein much inferior to Augustine, (I confess) who is gone before him, yet superior by much to many, if not the most of his rank, that either lived with him, or shall follow after him. The truth of all which specialties, shall God willing be seen in divers and sundry particulars more plainly, in the course of his life, and sequel of this story. CHAP. XIV. SOme of the first, though not the fairest fruits of his change and conversion, The fruits of his conversion. First as heir of the family in civil matters. Secondly, cap. 18. His reformation. began then to appear, when first of an heir he became an inheritor of his Father's state, and took possession of his house and lands. For being of himself unfit (as many young heirs are) either to undertake such a charge or manage such an estate, as by the fall of their parents is fallen unto them: he notwithstanding (by the mercy and grace of God) at his first entrance, began to cut off, and cast out all lets and impediments which might hinder him, and to use and embrace all helps that might further him, in running the race which the Lord had now set before him: for whereas there were two special matters of importance that might now perplex him, first, how upon so small beginnings he might sufficiently provide for his own family: Removing impediments. and secondly, how (his father having charged him and the land, with the portions of twelve children, sons and daughters, which he left behind him) he might faithfully discharge that trust, which his father reposed in him: he both wisely and conscionably first of all, laid away Hawks and Hounds, and cast off for ever his wide mouthed Dogs, and utterly ceased any longer, to follow them, or their followers. And which is yet more, Renouncing his pleasures. to cut off all occasions of wasteful and riotous expense both of time and other things, having a goodly Park left him on the backside of his house, well stored and furnished with fallow Deer, he presently killed up the game, and disparked the Park, and drawing himself to as narrow a compass as well he could, lived so frugally and contentedly (and yet for his place very competently and orderly) that he provided sufficiently for his own family, His Frugality. and faithfully discharged himself of his father's charge, paying his brethren and sisters all their portions, and placing them in marriage, and otherwise very comfortably, as his own words will bear me testimony. This charge through God's assistance (saith he) I well discharged. His fidelity. And married well all my sisters, and preferred all my brothers, and none of them offended. A rare example I confess, considering the young heirs, that come to their lands in our time; for as commonly, they are sick of the father (as Esau was, before his day, looking for his death) so when they come on a sudden, to so great an estate, A rebuke to other men's prodigality, and infidelity. their wealth many times overgrowes their wit, and being now masters over their own means, they are so fare from quenching the heat of their former lusts, that now they add fuel unto the fire, and cast oil into the flame, and turning their liberty into licentiousness, and the grace of God into wantonness, they become and grow like Infidels and Turks, neither providing for their own families, nor regarding their brethren nor sisters, being yet their own flesh and blood, and their own father's issue and offspring as themselves are. A fair check and rebuke also, may hence be taken for such and so many of our Gentlemen of riper age, And a check to some others obstinacy in their old sins. as having been a long time ensnared in the lusts of youth, and fast bound with the cords of their pleasing sins, have not yet (for all the means of grace) after twenty, thirty, forty, or fifty years, obtained so much grace and strength from the Lord, as this Gentleman, to break from the power, and cease from the practice of their old sins, but are still a childish and vain in their sports, and pursuit of their pleasures, as if all this while they had but only sipped and tasted of Circe's cup, but now are resolved to take yet a deep and a full draught of it, even until they be dead drunk with their sensual delights, and drop down in a moment into hell, from the height of their jolly vanities. O that the voice of Christ in his Word might rouse them and raise them up out of this sensuality and security! Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. Quia virtutibus amaritudo permista est, vitia verò voluptate condita sunt: illa offensi, hac deliniti feruntur in praeceps, ac honorum spem fulsi, mala pro bonis amplectuntur. Lastant. Lib. 1. de fals. Rel. August. Confess. lib 8. cap. 5. Insitam veritati austeritatem, natura hominum proclovis in vit●a pati non potest. Lact. de Falsa Rel. Lib. 1. They heat this voice and are many of them (I am persuaded) convinced by it, but they return no answer, but as Augustine speaks, Verba tantum lenta, & somnolenta: modò, ecce modò, sine paululum: A few silly and sleepy words, anon, lo, anon; set me alone a little. But as it followeth, Modò & modò, non habent modum, & sine paululum, in longum ibit. Anon, and anon, will never have done, and a little forbearance will grow to custom and continuance. But seeing neither the precepts of the Word, nor the Pattern and example of this worthy Gentleman living amongst them, nor the light which shines from others round about them, is of any prevailing power for their conversion and reformation: we will leave them as we find them, praying the Lord to amend what is amiss, and to be merciful unto them, if he have any mercy in store for them. CHAP. XV. Secondly, other fruits of his conversion in matters of religion, as Governor of his family. In setting up religion in his family. 1 Chron 13.13, 14. ANd so we proceed to some other fruits of this Gentleman's effectual calling, that (so fare as he hath showed forth the virtues of him that called him out of darkness into his marvellous light, he may yet be a lamp to give light unto others, by the course and records of his life, even to such as desire to be followers of such a leader, in the ways of grace and peace. After the Lord was pleased thus to reveal himself in his Son Christ unto him, and to cause the light of his countenance to shine into his heart, he could never have rest in himself, until he had with Obed Edom, brought the Ark of God into his house: and that he did with much joy and comfort, raising up an Altar for God's worship in his family, and so making it a little Bethel, a house of God, a pledge of his presence, and place for his service. For thus began he to think with Jacob, Goe 30.30. when shall I provide for mine own house also? Thus did he resolve with Joshua, Iosh. 24. Laid down first in the generals. though not one of his neighbour Gentlemen would so resolve with him, Yet I and my house will serve the Lord. Thus did he with Abraham, Command his children and his household after him, that they might keep the way of the Lord, to do justice and judgement. Thus did he govern his house with David, walking wisely in the midst of it, setting his eyes or favour and respect upon the godly, but not suffering a wicked person to abide in his sight. This was the conquest of his faith whereby he did overcome the world. This was the work of grace, being enlightened himself to illighten others, converted himself to convert others, being come unto Christ himself, to call on others to come unto him, and abide with him. And for want of this victory of faith, and power of grace, there is but few of our Gentlemen, that in these days have their houses and families so well ordered and reform, so well purged from old sins, and seasoned so well with true religion, as this our Cornelius had, being himself a devout man, and one that feared God with all his house. CHAP. XVI. ALL this that we have laid down in the generals may be seen more evidently in the particulars, concerning the manner and order of the government of his family, his holy exercises, and religious duties, And then in the specialties and particulars. 1. In his family, & 2. In the assembly, constantly and conscionably performed in the same. Wherein, his first, and principal care was for his wife and children, that he might dwell with her as a man of knowledge, and bring them up in the nurture and information of the Lord; both which he through the good hand of God upon his holy labours, so effectually brought to pass, that he had much comfort, though mingled with some cross, in their well doing. In his family. 1. Dwelling with his wife as a man of knowledge, in Peace and love as equal yoke fellows. His wife, though well affected before, in matters of religion, and much exercised in the duties and services of the same, yet now by her husband's gracious and good example, in the practice and power of it, and his holy and wholesome admonitions, instructions, exhortations, and wise and mild rebukes also, as occasion required; she was brought on to a higher pitch, and degree of knowledge and of grace, and became a faithful helper unto him, in the best things, and a careful yoke-fellow, to bear, and to draw in the yoke of Christ, (both in doing and suffering the will of God together with him) as a true Christian. A good example to husbands A good example for such good men, as desire to be good husbands also, to tender, and procure their wife's comfort and welfare, aswel in matters of religion, tending to their salvation; as in the affairs of this life, to lead and guide them aright, for their outward peace and contentment. And wives As also for such good women that would be reckoned in the number of gracious and good wives, that they be (in meekness and humility ') so subject unto their husbands, that they may be teachable to learn, and tractable to observe and obey whatsoever, in and for the Lord, they shall require of them. This also discovereth the miserable condition of such families, A discovery of the misery of unequal yokefellowes, Manifested in four instances. where the governor's are unequally yoked, being divers both in opinion and affection, touching matters of Religion; and so much distracted and disordered in the performance of such religious duties: as the Lord in their families requires at their hands, which I see not how it can possibly be otherwise, when the husband draws one way, and the wife another. As first, when the husband is an Atheist that calls not upon God, no prayer in his family, no thanksgiving at his Table for his meat, no reading of holy Scripture: the wife a Papist, contenting herself with her blind devotions, upon her beads and books, in her private chamber and her closet, to feed and cherish her seduced heart, and corrupted humour therewithal. Secondly, when the husband is a profane Esau, minding only earthly things, and embracing, like Demas, this present world, followeth with great eagerness the profits and pleasures of this life: the wife a godly matron like Sarah in her Tent, faithful and painful, careful of her family and friends, with Mart ha', and conscionable of that one thing which is needful, with Mary, having chosen the better part which shall not be taken from her. Thirdly, when one thinks every little too much, or enough at least, in God's service, the other thinks again, all that they can do too little, to testify their thankfulness and faithfulness to God, in the religious duties of their families. Fourthly, when the one contents himself with a form of godliness, putting a shag-hared servingman to read a few cold prayers, and a simple and silly child to say grace, and so slubber over their morning and evening service, being as well pleased as if they had gotten Micha his Levite into their house, or one of Jeroboams priests to do them service, in worshipping the Calf which is set up amongst them. The other is much blamed for that, rejecting all pharisaical formality in religion, they desire such effectual and powerful means of grace, as may enable them to show forth the power and fruit of godliness in a good conversation. Alas! what distractions and contentions must here needs be? what distemper and disorder both in the governors, and government of such a family must needs arise? where husband and wife (who should being yoke-fellows, draw equally in one yoke) are yet unequally yoked, ●oves qui jungit adaratrun, equos ad currum pares eligit & ut aetas conveniat & forma, Amb. lib. 8 Epift. 86. ad Paternum. that when the one draws forwards, the other draws backwards, the one puts his shoulder to the burden, the other withdraws himself from it, or stands in open opposition against the bearing of it. It was far otherwise with this Gentleman and his faithful yoke-fellow, who being both of one mind and one heart, in the profession of the Gospel, and both well affected, and acquainted, with the power and practice of religion, became as lamps and lights to the rest of their family, by their holy example, and godly conversation amongst them. CHAP. XVII. 2 In their godly education of their children. THeir children they brought up in the knowledge and fear of God, laying the foundation, by continual catechising of them in the principles and grounds of true Christian Religion, and building thereon farther, by such sentences and portions of holy Scriptures, 1 By instruction. as might best fit their tender years, and make the easiest impressions of grace and truth in their hearts. And because he well knew that it was not enough for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. to put good things upon their minds, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to nurture them by correction, as occasion should require, 2 By correction. and so both by the word and by the rod to bring them up in the information of the Lord: He therefore did not spare to use the rod of correction as God's healing medicine to cure the corruptions of his children, and to heal their souls of their sins by the same. Wherein if at any time his heart were so overheated by his hatred of their sin, Wherein if his passions exceeded, He was humbled. and zeal for God's glory, that he did either speak unadvisedly with his lips, or deal too violently with his hands, He was afterwards much troubled at it, and much humbled for it; that going about to heal others, he had so rashly procured a stroke and a wound unto himself, Healed. for which now he found no better remedy than to have recourse unto his heavenly Father by humble and hearty prayer, who healeth all the infirmities both of Parents and children, and forgiveth all their sins, And bettered in 4. particulars. Optabatur in eo, quod in aliis timebatur, ut irasceretur. Amb. de obit. Theod. when they seek unto him. The fruits of which his holy desires and endeavours he found and reaped in due season. For first he became hereby more watchful over his spirit and speech, in all such occasions, and provocations to passion and distemper. Secondly, he grew more moderate in correction, keeping himself within the bounds of it, discretion and compassion. Thirdly, when his passions were most vehement against sin, he much assuaged the heat thereof, 3 In the governing of his servants. by his love and tender affections towards the sinner. Fourthly, He lived to see those whom he most sharply corrected, effectually converted and reform. CHAP. XVIII. I Come now after the branches of his vine to the plants of his vineyard, namely his men, 1 In choosing. and maidservants, amongst whom there was not one idle and unprofitable person. Where, I hold him worthy great commendation, first for his godly care in choosing: And secondly, for his good conscience in ordering and using of them (as he did) so well, both in their persons and in their callings. As for their choice, this was wont to be his course. As he heard of any that began to set their faces towards jerusalem, or to look towards heaven, as if they meant in good earnest to travel that way: or of such as had traveled many Sabbath day's journey that way already: his heart was presently towards them, so that by good and fair means he endeavoured to draw such into his service, and if he had place of employment for them, to plant them in his family, above any other persons whatsoever. So that in a short time he was so well provided and furnished with honest and faithful, godly and gracious servants, both men, and women, that he had now, as Paul saith, Philemon had once, a Church in his house. And no marvel, seeing for continual supply there were many that were religious, who would willingly offer themselves and make means to be admitted into his house, and to do him service, until they were like David's host, a great host, like the host of God, 1 Chron. 12.22. A full household, and gracious family, where Husband and wife, parents and children, governor's and servants are all, either truly religious, or at least such, as do orderly and duly submit themselves to all duties of religion in the family. Now for the ordering and using of his servants, he did reckon of such as most faithful ever unto him, as he found ever most faithful unto God, as did Constantius when he purged his Court. And such he did much esteem, and entirely affect, as his brethren and fellow servants in and under Christ Jesus. 2. For the using of his servants. Yea he made them sometimes as his companions in his familiar and kind usage of them; sometimes, as his counsellors, to advise, confer, consult, and resolve with them, in matters of conscience, or of other importance sometimes as his comforters in afflictions and tentations, that he might so receive some comfort and refreshing from them. Some of special note, as Old Robert. Among the reft he had one of special note, an old disciple like Mnason, as a father in his family to the rest of his servants, his name Robert Pasfield, but better known by the name of old Robert, a man utterly unlearned, being unable to read a sentence, or write a syllable: yet was he so well taught of God, that by his own industry and God's blessing upon his mind and memory, he grew in grace as he did in years, and became ripe in understanding, and mighty in the Scriptures. Yea he was so well acquainted with the history of the Bible, and the sum and substance of every Book and Chapter, that hardly could any ask him, where such a saying or sentence were, but he would with very little ado, tell them in what Book and Chapter they might find it. Insomuch that he became as a very profitable Index to the family, to call to mind what they had learned, and to recover what they had lost by slip of memory: and not only so, but a godly Instructor, and Teacher of young professors also, to acquaint them with the Word, and to exercise their hearts unto godliness, by the precepts and examples thereof, which he constantly did both at home and abroad, as he had leisure and liberty so to do. Now if that which I have often heard be true, that Bonus Textualis, is Bonus Theologus; A good Text-man is a good Divine; then may Old Robert in our country proceed, be allowed for a Divine, and a Doctor also. He had many other good parts in him, a good gift in prayer, and praise, very willing and well able to confer of good things, careful to hear the Word read or preached, and to help his own, and his friends memories by repetitions and some other means: as of a strange Girdle which, as I shall show you, he had framed for himself to that purpose. The Girdle was of leather, long and large: Old Robert his Girdle for help of his memory. so that for compass it would go twice about him: This (for the help of his memory) he divided into several portions and parts (as a Carpenter doth his Rule) and allotteth every Book of the Bible in their order, to some of those divisions: As Genesis to the first, Exodus to the second, etc. Then for the distinction of the Chapters of every Book, he annexed a long point, or thong unto the several divisions, and made knots by five or ten thereupon, to distinguish the chapters of that book, he had also other, either points or rushes to divide the chapters into their particular contents, or several parts, or verses, as occasion did require. This instrument of his own invention, he framed and used (as others do their pen and writing) for the better help of his understanding, and relief of his memory in his hearing of the Word preached; which he did with so good effect and fruit, in observing all the points and Scriptures alleged in a Sermon, and binding them upon the points, and partitions of his Girdle, as he heard them, that in repeating of the Sermon afterwards, he himself had great benefit, and many other professors, much comfort and help, by his handling of his girdle and fingering the points, and divisions of it. A matter of such wonder unto all that ever saw it, and heard him repeat a Sermon by it, that his worthy Master thought the girdle worthy to be kept and reserved in his Study, as a monument of God's mercy and old Roberts both piety and industry, that he might be known to have been neither idle nor unprofitable in partaking of the blessing of the ministry. A rebuke to mindless and careless persons. This man, and his girdle, shall rise up in judgement against many of greater place than himself, who being both mindless in observing, and careless in retaining what they hear, or have heard in the preaching of the Word, will neither stir up the graces of God which are in them, nor exercise the natural parts aright which God hath given them, nor practise any artificial helps of their own or other men's invention, for relief of their own weakness both in mind and memory, and for supply of other men's wants, according as their necessities may require. Hence also may we raise a just rebuke of many of better parts, who having many helps both by arts and tongues, Logic and learning, Art of memory, writing by characters, or otherwise; And to such as use not their skill, and other faculties aright. do not yet set themselves and their gifts a work in any good course, to make the best benefit of that which they hear for themselves, that so they might be more profitable unto others, according to the places and callings wherein the Lord hath set them. CHAP. XIX. His familiar conversing with old Robert. THis old Robert though but a servant, yet being rich in grace, his Master did so much esteem and affect, that he would as often as conveniently he could, have him near unto him, he would often go to the Hop-yard, or threshing-flore (where commonly his business lay) to talk and confer with him, and sometime for his own exercise to take some part and portion in the labour with him also. This he did for their mutual comfort and contentment, in provoking one another to holy duties, and communicating such things as they had read or heard, for increase of godliness and goodness one in another. Such is the nature and temper of humility and sincerity. The master never a whit the more abased, because he did bow himself to the low condition, and company of a servant; nor the servant ever a jot more proud or presuming, because of this his Master's kind and Christian dealing with him. They were both of them gainers, and not loser's, by such intercourse and exchange of Christian offices. Both gainers by it. Which I could wish, some of our Gentlemen and Gentlewomen did well weigh and consider, who think they should lose, or let fall much of their greatness, if they should use to speak kindly, or talk familiarly with their godly servants, about their own occasions, or other good things, for by this stately strangeness, they make themselves less able to do good unto others, and deprive others of their liberty and opportunity to do that good, they desire unto them again, and so both are losers and neither of them any gainer by this stately stiffness. Others dealing otherwise are losers by their stateliness. It was not thus betwixt Abraham and Eliezar, Moses and joshua, Eli and Samuel, Naaman and his servants, Job and his maid-servant, David and his family, Christ and his Apostles, Paul and his followers, all these serving one another in love, and every member seeking to secure each other, the eye the hand, and the hand the foot: the foot, and eye, and hand the whole body. Thus they continued many years together master and servant, faithful in their places, and fruitful in every good work, either doing good, or receiving good for themselves and for others in the family: Mistress kind usage of him. wherein yet this is farther very remarkable in this gracious Gentleman, that when this his old servant became impotent through age, having spent about thirty years in his service, and now growing towards fourscore, as unfit for country labour, as old Barzilla was for court service; yet was he so far from casting him off, or turning him away in his old age, that for many years together he did nourish and feed him, with some of the best morsels from his own table, In his old age. by his own hand, permitting him to sit in the parlour or buttery not fare from him, that even at meal time he might as occasion served confer with him. And thus he dealt with him in great mercy and compassion, as if he had been his own brother, of the same loins and womb with him, even all the days of his life until his dying day, and the very hour of his death. Until the day and hour of his death. A good example for rebuke of many merciless and profane Masters, who deal no better oftentimes with their impotent and old servants, than they do with their old Dogs; first grow weary of them, and then turn them off their hand without any means or maintenance, To the reproof of merciless masters. 1 Sam. 30.13. to live on a Commons or die in a ditch: being herein more like unto that cursed and cruel Amalakite (than unto this Gentleman, or any good Christian) who forsook his servant, and left him in an open field behind him, in great danger, and distress, because he fell sick upon his hand. CHAP. XX. BUt now to leave old Robert in rest and bliss with God, we are concerning his Master farther to understand, that albeit he shown much respect and love unto this ancient professor his faithful servant, yet did he wisely proportion his regard and care of, and over the rest, in their places, to their good contentment and his own comfort. Some he made choice of to be near about him for attendance, Acts 10.7. at home and abroad (and they such as did fear God) as did that good Cornelius, who had ever devout men about him, His due regard to the rest of his servants. that waited on him continually. These were more happy than their other fellow servants, because they were ever with him, to whom he was ever ready either to impart and offer some wholesome words of admonition or instruction, or to confer, reason, object, and answer in points of religion for increase of knowledge, conscience and obedience, and that mutually and friendly, Some attending upon him. as they did serve him at his Table or did walk or ride abroad with him. He never thought his Table better furnished, than when he had gracious and godly persons to sit with him, or stand about him, nor his meat better seasoned, than when it was powdered with such salt of wholesome words, and holy wisdom as might minister grace unto the hearers that were present with him. Nullus enim suavior animo cibus est, quàm cognitio veritatis, Lact. lib. 1. de falsa Reli. O how contrary unto this course, is their carriage, who like none so well, as a knave to attend them, a flatterer to humour them, and a fool to make them merry at their meat. It was the wisdom of Solomon to speak of wisdom, both in natural and spiritual things, even at his Table; in so much that the Queen of Sheba admired what she saw, 1 Kin. 10.8. and heard; and reckoned his servants happy, that might then stand before him and hear his wisdom. Shall I crave leave of our wise men of the world, to tell them that in their courses they come so fare short, not only of Solomon, but even of this Gentleman, that they are not much better, than Salomons fools, whose heads are so shallow, Prov. 1.12. & 9.6. that they have no brains to speak of knowledge, nor of any divine things: and their hearts so empty of grace and goodness, that they take no pleasure in such company, nor in such talk, and conference at their tables, where they imagine they cannot be merry if God stand by, nor be at any quiet in their mind, if there be any good man there, that offers any occasion to speak of holy and of heavenly things. Thus dealt he with the better sort of his servants that were near about him, and attended on him. Some labouring for him. And for the rest that were employed in his husbandry and business abroad, he was not forgetful, but mindful of their good. He allotted them their places according to their skill and knowledge, and proportioned their labour to their strength, and their wages to their labour, ever allowing them liberty and leisure, means and helps to accomplish the works which they took in hand; and never suffering them to want any encouragement, which might make them cheerful and faithful, in his, and God's service. To which end he would often (as other his greater occasions would permit) go abroad amongst them, His over seeing of them, and wise dealing with them. both to see the work, and to encourage the workmen. At which time, that both he and they might go about earthly business with heavenly minds, he was wont to raise matter of speech and conference, sometimes from their callings, works, wages sometime from the good creatures of God, their nature, end, and use: sometimes from the season of the year, the Spring, Seeding, Summer, Harvest, Winter, fair or foul weather, and the like; and to apply these to such places of the Scriptures as they had heard or read the same things in, for their farther instruction and edification. Now for their work, what he saw was well for manner and matter, he did likewise well approve and accept; and by a due and kind commendation of their care and pains, he provoked them to continue in well doing. What he saw was amiss, if it were of small moment, he would wisely pass by it, if of greater weight, he would admonish them of, and reprove them for it, yet not with any railing or reviling words (for aught that ever I could hear) but in words of wisdom as became a holy man, and a good Master: sometimes (it may be) more sharply, because the nature of the fault, and disposition of the offender, might so require it, and sometimes more mildly, as he found the party more sensible of his fault, and more tractable for amendment. There was not the meanest amongst them, but he would labour to cheer him, and encourage him in his service: and if he saw them any more towardly, in duties of Religion, he would so much the more kindly speak unto them, and more willingly confer with them. They did usually also exercise themselves unto godliness, by mutual exhortations, and admonitions, drawing on one another in every good way, and praying unto God in their courses together, in the evening for a blessing upon their desires and labours, which they ordinarily performed in the Kitchen, more privately, after prayer in the Parlour with the whole family. So that by this means, the Master governing religiously, His family a religious nursury. and the servants obeying conscionably, his family became a common nursury for the Churches of God, in the whole country. For, 1. Such of his servants as were inclineable unto marriage, he provided well for them, and sent them out being married in the fear of God, to raise and establish the worship of God in their own houses. And such as were single persons, By disposing. as he had any mind to spare them and to part with them, he either bestowed them in other families, or suffered them to plant themselves in such houses, where they might mutually both join, and joy together in God's service, to the spreading abroad of Religion, and farther enlarging of the kingdom of Christ Jesus. Or dispersing his servants. And then he made supply again, by taking out of the country such of their sons and daughters, as were fittest for his planting or watering in that part of the Lords Vineyard, or for sowing or setting in the Lord's field. CHAP. XXI. THus fare we have heard in what manner he governed, His course in Family duties towards God. and ordered his family in their several places, for the better discharge of their duties amongst themselves: Now we are farther to observe his course and carriage, in those exercises and religious duties, which he daily and duly performed morning and evening with his family, in the worship of God, for their mutual comfort, and for God's praise and glory. This Gentleman knew right well, that family exercises were the very goads and spurs unto godliness, the life and sinews of grace, and religion, The necessity and excellency of family duties. Example in Abrah. Gen. 18.19. in Cornelius Act. 10.2. in Lors & Eun. 2 Tim. 1.5. the bonds and cords of love, drawing or leading to perfection. Like the coals taken from the Altar, whereby both iniquity is purged, and men's hearts are inflamed with holy and heavenly affections towards God, and good things. Like the planting and watering of the Lords Vineyard, whereby every branch is made more fruitful. Like the private training of Christian Soldiers, that they may be fit, and more fit for public service. Like the nursing or nurturing of the children, or heirs of great families, where some are fed with milk, and some with stronger meat, all with wholesome food, until they be brought on to their Father's house, to be farther refreshed and feasted at his Table. Of the soldier's Harness. Lastly, he knew well that Family exercises in religious duties, were like the putting on, and buckling unto us the whole armour of God, that so being furnished with all offensive and defensive weapons, we may stand fast in the evil day, and go through the duties of every day also, with more ease and comfort. His preparation in 4. things. 1 In his vigilancy. And upon these and such like serious considerations, he exercised himself and his family unto godliness after this manner. First, for preparation, and secondly, for execution. For preparation: It was his ordinary course to rise very early in the morning, before the rest of his family, betwixt three and four of the clock in Summer, and at, or before five in the Winter, so that by this his vigilancy and industry, he gained the liberty and opportunity most commonly of an hour or two before he rung the bell, to awaken the rest of his family: which time he bestowed most graciously, first in private prayer for himself, 2 In his private prayer. and for every soul in his family, making mention of some more particularly by name, as their occasions or afflictions might move him thereunto: and giving thanks to God therewithal, for such mercies and comforts, as both he and they had received that night past, and formerly also from his hand. Secondly, 3 Meditation. in meditation upon some part of God's Word and works, wherewith he did season his mind and refresh his heart, endeavouring so to set the Watch aright in the morning, that the clock might go the better all the day after. 4 Industry in writing Thindly, he did as he had occasion usually write out fair, some part of such Sermons, as he had by a running hand taken from the mouth of the Preacher, for renewing and increasing of the benefit, and comfort which he had reaped and received by the same. Thus did he watch over his family, when they were at rest themselves, and commend them unto God by his prayers, before they could open their lips, to speak unto him by their own words. Thus did he awake with God in the morning, that he might the better awake unto righteousness, and walk before God in holiness and uprightness all the day after, even until the evening. CHAP. XXII. 2. Hisexecution and performance of his family exercise. THis he did by way of Preparation. Now for execution, in the performance of his family exercises, he did discharge himself after this manner. After they were come together upon the ringing of the bell, they did all very reverently frame and compose themselves to stand in God's presence, and then he himself lifting up his heart with his hands unto God in the heavens, First a little short prayer. began his morning exercise after this manner, Blessed Lord God, and our most merciful father in Christ Jesus, we thy poor children do humbly beseech thee graciously to assist us by thy holy Spirit, in this our morning exercise, that we may faithfully perform the same to thy praise and our comfort, and that for Christ his sake our only Saviour and Redeemer, Amen. This set form of his short prayer before his Morning and evening exercise, In a set form. I do the more willingly set down, that they may see how fare they were deceived, and what wrong they did him, who held him to be an utter adversary to all set forms of prayer, who might also have received their answer and been evidently refuted to their faces, if they had but observed his ordinary practice, every Lord's day in the public assembly, where he did reverently accommodate himself to the public prayers of the Church, and religiously join together with Minister and people, in the celebration of God's service. Certainly he was not ignorant, A set form of prayer justified. that when our Saviour Christ taught his Disciples to pray, he gave them liberty to call upon the name of God their Father, even in that set form of prayer which he prescribed, and in the same words: when you pray, say, Our Father, etc. And yet for all that, he knew well enough that he gave the Spirit of prayer also unto them, and unto all believers, children of the same Father, that they might enlarge themselves according to those grounds, and frame all their suits after that form, and therefore he gave this direction unto them, After this manner pray ye, By our Saviour's institution of the Lords prayer, and By his own practice. Mat. 26.44. Our Father, etc. yea Christ hath left us his own blessed example for the warrant of both, when in his Agonyhe prayed three times, using as the text saith, the same words: and when, after his farewell sermon to his Disciples, he prayed for himself, his Disciples, and all true believers, unto the world's end, in great variety of words, and for many gifts and graces in particular, which yet are not all mentioned, but are all for substance contained in that pattern of true prayer. None precisely bound to the letter of the Lords prayer, but to the matter, al. Peter Martyr hath made a collection of holy prayers out of David's Psalms, and M. Perkins hath gathered together S. Paubs prayers out of his Epistles, in both which there is great variety both of matter and words, much exceeding the letter of the Lords prayer: yet is there no Petition, or thanksgiving, in either of them, which may not fitly be reduced to some parts and heads of the Lords Prayer. For my part I shall never blame him that seeketh to help his understanding, memory, Set prayer a help. and affection, by such means, if he bring new affections, to renewed petitions, and set his heart a work to seek more seriously for the best things, such as the godly labours of good men have in print set before him. But if any man will rest in his book prayers, and never strive to speak unto God out of his own heart, by his own Spirit, which teacheth every true child of God to cry Abba Father, Heart prayer best of all. Rom. 8. and helpeth our infirmities, that we may stand before him, as his children: Such a man in my opinion, comes fare short of the power and practice, comfort and fruit, of true prayer, and is not much unlike to an impotent and weak man, that being lame of his limbs, and having means of help and recovery tendered unto him, had yet still rather use a pair of crutches borrowed of his neighbour to go withal, as he can; than betake himself to his own legs and feet, to walk in his way which the Lord hath appointed for him, as he might and ought to do. CHAP. XXIII. AFter this short prayer, because we are all commanded to sing Psalms unto God, 2 His singing of Psalms. to testify our rejoicing in him, to instruct ourselves in his mercies, and judgements, words, and works, and to make melody in our hearts before him, as also to quicken our souls to praise and thanksgiving; he therefore did usually call the whole family to sing some of the Psalms (such as he named unto them) with grace in their hearts unto the Lord, which they ordinarily performed with such melodious and sweet voices and affections, himself beginning the tune, and the rest in a sweet accord, and harmony joining with him, as if they had desired to sing David's Psalms, His delight in singing of Psalms. not only with David's Harp, but even with David's heart also. With this exercise of singing of Psalms, he was much delighted, and oftentimes so ravished in his spirit, with holy and heavenly joy in singing and sounding forth God's praises, that his heart would even spring and leap in his body, as John Baptist did for the joy of Christ, in his mother's belly: Hieron in Epitaphio Fabiolae. yea he was so much affected with the praising of God in this kind, that he took the word Halelujah (which is the title of nine Psalms, and the song of the Choir of Angles) for his Poesy, and usually writ it in the first leaf of all his books, with his own hand, to provoke and draw on others into the fellowship of God's praises with him, and to set it forth as an impress or character of his chief desire and delight, Amalaris de officio m●ss●c. 13. to have the praises of the Lord in his heart, or in his mouth, in his care or in his eye continually. When the Psalm was ended, 3 His reading of the Scriptures. he read a Chapter himself out of the Bible, keeping an orderly and constant course in his reading, to make his family better acquainted with the order, and matter of the Scriptures, and to season their hearts with some portion of God's Word in the morning, as a preservative against all unfavoury thoughts, noisome lusts, rotten speeches, and ungodly works, all the day after. This he knew was God's holy Ordinance, from which neither Kings in peace, nor Commanders in war, were exempted; wherewith all Governors of families are expressly charged, Deut. 6.6, 7, 8. Deut. 17.18, 19 Ios. 1.7.8. Deut. ●1. 18, 19, 20 2 Tim. 3.14, 15. joh. 5.39. wherein both elder, and younger have been exercised, and whereunto all sorts are by our blessed Saviour exhorted. Search the Scriptures, etc. And this he duly performed with such reverence and conscience, as might (to his power) best become the solemnity of the action which they had in hand, and the majesty of his presence, before whom they stood. Now because he knew that all planting and watering was in vain, unless God himself gave the blessing of increase: and that the Prayer of faith availeth much for that end, if it be fervent, he therefore with all his family, bowing the knees of their hearts, as well as the knees of their bodies before the throne of grace, did in the next place commend themselves unto God in humble and hearty prayer, making their requests known unto God, 4. His humble and holy prayer with thanksgiving. in all manner of supplications with thanksgiving: which he usually performed with that power and feeling, fervency and sincerity, faith, and humility (as the spirit of grace gave him understanding, and utterance, and their several occasions and other necessities did require) that he was oftentimes much admired of them that heard him, and by his holy petitions and gracious affections, did much refresh the hearts, and cheer the spirits, of many of his neighbours and friends which joined with him. Gen. 32.26.27.28 Hos. 12.4. He would so wrestle with God by prayers and tears, like Jacob, that he would not let him go, until like an Israel, he had by praying and weeping prevailed with him. The fruits of which his holy desires and endeavours were so remarkable in that family, whether he prayed against sins or sorrows, or sought unto God for grace and good things; that seldom did they meet again to pray, but they had some new and fresh cause of praise and thanksgiving unto him that had heard their prayers? Having always matter of praise, as well as cause of prayer. A godly and an holy course in prayer, which I wish, were as well performed, as it is well worthy to be observed: Namely, Not only to consider wisely what we ask in prayer, but to observe carefully how we speed after it: for in so doing, as we should still be stirred up and provoked to new praises, so should we be quickened and encouraged, to seek unto our God again, by continuing or renewing the same, or the like prayers and requests unto him. This was the practice of holy David, that man after Gods own heart, who having called upon God, Psal. 41.1. did patiently wait upon him for hearing, and diligently observed what success he had, and (as he found the fruit of his prayers) did thereupon come again into God's presence, with new and fresh praises, Psal. 66.17.19.20. I called unto the Lord (saith he) with my mouth, and he was exalted with my tongue: Verily God hath heard me, he hath attended to the voice of my prayer. Blessed be God which hath not turned away my prayer, nor his mercy from me. CHAP. XXIV. THus did he exercise himself and his family unto godliness every morning, His evening exercise. and after the duties of the day, and their natural refreshing and repast in the end thereof, he called them again to the like service, and sacrifice in the evening which he very religiously and constantly performed, much after the same manner, saving tha● than he took some more pains with them, having more liberty, In opening and applying the word. and better opportunity so to do for then he ordinarily instructed and taught his family, out of that portion which he took in the Chapter, read at that time unto them, propounding and applying some wholesome doctrine, profitable for their godly edification, as the tenor of the Scripture best served, 2 Tim. 3.16.19. whether to convince any error, or to confirm the truth, to rebuke any sin, and to instruct in the way of righteousness, to comfort the heart (under hope) in doing well, and settle the soul by faith and patience in suffering ill. This was his holy desire and delight, to edify his family in faith and love, For the use of his Family. and to train them up in the true knowledge and fear of God, so acquainting them with their duties towards God and man, Tit. 2.10, 11, 12. that living soberly, righteously and godly in this world, they might beautify their profession, and adorn the doctrine of God our Saviour always, and in all things. All which his godly pains and practices in the instructing of his family out of the Word of God, as a pastor and teacher in his own house, Crowned with a blessing from God albeit they were through the blessing of God, crowned with good success at home, yet were they much maligned, reproached, opposed, and questioned abroad, and that not only by the vulgar fort, but even by some of our masters in Israel, whose negligence was much rebuked by his diligence, their profaneness checked by his holy duties, their government in their families not only obscured, but blemished, Opposed much by some men of the world. but blemished, by the comely order and beauty of his government in his family, which was so fare advanced above some of theirs, as ever bethel was above Bethaven, Zion above Shilo, or the Temple of God, above the Temple of Idols. Which malignity of the world, His fortification against such assaults. and enmity of godless persons against godly and good duties, when he well observed and wisely considered of; he began to fortify his building, both for his judgement and practice (as Nehemiah did the wales of Jerusalem against the assaults of God's enemies) which he did very faithfully and effectually, by his painful collections, and observations which he made out of the Scriptures, For justifying of his judgement and practice in thus teaching of his family. and by the expositions, testimonies, and examples, of godly and good men, records of antiquity, and evidences of worthy Writers, and witnesses to the truth of God, all suitable to the doctrine of our Church, to justify his course, and stop the mouths of all such as without any just cause did open them so wide against it. I have seen and read what he hath collected and set down to this end and purpose, under his own hand, which I approve of, and like so well, for his choice and pains, in binding up together so many sweet and wholesome flowers of heavenly doctrine, By his collections and observations out of godly and good authors. for his own confirmation, and other men's satisfaction, that I could have been well contented to have set down these his collections and observations at large, concerning this point of the master's duty, in teaching and instructing his family in the fear of God, and faith of Christ, and in opening and applying some portion of the Scriptures to their minds and hearts, for that end: but that I much feared, lest my labour and pains herein, at this time, might be held not so needful, and less pertinent, seeing many godly men's books are filled with the same, or the like instructions, since that time (justifying the same point and practice) and that the bulk and body of this little book, would swell too big, if I should bring in another Treatise, to stuff up the bosom and breast of it. CHAP. XXV. And yet not usurping upon the Ministry. Nor by aprivate spirit. But by godly and good means. Homines discunt prius quod doceant, & ab al●o accipiunt quod aliis tradant. Amb. Coster us in eins Vita. Ambiguity lib. 1. de Offic. c. 1 NOw because some may mistake both him and me, in this business, as imagining that, by his private expounding of the Scriptures, he did usurp too much, and trench too near, upon the office of the ministry, and were transported with some private spirit of interpretation, above his pitch and place, and that all this were now justified by that which hath been said and done: Such must be entreated to conceive better of our mind and meaning herein, and not to be too rash in censuring, but to judge righteous judgement: For the pains which this Gentleman took, in teaching and instructing of his family by the Scriptures, were not raised, nor grounded upon his own private conceit or fancy, nor were they fruits of any vain and unwarrantable presumption, as some might imagine: but all that ever he brought unto them, he had either begged of God, or borrowed of good men, or obtained by serious study and meditation, gotten by reading of the Scriptures, and good Expositors, or by revewing his Notes also of such Sermons, as he had heard upon such Scriptures and Texts as he had in hand, using all good and holy means, to fit and furnish himself, with all manner of spiritual provision for that service. The success whereof through the good hand of God that was upon him was very answerable to his desires, and endeavours for their good. For as joseph by his diligence and pains, Providing as joseph. in gathering and hoarding up of corn, and by his wisdom in disposing, and dispensing of it, did sufficiently provide sustenance for himself, and for his father's family: So did this worthy Gentleman, by all godly pains, and good means, first furnish and store himself of all spiritual provision, For himself and for his family. to his own best use, and then bring forth some part and portion thereof, whether as corn or wine, milk, or stronger meat to the relief and refreshing of the souls of his family, as their occasions, or necessities might require at his hands. Now if in thus doing, any man or Minister shall envy him, and complame of him, for preaching in his own house, Facti sunt onmes magistri, qui vix poterant esse diseipuli. Amb. in Orat. ad pop. de Auxent. ●. as sometimes joshua did of Eldad and Medad for prophesying in the Lord's host: I would have every godly Minister to answer them, as Moses did him, Enviest thou for my sake? I would to God that all Masters of families, were such Ministers in their families, yea, and that all Ministers were such Masters, in the religious government of their own house also. CHAP. XXVI. AFter the Lord had thus warmed the heartd this Gentleman, and his house also, with the love of the truth, and made some gracious impressions of the beauty and virtue of true godliness in the same, there arose out of this fire such a flame of holy zeal, both against all lies and lying vanities, and for the true worship and glory of God, Thus far of his religious government of his own house in his private family. Now of his zeal to God's house in the public Assembly. 1. In abolishing means and instruments of false worship. that beginning at his own house, as you have heard, he proceeded farther to the house of God, according as it is written, The zeal of th● house hath eaten me up. Much like herein unto good josiah, who after he began to soeke after the God of his Father David, in his own person and family, set himself a work to look to the house of God also, and shown forth his godly zeal, both in purging judah, and jerusalem from their graven and carved images, and in advancing again the Word, and worship of God, according to his place and power. For finding in the Church of Tarum, in his own Chapel, which of ancient right did appertain unto him and his family, many superstitious images, and idolatrous pictures in the painted windows, and they so thick, and dark that there was, as he himself saith, scarce the breadth of a groat of white glass amongst them: he knowing by the truth of God, that though the Papists will have Images to be lay men's books, yet they teach no other lessons but of lies, nor any doctrine but of vanities to them that profess to learn by them; Hab. 2. Papists will have images to be laymen's books. Quod legentibus Scriptura, hoc & idiotis praestat pictura cernentibus, quia in ipsa ignorantes vident quidsequi debeant, in ipsalegunt qui literas neseiunt. Gregor in Ep. 4. ad Servum. Massil. Episcod. De Consecrat. Dist. 3. cap. Perlatum adnos. Vide etiam Walsrid. Strabon. de Rebus Ecclesiast. cap. 8. de utilitate imaginum. Bulling. de Origine error. cap. 29. Vtilitas imaginumest, quod instruunt simplices, admonent scientes, afficiunt amnes, Ecki. in Enchir. Loc. 16. de imagine. & Vrban. Rheg. loc. de Imag. and considering that these dumb and dark images by their painted coats and colours, did both darken the light of the Church, and obscure the brightness of the Gospel. He presently took order, to pull downs all these painted puppets, and popish idols, in a warrantable and peaceable manner, and of his own cost and charge, repaired the breaches, and beautified the windows with white and bright glass again. Hereunto he was the rather induced, His inducements thereunto. Elizab. Injunct. 23. Authority of the magistrate. And Example of good and great men. Dent 12.3. and encouraged, both by the liberty given, and granted by the Queen's Injunctions, utterly to extinguish and destroy all pictures, paintings, and all other monuments of idolatry and superstition, so that there might remain no memory of the samein walls, glass windows or elsewhere, within their Churches, and houses: and also by the authority of a Commission sent down into the country to the Earl of Derby, the Major of Chester, and others, to the same purpose, at the same time. Neither was this all: for he had the Word of God to warrant him, and the examples of godly and holy men to lead him, and countenance him in this act, as of Ezekiah, in breaking to pieces the brazen Serpent, 2 King. 18 4.2 Kin. 23.8. Bulling de Orig. error cap 29. Plat. de vit. Pont. in Gregor. 3 Which made him proceed from the Chapel to the Church. This act censured by papists. Sigon. de R. Italiae lib. 3. Platin. de vit. Pont. in Grego. 3. Eckius in Enchirid. loc. 16. & Vrban. Rheg. loc de Imag fol. 97. b. of Epiphanius, in rending in Altars of Baalim; of Epiphanius, in rending in pieces the superstitious veil, hanging before a Church at Anablatha,, wherein was set forth the picture of Christ, or of some other Saint, and of Leo the Emperor, who broke down all Images and Idols in Churches, as standing there against the decrees of the first Council of Nice, and the Word of God. And so upon these, and the like grounds, this Gentleman went forwards from his Chapel to the rest of the Church, defacing a●… the popish and superstitious Images, which he● found dangerous, and offensive in any quart or corner of it. An attempt and act tha● will be subject to the censure of the Patrons of popery, and many other popish and profane persons, as a matter of gross impiety and sacrilege to deal so rudely and contumeliously, with the images of God, of Christ, and of his Saints. So did Pope Gregory the third excommunieate the Emperor Leo, and stamped the name of Icon●clast (as a brand of heresy) in his forehead, 〈◊〉 breaking down of Images in the churches. So did Bellarmine censure the German Protestants, as irreligious and profane, because in their reformation, they spared not their Idols and their Images. These men no doubt would have cast one stone of rebuke at Christ himself, if they had seen him drive with whips, the buyers and sellers out of the Temple: and thrown another at Paul, for speaking against the Images of Jupiter, and silver Shrines of Diana at Ephesus, and for preaching against the Altar dedicated to the unknown God, which he saw at Athens, had they been amongst those persons, and in those places. Now, shall we entreat these hypocrites, justified by themselves, against themselves. to turn their eyes into their own bosoms, and view the records of their own stories, and then let them tell us, whether their beam be not much bigger than our mote, in this kind of disgracing, or defacing images, and some other things, which they account ornaments of their Churches. What if these Catholics (as they desire and delight to be called) have cast with violence the relics of their Saints, Nicu. Coni. lib. de Isaac & fill. Alexio. into filthy and base places? what if they have thrown the Sacrament of the body and blood of Christ, with great indignation, sometimes unto the ground, and sometimes into the fire? what if they have profaned their holy Vessels, Altars, Temples? what if they have used their sacred images for seats, and footstools? Their own Writers will assure them, that in the taking of Constantinople, Antonin. Histor. part. 3. tit. 19 cap. 2.9 3. they were guitly of such and so great sacrilege, that they spared neither the treasures of the Churches, nor the Silver Tables about their Altars, Sed violatis sacrariis, cruces, iconas, & reliqua Ecclesiarum ornamenta rapiebant, but profaning all the holy places, and holy things, they spoilt their Crosses and Curcifixes, their Images, and other ornaments of their Churches whatsoever. Let them read and consider, Ouuph in vit. Clem. 7. Guiciard. Hist lib. 7. what violence and indignity Cardinal Columna offered (in the taking of Rome, under Clement the seventh) unto the Palace of the Vatican, and Saint Peter's Church, when he spoiled them of all their treasure and rich furniture, and all the Ornaments of the Church besides. Now therefore, ye Hypocrites, either take the beam out of your own eye, or cease to find fault with this mote in your brother's eye any longer. If ye be obstinate in this error of Image worship, and call upon our Church windows, for your Church witnesses, Testes fenestrae. Rat. 10. Aug. de Consensu evang. l. 1. cap. 10. as your Father Jesuit Campion hath done: we will then answer you with Austin, Sic errare meruerunt, qui Christum & Apostolos ejus quaesiverunt, non in sanctis codicibus, sedin pictis parietibus, They have well deserved so to err, who have sought for Christ and his Apostles, not in the holy Book of God, but in painted wales and windows, as you for your parts, Aug. ibid. both do, and have done. Nec mirum si a pingentibus fingentes decepts sunt, And no marvel, if such fainers and forgers as you are, be deceived with such painters, and pictures as these be. And as for this Gentleman of whom we speak, it shall be sufficient for him and us, that in this his affection and action, he cometh so near to that commendation, which Ambrose gave unto Theodosius, Theodosius abscondit simulacra Gentium, omnes enim cultus idolorum fides ejus abscondit, Ambrose Orat in mort, Theo. omnes eorum ceremonias obliteravit, Theodosius did obscure and disgrace all the images of the Gentiles, for his faith did darken all the worship of Idols, and obliterate all their ceremonies. CHAP. XXVII. 2 In establishing Gods true Word and worship. NOw as it was the just and due praise of these worthies of the Lord (according to the nature of true zeal) not only to demolish and deface all instruments or ornaments of idols, and false worship, but to build up, and beautify the house of God, in procuring and providing all good means for his due and true service: so may it be, and that justly an addition to this Gentleman's former praise, that his heart was so enlarged towards God for his glory, and God's people for their good; that it was not only his care and conscience, to abolish all occasions and provocations unto idolatry and false worship, but the very joy of his soul, to bring in such godly and able Ministers amongst them (as he could provide) almost every Lord's day into the public Assembly. Such as did feed the people (like faithful Pastors) with knowledge and understanding. Such as did sow and plant (as Gods husbandmen) the seeds and roots of grace and truth amongst them. Such as were Ambassadors of peace, both preaching unto them the glad tidings of the Gospel, by the word of reconciliation; and beseeching them also in Christ's stead to be reconciled unto God: and Heralds at arms also, By procuring godly Ministers to preach. to lift up their voices as a trumpet, to tell the house of Israel their transgression, and the house of judah their fins, and to denounce Gods righteous judgements due unto the same. And all this he did of his own cost and labour, and that with a cheerful and upright heart, honouring the Lord with his substance, and giving means and maintenance to such as were the Lords labourers in the Lord's harvest. Of his own cost and charge. All which his care, cost, and labour, although it was much slighted by many, little regarded by the vulgar sort, much opposed by the popish and profane, and too much undervalved by all: yet was he never daunted nor discouraged in his course, nor weary of well doing, Little regarded. neither Rheum the Chancellor, nor Shimshai the Scribe, by their letters; nor Samballat and Tobiah by their mocks, threats, and slanders, Yet he not discouraged, because the word of God prospered. could ever divert him from his way, or cause the work of God to cease in his hand. So the Word of God grew mightily and prevailed: and to use his own words, so religion began to enter, mangre the devil, and his partakers, for I was much opposed etc. In this passage I much desire to commend unto every Christian, especially, to Gentlemen of good rank and place (to whom the Lord hath given a large portion in the blessings of this life) such fruits of faith and love, and such virtues of Christ in this Gentleman, Many virtues of his to be observed. as are well worthy both the observation, and imitation of every true Christian. 1. His compassion on the multitude being as sheep without shepherd, when he saw them erring from the ways of God, and like to perish for want of pasture, expressing herein (in some measure) the holy affection of Christ jesus. And imitated. 2 Secondly, his free will offering unto the Lord of his own substance and cost, to provide his people of spiritual food, and that with a cheerful and free heart and hand, like unto David, who bought the threshing floor of Areunah at a price, because he would not offer burnt offerings to the Lord, of that which cost him nothing. 3. Thirdly, 1 Kin. 18.3.4. 2 Chr. 35.2,3 4 his entertaining and maintaining Gods Ministers, as Obadiah did the Lords Prophets, besides his countenancing and encouraging of them as josiah did the Levites in the Lord's service. 4 Fourthly, the exceeding joy and comfort that he took in setting forwards the Lords work, for the foundation and building up the shouse of God, by his good example, godly presence, and holy practice, in public places, and religious duties, endeavouring to bring forth the head stone, Zach. 4. ●7. as Z●rubbabell did with shootings crying, Grace, grace unto it. 5 Fifthy, his courage and constantly in maintaining all good exercises of Religion against all oppositions of popish and profane persons, Nehem, 4 as did good Nehemiah, in going on with the in building of the was of Jerusalem, notwithstanding all the attempts and assaults of secret treacholy, 〈◊〉 open hostility, made against him. 6 Sixthly, his uprightness and su●oirity, doing all that he did with an honest and good heart, not to be seen of men but to approve himself unto God in all things. This worthy example thus decked and adorned with these jewels of grace, For Gentlemen to be rich in good works. I desire also to commend unto the due and serious consideration of such Gentlemen and others, as being rich in this world, are yet poor, and very poor in such good works, and had rather bestow an hundred pounds in building and beautifying their own houses, than an hundred pence towards the laying of the foundation, or building up the walls or windows of God's house amongst them. For patrons not to spoil the Chur. being bound to provide for it. And to such also as being entrusted with the lands and live of the Church, for the maintenance of the Ministry and spiritual provision of God's people, do notwithstanding turn their patronage into pillage, and their devotion into sacrilege, cutting short the Minister of his means, and the people of their provision, taking the wheat unto themselves, and leaving the straw and chaff unto them for their portion only. For prosane Gent. bestowing much upon their lusts, nothing upon God's service. Neither would I have them to pass without gentle admonition also, who had much rather spend much of their estate, in maintaining idle and base persons to serve their own lusts, and satisfies the humour of a rude and profane people, as many do their Horf-riders, Faulkeners, Huntsmen, Lords of misrule, Pipers, and Minstrels, rather to lead them, and their followers (both in their public assemblies and private families) a dance about the Calf, than such a dance as, David danced before the Ark, with spiritual rejoicing in God's mercies, and enlarging of his own and the people hearts in God's praises. Neither maintaining any Leyite at home. And being utterly destitute of all means of grace, both in assembly and family and nothing sensible of the spiritual famine that hath brought a loathsome leanness into their souls, they neither make any conscience, nor will beat any cost, Nor seeking after the word abroad. to call on the Levites to bring in the Ark of God amongst them, nor will seek themselves, nor suffer others (that much desire to enter into the Kingdom of God) to frequent those places and exercises of religion, where the heavenly Manna, the bread of life may be broken unto them. CHAP. XXVIII. ABout the year 1590. when he saw, Mr. I. D. that having provided for the public congregation a worthy Preacher, whom they seemed much to admire for his gifts, yet would not so much as thank him for his pains, the Preacher grew somewhat unwilling to bestow his labour any longer amongst them. He in Christian policy, Upon their neglect of the public Ministry. began to withdraw the Preacher of the Word from the assembly, to his own family, to make them more sensible of the want of it, more careful to seek it where they might find it, and more thankful to God and his servants, by whose means they did enjoy it, and reap some fruit by it. To which end and purpose, he built him a Pulpit in a Chapel in his own house, and for a season maintained the Preacher there, so that (as he saith himself) he had good company every Sabbath day. He maintained the Preacher in his own family. This company, as I doubt not but it was much to his comfort, so could it not be, but much to his cost also, when, amongst a multitude, though some might come to the Chapel with good minds, to feed their souls, yet others would be as willing and ready to press into the Hall to fill their bellies. And yet was he well contented to be at this charge also, for the increase of Religion and further of the Gospel. But he could not long make such an enclosure of the Word, nor so confine it to his private family; for partly the public necessity, and partly the importunity of some Christian friends, But after a while restored him to the public assembly. did work so effectually upon him, and prevail so fare with him, that he yielded up the Preacher to the public assembly again, and so continued to maintain him, and other Preachers after him, until upon the death of the Incumbent, God established a faithful Pastor amongst them. Let him if you please, tell you thus much and the occasion thereof, in his own words. The same Preacher being invited to a wedding at Peile, The cause and occasion thereof. preached there in the parlour, for which Sermon he was much admired. And then, It was objected against me, that I had committed a great sin, to keep such a worthy Preacher from the great congregation. But I said, none requested it, nor gave him thanks when I brought him; And so continued to maintain the Minister. And therefore he was unwilling to come amongst them. But I was glad then, to bring the Word of God again unto them, and so have continued till now that God hath planted M. Clark amongst us. And here I think it not amiss, seeing he thus toucheth upon M. Clark, in this business of providing the Parish of a faithful and sufficient Ministry: Both by his own and M. Clerks testimony. to call in, and produce Master Clank's own words, for evident testimony to his bounty and faithfulness in this particular. He was the chief instrument, to plant, and establish the preaching of the Gospel in this congregation. First, by providing divers of God's Ministers to preach here oftentimes when the Incumbent was grown old, and decrepit: afterward by maintaining a Preachet at his own proper cost and charges: And lastly, by being a means to obtain the place for me in reversion, and allowing me the greatest part of my maintenance. So that this Parish hath cause for ever, to acknowledge him a nursing father of Religion amongst them, and a blessed Instrument to bring in the light of the Gospel unto them, when they sat in darkness, and in the shadow of death. CHAP. XXIX. NOw because popery and profannes two sisters in evil, had consented, Popish and profane Wakes a●… Tarum. Paul Jou. Hist. l. 24. Calv. de vera ecclesrefor. Ratione. Bullsing de Origin. err.e. 33.34. His godly care and labour to suppress them. and conspired in this Parish, as in many other places together, to advance their idols against the Ark of God, and to celebrate their solemn feasts of their popish saints, as being the Dii Tuteleries, the special patrons and protectors of their Church and Parish, by their Wakes and Vigils, kept in commemoration and honour of them, in all riot and excess of eating and drinking, dalliance, and dancing, sporting, and gaming, and other abominable impieties and idolatries: this godly. Gentleman being stirred in his spirit, at these their gross superstitions, and much grieved in heart at their grievous misdemeanours and disorders, knowing well that the customs of the people were rain, yea, and vile also, poisoning their minds with erriours, and corrupting their hearts and lives with base lusts, and the bitter fruits thereof: And fearing lest their carnal joys and delights in these fleshly and earthly things, might make the Heavenly Manna to seem as light bread unto them, and the wholesome food of life more unsavoury and distasteful than otherwise it would have been. By a more plentiful and powerful use of the Word preached. This Gentleman, I say, to prevent these mischiefs, and procure the people's good, did usually at these times bring in, and set up the Ark of God in greater pomp and power amongst them, to bring down and break in pieces their Dagon, so much admired and adored by them. So he did, and prevailed in so doing. Against S. Andrews day, which is the time of Tarum Wakes, and the week following, I observed (saith he) many years together, to invite two or three of the best affected Preachers in the Diocese, that spent most part of three days in preaching and praying in the Church, Whereby he prevailed and blessed God. so as the Pipers and Fiddlers, and Bearwards, and Players, and Camesters, had no time left them for their vanities, but went away with great fretting, and yet multitudes of well affected people, filled the Town and the Church, and that with much rejoicing, blessed be God. O what, and how great comfort and contentment, did this godly man take in discountenancing and suppressing (so fare as he could) all popery and profaneness, With rejoicing. together with all the instruments, abbetters and maintainers of the same! O how great was his rejoicing, and solace, when by any care, cost, or labour, he might refresh the bodies, and rejoice the souls of God's people, either by corporal or spiritual repast, And feasting. provided and prepared for them! To which end, as it is well known, at one of these times, besides all other provision, there was spent in his house a fat Beife, and a half, within the space of three days, upon godly and well affected people, and his Cook did then relate unto him. Of God's people. Such was his desire to do good, his delight in the Saints, his joy in the house of God, and love to his service; that all other things, in comparison of these, were but loss, and dross, and dung, unto him. O, Renouncing all fellowship with sin and sinners. how truly might he say with David, Away from me all ye workers of iniquity, I will keep the commandments of my God: I hate all vain inventions, but thy Law do I love: all my delight is in the Saints, and in such as excel in virtue: I was glad when they said unto me, let us go up into the house of the Lord, our feet shall stand in thy gates O Jerusalem? How well did he herein imitate the example of Christ, And herein following the example of Christ jesus. who at the feast of the dedication of the Temple (though it were no divine, but a humane constitution) took occasion notwithstanding, upon the frequent concourse of the people, to teach and preach the Gospel of the Kingdom unto them, and whiles they sought after carnal things, to please their flesh, to minister unto them spiritual, to profit and do good unto their souls? Nether do I speak this to justify or approve these festival solemnities, Bulling de Origin. 〈◊〉. c. 35.114. for the anniversary commemoration and celebration of Saints and Martyrs, and dedication of Churches, which savour rank of the cask, and smell hugely of the vessels of Judaisme, Paganism, and Papism, Lib. Inter. cap. de Ceremoniis. See Bullin. de orig. ●r. cap. 36. sol. 113. whence they were first drawn 〈◊〉 derived (for so I should condemn many both Fathers and Counsels, that have condemned and inhibited the like Wakes, and solemn Assemblies at such times, and to such ends, which they called their Vigilias and Encania, and that for the same errors, abuses enormities, and villainies that we do now condemn them for) But I speak it to the just commendation of this worthy Gentleman, D. Rain. de Idol. l 2. c. 3 13. and for the fair provocation of other Gentlemen also, of like power and place, by his example, is do what they can to suppress and abolish all such Wakes and festivals: and if they cannot do that, yet to make the best of the worst, by standing against them, striving both by courage and countenand, to disgrace, and disappoint them, and to bring in better means of mercy and of grace, either to water or to plant the Uineyard of the Lord which is before them. CHAP. XXX. ANd this I doubt not, Nine reasons against popish and profane Wakes. Hieronin Mat. 23. but they would be more easily induced and persuaded to do, if they did advisedly consider of these or the like reason, which might rectify their judgements in these things. 1 That the celebration of such Wakes and festivals is utterly destitute of all warrant of God's Word, for who hath requited these things at their hands? Isay 1. Rom. 14. ult. Lih. Inter. cap. de Cer. Bulling. de Origine excap. 35. p. 111. And whatsoever is done without warrant, 〈◊〉 never be done with any comfort, or good fruit, either in the a●●●… the issue of it. 2 That these are 〈◊〉 base and bastard brood of the man of sin, begotten by Satan, upon the body of that Whore of Rome, in the dark night of Popish and Heathenish superstition; and therefore we are called to come out of Babel, so many as are God's people, and never to be partakers of her sins, lest we be partakers of her plagues also. Aug. l. 22. De Civit. Dei. c. 10. Euseb. eccls. hist. l. 7. c. 14. Sigon. de Regno Ital. l. 3. An. 721.726. 3 That as one err our is a pregnant, and faithful mother of many more: so this commemoration of Saints, and Martyrs, did breed and bring forth reservation of their Relics, Adoration of their Images, Invocation of their Names, and Peregrination to their Shrines, and that with great confidence in them, and great expectation of bodily and ghostly help, and comfort from them. Of all which errors and impieties, they must needs be guilty, and stand convicted before God, who (whether they be of the tribe of Levi, as was Korah, or of the Princes of the people, as were Dathan and Abiram) shall, or do rise up in any tumultuous and rebellious manner against Moses or Aaron, Magistrate and Minister, with their Censers in their hands, to offer incense unto such Idols. 4 That such service unto Saints, is but witt-worship, Calv. de vera eccls. reform. rati. Bulling. de Orig. error. c. 32. f. 104 Pars. in 3. Convers. Rain. idol. l. 1.0.5. §. 25 etc. Hospin. de Fest. in Catarrh. Nou. 25 Anton. hist. part. 3 tit. 19 c. 1 §. 3 4. will-worship, and Idol-service, all which are both hateful unto God, and hurtful unto their own souls, that either do them, or consent to the doing of them. 5 That oftentimes by the Popish Calendar, such Saints are commended unto them for commemoration of their persons, and celebration of their Feasts, as either never were, as Saint Christopher, and Saint George, Saint Katherine, and the like; or such as it had been good for them, that they had never been, as was our Boniface the idol Saint of Banbury, Saint Dominic a grand agent for Antichrist, and bloody persecutor of the true Church of Christ; or such as were not much better than beasts for their conversation, as Medardus, Lubinus; or such as having their soul's frying in Hell, are yet adored as Saints, in their Festivals, and Wakes, here amongst us upon earth, and that after a more solemn and devout manner, than either they themselves would, or could require, if they were now in company, and held society with the Saints in heaven. 6 That to have fellowship with such as celebrate these Idoll-Feasts, is reckoned by the Apostle for no less a sin, than to have fellowship with Devils, nor is any thing that is offered to such Idols, accounted any better service, than a sacrifice unto Devils. Now, God forbidden, that they that profess the fear of God, and bear the name of Christ, should ever so fare forget their communion with God, as to have any fellowship with Devils, or so forsake the Lord the Fountain of living waters, and dig unto themselves broken Cisterns that can hold no water. 7 That usually such assemblies upon such occasions, are for the most part, a confluence of all vain and vile persons, a concurrence of all vices, a combination of the Popish and profane, a very randavous of all rogues, and vagabonds, and many times no better, than as the Prophet speaketh, a very assembly of rebels against the Lord. Now, we are charged to departed from the tents of such wicked men, to separate ourselves from sin and sinners, not so much as to eate, or drink with such persons, to hate the garment spotted by the flesh, and to touch no unclean thing, if ever we will have the Lord to receive us, and to take us for his sons and daughters. 8 That the attendants and consequents, effects and fruits of such Wakes, and Idol-Feasts, are commonly as base and bitter, as the sons of belial can beget, or the vines of Sodom or Gomorrah can bring forth: such as are swearing, and blaspheming; drunkenness, and surfeiting; brawling, and quarrelling; wantonness, and uncleanness; riot, and excess in all manner of wickedness, and ungodliness; seldom any such meetings, but they either are sprinkled with blood, or spotted with some gross filthiness. Now, what honest heart can abide in those places, or endure those persons, that will be sure to vex his souls with their wicked conversation, and grieve his spirit, with that which he shall daily and hourly hear and see amongst them. Woe is me (would David say) that I am constrained to dwell in Meseck, and to have my habitation in the Tents of Kedar. My soul is among Lions, I have dwelled too long amongst them, that want grace, and hate peace. 9 And lastly, if they would set before their eyes, and consider the holy examples of good and great men, who loving the truth, and hating a lie, could never endure any fellowship with superstitious and idolatrous persons, nor would ever yield themselves to join with them in the smallest things, having any appearance of evil in them. Daniel would not be persuaded to defile himself with any portion of the King's meat, being once presented before an Idol. David will neither touch, nor taste of the dainties, and delicates of wicked and profane men. Polycarp would not so much as make a show of saluting Caesar, as others did, nor of burning incense unto their Idols, though he might have saved his life, and come to great honour also in so doing. S. john durst not abide in the Bath, where the Herelike Cerinthus was, but presently got himself away, lest the Bath for his sin should fall upon him, and upon all that were with him for his take. Tripart. hist. l. 6. c. 35. Bullin. de Origin. Er. c. 36. f. 115 Valentinian that valiant and noble man, being sprinkled (against his will) with some of that heathenish holy water, which the Ministers of Fortune's Temple cast upon him, as he went in and out before the Emperor Inlian, and finding a drop thereof upon his cloak, with great indignation, gave the minister a box on the care, in the Emperor's presence, telling him, that he thought not himself purged, but polluted by such sprinklings. All which being well and duly pondered and considered, I conceive good hope, that men of any religious affection, or ingenuous disposition, will not only refrain themselves from such assemblies of vain men, but according to their place and power will be ready to restrain, and suppress (as this worthy Gentlemen did) all such popish and profane Wakes and Feasts that are amongst them or about them. CHAP. XXXI. Being still more religious. AFter that he had thus planted and watered his own family, and for the better increasing of the fruits of religion had well provide for the public assembly also, he was much admired for his sincerity, as well as for his fervency in the profession of the Gospel, and practice of true religion. He that had done so worthily in Ephrata, became famous in Bethlehem; He grew more famous. His name being perfumed with such, and so great variety of God's graces, did send forth a most fragrant and sweet smell, and savour, into all the families of the country, round about him: insomuch, Many desite to sojournwith him. that now divers Gentlemen of the best rank, did much desire to sojourn under his roof, and to table with him, for their better information in the way of God, and more effectual reclaiming of themselves, and their families. That honourable and worthy Knight, Sir Richard Grosvenor, Baronet, when he was young and tender, was by his parents godly and gracious care, and desire of his religious education, Sir R. G. in his tender years brought up in his house. transplanted (as it were) into this family, where for the space of three years, he was trained up and nurtured in the knowledge and fear of God, and that with so good success and fruit of this Gentleman's labours, and endeavours, (through the blessing of God upon him) that, both the University in his youth, and the country in his reper age, may, and will seal him a worthy testimony for a Gentleman of an amiable and sweet disposition, and of a studious, and religious carriage, and conversation amongst them. The seed that was then sown, and the plants that were then set in this soil, are yet still increasing and bringing forth more fruit, both in his person, and calling, whereof as we have seen a fair increase already, in some of his more eminent employments, so do we yet look for a more plentiful harvest of his holy and wholesome fruits, in their season, as he may have further calling thereunto. Much about this time also, his brother in Law Master Hardware of the Peile, M. Hard. and his family also tabled with him. was very desirous to draw nearer unto him; and so with his good liking and allowance, brought himself and his whole family, wife, children, and servants, to be tabled with him. This Master Hardware at the first, seeing this Gentleman in the government of his family, so full, and free, for wholesome admonitions, and reproofs, could no better abide a rebuke, than sore eyes can endure the Sun. Which when Master Bruen had once and again observed, knowing that Patient to be very sick, that is impatient of the means, and medicine, which might cure him: He began to cast about how he might best deal with him, and most effectually work upon him for his good. What he did to this end, and with what effect and fruit, His wise and gracious dealing with him and his. he shall himself tell you, in his own words. I remember (saith he) my brother Hardware, when he was tabler with us, at first would not be reproved; but after a while, having the 141. Psalm for our Evenings exercise, and then divers of my family did usually give Notes, being godly and well affected, all concluded together, that all should speak of the fifth verse, Let the righteous reprove me, etc. And myself gave the last note, after which time he never resisted any more. Yea more than all this, And the good effect and fruit there of. he gives him yet a better testimony of his growth and proficiency in religion, under his own hand in these words. It pleased God, saith he, so to work upon his, and their hearts, that they went home with new hearts converted unto God, and professed religion in holy sincerity until their death. My brother Hardware then at Peile, Both in his family and set up religion in his family with great power and comfort; So that the very first evening after their coming home, they began to sing Psalms, to read the Scriptures, to Pray, and to Catechise; all which being ended, his wife ran unto him; and kissed him, with great rejoicing, saying, O husband, I thank God, and bless his name, that ever you came to Staplefoord. And so afterwards being Major of Chester, In the city he that year shown his religion very graciously in his government, all praise to God, etc. These things he hath thus set down (as he hath done also many more) as certain memorials of God's mercies, Thus to season others. in blessing his desires and endeavours, for the seasoning of others, both persons and families, with the salt of true religion, by his hand, that so they might be better able to offer themselves, and their services, as holy, living, and spiritual sacrifices, acceptable unto God in Christ Jesus. This was his labour of love, And to build up God's house, in his own was his labour of love. And joy of his heart. to build up the house of God, even in his own house, and taking some out of other families (as rough stones out of the Quarries) to hue, and square them smooth, and polish them, to be as lively and precious stones, of, and for the Lords Temple. And this was the very joy of his heart, to see the word of the Lord prosper in his hand, according to that saying of Saint john, I have no greater joy than to hear that my children walk in the truth, I wish above all things, that thou mayest prosper, and be in health, even as thy soul prospereth. CHAP. XXXII. THis comfort and contentment which he took in laying the foundation, The good success whereof. and building up the walls of God's house in this manner, did give him great encouragement to furnish himself better, and to make his provision greater for this work, both by his private studies, and also by his public travels and endeavours; being herein not much unlike to holy David, who having it in the purpose of his heart, 1 Chr. 29 1, 2. to build God's house, provided abundantly all manner of materials, wood and stone, iron and brass, gold and silver, marble and precious stones, Made him like David to make greater provision. as he could procure them, fare or near; besides all the treasure that he offered of his own proper goods, even three thousand talents of the gold of Ophir, and seven thousand talents of refined silver, to the furthering and finishing of the Lords house. For whereas in those days, it seemed good unto the Lord, having compassion on his people, to raise up, and establish, many holy exercises of religion, By public exercises. both in Cheshire, and in Lancashire; which were kept constantly every month, and maintained worthily by the godly labours of the faithful Ministers and Messengers of God in those parts, and that with great and comfortable success, and fruit, for the edifying of the Churches of God in knowledge, faith and obedience to the Gospel. This worthy Gentleman, Which he frequented taking hold of this fair opportunity, did frequent these assemblies, and partake of the labours of the Lords Builders, with great diligence, care and conscience, storing himself with their treasures, And became better furnished. and lighting his Candle at their Torches, and so became both better furnished, and more enabled, to set forwards the building of the Lords House, himself in his own family, and other wheres also, as he had calling thereunto. In this his course which he took, In which his course, divers things to be commended. for his own proficiency and growth, both in knowledge and in grace, I find divers things worthy, not only to be mentioned, but to be much commended, some, and some to be admired also. As first his cheerfulness to go up to the mountain of the Lord, and joy of heart to join with such holy assemblies, in so holy duties, saying with David, 1 His cheerfulness. I was glad when they said unto me, let us go up into the house of the Lord. Our feet shall stand in thy gates O Jerusalem, jerusalem is builded as a city that is compact together, Wither the Tribes go up, the Tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. Secondly, his painfulness in taking many long and sore journeys, 2 His painfulness. 1 In seeking. 2 In gathering Manna and other provision. with much toil and travel of his body, and no small cost and charge of his purse, riding early and late, in heat and cold, short days, and foul ways, sometimes ten, sometimes twenty, and sometimes thirty miles, as the distance of the place, and season of the year required: and all this to this end, that he might gather Manna, where he knew it would be reigned down, and glean after the Reapers in the Lord's Harvest, and buy Gold and white Raiment, Wine and Milk without money, of the Lords Merchants, upon such of the Lords Mart, and Market days. Thirdly, his conscionable diligence in hearing and observing, 3 His diligence. writing and recording, from the mouth of the Ministers, whatsoever they taught and preached unto edification, and that with such eagerness of mind, and readiness of hand and pen, that usually he took the whole substance and matter of their Notes, Observations, and Sermons, in his book, 1 In hearing. 2 In writing. 3 In repeating. home with him; which he would carefully repeat in his journey, to the refreshing of the minds and hearts, of such good people as went along with him: and when he came home, did write over again in a more legible hand, all that he had gathered, and so made better use of it, for himself, and his family, and set all as it were upon record, for the benefit of his friends, and his own posterity. This his double diligence, he continued for the space of five or six and thirty years together, 4 In recording the sum and substance of all such exercises. in writing, and writing over again, all such Exercises as h● could come unto, and all Lectures and Sermons in City or Country, and all public Fasts, and thanksgivings, as he could hear of them. Insomuch that he hath left unto the heirs of his family, so many volumes of Manuscripts, under his own hand, set up in a comely order in his own Study, as is scarce credible to report, being yet there to be seen, as so many worthy monuments of his conscionable diligence and faithfulness in the Lord's service. In many manuse. All which he hath so earnestly, and carefully commended to the heirs of his body, that he would have them upon his request, to read over, if it were but once in all their life, the books that he hath thus written, and committed to their hands. Which his charge and request I wish they may ever be so mindful of, that they may never fail nor faint, in the faithful discharge of it; that so the blessing of the Recabites for obeying jonadab their father, Commended to the heirs of his family in all that he commanded them, may come upon them also, This man shall not want a man to stand before me for ever. Fourthly, jer. 35. 1●, ●9. his marvellous kind usage of the Ministers in all their meetings, commending their pains, rejoicing in their labours, 4 His kind usage of God's Ministers. and many times defraying all their charges, always encouraging them in the work of the Lord, with gracious and sweet words; sometimes of comfort, sometimes of counsel, sometimes of admonition, Love unto their persons. Reverence to their callings. Psal. 110. His good affection to professors. Numb. 24 5, 6. and mild reproof, sometimes of kind invitation to his house, and all this, with such love unto their persons, and reverence to their callings, that whatsoever he did, or said, he found good acceptance and allowance amongst them. Lastly, his love and tender affection, to the best professors and proficients in Religion; yea even to the weakest and poorest Christian; As he was to them the crown of their assembly, and conductor of the Lords army, so were they to him the crown of his joy, when he saw them a willing people, in the day of Assembly, like an Army in holy beauty, O how goodly are thy Tents O Jacob, and thy Tabernacles O Israel. As the Valleys are they spread forth, as Gardens by the river's side, as the trees of Lignum-Aloes Which the Lord hath planted, and as Cedar Trees beside the waters. CHAP. XXXIII. THese were the virtues and holy duties wherein this gracious Gentleman by frequenting these holy exercises did so worthily exercise himself unto godliness, The exercises of Religion great helps unto godliness. and whereby he did still grow in sound knowledge, righteousness and holiness, to the praise of God's glorious grace. And these would I willingly commend in the example of this Gentleman (to be duly considered, A motion for exchange with other exercises of profaneness. and diligently followed) unto many of our Gentlemen, and to many of inferior rank also, that they would make an exchange of their vain and profane exercises of May-games, and Summer-greenes, of their Foot-racts, and Horse-races, of their weekly and almost daily meetings, Asserant necesse est singuli quique quod faciunt, nec voli●…t victi facilè succumbere, quamvic sciant id quod faciunt non ●icere. Cypr. ad Magn. lib. 1. Ex. 6. and matches on their Bowling Green's, of their lavish betting of great wagers in such sorry trifles, and of their stout and strong abetting of so silly vanities, amongst hundreds, and sometimes thousands, of rude and vile persons, to whom they should give better, and not so bad example and encouragement, as to be idle in neglecting their callings; wasteful, in gaming and spending their means; wicked, in cursing and swearing; and dangerously profane, in their brawling and quarrelling. O how great is the difference betwixt those holy exercises of Religion in God's house, and these profane exercises of corruption and lust, in the forest, or in the field! Difference great. How great is the opposition betwixt that assembly and this company? How doth the mighty God, Company contrary. cause the light of his countenance to shine upon leaders, and followers coming into his Sanctuary? Holy exercises acceptable to God. And how (do you think) doth he look upon them, that forsaking the fountain of Living Waters, dig unto themselves such broken Ci●ernes, as these are, which can hold no water? What is there in those exercises, but that which is warrantable, commendable, profitable, and comfortable? And what in these, that hath any sent, or savour of such things? Profitable to men. If these men were truly changed themselves, they would be easily induced to make an exchange also of base company, Yet will none make an exchange, but such as are changed themselves. for a better society; of fading and false joys, for durable and true comforts; of worldly profits and filthy lucre, for spiritual gain, and the true treasure; and of the vain applause, and praise of men, for the true honour, and praise, which comes from God only. CHAP. XXXIV. IN the midst of these sweet comforts and refresh, He was otherwise exercised also ●y affliction. which he thus received and enjoyed by these public exercises of Religion, It pleased the Lord, otherwise also, to exercise his servant with a grievous affliction, in the taking away with a stroke his dear wife, the desire of his eyes and faithful Yoke-fellow; In the death of his wife. who being well in the morning, began to be ill, and sick at Supper, and departed this life the same evening. Sudden death a fearful judgement to some. Sudden death is held to be a fearful judgement, as though it were a testimony of the wrath of God: And so indeed it hath been, and may be to some, who being wicked persons and continuing in their sins, without any fear of God, any repentance or faith in Christ, are suddenly arrested by the Lord's hand, and cut off by death in his sore displeasure. So it was to Err and Onan the sons of Judah, to Nadab and Abihu the sons of Aaron, Gen. 38 7 10. to Corah a Levite, and Dathan and Abiram, Leu. 10.1, 2. two of the Princes of the Assembly. And so it is likely it was also to Nabal that churlish fool, Num. 16.1, 2, 30, 31 32. of whom it is said, that after ten days the Lord smote him that he died. The Scripture also seemeth to make it the ordinary portion and condition of the wicked, that God will shoot at them with his arrow, Psal. 64.7. and suddenly shall they be wounded, that spending their days in wealth, job 21.13 in a moment they go down into the grave, and that flourishing for a wile, they fuddenly perish and come to a fearful end. Ps. 73.19. Sudden Death upon a wicked life, fearful. True it is, that a sudden death attending upon, and following a wicked life, is a fearful judgement, and a dreadful sign (so far as we can judge) of the wrath of God: and yet we will not limit nor confine the Lords mercies; for inter Pontem & Fontem, ferrum & jugulum Dei misericordia, Betwixt the Bridge and the Brook, the Knife and the Throat, the mercy of God may appear. But as all that live wickedly do not die suddenly, Yet all that die suddenly do not die fearfully. so neither all that die suddenly, are to be thought to die fearfully, as though they were deprived of God's favour, and fallen under his heavy wrath, and displeasure for ever more. No, we may not censure so severely, nor judge so rashly, neither of our Brethren, nor of the ways and works of God. 1 Sam. 4.18. Old Ely died suddenly when he fell backwards from his chair and broke his neck; and yet I dare not say, but that as he lived, so he died the servant of the Lord. Josiah was suddenly slain with an arrow, going against Pharaoh Necho in the field; 2 Chro, 35 33. and yet I dare not say, but that as he lived, so he died the servant of the lord Gen. 35.19. Jacob had his wife Rachel to die suddenly in his journey on his hand; and so died the wife of Phineas, 1 Sam. 4.19, 20. when she heard that the Ark of God was taken; and yet we may not otherwise conceive, but that as they lived, so they died the servants of the Lord. And so we are to judge of this Gentleman's wife being a gracious and holy woman; As this Gentlewoman very hope-fully. that albeit the Messenger that was sent for her, seemed to be angry, and too hasty to take away her life, yet he brought her no worse news than of a joyful and a blessed death, which was indeed a passage to a better life. Possid in invit. Aug. It was the saying of S. Ambrose, upon his death bed, which might have been hers also; I have not so lived that I am ashamed to live any longer, or afraid to die, if it had been sooner. The life of the righteous finds never any worse end than the death of the righteous: Num. 33.10. Rev. 14.13 2 Con 5, 6, 7, 8, 9 Rom. 14.8. and they that have the grace to live unto the Lord, shall never fail of this mercy to die in the Lord: and so they enjoy a double blessing, whether they live or die, they are the Lords. Besides all this, No Death sudden to a sound Christian job 14.14 the reckoning and account of a true Professor and sound Christian is not to seek, nor to make at the hour of their death. All the days of their appointed time they wait, when their change shall come. Their whole life a Meditation of death, and a preparation for it. Every day they stand in readiness, Eph. 6.14. Mat. 25.4, 10. Gen. 5.2 2. Mic 6.8. Psa. 4.8. having oil in their lamps, and their lights burning, waiting for the Bridegroom, and their Masters coming. In the morning they awake with God, all the day long they walk with him, and before him, and in the evening and night season they lie down in peace, Ma. 24.44 Heb. 13.5 and rest with him. So that what time or houresoever their Master shall come, and call upon them, they shall not (through his mercy and grace, Mat. 7.4 44, 45, 45. who will never take them at the worst) be unprovided, or unprepared for their meeting of him. And albeit this were a sudden stroke unto her worthy husband, Ezek 24.16, 18. as that was to Ezekiell, when his wife (the desire of his eyes) being well in the morning, died in the evening; Thy Affliction sanctified. yet did the Lord in mercy so sanctify this affliction unto his servant, that by the power of grace and Christian wisdom he did moderate his affections and subdue his passions, mourning for her death as sensible of his own loss, And passions moderated. As Abrah. did for Sarah. Gen. 23.2 1 Thes. 4.13. yet neither wailing nor weeping as a man without hope: For, Grandis in suos pietas, impiet as in Deum est, Hieron. ad Pam. being well persuaded of her gain, and that what he had lost, the Lord had found, as Hierome speaketh, to her everlasting comfort and the praise of his mercy and grace in Christ Jesus. CHAP. XXXV. AFter these things, Standing in need of Marriage. He sought and found a prudent wife. By good opportunity. Etiam caslae aaeimae in turpe labuntur assensu, quaesi imputaret Altissinus, quis viveret castus? Aug. con. julian. lib. 4 cap. 2. And by good means. finding himself to stand in need of marriage, and that (both for the comfort of his life, and necessity of his Family) it was not good for him to be alone: He sought the blessing of another helper, and a prudent wife, by prayer from the Lord. And as he sought, so he found, the Lord in his providence ordering and disposing of the occasion, motion, match and marriage after this manner. As he was in Mancester upon occasion of the holy exercise of Religion kept, and continued in that place, he cast his eye upon a very amiable, and beautiful young Gentlewoman, which diligently frequented that assembly; upon the sight of whom, he confesseth, that he had this thought arising in his heart, lo, this is the woman, that the Lord hath provided for my wife. And so, that he might not only please his eye and follow his affection in his choice, but might deal wisely and advisedly for his better satisfaction touching her virtues, and graces (which he much desired were answerable to her outward parts.) He acquainted one of his most trusty & religious servants (as Abraham did Eliezer in a like business) with his thoughts and purpose, Gen. 24. Of his trusty servant. and set him presently a work to inquire after her. Who being borne in that Country and well acquainted in those parts, was well able to answer his desires, and demands, concerning this matter. Declaring unto him, her Parents. And so he told him thus much in effect, and after this manner. This young Gentlewoman her name is Mistress Anne Fox, Sister to Master Fox of the Rhodes, some 4 or 5 miles from Manchester, Her father well descended both by father and mother. Her father a Gentleman of good estimation, and account (whiles he lived) with that honourable Personage Henry Earl of Derby, Stow. Chro. 1585. jan. 20. being Controller of his house, and one of his Counsel, and one of those special Gentlemen that attended upon his honour when he was sent by Queen Elizabeth Ambassador into France. Her mother yet living. Her mother yet living, a very godly and gracious Matron, descended of the ancient and worshipful Families of the Addertons, and Lelands in Lancashire. Herself a Virtuous, Prov. 31. Her parts worthy due commendation. and Religious young woman, beautiful by Grace within, as well as by Nature without; one that was well reported of in the Church of God, and well esteemed, and accepted of the people of God; And such a one as in his opinion might be a comfortable match and marriage for him. Upon this relation of his servant, and good testimony, which he gave her, answering so well to his desires, he neglected no time, but took his best opportunity to make a motion to her mother, and her friends for a marriage, which being well accepted and entertained by them, he became a Suitor unto her, So he made a motion for marriage. Prevayled in it, and took her to wife. and winning her affections, by his gracious speeches, and godly carriage, he prevailed in his Suit, and so by mutual and cheerful consent of her friends, he took her to wife, with much joy and comfort to both their hearts in their so holy meeting and matching together in the fear of God. The first year of their marriage, his Mother in law, gave them and theirs their Table, during which time, he was as careful to do good unto that Family, as if it had been his own house. And therefore he began to quicken himself, He set up & renewed the exercises of Religion in that Family. and to awaken them unto all religious duties of Prayer, and Praise, reading of the Scriptures, singing of Psalms, godly Conference, Catechising of the ignorant, etc. Which albeit for the most part they were performed before in the Family, yet he now being called and entreated by M. Fox, and his mother to discharge these duties, did more powerfully stir up the gifts and graces of God that were in him, and so set himself a work more effectually, to seek their Conversion, and edification in the knowledge of God, and Faith in Christ Jesus. All which his holy labours in private, being seconded and strengthened by the public pains of their Pastor old M. Langley, that holy man of God, and faithful servant of Christ in the House of God; were so effectually blessed and prospered by the good hand of God upon him, that in the remembrance of that year, and the sweet comforts and contentments, which he found therein. The good success thereof. He hath been often both in his life and was also at his death, as it were ravished with joy, and rejoicing in the Lord, enlarging his heart in thanksgiving unto him, for his mercies to himself, By his own testimony. and to others by his means. Hereof he hath left an evident testimony under his own hand, which I will not spare to record: let others read, consider, and give righteous judgement. My Mother in law, saith he, then giving me Table for a year, there and then we set up the Exercise of Religion morning and evening. In which time I trust through God's grace, my Mother in law there got true saving grace, and my sister in law, now Mistress Hind, and another half sister of hers, and their brother's Master William, and Master Thomas Fox, and a servant or two, and some neighbours, which joined with us in the evening. Blessed be God that is pleased by weak means, to express his great power, and mercy towards us. CHAP. XXXVI. THus were the mercies of God renewed upon his Servant, and his comforts increased much in a strange Family, for the time that he did sojourn thus amongst them. His return home to Stapleford. Which when it was expired, in much contentment and peace, He began to look homewards towards Cheshire, and to address himself for his journey to his own house. And so, taking his beloved Wife along with him, Bringing his wife along with him. he brought her with much joy and comfort, home to Staplefoord, where they mutually enjoyed one another in great peace, and love, for their own good, and for the benefit of their whole Family. And so it pleased God to repair, and make up the breach formerly made in his house, by the death of his former wife, by bringing in another daughter of Abraham, of gracious and good parts to take her place, and to supply what was wanting in that behalf. Now after a while, when the Lord had well settled and established him, and his, for, and in the government of their Family again, according to their former exercises of Religion and other civil, and domestical duties required in the same: Divers Gent. desire to sojourn with him. There were many Gent. of the best rank in the Country, that desired & made much, great fute, some for their children, and some for themselves, and some for their friends, to so journey with him, as we have already heard some others had in like manner done before them: And all to this end, that being partakers of so good means of grace under his godly government, and gracious example of a holy life, the ignorant might be instructed, the unruly reclaimed, the superstitious reform, the profane converted, or restrained; His family a famous Nursery for Religion. Babes in Christ might be nursed and grow up by the sincere milk of the Word, and such as were of riper age, might be fed and strengthened with other wholesome Doctrine, as with stronger meat. Thus his house, and Family, became yet more famous, as a Seminary of true Religion; a Nursery for the plants of grace, 2 Kin. 2.3, 5. 2 Sam. 17.18. 1 Sam. 25. a field or Vineyard which the Lord had blessed, to bear trees of righteousness, and fruits of holiness. Not much unlike to one of the Schools of the Prophets by the river of Jorden or Jericho, or on the top of Mount Carmel; or like to samuel's house at Ramah, whether many went to seek the Seer, and to have counsel and comfort him. 1 Sam. 19.19. jud. 21.2. 2 Kin. 22.14. Act. 19.9, 10. 2 Kin. 2.7, 15, 18, 2 3. Gen. 28.17, 18, 19 M. Wilbraham placeth his son in law and his daughter with him. Like to the Hill of the Teacher, the College at Jerusalem, the School of Tyrannus, yea a very bethel, and a little Church of God, 1 Cor. 6.19. a true house of God and the very gate of Heaven. One of the first and best, and best worthy to be first of those Gentlemen which dealt with him in this kind, and to this end, was that thrice worthy, truly honoured, and accomplished Gentleman Tho. Wilbraham of Woodhey Esquire, the very beauty and glory of that house, and peerless pillar of the Country: who having married his eldest daughter, to a young Gentleman the heir of the house of Vtkinton, of great place for his birth and blood, and of good parts for his natural endowments and civil disposition (yet much addicted to the pleasures of the World, and the lusts of youth) was very desirous to place them both as so journers for a season in this Gentleman's house, and under his Government for their good; that so they might be the better wained from such occasions of evil, as happily else where they might meet withal, and better acquainted with the means, and substance of true Religion, together with the power and practice of it, which in all likely hood here they might find, and attain unto in this Family. CHAP. XXXVII. His desire to give him contentment. THis godly motion of Master Wilbrahams, for his son in Law, and his daughter to so good an end, M. Bruen did very willingly entertain, and so received the young couple into his family, together with such as they brought along with them to attend upon them. His desire herein was, to give contentment to that worthy Gentleman, whom he much esteemed, and entirely affected, for his parts and place, And to do them good. and to do what good he could to the young couple, being near a kin unto him, and now commended to his trust. Which trust reposed in him, he did so carefully and conscionably discharge, that, as he saw the hand of the Lord leading him unto it, so found he the help of the same hand prospering his endeavours for their good. The course which he held with them (as he did also with others at their first coming) was to try their dispositions and inclinations, affections and conditions, how teachable they were, and how tractable they were like to be unto good duties, and good things. To try their dispositions. To which end he did very carefully look into their ways, see much, and say little, bear, and forbear, He observed their words and works. (as occasion did require) taking special notice of any good they did, or said, and passing over many other lesser faults and slips, until he had some fit opportunity to admonish them. And this he hath recorded himself to their just praise and commendation, that being neither perverse in their own ways, nor averse from good duties, they shown themselves very pliable unto the orders, They were teachable and tractable. and government of the family, in all their carriage and conversation amongst them. One or two special testimonies hereof, I will not spare to relate, seeing he hath thought it meet to leave them upon record under his own hand. Touching the Lord's day. This Master Done being young and youthly, yet very tractable, could not well away with the strict observation of the Lords day, whereupon we did all conspire to do him good, ten of my family speaking one after another, and myself last, for the sanctifying of the Lords day. After which he did very cheerfully yield himself, Blessed be God. And concerning card-play. Another instance he addeth to the same purpose. I coming once into his chamber, saith he, and finding over the Mantletree a pair of new cards, no body being there, I opened them, and took out the four knaves, and burned them, and so laid them together again, and so for want of such knaves, his gaming was marred, and never did he play in my house, for aught that ever I heard any more. Here I cannot but commend both the Phisycian, and the Patient also: the Physician that gave him a gentle purge so wisely, and the patiented that took it so well, that it wrought so kindly with him for his good. A third testimony he gives them both, after this manner. His wife converted Himself con●●●●ed The said John Done being now Knight, was then young and youthly, yet very tractable, his wife we feared inclining to popery, but I hope she got true saving grace: and he being convinced in judgement, I expect the stamp of grace in God's good time. This was no small joy unto him in his life, that he saw such holy fruit of his godly labours, in these his near and dear Cousins, before his death; Their children gracious and religious. which was yet more increased and enlarged, by the blessing of God upon the branches of their vines, their heir of good hope, their daughter in Law, and four daughters all of them ripe in knowledge, and rich in grace, the humble, and holy handmaids of the Lord Jesus. O, how greatly did he rejoice in their comely order, their gracious conference, when he heard it, or heard of it, their holy affections in religious duties, All witnesses of his faithfulness. their godly carriage and conversation in all their ways? These can all testify, if they will, (and they will all I know, as they can) his faithfulness and cheerfulness in this kind. CHAP. XXXVIII. His burning of Tables, Cards and Dice. TOuching upon the former point of playing at Cards, and burning of the knaves, he presently annexeth a note of remembrance, of another the like act of his, almost twenty years before that time. In like manner (saith he) almost twenty years before, being in one of my Studies, and seeing a pair of Tables under my feet, I took them with the thirty men, and the Dice, and all the Cards I found, and put them into a burning Oven, which was then heating to bake Pies. This I suppose he did, not to honour them as Martyrs, No●●s Martyes. But as malefactors. but to punish them all as malefactors, in their kind. For so I find by his other collections which he hath made, that he held Tables, Cards, and Dice, to be all very gross offenders, and such as could not have their faults (otherwise than by fire, or furnace) purged from them. And to speak herein as the truth is; An attestation of the Fathers with him against them. he hath the attestation of many of the Lords Worthies, who neither held them in better estimation for their judgement; nor did bear them any good affection, for any pleasure or delight they could ever take in them. Tenul. lib. de spectac. cap. 5, & 6 & 14 & 15, 16. & lib. de Pal. c. 5. Cyprian. l. de Alca. August. l. 1 Retract. ci 1 Aug. Epist. 54 ad Maced. Aug. in Psal. 31 Epist. 5 ad Dioscorum. Aug. li. 5 de Civit. cap. 1. Hieron in Prov. 18.18. Idem in Zachar. cap. 8, chrysost Hom. 48. in Gen. Cap. 24. Hom. 6. in Mat. & Hom. 38. Hom. 56. in Gen. Idem in Mat. cap. 14. Hom. 49. Vid 1 Cir. 4. Hom. 12. p. 414. Ambros●●…ib. de Thobia. cap. 4 idem lib. 1. de Offic. cap. 23. jaem in Psalm. 118. alias, 119.37. Idem in 1 Cor cap. 10.7. Hilar. in Psal. 118. alias 119.37. Many of the ancient Fathers are utterly against them, and not one of them all, that I know, but he is well content to let Baal plead for himself, for they have nothing to say in defence of them. Tertullian did smite them with a rod of rebuke, in the general. Cyprian strikes them through, as with a Scorpion bow, writing a whole book against them in particular. Austin and Hierome have not spared them as they came in their way, and had occasion to speak unto them. chrysostom deals with these, as he doth with other such heathenish games, he cuts them, and hews them in pieces, as Samuel did Agag, and grinds them to powder, as Moses did the golden Calf, in detestaton of them. Ambrose and Hilary would have all Christians to turn away their eyes, both of body and mind, Lactan. de vero cultul. 6. c. 20. p. 369. Idem Divin. Instit. Epit c. 4. A●nob. adver. Gen●e● lib. 7. p. 720.721. Greg. Nazian. Serm. in Fest. Nativ. Idem in fest. Pentwost from all such worldly and ungodly vanities. Lactantius and Arnobius are very vehement against all plays and games, as having their original from the Feasts of the Heathen gods, Ludorum celebrationes, Deorum festa sunt. Gregory Nazian. sharply rebuketh them that would seem to celebrate the Feast of Christ's Nativity and the Feast of Pentecost, with such like heathenish customs, sports and games. Gregor. in Moral. cap. 5. Bernard writing to the Soldiers, of certain Christians which were at jerusalem, saith thus of them, Aleas detestantur, mimos & magos, scurrilesque cantilenas, tanquam vanitates, Danaeus do Lud. Alcoe pag 54.55 Basil. horn. de humili. Beda in 1. Tim. cap 5. pag. 281. Bed. in Act. cap 1. de Sortibus. aut insanias respuunt & abominantur. They detest all Dicing (or games of hazard) all Players, Sorcerers, all scurrile songs, as vanities, or as frantic madness they renounce and abhor. Basil, and Beda, Cassiodore and Isidore, Fulgentius, and Salvianus, are all of the same mind, either wrapping them up in the general, together with all other such worldly vanities, and carnal sports, heathenish games, and sensual pleasures, (and so convincing them, Cassiod. in Psal. 118. alias 119.37. Idem in Psal. 21. alias 22.18. Isidor. lib. 28. Etymol. cap. 16. Isidor. lib. 18. Etymol. ca 42, 44.51, 59.68. as sinful upon the same grounds) or else dealing in particular more sharply against them, as they had calling and occasion so to do. And so doth Oecumenius directly deal against Dicing, upon occasion of that word which the Apostle useth against crafty and deceitful teaching, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the word is taken saith he [à talorum ludo, cujus proprium est hinc atque illinc talos transferre dolosos] from the play at Dice, the property whereof is, by casting and hurling here and there, to deceive by false dealing. Lastly, Salvian. de Gubernation Dei. l. 6. Occumen. in Eph. 4.14. Cyril. in Evang. Jehan. lib. 8. cap. 5. Cyril is very vehement against the corrupt manners of such Christians, as are wont to celebrate their Festivals with such illiberal plays, and sports, and vanities of this world; because hereby they grieve God most, when they ought to please him best. Unto this attestation of Antiquity, from the Fathers, Isidor. Etym. cap. 68 Concil. Eliber. can. 79 Concil. Apost. can. 41 42. Concil. Constanti. Charanz in 6. Conc. Gener, p. 199. Decret lib. 3. cap. Clerici. Gratian, Distinct. 35. cap. Episcop. Antonin. 2. par. lit. 1. cap. 23. Justin. in ff. de Aleator. Sicily Fraeter. Justin. in Authenticis Tit. do Sac. Episc. Alca Legibus vetita. Horat. An. 22. Rich. 2. An. 21. Hen. 4. An. 17. Edvar. 4. An. 11. Hen. 7. An. 3. Hen. 8. & 33. An 14. Eliz. here might well be added the testimony of authority from the Councils, Canons Ecclesiastical, and Constitutions Civil, both Imperial, and Municipal. Plato in Phae. Arist. Polit. lib. 7 cap. 17. & lib. 8 cap. 1 2, 3, 4, 5, 6, 7. Plut. in Conu. lib. 1. cap. 4. Cic. Philip. Orat. 2. Ascon. Paedian. in Cisero. Orat. Contra Anton. & Catil. p. 118. Senec. Apotheo. Claudii Imperat. Julius Capitol. in Vero Imperat. pag. 852. Suelonius in Augusto. c. 71.83. Senec. Consolat. ad Polybium c. 36. Turnch. Advers. l. 1 c. 6. Hadrian jun Adag 62. Cent. 5. Plutarch. de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 281. Alex. ab Alexan. Genial. Dier. l. 3. c. 21. And if need were, without any great ado, we can bring in witnesses enough, more than will make a full Jury, to give evidence against these malefactors; whereof some by the light of nature, and some by the light of grace, have said, and set down enough to cast them, condemn them, and hang them up for ever. But we will be contented for this time, only, digitum ad fontes intendere, to point at the Authors in the Margin, whence, so many as have list and leisure, may derive and draw water enough, either to quench their thirst, Polyd. Vir. de Invent. lib. 2. cap. 13. Pet. Crin. de honest. Discip. lib. 24. cap. 14. Ammian. Marcell. lib. 14. pag. 1420.1422. Idem lib. 28. pag. 1773. Calvin. Ep. 347. Bez. in Luc. 1.9. in Act. 1. in Ephes. 4.14. Bulling. Dec. 3. Serm. 1. Danaeus de ludo Aleae. Hyperius de provide. Dei. p. Mar. Cap. 12. Class. 2. loc. come. after such pleasures of sin, or to drown, and overwhelm (as with a deluge) all their carnal desires, and delights in such vanities. And so I leave this point, His collections against cards and dice. if I may first have leave to set down some few Observations which this Gentleman himself hath collected, to strengthen his judgement, and justify his detestation of these games. CHAP. XXXIX. 1 ALL games depending upon hazard or chance (as many call it) are to be eschewed. 2 The Prince of Divils' first invented the same, and the place was hell. 3 Such Gamesters were held and accounted for infamous persons, uncapable of any Office, and unworthy any benefit of Law. 4 Dicers, Harlot's, and Thiefs, be of one Hall, and Corporation, and the more cunning in this Art, the more wicked in their lives and manners. 5 All gain by gaming, is turpe lucrum, Prov. 16.33. & 18 18. plain thievery, worse than usury. 6 All play at Dice is plain Lottery, Acts 1.26 which to useidely or trislingly, is a sin against the third, and ninth Commandment. Ezek. 22.12.13. Act 16.16 Luk. 6.31. 7 There is no recreation of body or mind in these games, unless it be in desire and hope to gain, by another man's loss, which is unlawful. 8 Cards and Tables, seem less evil, but neither barrel better Herring, there is such, and so much craft in pricking, and packing etc. 9 These are mixed games, consisting partly of Lottery, partly of wit, and industry, and oftentimes maintained with tricks of cozenage and knavery. 10 The coat Cards were in times past the Images of their Idols. Phil. 4.8. 1 Thes. 5.22. Rom. 13.3, 4, 5. Rich. 2. Hen. 4. Edw. 4. Hen. 7. Hen. 8. Eliz. 14. 1 Cor. 10.31. 1 Cor. 8.13. Mat. 7.12. Luc. 6.31 Dives eram dudum, me feertunt tria nudum: Alea, Vina Venus, tribus this sum factus egenut. 11 We must abstain from such games, because, 1. They have never been, nor yet are, of any good report in the Church. 2. There is great appearance of evil in them. 3. The commandment of the Magistrate, forbidding them by the name of unlawful games. 4. They tend not to God's glory. 5. They are causes of much hurt unto our neighbours, and occasions of many sins, and sorrows to the gamesters themselves, and to their families: for thus many bring a Castle into a cap-case, and a Lordship into a Cottage, and a Fee simple into a Fee single, and an estate of abundance and superfluity, unto an estate of beggary and misery. And thus have you heard some reasons, of this godly Gentlemans both practice and judgement, against Tables, Cards, and Dice, especially amongst Christians: wherein I would entreat this favourable construction, at the hands of every good Christian in his behalf, that they would not censure him as too singular, or too precise in these things, seeing he hath followed herein, the Doctrine of such worthy Divines, and others, Pet. Mar. in Judge c. 14. Taffin of amendment of Life. in our reformed Churches, as have had their works approved, printed, and published many years ago, even in our land, and in our own language, for our instruction and reformation in these things. lib 2. c. 19 Perkins in his golden chain on the third Commandment. Dudley Fenner in his Treatise of Recreation. Northbrooke against Cards and Dice. Esty in his history of the Gospel. Destruction of small Vices. Anatomy of Abuses, pag. 131. Dialogue betwixt Paul and Demas. Sir Thomas Eliot in his Gover. book 1. chap. 26. Ludovic Vivues in his Institution of a Christian woman. Chap. 3. M. Perkins in his Cases of Conscience, Book 3. Chap 4. Bullinger Decad. 3. Serm 1 in pracept. 8. Bishop Babington in Com. 8.409. Bishop Hooper in Com. 8. pag. 75. Canon. Ecoles'. Anglucan. ann. 1571. pag. 7. & pag. 11. See the Margin. CHAP. XL. NOW after a while having thus rid his hands, and fired out of his house these so dangerous instruments of idleness, and profaneness, wastfulnesse and much wickedness, as he saw every where Cards and Dice, Tables and Tablemen to be: He began to think of a wiser, and better course, both to prevent these mischiefs, In stead of Tables, Cards, and Dice, he set up two Bibles. and to exercise the minds and hearts of his own family (and such as might by occasion come to his house) unto godliness and good things. To which end he brought in, and set up upon a desk, both in his Hall, and in his Parlour, two goodly fair Bibles of the best Edition, and largest Volume (as then they were Printed, some in a larger, and some in a larger and some in a lesser Fol.) and these he placed to be continual residentiaries, the bigger in the Parlour, Oh in his Parlour. Another in his Hal. and the lesser in the Hall (as the holy Tables of the Covenant of God, instead of the profane Tables of the men of the world) wherein men of good minds might exercise themselves in reading, and hearing the Word of God, for their farther edification and comfort, as their list, and leisure would serve them thereunto. A good purpose, I confess, and that of an honest and well affected heart, both to cut off all occasions, and provocations to evil, and to open a way and offer a passage by good means unto better things: And a course, no doubt, so much the more commendable, Agreeable to Church Canons. as it was more answerable to the Canons and Constitutions of our own Church of England, by which there is a serious and heavy charge laid upon all Arch-Bishops, Can. Ecclesiae Anglicanae, anno 1571. Cap. de Episco. Bishops, Deans, Cathedral Churches, etc. that they provide themselves of Bibles in the fairest and largest Volume, and of the Book of the Acts and Monuments, and place them in their Hals, or dining Chambers [Us & ipsorum famulis, & advenis usui esse possint] that they might be for the use of their own servants, Bibles for Bishop's Servants and for Strangers. and for strangers also, which come in unto them. Which good order I would to God it had been ever since as carefully and conscionably observed, as it was at the first well and wisely ordained and enjoined by them. This neglected. For than should we have had less cause to complain of the strange dealing of some, who have been so busy about tything mint and cummin, that these and other weightier things the Law are yet left undone. A special remedy hereof might more easily be procured, A remedy for recovery. if they whom it may most concern would be pleased to take into due consideration, & so put in due execution, one or two other clauses of the same Canons, touching the ordering, and governing of their own Families. Episcopus etiam atque; etina considerabit, quod genus hominum admittat in famulitium, etc. A Bish must very diligently consider & take heed what manner of men he admits into his service, To take heed of evil, and provide good servants. for it sometimes so falleth out, where this carefulness & diligence is wanting, homines impios & verae Religionis inimicos & criminosos, & tota vita impuros, & sceleratos admittamus? that we admit ungodly persons, enemies of true Religion, criminous, unclean, and wicked men in their whole carriage and conversation. Great pity it were, that for want of this godly care in providing honest and good servants, such Wasps, Telluris inutile podus; Nos unmeri sumus fruges consumere nati. Epis. Wint. Scholar's Col. Corp. Ch. Apesnominat. vit. . p. 25. Our Can. against Cards and Dice and All unlawful games. and Hornets as these should ever be bred or brought up in a Bs. Hive, being good fornothing but to eat up and devour all the Honey in it, and to vex and sting the industrious, harmless and profitable Bees, which should live upon it, and so labour thereby to bring more Honey to the Hive, and greater profit and commodity to the whole Family. Another clause of the same Canons is, that both they and their families, All Deans, prebend's, Canons, petty Canons, and Ministers of the Church, Parsons, Vicars, Curates, etc. are absolutely inhibited to play at Cards, or dice, or Tables, or any other unlawful games whatsoever. Dabunt operam ne ludant aleam, neve Chartis, aut aliis improbatis lusibus se exerceant. Dabunt operam ne ignavi & inutiles vitam ducdut in otio, & illititis lusibussh exerceant. Which order how well it is, Some of our Divines in the Country make little conscience of these Canons. or hath been kept and observed, they can best tell, and testify, that are most conversant in those great Families. Thus much we can say for divers of our Divines, some Doctors, Parsons, and Preachers in the Country: They are so ordinary Companions of Gamesters, sorting and suteing with some of greater, and some of meaner place in Carding, Dicing, and Tabling with them, that they seem to make no more conscience of breaking these Canons, than children do of breaking sticks, or Boys are wont to do of bursting through Cobweb-nets as they stand before them. O that these men (otherwise learned and of good parts) would seriously consider their own ways in their own hearts, and not disdain to walk according to this Rule, nor to follow this good example of this worthy Gentleman, of whom we writ. So would they be more fearful, as he ever was, to make sad the hearts of the righteous, whom the Lord hath not made sad, and more careful, not to strengthen the hands of the wicked that he cannot return from his wickedness, Ezek. 13.22. by their example, and practice of these things. Consider what is said, and the Lord-give you understanding in all things. CHAP. XII. NOw to go forwards in this Gentleman's story, when he had thus wisely and effectually reform and ordered his whole Family, Some defect of the public Ministry. there began to appear some defects, and failings in the public Ministry again; which he taking into due consideration, moved with compassion of the people's want, and very desirous to make some good supply, procured that faithful Minister of Christ, M. Ar. St. to be Preacher at Tarum, whose Ministry (being very profitable, He procured M.Ar. St. for supply. and powerful) he so much delighted in, that as he did entertain him kindly, so did he maintain him, and his Family very bountifully, for the comfort and benefit which himself and many others did reap, and receive from him. For better evidence hereof, as also for a farther addition to this Gentleman's just commendation, and due praise; I will not spare to set down that worthy testimony, which of late I received from him touching this matter and the whole course of his profession and practice of Religion. Good M. H. I received your letter, but I know not what to say of that worthy Servant of God M. JOHN BRUEN, which you yourself know not already. I think I may well say of him, as it was said of Noah, that he was a just and perfect man in histime, and walked with God. Whiles I was Preacher at Tarum, Whom he maintained for the most part. I had little maintenance, but what I had from him. And with much cheerfulness did he minister both to me and mine that which was sufficient, affirming oftentimes, that he had not the less for that which I and mine received from him. For other matters, I know not what to say of him, His worthy Testimony concerning M. Bruen. that you yourself know not as well or better than I. For he was ever one, and the same, at home and abroad, very faithful unto God, and loving unto men, walking in the uprightness of his heart in the midst of his house. I am glad that God hath put it into your heart to write something of his life and death, that the memorial of his virtues, may be the better continued, and the Church of God receive good thereby, etc. This testimony is true, not only because it is given by his own Preacher, but because it proceeds from a faithful, Being an eye and care witness. both eye and earwitness of the truth, who could not but speak the things which he had heard and seen, and was no less willing than able to honour the memory of this deceased Servant of God therewithal. It was much about this time, that M. Perkins (that worthy man of God, famous in our Church for his ways and Works) hearing much by sufficient Witnesses of M. Bruen, M. Perkins hearing of him. for his excellent parts, and pains in the profession, and holy exercises of Religion in his own Family, and understanding also his godly manner, and comely order in the government of his house, and the sufficiency and ripeness even of his servants, for the knowledge and power of godliness; being ravished with a kind of heavenly joy, Did much admire, and stricken as it were with a holy admiration at the hearing of it, broke out (as I have been credibly informed) into these speeches. Certainly this is no other than the house of God, and for the practice and power of Religion, And commend him the very Topsiile of all England. This commendation I confess is very ample and large, This commendatto the greater being from a man so great himself. yet so much the more to be esseemed, and accepted, because it proceeded from a man of eminent parts and place himself, who knew right well, what was worthy true praise, and what it was that did make a man's face to shine in the mids of his own house and in the Congregation. For, as Laudari ab illaudato viro vituperiumest, Vide Aul. Gell de Istaudate li●…. 2. cap. 6. To be praised of a man utterly unworthy of any praise himself, is a dispraise: So to be praised or a good man, a messenger of God, one of a thousand, as he was, and that with such ardent affection, and heavenly rejoicing. For the power of Religion and fruits of grace in that Family, must needs advance the praise of this worthy Gentleman to a higher strain and pitch of his due and true commendation. Thus it pleased the Lord every day more and more to crown this Gentleman, and his house, his desires, and endeavours, with honour and favour, beauty and glory. Many Gentlemen desire to so journey with him. Insomuch that the eyes and hearts of many were towards him, & divers of the best rank in the Country, did much desire to have access and acceptance (as some others had before) to sojourn with him. His house being herein (me thinks) not much unlike unto a goodly Tower upon a hill, Aspicis us veniunt adcandida recta collibae Accipior nullas sordida Turris 〈◊〉. fair built and richly beautified, which doth easily invite and allure the Doves of the valleys to fly and flock unto it, and for their better refreshing and repose to build their nests in it. And so upon the solicitation and importunity of his Cousins and Friends, he entertained again divers Families and personages of great place, to partake of God's means, and mercies with him in his Family. Who they were, what success they had, what fruits they found, what comforts, and refresh they reaped and enjoyed in their cohabitation, and Communion one with another in holy duties, he shall himself relate unto you in his own words, which he hath left upon record under his own hand, to this purpose. Afterwards (saith he) many more desired to table with me: His own Relation. The Lady Egerton widow, daughter in law to the Lord, chancellor, then being with her company. And my consen Tho: Dutton of Dutton, with his wift, son and daughter, that now is the Lord Gerrard's Wife, being 10 of his Family, And 4 Gentlewomen of Hatton, being sisters, and one maid attending on them. Which maid was froward at the first against Religion and religious duties. But God in his mercy began first with her. For being in grievous affliction of conscience she was humbled sound, & had a most comfortable conversion, blessed be God. Mary Sherington, I think was her name. And they 2 of the sisters had a more easy conversion, but I believe, true grace. And the other 2 sisters convineed, and very honest modest maids. And for my (cousin Dutton, his condition with me was to keep the Lords Sabbath with my Family, as well afternoon is forenoon, which he and all his did, in the public Congregation. All of us having then great help from a learned godly Minister, M. Rob. Wats, a Reverend Worthy man of God, whom we called Old Eli, for his gravity and faithfulness above many, and being continually with us in my Family: Observing this order for our Family exercises, he and I to pray in the family; he one morning, and evening, and I another, and both of us every evening to give a note upon a chapter, and between nine and ten of the clock in the forenoon, we agreed to have prayer again for the Tablers. At the same time my cousin Dutton, being pressed and charged by some of great place to maintain his Royalty of Minstrelsey for Piping and Dancing on the Sabbath day, my Minister, myself, and my family were earnest against it, and prevailed so far with my cousin Dutton, that he promised that all Piping and Dancing should cease on the Sabbath day, both forenoon and afternoon, and so his Licences were made, and do continue so until this day. And so we had great peace and comfort together; blessed be God. By all this we may easily see and perceive, how graciously the Lord dealt with this Gentleman from time to time, not only to bless him, and his family every day more and more, but to make him a blessing also to many others of his kindred, and friends, which came but for a season to so journey with him. CHAP. XLII. NOW as sometimes it cometh to pass that in the fairest calm, there may arise a violent and suddene storm, to scatter, A sudden storm. and disperse such vessels as have lain for a while at quiet road in the harbour: So did it fall out by the Lords disposing hand, in the mids of all these their sweet comforts, to send amongst them a tempest of grief, Upon the death of his dear wife. and sorrow by the death of this Gent-gracious wife & yoke-fellow which occasioned not long after a dissolving of his family, and a dispersing of the whole Company. The loss of this Gentlewoman was so much the more grievous, both to her husband, and the whole family, because of the great help and comfort they had all by her. She lived 10 years with this Gentleman her husband, a faithful helper, and a fruitful Vine bearing unto him 9 Children sons and daughters, and continuing with her husband in great peace and love, a prudent wife, and wise fellow-governor within his house, much respected and beloved, A great affliction to the whole family. Prov. 31.10, 11, 12 Pro. v 31.26.27, 28, 29. Her virtues. not only of her own, but of all these Gentlemen and Gentlewomen, which did Table with them. Who can find a virtuous woman, for her price is far above Rubies? The heart of her husband doth safely trust in her, so that he shall have not need of poyle: She will do him good, and not evil all the days of her life. She openeth her mouth in wisdom, and the Law of grace is in her lips. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up and call her blessed, her husband also, and he praiseth her, many daughters have done virtuously, but thou excellest them all. A man may truly say without either fraud or flattery, that in some good measure, Such a woman, such a wife, such a mother, such a governor, was this Gentlewoman in her own house and family. Her due praises. F●●ctum est pr●cv●sissimum Margaritum. Virens smaragdi gemma contrita est, Hieron. ad Para. deobitu Paulme uxoris. She was also in herself, of a gracious and amiable disposition, having an humble heart, and holy affections, beautified, and decked with that ornament of the hid man of the heart, a meek, quiet spirit, which is in the sight of God of great price. Yea she was one that was ripe in knowledge & rich in grace, full of Faith & good Works: One that held communion with God and the godly in all duties of Piety and Charity. And so continuing (as she did) faithful unto death, she obtained what she desired, and expected, the crown of life. What were the heavy consequents of this affliction in his Family, he hath himself set down, and that in so pathetical a manner, that I know some that could yet never read the words, but their heart was full of sorrow, and their eyes full of tears in the reading of them. His own words be these. But when it pleased God to take away my wife from me, than all mourned for her loss: As also in respect that all my tablers must now part, being about the number of 21. my son John and his, being then with me. But we did still so accord, and so loath we were to departed a sunder, The heavy parting of his Tablers. that I requested them to stay with me that quarter more, from January to April, which was very thankfully accepted, which quarter we had much comfort together, but mourning oftentimes to think of the quarter's end. And the last day sitting at dinner together, all so full of heaviness, that in effect, there was no meat eaten. So as I was forced to hid myself, All full of grief. and could not take leave with them, all being so full of grief, etc. When Jonathan and David, whose hearts were linked together in holy love, were orced to part, and were now ready to take leave one with another: It is said in the story, that they kissed one another, 1 Sam. 20.41. and wept one with another, until David exceeded. It was not much otherwise with this Company that had lived under one roof in so great love and peace together, when now they must part and take leave one of another, they kissed one another, and wept one with another, until M. Bruen himself exceeded. M. Bruen himself exceeded. And so exceeded, that he was glad then to hid himself to conceal the extremity of his grief, and since in recording of it, to draw a veil over it with an etc. as the Painter did over Agamemnon's face, when he knew that his pencil could not express the heavy sorrows of a father's heart, in the loss of Iphigenia, so dear a daughter. Pectoris vulaus tepore & ratione curatur, Hieron. ad Pammach. Time and reason strengthened by grace, will moderate passions. That which men say will avail much with a natural man for allaying the heat, and repressing the violence of grief, and sorrow, time and reason, being now more strengthened by grace, and well qualified by Christian wisdom, and moderation, brought this Gentleman to a good measure of patience, and contentment in bearing, and breaking through this affliction, which he saw the hand of the Lord had laid upon him. For now he began to frame his affections for a single life, and to draw his Family into a narrower compass, resolving to retire himself, and to live more privately if it were but for a season, for the benefit of his children, which the Lord had given him. CHAP. XLIII. WHat he did herein, upon what advice, to what end and with what success, to others, and himself, both for soul and body, I think it not amiss, to tell you at large in his own words. Then I continued (saith he) a single life five years and a half, or thereabouts. Two years in mine own house; In which time, that man of God, good M.D. came unto me, who enquiring of my estate, I told him I did owe about an hundred pounds, and had 4 daughters and divers sons. He therefore advised me to give over my house, and to go to Chester and to live there a season, which I yielded unto, M. Bifeild then being there, a godly Preacher, and very powerful in his Ministry. And there I lived 3 years, having the company of M. Bifeild and his wife, every Wedensday and Friday to dinner, which were his Lecture days, with some other good company besides. In which 3 years, it pleased God to stir up the hearts of many neighbours to come every evening to prayer with us, and some every morning. My sister Hardware, and her Family, she being a widow, came constantly, having a convenient way through her garden, and often with her many friends and neighbours. These our meetings were traduced by some, and excepted against by others, and yet after a while being well known, what they were, no fault was found. In this time, It pleased the Lord Almighthy to give a great blessing, All praise unto his holy Name only, Many converted, and many confirmed, and many convinced. And many could I name, but I spare. Let God alone be glorified & magnified for ever, that by such weak instruments doth manifest such great power, grace and mercy. In these 3 years God gave me also a great earthly blessing. 1 I paid all my debt. 2 I married my two daughters that were marriageable, and paid their marriage portions. 3 I preferted a son or two. 4 I maintained the poor in my own Parish in the Country, allowing all the increase of my 2 mills in Stapl. for that end. 5 I maintained the poor in Chest. both at my gates, and otherwise weekly as I was rated. All humble and hearty praise and thanks be given to God, Father, Son and Holy Ghost, for evermore, Amen. Then I returned home, and built my Study. And took to wise Margaret, through God's blessing, and by her one daughter dead, & one son living. All praise to God. There are divers things in this relation very remarkable, which may not well be passed over in silence; tending so much both to his just commendation, and to our information, and edification in the Faith and fear of God, 1 As first, that, Although the Lord was pleased sundry times to exchange his comforts with crosses, yet was he never changed, nor moved from his steadfastness. 2 Secondly, in all his afflictions he was willing to be humbled, but never dejected nor discouraged, having learned in what estate so ever he was, therewith to be content. 3 Thirdly, that where ever he was at home or abroad, in city or country, his desires, and endeavours, were ever bend to do good, remembering the words of our Lord Jesus, that it is a more blessed thing to give than to receive. 4 Fourthly, that where ever he went, whatsoever he did, the presence of the Lord Jesus was with him, and his good hand upon him, to prosper him in all his ways, and to strengthen his hand and heart in well doing. 5 Fifthly, that in every place he became a nursing father to the children of God, Esay 22.23.24. whether they were babes, or such as were of riper age in Christ: yea he was as a nail of the Sanctuary, fastened in a sure place, upon which men did hang all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons, as the Prophet speaketh. 6 Sixthly, that notwithstanding all his great expenses, both in city and country, in maintaining the poor, and entertaining of good people, yet his estate was not impaired, but increased, the blessing of God enlarging his substance and his store, according as it is written, Godliness is profitable for all things, having the promise both of this life and of that which is to come. 7 Seventhly, that in all blessings and comforts, whether corporal, or spiritual, upon himself, or upon others by his means, his heart (tasting and relishing the love of God in them) was marvellously enlarged in rendering and returning all thanks and praise unto God alone, even for the least of them. Thus fare hath this worthy Gentleman helped us to spin out the thread of his own life, with his own fingers, and to make up (as it were) the web thereof with his own hands. But as the cunning and curious workmanship of a cloth of Arras, is but little seen and discerned, while it is in the Looms, or when it lieth folded, and rolled up together; but when it is opened in a fair light, displayed at large, and exposed to the view of the beholders, than the art and skill of the work man doth more evidently appear, in great beauty, and variety of knots and flowers, Pomegranates and Lilies, pictures and portraitures of princes and great personages, and the like. Even so the story of this Gentleman's life, thus woven and wrapped up together, though it contain many excellent things, of great value and worth in it, yet cannot the beauty and glory of his particular gifts and graces, duties and services, be so well discerned and observed, unless it be yet a little farther opened and unfolded, and set forth to the view of such men, as desire and delight to look into such things. CHAP. LXIV. IT will be therefore very requisite, and no less pertinent to the present business we have in hand, to take a more strict view of some special parts and passages of his life, wherein the gifts of God's grace, the virtues of Christ, and the fruits of the spirit, did more evidently and eminently appear, to the farther beautifying and adorning of his person, and profession of the Gospel of Christ Jesus. Now to this end, for our better, and more orderly proceeding herein, All to be said drawn to 3. heads we will draw into a narrow compass, and reduce unto three general heads, all such specialties, or particulars, as may be worthy our observation in the same. 1. As first, His Conversing with God. 1 His conversing with God 2. His Conversation in the World. 2 His conversation in the world. 3. His Deputure out of the World. 3 His departure out of the world. Exod 31.1, 2.3, 4, 5. When the Lord called Bezaliel by name, to work in the building of the Tabernacle, it is recorded, that he filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to work in gold, and in silver, and in brass, in cutting and setting of stones, and carving of timber, etc. It was even so, or not much otherwise, with this worthy Gentleman, when the Lord did (as it were) call him out by name, to work, for the building of a spiritual tabernacle in himself, and in others: He filled him (in good measure) with the Spirit of grace, in spiritual wisdom, holy understanding, and heavenly knowledge, God gave him wisdom and Understanding. 1 Tim. 12 14 1 Cor. 15.10. jer. 23.22.28. Also courage and strength. Eph. 6.10, 11, 12, 13 14. to work cunning and curious works by faith in love, whether it were in Christians of better rank, as in gold and silver, or in such as were of meaner place, as in brass and timber. So doth the Lord ever furnish those whom he will set a work and employ in his service, with all sufficient gifts and graces, for the accomplishing of the work whereunto he sets, or sends them. And as he gave him wisdom and knowledge, so did he also courage and strength to manage a Christian life, and to fight valiantly the battles of the Lord, against all the assaults of Satan, and of sinful men, of the flesh and of the world, and to break through all difficulties and dangers that might stand or rise up against him in his way. The Lord dealing herein as mercifully with him as he did with joshua, Iosh. 1.5.6 9 As he did to joshua. when he sent him to fight against the Canaanites, and to put his people in possession of the holy land (speaking unto him in these words of comfort and encouragement) Have not I commanded thee? be strong and of a good courage, be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest: I will not fail thee, nor forsake thee. And now having found this acceptance, Ro 5.1, 2.1 Pet. 2.3. 1 His conversing with God Gen. 5.22. Num 12.8. 1 loh. 1.3. and acquaintance with God, and tasted how sweet and gracious the Lord was in all his mercies: It was the desire and delight of his soul to walk with God, and to converse with him more frequently, and (as it were) more familiarly, that so he might the better nourish and maintain that holy and heavenly communion, whereunto he had called him in his son Christ Jesus. And this he did most carefully and diligently endeavour, In 4 special duties and labour to effect, by the conscionable performance of four spiritual and special duties every day, and his more abundant offering of these, and other his holy services, and sacrifices unto the Lord, upon the Lord's day. His daily duties were these, 1. Meditation. First, Meditation, for increase of knowledge, and good affections towards God and good things. 2. Observation. Secondly, Observation of God's ways and works, his mercies and judgements, to gather and gain experience for himself and others, 3. Invocation. of his merciful and rightetous dealing with us. The third, invocation of God's name, in prayer, and praise, for continuance and increase of mercy and grace, and this for his constant perseverance in the profession of the Gospel in uprightness and sincerity. The fourth, 4 Imitation. imitation of his heavenly father, because we are commanded to be followers of God as dear children, and this to renew his obedience, by his conformity to God's image, and to his Fathers will. Now for the first. CHAP. LXV. IT hath ever been the practice of godly and good men, Gen 5.22 Gen. 6.9. Gen. 17.1. Gen. 24.63. His meditation to exercise themselves unto godliness by holy and heavenly meditation. So did Enoch and Noah, Abraham, Isaac, and Jacob, David and Hezekiah, Paul, and many others, ever walk with God, keep their hearts in God's presence, seek his face and the light of his countenance, study his word, and consider his works. And so did this Gentleman set his head and heart a work every day more or less, by serious Meditation, to draw nearer unto God, so to grow in knowledge, and in grace, and to increase in spiritual strength; the better to encounter all sad, and sharp occurrents which either in doing, or in suffering the will of God, he might meet withal. This he knew, was the special means prescribed by God himself unto Joshua, Josh. 1.78 The necessity and excellency of Meditation. that he might make his way prosperous, and have good success, namely to meditate in the word of God day and night, and not to turn aside from it, neither to the right hand nor to the left. This he knew was the mark and character of a blessed man, Psal. 1.2 Da mihi magistrum. Gen. 24.63. to delight in the law of the Lord, an in that law to meditate day and night. And therefore for the better practice of this holy duty, he did usually carry about him some part of the Bible, Means and helps which he used. or his Sermon Note book, if he went abroad into the field to meditate, as Isaac did in the evening, or were upon a journey, as the Eunuch was, when he was reading and meditating in his chariot, on the prophecy of Isaiah, concerning Christ Jesus. Acts 8.28. Or if he were within doors, he gave himself much to the reading of the Word, and to make collections of promises, Reading of the word. precepts, comforts, prohibitions, mercies, judgements, marks of God's children, brands of wicked men, and many other good things, as he found them in the way. And these he made the matter, or ground of his meditation, and the means to enlarge himself in this exercise. And of godly men's writings. His Cammon-place book. To which end also he did very diligently read, and peruse the works of divers learned, and godly men, and drew unto certain heads and Common-places, what he thought most worthy observation, and of best use in them. Amongst the rest he was much delighted, and refreshed, with D. Hals Contemplations and Meditations, M. greenham's works, M. Rogers his Seven Treatises, which for his better help and greater comfort, he had abridged, and drawn into an Epitome, almost all, until he was informed that another godly man, a worthy Divine had already done it to his hand. M. Baine. His following of the rules of direction. Afterwards, when M. egerton's practice of Christianity (containing the sum and substance of that book) came forth, he addressed himself to make his best use of that part of it, touching the art, and exercise of this divine Meditation, wherein he profitted so well, that he was very able, according to those places and rules of direction, to enlarge his meditations upon any subject, that did usually fall within his reach and compass. So that now he might say after a sort with holy David, Psal. 119.97.54. O how love I thy law, O Lord! It is my meditation all the day. I have made thy statutes my song and my meditation, in the days of my pilgrimage. The gain of godliness. 1 Tim. 6.6. The gain which he got by this exercise of holy meditation was an increase of godliness, and godliness, we know, is great gain, having all sufficiency in itself for true comfort, and contentment. The fruits which he reaped of this his planting, Many benefits and fruits of it. and watering were very gracious and precious. As 1. the kill or quelling of many noisome lusts, 1 Killing of lusts. which like caterpillars, or cancker-worms are wont to breed in the best trees. 2. The dislodging and driving out many unsavoury and worldly cares and thought, 2 Driving out evil thoughts. which bring nothing but vanity and vexation of spirit with them. 3. This bred in him a godly watchfulness over his words, 3. Watchfulness. and works, heart, and life. 4. It wrought in him a gracious aptness, 4. Aptness to good duties. and cheerfulness unto all good duties, wherein he might be either serviceable unto God, or profitable unto men. 5. It ministered unto him counsel and strength for the spiritual war, 5 Counsel & strength that he might stand fast in the evil day, against all his, and Gods enemies. 6. It brought him to a heaven upon earth, 6 Conversation in heaven. teaching him so to have his conversation in heaven, that he might go about earthly affairs with a heavenly mind, as he saw he had calling thereunto. 7. It kept his heart in possession of his integrity and sincerity, 7 Possesing of his integrity. ever calling upon him to keep faith and a good conscience always, and in all things. 8. It wrought his soul to a gracious tenderness, lowliness, and meekness, 8 Sensibleness of sins and sorrows. to be very sensible of other men's sins, and sorrows, as well as of his own. 9 It was unto him as a sweet perfume composed of many delicate and costly spices, 9 A perfume to all his actions. which made all his thoughts, words, and works, more sweet and savoury, so that where ever he came, he left no ill sent, but a sweet savour of his graces, and virtues behind him. 10. And lastly, 10 A preservative against secret and open sins. this exercise of meditation, was unto him a sovereign preservative, not only against secret and open, lesser and grosser sins, but against all the enticements and allurements, of the pleasures and profits, honours, and favours of this present evil world, so that he was neither entangled in them, nor inveagled by them. O how great is the difference betwixt this Gent, Great difference. and many others of his rank, and of greater and meaner estate also I which professing themselves to be Christians, Many enemies to it Psal. 2.1.2. Psal. 36.4. Zac 8.17. Goe 27.41. 1 Sam. 18.1.23.25. 2 Sam. 17.23. 2 Sam. 16.3. Ps. 52.1, 2 joh. 13.2. Acts 5.1, 2, 3. Many of the better sort fail in it. are yet either enemies, or strangers to this Christian duty required at their hands. Some there be so empty of grace and goodness, and so full of malice, lust, pride, covetousness, and voluptuousness, that they cannot fix their minds nor settle their hearts upon any good thing, to any good end: but if they meditate, it is but upon vain or vile things, devising mischief upon their beds, and imagiving evil in their hearts against their brethren. Such were Esau, Saul, Achitophel, Ziba, Doeg, Indas Ananias and Saphira, all of which had their muse, and meditations their several imaginations and consultations, but never a good man, nor any good matter of meditation amongst them all. Some other there are of better minds and hearts, who yet for want of good acquaintance with this holy and heavenly exercise of meditation, for the nature and manner, helps and means, end and use of it, have little experience of the benefit which comes by it, and so deprive themselves of many sweet comforts, and refresh; which otherwise they might enjoy by the practice of it. Who is wise, and he shall understand these things, Hos. 14 9 prudent and he shall know them, for the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein. Thus much of his first daily duty, namely his holy and religious Meditation. CHAP. XLVI. THe second followeth which was his diligent, His observation of God's works. Psa. 64.7, 8, 9, 10. Psa. 66.3.5. and careful observation of the ways & works, mercies and judgements of the Lord. It was the ancient profession, and practise of the people of God, to wait upon the Lord and to observe his dealing with the just, and with the wicked in the world. The way of the Just is uprightness, thou most upright dost weigh the path of the just. Is. 26.7, 8. Yea in the way of thy judgements, O Lord have we waited for thee, the desire of our soul is to thy Name, Ver. 9 and to the remembrance of thee. With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early, for when thy judgements are in the earth, the inhabitants of the world will learn righteousness. Let favour be showed to the wicked, Ver. 10. yet will he not learn righteousness in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. See the memorable judgement of God against Vigetius Sa●●…ni●us, Claud. Herminianus, observed by Tertullia's Scapul. A book of Rememb. Iob 35.24, 25. Much after this manner did this faithful Servant of Christ raise up his thoughts and quicken his soul to a diligent and due observation of the ways and works of God, both in his mercies towards the godly and in his judgements against the wicked. To which end and purpose he hath observed, and recorded divers and sundry of the works of the Lord, which he calleth a declaration of some of the works of the Lord, to the praise of his glorious Name, power, and mercy: adding and annexing that admonition and exhortation out of job, Remember that thou magnify his works, which men behòld, Every man may see it, man may behold in a far off. To set down all such works of God, as he hath observed, See some examp. of God's mercies to Christians observed by Tertull. ad Sca c. 4. Some mercies of God observed. I now cannot; to pass over all in silence, I may not, I mean not; And therefore, to give a taste of some for the clearing of this point, and the farther satisfaction of such as delight therein, I think it very meet and convenient at this present. To observe God's mercies, faith he, with all humble praise and thanksgiving to God only. Some few years before my brother Hardware died, he had R.K. to his servant, who is now an In-holder in Chester. The said R. was (as many thought) bewitched, and waxed weaker and weaker. So as my Brother Hardware sent unto me, and my family to spend a day with him, in prayer and fasting: At that time I had good M. Wats the Preacher with me, To R. K. his sick neighbour's. whom I brought with me, and others of my family to the Peele, and there we found the said R.K. exceeding sick and weak, and like an Anatomy of death, nothing to look to, but skin and bones, and not likely to live a day; all hope of life being gone. He was brought, and laid in a bed in the chamber where we prayed, And in the same evening he began to amend, and the next morning did walk abroad, and the third day began to be so strong, that he fell to his work and labour, with much rejoicing to the Family. All laud and praise to God therefore. To his Setvant. Anno Domini 1601, and in the Summer time, John Robinson my servant, going with his team, the cart loaden, and he falling by some occasion, the wheel went over his leg, being iron bound, yet hurt him not any thing at all. Laus Deo. Anno Domini 1602 and in july, my son john, To his Son in danger. being in Peaksmoore, took up a seith to see how he could mow, and the scith entered in at his stocking upon the shin bone, and followed his leg, shaving the hair, and came out at the backside of his leg, and touched no flesh nor skin. Laus Deo. The same Month and in the same Meadow, To a Labourer. One casting a pickle up and down before him, and behind him; one being behind him, the two greins of the pickle ran on both sides of his leg, and hurt him not. Hallelujah. Memorand. in Anno 1613, and in the Hey-Harvest, One Richard Rogers, Some judgements of Godremarkable. that dwelled in my farm at Wimble Strafford, under Master Thomas Puleston my tenant there; seeing two godly persons going in the way, said to one with him; Now will I dance and swagger, and swear to anger and make mad yonder two Puritans. Nö sint inulta esse diu Divinū Numen scelera, vid Herb. departioda popelo à m●ribus devorato, Hist Pol. lib. 1 cap. 11. Vide simile de Hatto E. Mog apud O. a, mag. lib. 17. c 21. And did so, to the great grievance of those two godly persons. And presently the revenging hand of God was upon him; so that this wicked fellow fell so sick, that he was carried home in a Cart, and within three days died most fearfully. All glory to God. These are some of those Memorable mercies, and judgements of the Lord, which he hath carefully observed, and recorded: I will let all the rest alone, saving one, which being the most remarkable of all other; he hath taken greatest pains to observe, and set down in all the parts and passages of it. The hand of God upon the Boy at Northwich. This was concerning the boy of Northwich, his name Thomas Harrison, about 11, or 12 years old, who was so strangely and wonderfully afflicted and tormented, that many held him to be really possessed with a Devil. Others thought he was bewitched: Some ascribed all to natural causes, few did endeavour to see and acknowledge (as this Gentleman did) that though Satan might have a finger, Satan's Malice, God's Mercy. yet the Lord had a chief hand in this judgement, and that where Satan would show himself cruel and malicious, to vex and destroy a poor child, there the Lord was pleased to manifest, and declare himself to be merciful, and gracious, in sustaining and preserving of him. CHAP. XLVII. IT would be too tedious to set down, one quarter of that which he hath written of this child, partly from that which he himself saw, and partly from that which he heard, and received under sufficient and faithful witnesses, having spent above 14 leaves in 4o, in recording of these things, All that he hath observed of him may be drawn to these 3 heads; 1 0 his violent and wonderful fits, and passions; 2 0 his strange and horrible gestures and actions; 30 0 his admirable and almost incredible say, and speeches, and all these without any natural understanding, sense or feeling, for the most part in the suffering, or in the doing of them. His fits and passions. His fits and passions were much after this manmer, Being brought so low, so weak, and feeble for any natural strength that he was nothing (as we say) but skin and bones; yet for the space of 24 hours every day (having one half hour which they called: his awakening time, wherein they gave him a little refreshing by some food to sustain him) he shown himself to be of that extraordinary strength, that if he would fold his hands together, no man could pull them asunder, if he did roll his head, or toss his whole body (as usually he did) no man could stay, or restrain him; he would with marvellous astonishment to the hearers, and beholders, sometimes howl like a Dog, mew like a Cat, roar like a Bear, froth and some like a Boar. When any prayed with him, his passions were the strongest, and his rage and violence the greatest, ready to fly in their faces, and to drown their voices by his clamours, yell and outcries. If one came near him with a Bible though under his cloak, and never so secret, yet would he run upon him, and ramp upon him, with great violence, to have gotten it from him, and to rend it in pieces, as he did divers, when he could come unto them. Sometimes he would lie along, as if he had been stark dead, his colour gone, and mouth so wide open, that he would on a sudden thrust both his hands at once into it. His gestures and actions. And as for his gestures they were marvellous strange. In so great weakness he would leap and skip up and down, from his bed unto the table, from the table to the window, from the window to his bed again, and all with that nimbleness and quickness, as scarce any professed Tumbler could do the like. And that which maketh the matter yet more admirable, having all this while his legs grown up close unto his buttocks, whereof he could now have no present use for such feats of activity: Sometimes we saw his chin drawn up unto his nose, so that his mouth could scarce be seen; Sometimes his chin and brows drawn almost together, like a bended Bow. His countenance fearful, by yawning, mowing, etc. He was brought to the Bishop. The poor Child being thus tormented, the Bishop for his better satisfaction, hearing so much of his strange affliction, sent for him. His parents brought him: And once the Bishop prayed with him, when the boy was so outrageous, that he flew out of his bed, and all his men were afraid, and one of them fell into a sound, and then such a stir about him, that the Bish. was glad to lay hold on the boy, ramping at the windows to have gotten out that way. But they could not find him a counterfeit, as some imagined. The Bishop's Licence for a private fast for his release. Afterwards this Rev. Bish being moved with compassion towards the boy, did grant a Licence himself, together with the High Commissioners, for a private Fast in his father's house, for his better help and release, according to God's good pleasure, and that in these words. Having seen the bodily affliction of this child, and observed in sundry fits very strange effects, and operations, either proceeding from some natural unknown causes, or of some Diabolical practices: We think it convenient and fit for the ease and deliverance of the said child, from his said grievous affliction, that Prayer be made publicly for him, by the Minister of the Parish, etc. And that certain Preachers, namely these following: M. Gerrard, M. Harvy, M. Pierson, etc. these and none other to repair to the said chid by turns, as their leisure will serve, and to use their discretion for private Prayers and Fasting, for the ease and comfort of the afflicted, etc. Ric. Cestren. David Yale. Griffith Vaughan. Hugh Burches. According to the tenor of these directions, Master Bruen telleth us, who did join together in Prayer and Fasting to that end. Master Harvy, and M. Pierson, saith he, two godly Preachers, were with him, prayed and fasted. Myself also and some 20 or 30 more. But God gave not deliverance at that time. Now as for his Speeches strange in themselves, 3 His Speeches. yet more strange in this, that he never uttered any of them, but when he was in his fits, without any understanding or knowledge of what he did, or what he said: I will give you a taste of some few of them. Jesus saith (so he usually began his Speeches) The Devil when he comes, takes away my hearing, seeing, understanding, hands, legs, that I should have no senses, nor limbs, to glorify God withal. Jesus saith, If they would have cast out the evil spirit, they should have come better provided. Jesus saith, Some men did think that he that prayed had a better Faith than the other, but he had not. Jesus saith, I have but three Devils, It is like one of the spirits will go out of me, and go and take counsel of a great number of foul spirits, and come again and trouble me worse. Jesus saith, Some folk will say that the Witch will not look one in the face, but she will look here a way and there a way. And so he turned his hands this way and that way. Jesus saith, The witch saith she hath done me no hurt that she knows of. A witch may overlook a child, but she cannot make him in such a case as I am in. The Devil is afraid when he hears any word that he must be cast out, than he quakes. jesus saith, Now the witch would feign undo that which she hath done, but now she cannot undo it. Jesus saith, Some say, if I were bewitched or possessed, I could neither move my tongue, nor my lips: But the Devil can move both my tongue and my lips. Satan I am bound to a hard prentice-ship, for thou wilt not give me leave neither holiday, nor work-day to eat a morsel of bread. The Papist that brought the stinking weed and laid it to my nose, if God had not had a stroke in this, would have cast out the Devil. And a boy was confederate with him. Now the Devil is possessed of their souls; And he must continue a little while with me, but a great while with them. God pulls the Devil back with a ring in his nose, yet the Devil shakes my faith as if it would go out of me. They may know there is some ill thing in me, for when I should say may prayers, he would come up and stop me, and then I must stay a little, and then again, and he would stay me. Being in a sore fit and a great rage, biting his own hands, gnashing with his teeth foaming like a boar and casting blood and filth out of his mouth, he uttered these words, Proud witch, witch proud, I will tell you who these witch's work: all upon life, all upon life, all upon life; but they cannot take my life from me. Well, these drunkards & whoremasters do not think upon their sins; well, how then? There is no drunkard that doth drink one spoonefulor drop of drink more than doth suffice nature, but the Devil doth pen it down in his book: Well, it is a great book, and he doth keep it close until the day of Judgement. And then he will lay it to their faces. At which time the hills will tremble and quake, and the Devil will quake, yea he doth quake for fear now. Well, some would think it a great while to be bound with the Devil as I am, a 12 month or 2 years; but it is better to be so, than to wallow in drunkenness, swearing, and whoring; for the Devil doth work in their souls. Well, some will say, how can the Devilly in so little a room? Well, the Devil is as the wind, for when he did take a man away out of a chamber, be came in at the little hole; but how did he take him away? even out at the top of the chimney. Well, there are some Papists, and some Atheists, and some of no Religion; woe be to those that die suddenly, for they have no time to repent, and especially those that live in drunkenness, or whoring, or swearing. jesus saith, they say he shall not out of me, but when God comes he will strike home. Many and many other more of his strange speeches I pass over, contenting myself with these few, which were taken from his own mouth by the hand, & under the testimony of faithful witnesses, some at one time and some at another, as he himself did then deliver them, and as this worthy Gentleman hath in his diligent Observation of this, amongst other of God's judgements, made mention of them and recorded them. This therefore that hath been spoken shall suffice, concerning the second daily duty, which this Gent performed, namely, his careful observation of God's ways and works, mercies, and judgements amongst the sons of men. CHAP. XLVIII. His private invocation: THe third followeth, viz. His Religious invocation of the Name of God every day. Now although it be true that he did very constantly perform this duty every day, morning and evening with his Family (as formerly we have heard) yet did he not hold that sufficient for himself, unless he did open his heart, and pour out his soul in private before the Lord, making his requests known unto him, Phil. 4.6. in all manner of supplications, with Thanksgiving. And this he desired and endeavoured to perform, according to the Apostles direction; 1 Tim. 2.8. In every place lifting up pure hands without wrath or doubting, that is, in faith and love. For he did not confine himself for his private Prayers unto any one place, Not confined to one place. neither within doors, nor without, but ever took his fittest opportunity, as time and place might best move him, or lead him unto this Duty. Following herein the holy example of Christ, and of other holy men, setting themselves a part for this service, sometimes in and upon the higher rooms of the house with Peter, sometimes in the field with Isaac, Acts 10.9. Gen. 24.63: Luc. 22: 39, 40. Eph. 3.13 14. Nehem. 2.4. sometimes in the mount, and sometimes in the garden, with Christ jesus; sometimes in the Prison, with Paul; and sometimes in the Palace, with Nehemiale; sometimes upon his journey with jacob, & sometimes at the end of it, Gen. 28.20. Gen. 24.12. Psal. 6.6.9. Act. 10.30. with Eliezer; sometimes on his bed, with David and sometimes in his closet, with Cornelius. If he were in his own house or about home, he had divers places which he interchangeably used for this purpose, because he would not be too much observed to frequent one place, lest he should draw himself into some suspicion of vanity or hypocrisy. He had variety of Closets, Studies, Chambers, and other convenient rooms if he were within: and if he went abroad, he had his Gardens, Orchards, Arbours, Groves, Woods and Fields, Walks and Shades, where he did delight to speak and commune with his best friend, and to seek the face and favour, help and secure of his heavenly Father, in and through the mediation of his Son Christ jesus. And as he was choice of the place, so was he careful of the time which he constantly set apart every day for his private prayer, His time for private praver. Fsal 119.164. Seven times a day. and praise: 7 times a day did he reverently and conscionably perform this duty, causing his prayers to ascend as incense, and the lifting up of his hands to be as an Evening Sacrifice. The several seasons and times he took were these: The first in the morning, before any of his family were stirring, being usually first up in the house, Psa 55.27.7 and that both Summer and Winter. The second was before his breakfast after prayer in his family. The third was immediately before dinner. The fourth a little while after dinner. The fist a little before supper. The sixth not long after supper. And the seventh, a little before he took his Chamber to go to his rest. Neither was he only so plentiful for the number of his spiritual Devotions, as he was (by the grace of God) powerful in the manner, measure, end, and issue of them. Powerful in prayer. Rom. 8.26, 27.1 john 5.14. I am. 5.16, 2 Cor. 12.7. For being full of Faith and of the holy Ghost, he could speak unto God by his own spirit, in his own words, according to his own Will, and in the name of his own Son: And so we know he could not but speak well, and speed well, either finding that which he craved and sought for at God's hands, or obtaining more than all that he could desire or deserve: My grace is sufficient for thee. And herein we are the rather induced thus to think, because usually, his prayer was fortified by Faith, supported by Hope, inflamed with Zeal, beautified with Humility, purified by Sincerity, and established by Constancy. Now unto his Private Praying, he did usually upon some extraordinary occasion (his own, or others) adjoin private Fasting, His private Fasting. which he was very frequent and fervent in, and that with so great austerity, that he did much weaken his body, as well as afflict his soul thereby, as sometimes Timothy did in the like case, 1 Tim. 5.23 Eusebius hath reported & recorded it, Euseb. &c: Hist. lib. 2. cap. 23. of james the Just, that with often and continual bowing of his knees before the Lord, for himself and the people, in earnest & fervent prayer for remission of their sins, he hath so lost the sense and feeling of his knees, that they were as hard, and so as senseless, as the knees of a Camel. I will not compare this john, with that james; neither for sanctity of heart, nor for austerity of life. Tender? prayers and hard knees. But for their Affections and Actions, Prayers and knees, tenderness of the one, and hardness of the other. I think no man may justly put them far asunder, if he ever knew how well they did herein agree together. Tuis oculis durities de genibus camelorum in illo Sancto Asellae corpuseulo, prae orandi frequentia, obcalluisse perspecta est. Hieron. ad Marcellum de laudibus Asellae. The matter of his private prayers. Now in these his private devotions, his desires and endeavours were principally bend, to search his heart, and to examine his life, to confess and bewail his special sins and infirmities, craving pardon for them, and power against them. And as he found any thing to be amiss in his Family by any transgression, or affliction, he brought it in prayer before the Lord, to procure some help, and healing of the same from his hand. Here also did he mourn for the sins of Zion, Sins of Zion. Ezek. 9.4. and take to heart the afflictions of joseph, and desolations of jerusalem. Here did he bemoan and bewail the common and gross sins of the Time, Sins of the Time. Psa. 119.136. and afflict his heart for the barrenness, or backsliding of many professors of Religion, for their embracing of the world, and forsaking of their first love. Praise and Thanksgiving. Here did he also rejoice in the Lord, and praise his holy Name, for earthly and heavenly blessings bestowed upon him, and sometimes for great deliverances which he had wrought for him. And thus did he converse with his God in this third Duty of Prayer and Praise, in the Invocation of Gods Name every day. CHAP. XLIX. NOw followeth the fourth, which was his holy Imitation of his heavenly Father every day. And this he endeavoured, by conforming himself unto his Image, in expressing the Properties, Virtues, Affections, and Actions of him that had begot him, and called him to be conformable to the Image of his Son Christ jesus. To this end he daily laboured to be more and more renewed in the spirit of his mind, in knowledge, righteousness, Eph: 4.24. Col. 3.10. and holiness of Truth according to the Image of him that created him. And this he knew was the Duty of all Gods obedient Children, to be holy as he is Holy in all manner of Conversation, 1 Pet. 1.14, 15, 16. Leu. 11. 44. because it is written: Be ye Holy, for I am Holy. This he knew also was charged upon us, Mat. 5.45, 46 by our Saviour Christ jesus, that in all our Affections and Actions, we should behave ourselves like the children of our Heavenly Father, and labour to resemble him, in doing good unto all, hurt unto none, Amicos diligere omnium est, inimicos autem solorum Christianorum: Tertull lib. ad Scapull Cap. 2. yea in doing good unto the bad, as as well as to the good, and to our enemies as well as to our friends, Mat. 5.48. Luke 6.36. Rom. 2.4. striving to be perfect as he is perfect; merciful as he is merciful, righteous as he is righteous, wise as he is wise, patiented as he is patiented, faithful as he is faithful, and endeavouring to hate iniquity, which he hateth, to love righteousness, which he loveth, to delight in the Saints, in whom he delighteth; and to hate the wicked, Psalm 5: 5: Heb. 1.9. 2 Cor. 3. last whom his soul abhorreth. After this manner did this gracious Gentle. set the Lord always before his eyes, and following this blessed pattern and example of his Heavenly Father, with all godly care and good Conscience; and so with open face, as in a Glass the glory of the Lord, he was translated into his Image, from glory to glory; even as by the Spirit of the Lord. And thus have we declared unto you the first of those three general heads, proposed for the further opening and manifesting of the virtues of his life; viz. his holy conversing with God, which consisted in his Meditation, Observation of God's Mercies and judgements, Invocation of his Name in Prayer and Praise, and Imitation of his blessed example in his Properties and Affections, Words and Works. CHAP. L. NOw we come to the second, which is his conversation in the world. 2 His conversation in the world. Cic. Tusc. Quaest lib. 5. in fol. p. 166. When Socrates was demanded, what countryman he was, he answered, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a citizen of the world: and so he might well, knowing no other world, but this present evil world. But this Gentleman, although (by his natural birth and condition) of the same city and society with Socrates, yet (by his new birth and regeneration) being called out of the world, joh. 15.19. 1 joh. 5.4. and having by his faith overcome the world, though he were in the world, yet was he not of the world; and though he were amongst the children of the world, a froward and a crooked generation, Luk. 16.8 Eph. 2.19 yet was he even then a citizen of the holy city, and of the household of God, and a son of the heavenly jerusalem, which is the mother of us all: And so being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 2.19. i his conversation in heaven, even while he was in earth, Phil. 3.20. So that, of all that ever we knew in these parts, he might have taken up the words of the Apostle with best warrant and most comfort, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world: For such indeed was the course of his life, that he did desire nothing more, than to walk worthy God, 1 Thes. 2.10, 11, 12. endeavouring to express the very power of godliness, in the fruits of righteousness, and holiness, to the praise of his glorious grace. Phil. 1.9, 10, 11. Phil. 2.15, 16. And that he might so hold forth the word of life in his lamp and lantern, that he might both shine as a light in himself, and be a light unto others also in this present world. Now for the better clearing and manifesting of this point, we will set down certain rules of direction which he much desired to follow, partly as preparatives for a godly conversation in the world, and partly as preservatives against the contagion and corruptions of the same. 1 As first, Resolution against the world. God presence. A holy resolution, so to use the world, as neither abusing it, nor being abused by it, but to keep himself unspotted from it. 2 The second, A full purpose of heart, to keep his heart always in God's presence, knowing and believing that he heareth all his words, and beholdeth all his works. 3 The third, Striving against sin. A constant and conscionable standing and striving against all manner of sin, especially the sins of the time, and the common corruptions that are in the world through lust. 4 The fourth, Desire to do good. A godly desire in every company either to do good unto others, or to receive good from others. 5 The fifth, Just dealing. A good intention to deal justly, honestly and uprightly with all men, doing not otherwise unto them, than we would have them to do unto us. 6 The sixth, Take all to the best. An honest disposition to take doubtful things in the best sense, and best part: so fare as well we may, without wound of conscience in ourselves, or offence giving unto others. 7 The seventh, A careful watchfulness over our heart and tongue, spirit and speech, that our words being powdered with salt, Watchfulness. may minister grace, not grief, unto the hearers. 8 The eight, To be sparing in speech. A great willingness to be slow to speak, and swift to hear, yea sometimes to hear and see much, and to say little, unless we have a good calling thereunto. 9 The ninth, Renouncing all worldly fashions and humours. An utter renouncing of all the vain conformities of the world, neither following the fashions, nor serving the humours of vain, or vile persons, nor staying longer than needs we must amongst them, if by occasion we be in company with them. 10 The tenth, Peaceable. A good inclination to seek and follow peace with all men, so fare as in us lieth, and so fare as it may be had, and held with holiness, cutting off all occasions, and provocations to strife and variance, with all speed that may be. 11 The eleventh, Contentedness in every estate. A contented mind, and good courage in every estate and condition of life, entertaining all crosses with patience, and turning them to their best use, and embracing all comforts with thanksgiving, bearing and bringing forth the right and proper fruit of them. 12 The twelfth and last, To keep our peace with God. An unfeigned desire and endeavour to nourish our peace with God, walking as Abraham did, humbly and uprightly before him, and referring all that ever we think, speak or do, to the furtherance of our own reckoning, and to his farther praise and glory. According to these and other the like rules of righteousness and holiness, he was taught of God to order his conversation aright in the fear of God. jam. 3.13. And thus he attained unto some measure and degree of that wisdom and grace which S. james commendeth so well and worthily in a found Christian, Who is a wise man and endued with knowledge among you? Let him show out of a good conversation, his works, with meekness of wisdom: For so did this Gentleman work and walk, even according to that wisdom which is from above; the properties whereof are very precious: For, it is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy. CHAP. LI. AND here I think it will be well worthy our labour and pains, if (for the better confirmation hereof) we measure this Gentleman's life by this line of heavenly wisdom, and take a special view of these jewels of grace, which being attendants upon it, in his person, did much beautify and adorn that which now we speak of, his holy and religious conversation. He endeavoured to be pure. First therefore according to this wisdom which God had given him from above, he endeavoured to make his conversation pure and holy, answerable to that religion which he did profess, which by the testimony of the Holy Ghost, is pure and undefiled before God and the Father, and (as here it is said) it is first pure. He was no doubt well atquainted with his natural corruptions, Psal. 51.5. Rom. 7.20, 23, 24 Act. 1●. 15. passions, and pollutions of sin, both original and actual, inward and outward, spiritual and corporal, and knew that though he should wash himself with snow water, yet could he not say, My heart is clean, 2 Cor. 7. 1 Job 9.30.31. Zac. 13. 1. Ezek. 36. 26. Rev. 1.6. Rev. 7.14. 1. Cor. 6.11. 1 Pet. 1.15. I am cleansed from all my filthiness, so long as he did bear about with him a body of sin and of death. And yet he knew as well also, that the Lord having opened the fountain of Grace unto him, and poured clean water upon him, and washed him in the blood of Christ both for the remission of his sins, and for purging away the pollution of them, He was no longer to be held polluted and unclean, but holy and pure in his person through Christ, and so ought to strive, to be more and more, in all manner of holy conversation. And therefore hereunto, Act, 24.16 he did ever most carefully and conscionably endeavour himself, that being espoused to one husband, 2 Cor. 11.12. he might preserve and present himself as a chaste virgin unto Christ Jesus. 1 Pure in heart. Mat. 5.8. 2 Cor. 7.1. Eph. 4.28. To which end he laboured to be, first Pure in heart, knowing that Blessed are the pure in heart, for they shall see God. And this he did by faith and repentance, and the help of God's spirit every day, purging out old sins, and renewing the beauty of former graces. 2 To be pure in hand, free from all iniquity and injury, and so washing his hands in purity, 2 Pure in hand. 1 Tim. 2.8. and innocency, he was ever ready, in every place, to lift up pure hands unto God, and to compass his Altar. 3 Pure in tongue. Eph. 4.29. Esa. 19.18 Psal. 37.30. 3 To be pure in lips and tongue, never suffering any rotten speech, or unseemly word to fall from him; but having his language as pure as the language of Canaan, his tongue did oftentimes speak of judgement, and his speeches were sometimes as the very Oracles of God. 4 To be pure in his senses, 1 Pet. 4 11 Aug. Conf. lib. 10. Cap. 34. job. 31. 1. Psal. 119.37. his eyes he made a covenant withal, to restrain them from wanton looks, and to shut up those windows against all spectacles of vanity. And then only or especially to open them, when they might serve as necessary lights unto the body, or to behold the works of the Lord, that so he might be the better by them. His cares were circumcised, Aug. Conf;. l. 10. c. 33. Rev. 2.7. Hos. 14.8. 1 Thes. 4.4 nailed to the posts of God's house, bored by the spirit of grace, for audience and obedience, to hear what the spirit speaks unto the Churches, What have I to do any more with idols, I have heard him, I have observed him. 5 To be pure in his whole body, jude v. 23. 2 Cor. 7.1 2 Tim. 2.21. ever preserving, and possessing his vessel in holiness, and in honour, and hating the very garment spotted by the flesh. 6 To be pure in the whole man, both soul and body, which he performed very effectually, when cleansing himself from all filthiness of flesh and spirit, Amaremte Juelle si non esses Zuinglianus: ●e eticus fide, vitâ certè videris angelus: honcslus es at ●●…heranus, Aumph●…i● vita ●u●llis Heb. 12.16. 1 joh. 3.12 Gal. 4.29. Isa. 36.4.7 2 Pet. 2.8. Isaiah. 5●. ●5. he became a vessel of honour, sanctified and meet for his master's use, and prepared unto every good work. And thus according to that wisdom which was given him from above, he became first pure. But here, some man will think, that, to be so pure in heart, and life, word and deed, as you speak of him, to his great praise, will be returned back, both upon him and you, to his just rebuke, and your farther blame. For, are not we now fallen into those times, and are we not compassed about with such profane Esau's, murdering Caines, scoffing ismael's, railing Rabsekahs, filthy and cursed Sodomites, that a man can hardly refaine from any wickedness, but he makes himself a prey, as the Prophet speaketh, nor seeketh after any goodness, but they will be ready to vex and persecute him, Psal. 38.20. and will needs be his adversaries, because he followeth the thing that good is? Doubtless, it may be said of us, Hermodorus E phe so pulsus quod f●ugi esset, Cic. Tusc-Quaest. l. 5. Sic Aristides Ostracismo pulsus Athenis Ostracism. Arist. Polit. lib. 3. c. 9 Tertul. in Apoluget. cap. 2. Ego Lucium virum sapientem repentè factum Christianum, defero. Tertul. ib. 1 Cor. 4.13. Isa. 8.18. Luc. 2.34. for many persons and places, as once it was of Rome, Omnia cum liceant, non licet esse pium, All things are there lawful, only to be a godly and a good man, is held amongst them to be unlawful. So Tertullian hath observed it, to be the strain and manner of those times, Cajus Sejus bonus vir, ideo tantum malus, quia Christianus, Cajus Sejus is a good man, therefore evil only because he is a Christian. And even so the case stands with us at this day, and that in our Israel, where the children of God that desire to be (as their father is, and they are charged to be) pure and holy, are no better esteemed, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as filth of the world, and offscouring of all things, even until this day. Or at the best but as signs and wonders in Israel, and marks to be shot at, as Christ himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Butt or mark to be shot at, by such as bend their tongues like Bows, to shoot out their arrows, even base and bitter words against him. The Disciple is not above his master, nor the servant above his Lord, if they have called the master of the house Beelzebub, Mar. 10.24.25. what better language can we expect from them, being his poor servants in the same house? But what good reason have these vain or vile persons, to open their foul mouths so wide against purity in religion, and holiness of life, and conversation? One of their best, is that which they have borrowed of their father Cain, and which he was taught of his father the Devil, when he slew his brother. And what was his reason, wherefore slew he him? Because his own works were evil and his brothers good. 1 joh. 3. ●2. Is it then your antipathy against goodness, and your enmity against the godly for their holiness, that provokes you to swell against them, and so much to spleen and spite them, that you reproach and revile them, Act 7.54 and are ready to burst with anger, because you cannot wreak your malice upon them? Isa. 57.3, 4. Gen. 3 15 ● Kin. 21 10. 2 Cor. 6.18. Gal. 4.29.30. If this be your reason, of this your cruel dealing; then judge you your own selus of what breed you are. Are ye not rather of the seed of the serpent, than of the seed of the woman? Are ye not rather sons of Belial, than the children of God? And are ye not rather the children of the bond woman, with scoffing Ishmael, than children of the free woman, with holy Isaac. CHAP. LI. BUt why should it seem so strange a thing unto you, that every true Christian should so carry himself (as this Gentleman did) that he may show himself pure and holy in all manner of conversation? Doth not our heavenly father command it? 4 Pet. 1.16 Be ye holy, for I am holy. Doth not the virtue of the death and resurrection of Christ require it, that henceforth we die unto sin, Rom. 6.5, 6, 11, 13, ●8. and live unto him, yielding our members to be servants to righteousness unto holiness? Doth not his blessed Spirit challenge it at our hands That we be sanctified throughout, in soul, spirit, and body, 1 Co. 6.12 1 Thes. 5.23. and preserved blameless until the coming of our Lord Jesus Christ? Doth not the Word of God tell us, that, This is the will of God, even our sanctification, that every one learn to possess his vessel in holiness and in honour? Heb. 11. & 12.1. & 13.7. Eph. 2.19. Do not the examples of all holy men call upon us to follow their faith, and to walk in their ways of righteousness and holiness before the Lord, all our days? Doth not the communion of saints, and citizens, both in heaven, and earth, exact and expect of us, Eph. 5.3.1 Tim. 2.2. such a conversation as becometh saints, in all godliness and honesty? Again consider, What is the true religion? It is pure and undefiled before God. jam. 1.27. And who is a true professor of this Religion? He that is pure in heart, and undefiled in his way. And what is the word, Mat. 5.8. Psal. 119.1. which is the rule of this Religion? The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. Psa. 19.10 Pla. 12.6. And what are the Sacraments annexed to this Word? They are sacred Signs, and Seals, of holy mysteries in heavenly things. And what are the special privileges of such as are pure and true Christians? 1 Cor. 11.24. Rom. 4.11 Unto the pure all things are pure, they have a great liberty and large interest in all God's blessings, Tit. 1.15. 1 Cor. 3.22.23. and in the use and comfort of them. Their holiness here is a pledge of their happiness hereafter: Having their fruit in holiness, and the end everlasting life. Heb 12.14. Ro. 6.22. joh. 17.24 1 joh 3.3 2 Tim. 2.21. And what must then be the conversation of every one that hath this hope, to be with Christ where he is, and as he is for ever? He must of necessity purify himself even as he is pure, and so being a vessel of honour sanctified, he shall be meet for his Master's use, and prepared unto every good work. Such are the persons, and such are the things which the Lord requires and expects, in the profession and practice of every true Christian: Mal. 3.17. And are not all these pure and precious in the eyes of Almighty God, and in the sight of heavenly Angels, and holy men? Mat. 7.6 Hath God given us these Pearls, and dare any so play the swine as to trample them under feet and contemn them? Doth the Lord reckon all holy persons, Psal 13 5.4 pure and precise professors, as his chief treasure; the Church esteem them as her holy children, Gal. 4.26. and the true children of the Church, take them (as Christ himself doth) for holy brethren: Heb. 3.1. Heb. 2.11 12. Phil. 3.2. Gal. 5.15. And dare any be so vile as to fly upon these like dogs, and that not only to bark against them, but even to by't and to devour them? Are not all such persons and things as we have named, perfumed with the sweet odours of Christ's offerings, Rev. 8.3.4. 1 joh. 2.20. and sufferings? Are they not all anointed with the holy oil of the Spirit, as vessels and instruments of the Sanctuary, from their head, that holy one, Christ Jesus? If so they be (as without all doubt they are) Than who is he that bears the name of a Christian (as if he were a partaker of this anointing) dare cast any foul aspersions, Act. 11.26. as of Singularity, Schism, Puritanisme, Preciseness, Hypocrisy, and such like, upon such persons, because they frame their lives to be pure and holy by exercising themselves unto godliness in these things? Such may complain with Tertullian, Pro tanta innocentia, pro tanta probitate, pro justitia, pro pudicitia, pro fide, pro veritate, pro Deo vivo cremamur, Tertullian. lib. ad Scap. Cap. 4. Now because there be some, both in Court and Country, City and Sanctuary, that pretend greater wisdom and moderation; they will not be so profane on the left hand as Esau, neither will they be so preciseon the right hand with jacob, but either just of Gallio his humour, they care little for these things, or of the Laodicean temper, Act. 18.14.17. Rev. 3.16.17.18. Rom. 2.20 2 Tim. 3.5. neither hot nor cold, yet think all is well, and nothing amiss among them. And these pretend, that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of knowledge, and a form of Godliness, but wanting the fruit of the one, and the power of the other, they are no friends to sincerity and purity of religion in themselves, and show themselves great adversaries to the holy profession and practice of it in others, that desire to conform themselves to the tenor, and truth of it. Now because I say there are some such, See the book of Common prayer. I would willingly demand of these (so great opposites to a godly and holy conversation) when they come before the Lord in the public assembly, and offer up their solemn prayers unto God with God's Minister (after confession of their sins) that hereafter they may live a godly, righteous, and sober life, and pray in another place, that the rest of their life may be pure and holy: I would demand what their meaning is thus to pray unto the Lord? If they pray in sincerity for a godly, righteous and sober life, why do they reprove that in others, which they would beg of God for themselves? Why are they so great adversaries, to the pure and holy profession of religion? When they pray themselves that the rest of their own lives may be pure and holy? Or if they pray otherwise in Hypocrisy, they do then but mock God, and dissemble with him in their double hearts, and so deal wickedly and deceitfully both with God and men. O ye formal Hypocrites, pull out first the beam that is in your own eye, Mat. 7.5. 2. Tim. 3.5. and then look to the mote which is in your brother's eye. You catch after a form and shadow of Religion, and content yourselves with it: Be neither envious, nor malicious against such of God's children, as being your brethren by Profession, have gotten hold, not of the shadow, but of the substance of it, and in a holy conversation (otherwise than you do) show forth the power and fruit of it. He which is unjust, let him be unjust still, and he which is filthy, Rev. 22.11. let him be filthy still, And he that is righteous, let him be righteous still, and he that is holy, let him be holy still. CHAP. LII. THus have we heard, that this Gentleman's conversation in the profession of Religion, according to that wisdom which God had given him from above, I am. 3.17. was first pure, and so stands accepted of God, and approved of all good men, howsoever maligned and reproached by the wicked and profane, whose wisdom is from below only. First Pure, I am. 3.15. and then Peaceable. To be pure in heart and life breeds and brings forth true peace in both, Rom. 5.1. 1 Thess. 5.13. for being so at peace with God, we have peace with ourselves, and seek for it with others, and one for another also. Heb. 12.14. This was a second grace which did beautify this godly Gentleman's conversation: Rom. 12.18. He was by grace of a very quiet and peaceable disposition, which he did very graciously manifest in these particulars. 2 Peaceable. 1 He desired to keep peace with all men, Heb. 12.14. and not to be at any difference or variance with any, if by any means he could prevent it. Gen. 13.8 1 Cor. 13.5. 2 He would not be easily provoked by indignities nor injuries. 3 He had rather forgive twenty wrongs than revenge one. Num. 12.3. Rom. 12.19. 4 He would very willingly purchase and buy out his peace, sometimes with his own loss, Mat. 5.39 Gen. 13.8, 9 and by parting with his own right, if otherwise he could not well procure it. 5 He would shut his ears against tale-bearers (having been sometimes abused by them) being the very seed-men of strife, Pro. 26.20, 21. and firebrands of contention. 6 He would ordinarily recompense evil with good, frowardness with kindness, Rom. 12.21. and fruits of passion and bitterness with fruits of moderation and good affection. To make all these, or the most of them more evident by one instance in his own practice. There was a Gentleman, one of his neighbours, A hard message. who conceiving some great displeasure against him upon a very small occasion, in his heat and ruff sent his man to this Gentleman, M. Bruen, with this message, That his Master did inhibit and forbidden him to come upon any foot of his land, or any of his servants or family whosoever, upon their peril. To whom he presently made this reply, Tell your master, A soft answer, and wise. for answer to your message, only thus much: That if it please your Master to come upon any part of my land, or any of his servants o● family, to come into my fields, at his, or their pleasure, they shall be all very kindly welcome: And that if he himself will come unto my house, he shall be much more welcome also. This answer savouring so well of grace and peace, and being so wifely seasoned with discretion and good affection, did kill the heart of his adversary with kindness, Pro. 15.1. Rom. 12.20. and as if coals of fire had been cast upon his head, did cause him to melt into tears and tenderness, and so having such a return from so gracious a Gentleman, of peace, for war; of love, for hatred; of mildness, for fierceness; of discretion, for foolishness; of so great kindness, for so great unkindness; he presently changed his mind, and being willingly reconciled, became a faithful and true friend unto him for ever afterwards. Now as he was thus peaceable in procuring and preserving his own peace with others, so was he no less careful of preventing or removing and occasions of variance and strife amongst neighbours and friends, A peacemaker. both near about him, and farther from him. If he saw natural brethren likely to fall out (as even they are not always the best friends) he would lovingly and wisely admonish them for peace, Gen. 45.24. as Joseph did his brethren, You are brethren, fall not out by the way. If he saw two gentlemen's servants at strife and variance, fearing lest such sparks of contention begun by servants, might kindle a fire and flame (as many times they do) betwixt the masters: He would begin to take up the matter with the Masters, and then appease and pacify the servants, with meek and gentle words of wisdom and peace, for their better instruction and reformation, following herein the example of holy Abraham, who, upon a strife betwixt his brother Lot's herdsmen and his own, spoke thus wisely and peaceably unto him; Let there be, I pray thee, no strife between me and thee, nor between my herdsmen, Gen. 13.8. and thy herdsmen, for we are brethren. And as he spoke peaceably unto him, so did he deal (for peace sake) as peaceably with him, in giving him the choice of the right hand, or of the left, in all the land before them, Gen. 13.9. though he were superior both in place and grace unto him. And so would this Gentleman make peace between Masters and servants. If he saw two Christians strive together, as Moses did two Hebrews, he would take up him that did the wrong, with the same, or the like words as Moses did, Wherefore smitest thou thy fellow? And if sometimes he had no better recompense for his good mind and meaning, than Moses had (as commonly the most wicked and injurious are most rude and clamorous) he would be content to sit down with the worse, as Moses did. Thus have we seen, that walking according to that rule of heavenly wisdom, which the Lord had given him, he was first pure in his conversation, and then peaceable. And so the fruit of righteousness was sown in peace of him that made peace. CHAP. LIII. HE was also according to the same rule, and quality of the same wisdom, Gentle. Gentle, that is, of a moderate, calm, and quiet temper, meek in spirit, and mild in speech. This was a more special work of God in him, and a remarkable fruit of this wisdom and grace which the Lord had given him from above. Not by nature. For by his natural constitution, and in his natural estate and condition, he was of a passionate disposition, somewhat froward and fierce, angry and hasty: but now having received not only pardon for sin, in the value of the death of Christ, 1 joh. 1.7 1 Cor. 6.11. Rom. 6.17, 18, 19 But by grace. but power against sin, in the virtue of it, he found his nature healed, his passions subdued, his frowardness changed into mildness, his fierceness into meekness, and his roughness into gentleness. The power of grace had now abated much of the violence of his passions, and the sweet influence of God's Spirit had taken away the bitterness and virulency of them; so that now they were of a better temper, ordered by a better rule, and directed to a better end; and were made as it were hewers of wood, and drawers of water, as joshua made the Gibeonites, Iosh. 9.23. for the use of the Tabernacle: That is, They became more serviceable unto God, and more profitable unto men. Paul when he was a Saul, was as cruel and fierce as a Lion, Aug. Conf. l. 8. c. 4. Aug. Conf. l. 9 c. 9 but being a converted Paul, he became as mild and meek as a lamb. So it is recorded of Patricius Augustine's father, as also Calvin, that holy man of God, that he was in his natural disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hasty and angry, ●●afervidus. Beza in vit. Calv. p. 109. which yet the Spirit of God taught him so to moderate, that there was never any word heard from him, which might seem unbeseeming a good man. And yet of this passion so subdued and seasoned, the Lord gave him (as he did also this Gentleman) some good use, when he dealt in the cause of God, and of Religion, and against refractory and obstinate offenders, turning his natural anger into spiritual zeal against them. Many of the ancient Fathers were of violent and fierce spirits, Many of the Fathers very passionate Vid. August. Epist. 14, 15. &, Ep. 19 savouring much of pride and passion, as they were men: but being called, and converted, and become holy men of God, were great Instruments of God's glory, the Lord making use of their natural affections, for spiritual services, to give them thereby, courage and boldness, constancy and confidence to stand out against all such affronts and assaults of impieties and heresies, as in their times did rise up and make head against them. He that shall read some of their writings, as of Hierome against Ruffinus, Vigilantius, Jovinian, and against Austin himself; of Austin also against the Pelagians and Donatists; of Hilary against Auxentius and Constantius; Socrat. Eccles. Hist. l. 6. c. 16. Sozom. Eccles. hist. l. 7, c. 24. Yet well accepted of God and good men. and of Chrysostom's sharp invectives against Endoxia the Empress; and of Ambrose his severe dealing with Theodosius the Emperor, may easily see as much as I say, That as they were men subject to like passions, as this Gentleman was, and we are, (having some wild fire mixed with holy fire in some of their best services) so were they accounted, and accepted, as holy men of God, both for their persons and employments, notwithstanding all their frailties and infirmities. But to return to this grace of Gentleness in this Gentleman, Phil. 4.5. It is that which the Apostle Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a moderate and meek both bearing and forbearing, when indignities and injuries, either in word or deed are offered unto us, or intended against us. His bearing and forbearing Thus did he make his patiented mind known unto all men, taking nothing (that could possibly be well taken) in ill part, but interpreting all to the best, would make the best of the worst, In meekness like Moses. Num. 12.1, 2, 3. and so abate the edge of men's frowardness and fierceness, with words of meekness and gentleness; imitating herein the meekness of Moses, against the bitter and insolent speeches of Aaron and Miriam, when they risen up against him: jud. 8.1, 2. And following the good example of Gideon, who, when the Ephraemites were very angry with him, and did chide him most sharply, did answer them again with meek and gentle words, most courteously and wisely; and so mitigated and assuaged the rage of their passions presently. In mildness like his Master Christ john 18. 2●, 23. But above all, remembering and expressing the mildness and meekness of his Master Christ, who being checked, and smitten on the face by an officer of the High Priest, as having answered him otherwise than was meet; never revenged the wrong, but answered the party in great meekness of spirit, and mildness of speech; If I have spoken evil, hear witness of the evil, but if well, why smitest thou me? Many of a cruel and bloody dispostion. O how fare short are all they of this his sweet behaviour and gentle carriage and conversation, which usually carry with them and about them war in their hearts, strife in their tongues, swords in their lips, and blood in their hands, 1 joh. 3.12. Gen. 4.23, 24. Gen 49.7. Pro. 15.1, 2 being as cruel as Cain, as proud and fierce as Lamech, as violent and raging as Simeon and Levi, as churlish and foolish as Nabal, who was so wicked, that a man could not speak unto him, 1 Sam. 25.17. A soft answer, saith Solomon, turneth away wrath, but grievous words stir up anger. The tongue of the wise etc. useth knowledge aright, but the mouth of fools poureth out foolishness. CHAP. LIV. HE was also (being taught and seasoned with the same wisdom which is from above) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy to be entreated, of an ingenuous facility, jam. 3. 1● 4 Easie to be entreated. either to be persuaded to any thing that was good, or to be dissuaded from any thing that was evil. He needed not many reasons to press him to that which was reason, nor many retractives to draw him bacl from that which he saw was otherwise. An honourable Judge in open Court, judge W. his testimony of M. Bruen. when complaint was made of some wrong which he did to a neighbour-Gentleman, by a watercourse about his Mills (out of that good opinion which he had and held of him) gave him this worthy testimony: I cannot think but that you wrong M. Bruen; I will undertake for him, make him but sensible of any error or wrong which he hath done you, and he shall both willingly of himself acknowledge it, and make you double amends for it. job 31.13, 14. He durst not despise the judgement of his manservant, nor the cause of his maidservant when they contended with him. For what then should he do when God riseth up, and when he visiteth, what shall he auswer him.? Nay, that which is more, for such of his servants as were religious and wise, he would give them good leave and liberty to advise with him, as Abraham dealt with Eliezer, and Cornelius with his servants, to produce their reasons, to persuade, or dissuade, as occasion did require, and. (if there were cause) would he rather follow their opinion, than his own, and so suffer them easily to prevail with him. So did Naaman the Assyrian harken willingly to the advice of his servants, 2 King 5.12. persuading him with so reverend terms of honour and respect, and upon so good reason, to go and wash himself seven times in jordan, that he might be healed. So did good David yield himself overcome by the seasonable and wholesome counsel of Abigail, 1 Sam. 25 32, 33. diffwading him by found reasons from shedding of blood so rashly, without any great cause, in so great a rage and passion, against Naball, who by his churlish answer and behaviour, had provoked him to wrath against him. And thus might this Gentleman's neighbours, tenants, friends, adversaries, find him ensie to be entreated, (and so they did) ingiving, and forgiving, bearing and forbearing, borrowing and lending, in doing any good, or restraining any evil, as they had occasion to make trial of him. A good proof hereof may be had in this one instance following. There was a Portion of money, a matter of forty shillings given to the use of the Parish, and so put into the hands of some honest men to that end; but through some neglect, as the men failed, the money melted away by little and little, and was at last quite wasted and gone. He easily entreated to his cost For redress and repair hereof, M. Bruen was entreated to do something by his own, or by some other means, even as he thought good. And here he shown himself easy to be entreated, for he made answer presently, I mean not to press upon any man's purse for this matter; and so took to his own purse, and gave them forty shillings for supply of this want. But some so hard they will give nothing A matter (I confess) of no great moment, yet such, as if many of our Gentlemen (of fare greater means) were entreated unto, A man might sooher wring forty pottles of water out of a flint, or marble stone, or draw forty pints of wine out of a Church-wall, than get, I say, not forty shillings, but forty pence, from any of their hands, for any Parish profit, or Church uses. Yea they are so stiff and obstinate, No, nor pay their ov●ne 〈◊〉 ti●●. 2. that they will not be entreated to pay their own lays, and duties, whereof they are convinced to their faces, that they wrong the parish in detaining of them. CHAP. LV. BUt now to proceed to some other graces, and virtues of this worthy Gentleman, which according to the properties of that wisdom from above, which the Lord had given him, he expressed by his works, in a godly conversation: He was (as we have heard already) first pure, then peaceable, thirdly gentle, fourthly easy to be entreated, and fifthly, as it now followeth, full of mercy and of good fruits. Full of Mercy and of good Fruits. jam. 3.17 Mat. 5.45. Luk. 6.36. He had learned this, of his Heavenly Father, to be merciful as he is merciful, and that not only in Affectu, but in Effectu, not only in Affection, but in Action also. A branch of the true vine. joh. 15.1, 2. Phil. 1.10.11. Num. 13.23. A tree of right ousnesse. Esay 61.3 jer. 17.8. Psal. 1 3. joh. 15.2.5.8. Psa. 92.13 14. He was a Branch of that noble vine Christ Jesus, from whom he drew such sap of grace and virtue, by the power of faith, that he was filled with the fruits of righteousness and holiness, to the praise and glory of God. A Branch clogged with fruit, like that which was cut down at the Brook Eshcol, which was so loaden with one cluster of Grapes, that it was enough for two men to bear it on a staff between them. He was one of the Trees of righteousness, the planting of the Lord, whose leaf was ever green, whose fruit did never fail, ever bearing his own fruit, good fruit, much fruit, and even in his age more and more fruit, being ever full and flourishing in the courts of our God. Full of good fruits towards all. He was full of Mercy and of good fruits, towards sinners, and towards saints, towards neighbours, and towards strangers, towards friends, and towards foes, towards the poor, and towards the rich, towards all sorts and conditions of men, as he had opportunity and ability, so to declare himself unto them. Now because the good Tree is known by his Fruit, and the true vine by her sweet Grapes: Mat. 12.33 we will take a view of some of his fruits of Mercy, and try what their taste and relish is; that so finding them to be wholesome and savoury (as no doubt we shall) we may judge aright of the tree that did bear them, and of the branch that brought them to our hands. Some of the fruits of Mercy which he shown forth in his holy conversation, He did mourn for sinners were directed unto such as were yet in their sins, blind, ignerant, popish, or profane. Such as were without means of grace, being without God, and without Christ, how would his bowels of compassion yern within him, Mat. 9.36. Exod. 32. Mar. 3.5. He did contemn contemners. 2 Tim. 3.3. Mat. 7.6.2 Tim. 3.5. 2. joh. 10. Esay 36.21. and be moved for the misery that was upon them? How, often as he hath by occasion seen them in the midst of their Heathenish sports, and Idolatrous feasts, either kissing the Calves, or dancing about them, hath be looked angrily upon them, and spoken roughly unto them, yet mourning for the hardness of their hearts, which was upon them, and as it were bleeding inwardly, for the wickedness committed by them? If he by occasion did meet with such persons as were mockers, contemners of God, and despisers of good things, he would not cast Pearls before Swine, nor holy things before Dogs, but turn away his face from them, and not so much as salute them, nor speak one word unto them. But if he found any poor souls erring from the right way, yet desiring a guide (as the Eunch did) to be directed unto it, Act. 8.31. Prov. 2.1, 2, 3, 4. Pro. 4.1, 2 and to walk in it: how careful would he be of their good? how joyful to do them good? He would deal so choicely and tenderly, so mercifully and wifely with them, by his wholesome instructions, loving admonitions, godly exhortations, and good directions; that he did nourish and cherish them in religion, as the tender Babes, 1 Thes. 2. ● 1. 1 Thes. 2.7. Plants, and Lambs of Christ Jesus, and so brought them to a better liking of the truth, and a greater love unto it, for their farther growth in knowledge and in grace by it. Yea, such was his bounty and liberality to such persons, 1 Pet. 2.1. 2 Pet. 3.18 to encourage them and draw them on, in the true profession of religion, that he would (if they were poor and needy) give to some money out of his purse, His bounty to poor Christians corn out of his Garner; too others, Bibles, Catechisms, and other good books, which of his own cost he had provided to that end, and laid up in store in his Study by him. If he had seen a professor of religion in some decay and want for outward things, he would endeavour to relieve him, by his own, and other good means, For supply of their wants. according to his present occasions, and necessities. I know those, that have seen him take off a good suit of apparel from his own body, as it might be this day, to bestow it the next, upon an honest godly man, that wanted seemly raiment to fit him for some better service and employment. And when he had thus done, to give him a good sum of money in his purse to set him out in some good fashion, and to bear his charges, until he might come to the place where he might better provide for himself. These are some of the fruits of mercy, which this merciful Gentleman shown forth in his godly conversation, both towards sinners and to wards saints, partly to their souls, and partly to their bodies. CHAP. LVI. THese are some, but let us attend unto more. They that are rich in this world, He was rich in good works. 1 Tim. 6, 18. are charged to be rich in good works, to distribute unto the necessities of the saints, to give themselves to hospitality, and not to forget to entertain strangers, for thereby some have entertained Angels unawares. This Gentleman was ever ready according to his portion, and proportion, to be rich in good works, and full of good fruits, and so gave himself to great hospitality, to entertain strangers, and to refresh the bowels of the saints. His house was as the common Inn, His Hospitality. or constant harbour of the Church, and of God's children, and himself as Gaius, a godly and good Host, to give them liberal, and cheer full entertainment, as they came unto him. None so welcome to eat of his morsels, or to drink of his cup, as such strangers, as were no strangers in Israel, For God's children. nor strangers from the Covenant of promise, but fellow Citizens with the Saints, and of the household of God, Such there were, Many passengers from London to Ireland, and from Ireland into England, many travellers, horsemen and others out of Lancashire, and the farthest parts of Cheshire, who would, (as they had occasion to come to the Courts, or Fairs of Chester) take up his house for their lodging place, not so much I conceive for the ease, and refreshing of their bodies, as for the comfort, and rejoicing of their hearts, in seeing his face, in hearing his voice, in conferring and advising with him, in having a portion in his prayers, and a part in his praises unto God with him. His provision for his Table in plenty and variety. Now for his ordinary Table which he kept for his hospitality, it was bountiful, and plentiful, not unto excess and superfluity, but unto a very competent sufficiency, and that with great, variety of God's good creatures, ever ready to his hand. His flight of Pigeons the best in the Country, his Warrens of Coneys, not inferior to many, his delicate Fishponds, surpassing all about him, (which were the better for his own skill, care, and pains, which he took himself with them) all these (being blest of God unto him) might well furnish his table, together with other ordinary provision, in and about his house, for the comfort and contentment of any such strangers as would come unto him. He could not endure any riot or excosse. In all this great plenty and abundance, he would never suffer any wilful waste, nor could he endure any wanton or wicked abuse of God's good creatures; his Buttery was open and free for any Gentleman, Servingman, Countryman, so fare as they kept themselves within the lists, and limits of moderation, and sobriety. But as for excessive drinking, quaffing, carousing, drinking and pledging of healths, and the like shameful disorders, even unto beastly drunkenness in great houses, the order and manner of his family was known so well, No quaffing, no drunkenness, no healthing, in his house. that of those which did come unto it, seldom or never was there any so impudent, and shameless, as would give him, or his servants, any just occasion of offence, or grievance, by such lewd behaviour, and misdemeanour in such things. Thus far of his hospitality towards strangers, one of his sweet fruits of grace and mercy. His charity to his poor neighbours. First for their bellies. His dole days twice a week. In the time of dearth almost every day. Now let us look yet for more fruit, in his charitable bounty towards his poor neighbours. The necessities of the poor in their hunger, and cold, for want of food and raiment, did ever marvellously affect, and afflict his heart. And as he had a merciful heart to pity them, so had he an open both heart and hand to relieve them. He did usually to his great expense and cost, fill the bellies of great multitudes, which out of his own and other Parishes, did twice a week resort unto his house for that end. And in the dear years he made provision for them, almost every day in the week, and would many times see them served himself, both to keep them in good order, and to make an equal distribution, according to the difference of their necessities, amongst them. His bounty in giving and lending. He had his purse ever ready, as the poor man's box, or coffer, to give, and sometimes to lend freely to those that would borrow, and pay again, his admonition was, remember your promise, keep your day, and pay again, if you will borrow again. And if he saw any willing, Money. but not able to pay what they borrowed, he would rather forgive the debt, than exact it. But if he found any to deal fraudulently and falsely with him, either denying the debt, or pleading repayment, or pretending some kind of satisfaction, as one dealt with Spiridion the Bishop of Cyprus, Sozom. hist. Ecel. l. 1. c. 11. to whom he had lent some measures of corn, he would then rebuke them sharply and take heed of lending to such deceitful persons any more. In the time of a great dearth, Or corn. fearing that divers of his poor neighbours were in great want, as having neither money nor meat: He took an opportunity, when the most of his family were gone abroad to a public exercise of religion, to call for the keys of the Storehouse, where the corn lay, and presently he sent into the town to such persons as were the greatest needers, willing them to bring their bags with them, which they did without delay, and so to supply their wants, he gave them freely and with a cheerful heart, some fourteen measures of corn amongst them at that time. Now as he was careful to fill their bellies, 2 Merciful to the poor in clothing their bodies also Job 31.19 20. so was he mindful of clothing their backs and bodies also. He was loath to see any (as Job speaketh) perish for want of clothing, or any poor want covering. Yea the loins of the poor did bless him, being warmed with the fleece of his flock, or clothed by the cost of his purse. It was his ordinary manner every year against Winter, 3. Provision. He provides for them out of his own purse yearly. to send some four or five pounds to Chester, to make provision for the clothing of the poor, which seeing it could not reach unto all, he wisely divided amongst several families, to such this year, as had none the last, and to such the next year, as had none this. Now as these fruits of his mercy and charity were manifest in the provision which he made for the poor, 4. Protect. He protects and defends them. so were there some others as conspicuous in the protection which he sought and found for them. For he might truly say in some good measure, he had done as Job did, and found the like blessing that he found. job 29.12 13, 15.16, 17. I delivered the poor that cried, the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy. I was eyes to the blind, and feet to the lame. I was a father to the poor, and the cause which I knew not, I searched out. And I broke the jaws of the wicked, and plucked the spoil out of his teeth. Thus was he a protector of the poor, to deliver them out of the hands of those that were too strong for them. He was also as a counsellor to defend their righteous and just cause, 5. Advice. He counsels them, and as he is able doth plead for them. Prov. 31.8, 5. and to plead for them, and applying himself to that counsel which Bathsheba gave to her son Lemuel, He opened his mouth for all that were in danger and distress, as they came unto him, He opened his mouth for the dumb, to judge righteously for them, and to plead the cause of the poor and needy, as they had occasion to use him. CHAP. LVII. NOw as he was full of these fruits of charity and mercy towards rich or poor; His fruits of faith and love to others also. In his harmony in judgement with the best. so was he plentiful also in good fruits of faith and love in his sympathy with the godly, and in his antipathy against the profane of the world. 1 He held ever a gracious harmony in judgement and opinion with all such, both Divines and Professors of Religion, as were most found and entire in the knowledge and acknowledgement of the Truth. And this he did with great confidence and resolution, 3 Ep. joh. 4. and with much rejoicing in the Lord, as he saw the truth to prosper and flourish in his days. 2 He had also a religious sympathy in affection with the Churches and children of God in every estate and condition. In his sympathy with the godly in every condition. Rom. 12.15. Heb. 13.3 Psa 122.6 Psal. 137.5, 6.2 Cor. 11.28, 29. Heavy news of the Church did much offect him He had learned of the blessed Apostle, that it was his duty to rejoice with them that rejoice, and to mourn with them that mourn. He remembered the afflictions of joseph even in the midst of all his own comforts, and contentments, and preferred the peace of Zion, and the prosperity of jerusalem before his chiefest joy. The care of all the Churches about him was daily and continually upon him, so that he might say as Paul said, Who is weak, and Jam not weak? Who is offended, and I burn not? This fruit of his compassion and tender affection to God's children, did more especially appear, when he heard of heavy news out of Bohemia, Hungary, Germany, the Palatinate, etc. He was then so affected therewithal, as good Nehemiah was, when he heard by Hanani, one of his brethren, that the remnant of the jews were in great affliction, that the wall of jerusalem was broken down, And afflict him also. and the gates thereof were burnt with fire: For than he sat down, and wept, and mourned certain days, and fasted, and prayed before the God of heaven. 3 It did also no less evidently appear, His compassion in visiting the sick; by his diligent and careful visiting of the sick, and such persons and families as had some more heavy and extraordinary hand of God upon them. He was held and reputed one of the best spiritual Physicians in all the country: If any were troubled in conscience, afflicted in soul for sin, molested by Satan, terrified by God's judgements: Happy then was he that could get M. Bruen to come unto him: his very presence was some ease and refreshing unto them; as to that godly and worthy Preacher M. Dickons, on his deathbed. His godly exhortations, wholesome admonitions, divine instructions, sweet words of comfort; but especially his faithful and fervent prayers, were many times, as so many gracious remedies against their grievous miseries and maladies. And to speak as the truth is, as his gifts were rare, and pains great, in the performance of these duties, so was the issue and success thereof (through the blessing of God) many times answerable, and effectual, either for some full release, or some relief in due season. Hereof he hath witnesses enough, over all the country, and many he hath written down, of such and such mercies, obtained of God by his good means, for such and such persons: the glory where of he doth ever in great humility ascribe unto the Lord, giving him all hearty thanks, and praise, that would manifest his great mercy, grace, power, and goodness, to so weak creatures, by so weak means. His antipathy against profaneness. Now as he held a holy Sympathy with the godly, so had he a great antipathy against the profane, both persons and fashions, customs and courses of the world. He knew well, that the fashion of this world passeth away, and the lust thereof, but he that doth the will of God, abideth for ever. He knew well also, that not only he himself, but all true Christians are forbid by the holy Apostle, In garish fashions. to fashion or conform themselves to this world, and enjoined to be transformed in the spirit of their mind, that they may prove what is that good, that acceptable and perfect will of God. And therefore he could never be brought into any love, or liking of the garish, foolish, vain and newfangle fashions of the world in attire, or other ridiculous gestures, and formal compliments of the profane of this world, but did in his heart abhor them, and in his life utterly shun and avoid them. Being once at an high Sheriff's feast, where there were some Lords, Spiritual and Temporal, as they are called, and many other Knights and gentlemen of great place, there was an health begun by one of the Lords, In profane customs, as in drinking of healths. to the Prince, which after the manner, was entertained and maintained with a great deal of ceremonial solemnity; As it went along, and drew near unto him (many observing what he would say or do) he cast out in a moderate manner some words of dislike to this effect: Here is a solemn service to the Prince, yet did he never require it, nor will ever give you any thanks for it. And when one pressed him to pledge and drink to the Prince's health: he made this mild and gentle answer only: You may drink to his health, and I will pray for his health, and drink for mine own, Nos cramus pro salute imperatoris, &c Tertull. ad Scapul. c. 2. and so I wish you may do for yours. And so he put it off, and passed it over, never sorting with them, nor yielding to any one of their solemn ceremonies in that act. He did bear a more generous mind, than to be brought in subjection unto every idle fancy and foolery, or to conform himself unto the humours and customs of profane men. The policy and power of Satan in healthing. Certainly in this drinking of healths as now it is practised at our gentlemen's tables, there is the very power and policy of Satan set a work in them; as to take up the time of their repast, with such vanities and provocations to sin, and to draw them to delight themselves in such base works of the flesh, after the humour and pleasure of carnal men, that all memory and mention of God or goodness may be kept out, and that no speech of the word or works of God at all may be had amongst them. M. Bolton his Directions to wilke with God. pag. 200, 201, 202, 203, etc. Had I not been well prevented by the godly labours of a reverend and worthy Divine, and my ancient and faithful friend, M. Bolton, who hath spoken much both out of the Fathers and other good Authors, against this drinking of healths, and that to so very good effect and purpose; I had taken a little more pains at this time, to provide some rods of rebuke for this sin, purposing to whip it and scourge it round about the table, in the sight of our bowzing gentleman, that take such and so much pleasure in it. But now I forbear and refer them to his Book, praying them to read advisedly what he hath written learnedly of this matter. CHAP. LVIII. NOw to proceed, As this godly Gentleman had, and held an antipathy against all vain and foolish fashions and humours of the profane men of the world; so did he especially against the profane customs and corruptions usually maintained in great houses, His antipathy against the profane customs and corruptions of great houses. He offereth a remedy. so as he had an holy indignation against them, and would not spare (where he had any hope to speed) to admonish his friends by word or writing, for the reformation of the same. He knew it was written, Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. An evident proof of his carefulness and faithfulness in this kind, he hath left us under his own hand, in a portion and part of a letter directed to a Gent. one of his near cousins: His words be these. The comparison I used was with M. Wilbraham of Woodhey, to whom God gave repentance two or three years before his death by the Ministry of my B. H. His godly Letter for Christian admonition and reformation I have often compared you, Cousin, to Thomas Wilbraham, whom the people of God think to be in heaven. For in many things you were like him, but now you are broken off, and in many things differ from him. 1 As first, he loved the Assembly of God's people, on the holy Sabbath, forenoon and afternoon, (But you do not) though his body were as unwieldy as yours is: 2 He loved often to communicate, His good opinion and testimony of Th●. wilb. Esquire. which you do not. 3 He loved and often desired the company of the godly into his house, which you do not, but rather glory to have your house made a thoroughfare of profane persons. 4 He would have his family publicly catechised by a godly Minister, which you will not. 5 He had every day a portion of holy Scripture read, and prayer morning and evening, and often singing of Psalms, which you have not. 6 He abandoned and kept out of his house, all roguish Players, which you do not. 7 He was usually at the public exercises of religion at Torperly, and often at Northwich, which you are not. 8 He had a liberal disposition to relieve the godly in distress, which you have not. 9 Although he had the world at will, as you have, yet he gloried not in it, but honoured God with his substance, which you do not. 10 He did grow in knowledge and in holiness, with an hatred of sin, and love to God's servants and children, which you do not. I fear, Cousin, you are in a Lethargy, or that the Alarm Bell of your conscience is silenced. Take heed; It is a dangerous thing to grieve the Spirit of God, by which you are sealed to the day of redemption. Try yourself: for if the Spirit be not quenched, it will check your conscience of all the premises, and of many more secret sins, which do accompany such open and gross faults and offences. If the Spirit have any life in you, it will stir up your heart often to pray, and that with tears, for the reformation of these things. You were best to look well about you, that you may work outs your own salvation with foare and trembling. Bro. 9.8.9.10.12. His indignation against sin. This Letter is a good evidence of his holy indignation against gross sins in great houses, and of his good affection and godly care to draw his friends out of the danger, and from the contagion of them. His love and care to reclaim sinners. His joy in such as were converted. It is also a worthy and honourable testimony of the gifts and graces, of the effectual reformation and godly conversation of that worthily honoured Gentleman, Thomas Wilbraham of Woodhey Esquire, whose name and memorial he hath thus sprinkled and perfumed with so due and true praises. And here, O that the Lord would be pleased to grant me the prayer of my heart, and the desire of my soul! That the heirs of this Gentleman's body would view their faces in their father's glass, and diligently see and consider how near they come unto him in the power and practice of Religion: and that where they shall find themfelves to come short of him, they would seriously address themselves to express the virtues of him that is gone before them, Icr. 22.15. 16, 17. and carefully endeavour to follow the gracious pattern and precedent which he hath left unto them. CHAP. LIX. ANother, one of the last, Fruits of mercy towards his Tenants. upon the least of those good fruits, where with this goody Gentleman (of whom we writ) was filled, was his merciful dealing with his Tenants, towards whom he did ever bear a very tender, and compassionate respect, and regard. He did not grind the faces of the poor, by great fines, nor crush their bones by hairy rents and racks, and sometimes three years rend together, at the marriage of a daughter, Amos 4.1. Mich. 2.2. Mich. 3.2. nor break their backs with bundens of oppression in all manner of cruel services (as the manner of many was round about him, toiling the bodies and tiring out the beasts of their poor Tenants) He did not use their labour without hire, nor call for their work without wages, nor take the benefit of their travel without any allowance of necessary sastenance (which is the sin and shame of many Gentlemen amongst as) But in all things concorning their profit, their ease, their peace, their Christian comfort, and contentment, he ever carried himself as a merciful, He was a merciful Landlord. and good Landlord towards them. Yea, it was the very joy of his heart to see his Tenants prosper and thrive, in their estate under him, and to entertain them lovingly and use them kindly as they came unto him. He was much of the fame mind towards his Tenants, Sueton. in August. as Augustus was towards his Subjects; He would not have any to come in fear and trembling before him, as if they came to an Elephant, nor any to departed with a heavy heart, of sad couritenance from him, as if they had been with a Tyrant. How contrary to these merciful courses, are the rigorous, and cruel deal of some Landlords, with their Tenants, who if they grow wealthly under them, they are used and squrezed as sponges, as Vespasian did his Officers, Sueton on Vesp. to wrest and wring what they can from them. If their Leaves be expixed they will hardly renew them, but upon such hard conditions, as they shall never be able to live under them. Nay it may be they will grant no Lease at all, neither for years, nor lives, but thrust out the ancient Tenant, and set his living upon a rack (for the rack say they, is the casiest pace) and so pull down other men's houses and families, to build their own nests on high; impoverish others to enrich themselves; thrust others into corners, that they may enlarge their own borders; Mic. 2.2. and make other men their slaves and drudges, Isa. 5. that they may domineer, and dwell alone as Lords of the land bound about them. The woe that is denounced by the Prophet Isay, and by others also as well as by him, against such sins, makes me to think, that such cruel Landlords, will nor find in the end, the rack to be the easiest pace as they imagine, nor the grinding of the poor to be their sweetest grist, as some conceive. No, no, I rather fear that all the ease of such a rack will be no other, but to amble with the world, to troth on with the wicked, to gallop to the devil, and to take up their lodging in hell where they have a place prepared for them. But we speak to them that have no ears to hear what the Spirit speaks unto the Churches, but are rather like the deaf Adder, Cassied in Psal. 57 Lyva in Psal. 57 of which Cassiodore reporteth, that when she is likely to be charmed, she makes herself deaf, by stopping one ear with the earth, and the other with her tail, that she may not hear the voice of the charmer, charm he never so wisely. Thus have we made it manifest, that this gracious and Godly Gentleman, was in his holy conversation, full, of mercy and full of good fruits. All of which do taste and relish so much the better, because they were seasoned with two other gracious qualities, of that wisdom which is from above, namely, Equity, and Sincerity, for he was without partiality, and without hypocrisy: According to that of the Prophet Micha, He hath showed thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly and uprightly with thy God? And thus have we according to our purpose and promise, taken a more special view of some parts and passages of this Gentleman's life, wherein the gifts of God's grace, the virtues of Christ, and the fruits of the Spirit, did more eminently appear. As first, in his conversing with God; and secondly, in his conversation in the world. And so we come from the course of his life in the world, and draw towards the end of his life; namely, his departure out of the world: which was the third and last of those 3. general heads, which were proposed to be handled. CHAP. LX. COncerning his departure out of this world, 3. General Head. His departure out of the world. 1. Prepar. 2. His Resol. 3 His confidence. 4. His const. Psa. 90.12. we propole divers things to be considered and observed. First, his preparation for it. Secondly, his patiented resolution to Bear all the sharp occurrents of it. Thirdly, his gracious confidence of a blessed and happy exchange after it. Fourthly, his happy constancy in the faith of Christ unto the end, and in the end, until he was put in possession of it, and so obtained the end of his faith, the salvation of his lonle in Christ Jesus. Now for the first, as his whole life was a meditation of death, so was it also a continual preparation for it. For the Lord had taught him so to number his days, that he did apply his heart unto wisdom. I say, both to be wise unto salvation, and so wise also, as to consider, Wisdom. Deut. 32.29. job. 14.14. and often think too upon his latter end. So that, all the days of his appointed time, he did wait, as job did, till his change should come. Al his studies and labours, all his holy duties and services, all his prayers and tears, all his watch and fastings, all his desires and endeavours, were especially bend and directed unto this end (next unto God's glory,) that he might so run, that he might obtain, and so fight, His preparation for death. that he might overcome, and in the end, be more than a conqueror in him that loved him, that is in Christ Jesus. It was therefore his care and confidence, ever so to live, that he might never be afraid to die; yea so to live, that he might desire to die, and to be with Christ, which is best of all, even where he is, and as he is for over. Phillip 1.23 Palm. in vita Amb. Possidon. in vita Aug. As Paulinus hath recorded of Ambrose, that being ready to die, he uttered these comfortable words, unto his friends about him. Non sic vivi, ut pude no me inter vos vivere, nec mori timeo quiu bonum habemus Dominum, I have not so lived that I am ashamed to live amongst you, neither am I afraid to die, because we have a good Lord. His more especial preparation for his latter end, His more special preparation in ten special duties. consisted in these holy duties, and heavenly exercises. 1. To deny himself, his wit, his will, his reason, and affection. 2. To renounee the world, and to we are himself from the love of it, and from all the pleasures, profits, honours, and favours of the fame. 3. To set and settle his affections on the things which are above, placing his heart where his head Christ is. 4. To take all his decays of nature, his bodily infirmities, want of vigour and strength, abatement of natural heat and moisture, to be certain Impressions of his mortality, and evident Summons to a dissolution. 5. To make all his spiritual rejoicings and refresh in the estate of grace, to be pledges, and earnests (as it were) of heavenly and everlasting joy and happiness in the estate of glory. 6. To consider, that unto the godly, death is but a passage unto life, a dissolution of soul and body for a season, which afterwards shall be restored again in greater beauty and glory at the resurrection. 7. To observe, that death puts an end to all sins and sorrows, to all temptations, and afflictions, and brings us into the possession of an heavenly inheritance, where the true treasure is in abundance, where also there are rivers of pleasures, and fullness of joy for ever more. 8. To meditate, that here we are but strangers and pilgrims, having here no continuing city, but seeking one to come, that heaven is our home, and that whiles we are present in the body, we are absent from the Lord, and that jerusalem which is above, is the city of the Saints, and mother of us all. 9 To confer and talk with his godly friends, of the day of death, and time of his departure out of this world, even in the midst of all other comforts: as Christ himself did with Moses and Elias in the holy Mount, of his departure that is, of his death at jerusalem; and as Austin had much holy and heavenly communication with his mother Monica, Aug, Cons. l. 9 t. 10. and she with him, to the like purpose. 10. Lastly, to watch and pray with oil in our Lamps, and our lights burning, taking every day for our last day, Mat. 25.4. 2 Tim. 2.21. Mat. 25.23. and so be ready and prepared for our Master's work, for our Masters coming, and for our own reckoning. Thus much of the means which he used, and duties which he performed, to prepare himself for his departure out of this world. Now for his patiented resolution, to bear all the sharp occurrents of it. As he had obtained mercy of the Lord, to be faithful in doing his will: So had he also, to be patiented and resolute, in suffering and abiding his good pleasure, both in life and death. To which end the Lord had given him a great measure of spiritual strength, Phil. 4.13 Eph. 6.13 that he was able to do (in a manner) all things in Christ which strengthened him, and he had furnished him also with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole armour of God, whereby he might be able to stand fast in the evil day, whether of tentation, or affliction, against all adverse power that might assail him: We read of that faithful servant of Christ, chrysostom, when he was grievously persecuted by Eudoxia the Empress, that the Lord did give him such courage and resolution, that he feared nothing, which she could do unto him, though she did threaten never so much against him. Si vult, Regina me exulem agat in exilium, Domini est terra & plenitudo ejust & si vult secare, secet; Chrys. Ep. Cyriace. Epise. Tom. 5. idem passus est Isairs: si vult in pelagus mittere; jonoe recordabor, etc. If the Queen will have me banished, let her banish me; the earth is the Lords and the fullness thereof; If she will cut me in pieces, let her do so, The Prophet Isaiah suffered the same death: If she will cast me into the sea, I will then remember Jonah: if she will throw me into a burning furnace; the three children suffered as much before me. Such like courage and resolution had this Gentleman, against his natural afflictions, as chrysostom had against violent persecution. So that now he was able with valiant David, to go forth in the name of the Lord, even against Goliath of the Philistims. And grew resolute with Paul, not to reckon his life dear unto him (whatsoever afflictions might befall him) so that he might fulfil his course with joy, Act. 20.24 Ro. 8.18. Accounting all the afflictions of this world to be unworthy of the glory that shall be revealed, and never fainting for any sorrow, because, although the outward man did perish and decay, yet was his inward man renewed daily, 2 Cor. 4.16.17. and all the afflictions of this life were but light and momentany to him, that had an eye to the eternal weight of glory, laid up in heaven for him. CHAP. LXI. IT was observed by many of his friends, His graces much increased in his old age. both at home and abroad, that, in his declining days, when he faw he was drawing on towards his journeys end, his faith was exceedingly increased, his hope and rejoicing in God much enlarged, his love, and zeal, wonderfully inflamed; his affections towards God and the godly, Theodosius senior aetate, sed valìdius fide. Amb. de Obits. Theod. more holy and heavenly, and his motions towards heaven more quick and lively. Much like the Elements, and other such natural bodies, which the nearer they draw to their proper places, are ever more violent and speedy in their motions, till they come unto them: So was it with this Gentleman for his spiritual estate; the nearer he drew to wards his proper place (his mansion house, 2 Cor. 5. 1 joh 14. 2. Phillip 3.13 Act. 20.24. Heb. 12.1 prepared for him in the heavens) the more eager his desires were, and his motions more vehement to dispatch his journey, with all good speed, to finish his course with joy, and to run out the race with patience, which was set before him. Those that he planted in the house of the Lord, Psal. 92.14.15. shall flourish in the courts of our God. They shall bring forth fruit in old age, and they shall be fat, and flourishing. His last days his best days. Their last days shall be their best days, and their last works their best works, and their fruit shall be more and better at the last, than at the first. Isay 61.3. Such a tree of righteousness, the planting of the Lord, was this godly Gentleman, whose fruit did not fail, whose leaf did not fade, no not in the winter of his age, Psal. 1. jer. 17.8. Psa. 92.13 14. Phil. 3.13 but did ever flourish in the courts of our God. He was of Saint Paul's resolution; forgetting those things which were behind, and reaching forth unto those things which are before, he pressed towards the mark, for the price of the high calling of God in Christ Jesus. His Resolution and courage against all assaults. And casting out as it were, his gauntlet of defiance, against all the most sharp and dangerous assaults that might encounter him, and be made against him; he challengeth them all, as Paul did: Who shall separate me from the love of Christ? Shall tribulation, on distress, or persecution, or famine, or nakedness, or peril, or sword? Shall sickness, or sorrows, fears or terrors, pains or aches, fores or swell, miseries of life, or pangs of death so prevail against me? Nay, in all these things I shall be more than a conqueror through him that loveth me. And so from Paul's resolution he grew unto Paul's persuasion, I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in Christ jesus our Lord. His hope and expectation. Phil. 1.20 21. And from this persuasion, to an earnest hope, and expectation, That in nothing he should be ashamed, but, that with all boldness, as always, so now also, Christ should be magnified in his body, whether it be by life, or by death: For to him, to live was Christ, and to die was gain. Being now thus settled and resolved, in patience and confidence to bear all afflictions, and endure all grievances which might be either as forerunners, or attendants on his departure and dissolution: It seemed good unto the Lord to visit him with sickness, and that after this manner, as his faithful yoke-fellow hath reported and fent me in writing from her own hand. Her words be these. CHAP. LXII. His first sickness and visitation. I Call to mind some words which he spoke unto me alone, at that time when it pleased the Lord to visit him, which was upon the day after the Sabbath. That morning he arose exceeding early, and having been in private prayer with God, as his usual manner was, he performed afterwards this duty in the whole family. This being done, he went, as he was accustomed, into his Study until dinner time. And having dined, he went into his Study again. And then it pleased God, about an hour or two after, to visit him, as it were with an Ague, after the manner of a shaking; and so withdrawing himself thence into his little parlour, he laid him down upon his bed. Then said I unto him, Sir, I fear your early rising hath done you hurt. Then he replied, If you had seen, wife, such glorious things as I saw this morning, being in private prayer with God, ●ide Posed. de vita Aug. c. 27. you would not have said so: For they were so wonderful and unspeakable, that whether I was in the body, or out of the body, with Paul, I cannot tell. Thus it hath pleased the Lord, lest I should be too much exalted by this glorious sight, to give me (with Paul) a buffet in the flesh. All which things he spoke with exceeding great joy unto me. Non probo quod ●esero: vix fas est credere visis: Saepe Satan tali in lumine lucc nocet. The like report of the like ravishing in spirit and such glorious sights (which he saw not long before) he himself made unto some of his friends, after he had been one day in private prayer with God in his grove. The particulars he would not confess, but only told them in general, with great tenderness of heart, 2 Cor. 11 14. and many tears in his eyes, tears of joy, and tears of sorrow. Pati timetis, exire non vultis, quid facium vobis? Possid. de vita Aug. c. 37. For now he had a strong persuasion, that he should not live long, and that within a while he should make a glorious change, of this life, with a better; of earth for heaven, of this world for another, and of an estate of misery, for an estate of glory. And hereunto he did very carefully address himself, 3. Head. His confidence of a happy exchange. labouring for a gracious confidence of this blessed and happy exchange, whensoever he should come unto it. And this he did by clearing his evidence, and confirming his assurance of it. His evidence he cleared, by informing his judgement aright in the all-sufficiency and perpetuity of that blessed estate. His evidence of it His assurance he confirmed by such faithful records, covenants, grants, gifts, pledges, earnests, witnesses, signs, oaths, seals, His assurance for it. fruits, and marks of his interest unto that estate, that neither sin nor Satan, law nor conscience, death nor hell could infringe it, nor find any flaw therein, to give either them any just occasion to except against it, or him any cause once to doubt of it. This his confidence was his comfort in all his sickness, His confidence cause of his comfort. which drew many comfortable and heavenly speeches from him. Such as these, and the like. O how great is thy goodness, O Lord, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men! O how precious are thy thoughts unto me, Psal. 31.19. O God O how great is the sum of them! Psal. 139.17, 18. If I should count them, they are more in number than the sand: when I awake, I am ever with thee. I trusted in the Lord, Psal. 31. I said, thou art my god. My times are in thy hand. I am continually with thee, thou hast holden me by my right hand. Thou shalt guide me with thy counsel, Psal. 31.23, 24, 25 26 and afterwards receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Psal. 31. O love the Lord, all ye his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. As the Hart panteth after the water-brookes, so panteth my soul after thee O God. My soul thirsteth for God, for the living god. O when shall I come and appear before God? O let him kiss me with the kisses of his mouth, Cant. 1.1, 2. for thy love is better than wine. Because of the savour of thy good ointment: Thy name is as an ointment poured forth, therefore do the virgins love thee. Draw me, and I will run after thee. God is not unrighteous, Heb. 6.10. to forget our work and labour of love which we have showed unto his name. Faithful is he that promiseth and calleth us, 1 Thes. 5.24 Neh. 5.15. and 13. v. 14.22. who will also do it. Remember me, O my God, for good, according to all that I have done for thy people, and wipe not out my kindness that I have done for the house of my God, & for the Offices thereof: Remember me, O my God, and spare me, according to the greatness of thy mercy. Some of these holy and heavenly Speeches, he uttered at his first awaking in the morning, some in Prayer with his Family, some in his short Ejaculations, some as the issue of his secret, and silent Meditations, some in conference and speech with such of his Christian friends, as did come to visit him: and to minister either other counsel or comfort unto him. Yea, and many hundred more than these, which would be a matter of great difficulty, if not of impossibility, to call to mind and to record them. His heart was as a fountain full of the waters of life, john 4.141 full of the heavenly knowledge of the holy Scriptures, and now being as it were broken open by affliction, the riverets of grace and truth did issue out amain. He was full of matter, like Elihu, job 32. ●9. and the Spirit within him did constrain him: Behold, his belly was as new wine which hath no vent; It is ready to burst like new bottles. Psa. 45.15. His heart was ever inditing some good matter, and his tongue became the pen of a ready writer. CHAP. LXIII. His diligence and conscience in frequenting God's house. NOw although his bodily infirmities did increase, and grow upon him, yet would he not by any means be kept from the house of God, on the Lords day, so long as either he could go or ride, which was some eight or nine weeks before his death, and departure out of this world. His house was distant about a mile from the Church, His cheerful going to Church the way fair and large, so that he usually went afoot, calling all his family about him, leaving neither Cook nor Butler behind him, nor any of his servants, but two or three to make the doors, and tend the house, until their return. Psal. 122. 1, 2. And then taking his Tenants and neighbours, as they lay in the way, along with him, he marched on with a joyful and cheerful heart, as a leaden of the Lords host, towards the house of God, according to that of the Psalmist, Psal. 42.3. I went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept Holiday. And so it was indeed his ordinary manner, to call his company near about him, Singing of Psalms by the way. and to join together with one heart and voice, to sing Psalms as they went along, and that Psalm especially, How pleasant is thy dwelling place, Psal. 84. which they performed with such a melodious harmony, that the like may be said of them, as was of the Jews; God made them to rejoice with great joy, the wives also and the children rejoiced, so that the joy of jerusalem was heard even afar off. Neh. 12.43. For although I cannot say as Augustine did, that by such sweet singing of Psalms, divers were converted to the faith of Christ, that were strangers to it. Yet am I well assured by that which I have heard, that many that heard but afar off, Some much delighted, and some much bettered by this melody. the pleasant sound only of their delicate and sweet voices (according so well together in God's praises) were much refreshed, and delighted therewit hall, and some as they drew nearer unto them, brought to a greater liking, and love of the company and society of God's children, and of these and such other duties of God's worship, His early coming to Church as they did exercise themselves withal. His coming to the Church with all his Family, attendants and followers, was constantly before the beginning of prayers, or any part of divine Service, that so he might more comfortably join with God's Minister and people, in confession of sins, in prayer, and praise, His reverend and holy carriage in it. reading and hearing of the Word, singing of Psalms, and partaking of the Sacraments: all which he did perform with such a reverend attention and gracious affection, with so holy a carriage, and so good conscience, that, as hereby he did much increase his own comfort, so was his godly example (no doubt) a great encouragement to many others, yea, a very spur and goad unto them, to be more religious and conscionable in God's worship, and service. After prayers and Sermon were ended, he seldom went to dinner, His dinner time, he bestowed well in the Church. but abode in the Church to bestow himself, and this interim in God's Service, with such good people as were willing to stay with him. And this he did by repeating the Sermon, which he had taken very exactly (as usually he did) with his own hand, and by singing of Psalms, and by wholly and wholesome conference in, and about good things. The Evenin Sacrifice he performed in like manner. And so waiting for the Evening Sacrifice, after he had with like care and conscience performed the public duties of the Sabbath in the same; he returned homewards with his company, with much comfort and joy in their hearts, endeavouring as they went along to increase their Knowledge, Faith, and Obedience, by repeating, and conferring of the Evening Sermon, and to enlarge their hearts in God's praises, ● Sam. 12.24. by singing of Psalms a fresh, considering what great things he had done for them. Their return homewards and mutual care to do good. And if any amongst them were afflicted, they would be ready to counsel him, comfort him, and pray for him. And he himself especially, if he heard of any such as were troubled in Conscience, upon the hearing of the Word, would be ever mostready and willing, like the good Samaritane, Luc. 10.34 Gal. 6.1. to pour wine, and oil into that wounded spirit; wine that he might search and scour it, and oil that he might supple, and heal it. After this manner did he frequent the House of God, sanctify the Lords day, rejoice in the Assembly of the Saints, and refresh his own Soul with Heavenly Manna, and other spiritual repast, so long as he could either go, or ride unto it. CHAP. LXIIII His private Evening exercise full of life. ANd then in his Evening Exercise, he was so full of life and zeal, that besides his own family, many of his Tenants and Neighbours did much desire, and delight to hear him, repeat the Sermons, press the special points, urge the Conscience, and pour cut his prayers unto God, with so tender and sweet affections for them all, that the heat of his spirit did cause their hearts as it were, to melt within them. The great joy he had in the Sabbath and Fasts. The joy and comfort which he found in these holy duties both in public, and in private, on the Lord's day, and in their Fasts, was so exceeding great, that he would often, and earnestly wish; O that every day were either a Sabbath-day, or a Fast day, for than I should be well. His thankfulness for one Sabbath more. And when the Sabbath was past, it was his usual manner to bless God with a thankful and cheerful heart, for that he had given him one Sabbath more than he did look for amongst his people. The week days were somewhat more tedious and grievous unto him, his bodily infirmities much increasing, and his strength decaying; and yet would he never be dejected, but endeavoured to quicken his own soul, and raise up his heart by Faith and Hope, speaking to his Family, and Friends about him, much after this manner. The time is not long, I must shortly lay down this my tabernacle, and then I shall get the start of you all, 2 Pet. 1.14. Heb. 4.9, 11. and shall celebrate an everlasting Sabbath before the Lord, with all his holy Angels, and blessed Saints in the highest Heavens. This he spoke rejoicingly, and yet with tears Weary of the world. He grew every day more and more weary of the world, and was then best contented when he could dispatch worldly businesses with fewest words. He makes his Will. Isay 38.1. It was his provident and godly care to set his house in order, as good Ezekiah did, to make his will, and to leave all things in good terms of peace, and love: Which he did with good success accordingly. And so by this means his mind and heart were disburdened, and cased of many worldly thoughts and cares, So he was more free, and more fit for Heavenly things. Gal. 6.10. and he brought to a greater freedom, and liberty, both to think, and speak of spiritual and of heavenly things. Which in no sort he did omit, but as he could stir abroad in the House either to the Fall, Parlour or Kitchen, He would drop some wholesome words of counsel or comfort, amongst such as he met withal, and never cease speaking of holy, or of heavenly things amongst the rest of his Family. When many came to visit him, he would often say; Alas good Souls, what are ye come to see? job. 7.13, 19 a poor wretch, a worm and no man, or a poor dying man. I may now say with job. If I wait, the grave is my house, I have made my bed in the darkness. I have said to corruption; thou art my father, to the worm, thou art my mother and my sister. job 19.15, 16. And yet I know that my Redeemer liveth, & that he shall stand at the latter day upon the earth. And though after my skin, 2 Cor. 4.16. worms destroy this body, yet in my flesh shall I see God. Therefore we faint not, but though the outward man perish, yet the inward man is renewed daily. And so our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, Phil. 3.20.21. that it may be fashioned like his glorious body, according to the working whereby he is able to subdue all things to himself. Some that came unto him, would out of their common kindness, comfort him with some hope of health and recovery: Si nunquam bene; si aliquando, quare non modo? Posidon. in vita Aug. Cap. 27. to whom he would make this answer, My time is in the Lord's hand, and it is not likely it can be long, my days are past, my purposes are broken off, even the thoughts of my heart, my task is ended, the Lord hath no more work for me to do, my warfare is accomplished, my race is run out, and finished; I now only hope for, and wait for that crown of righteousness which Christ hath purchased for me, and God hath promised unto me. CHAP. LXV. Milk for babes that came to visit him. OF those which came to visit him, he observed that some were young professors, and babes in Christ, others were of riper age, and better growth in Christianity, and therefore he did apply himself unto them both. To the babes, he would minister the sincere milk of the Word, in wholesome and easy instructions, in mild and gentle exhortations, all sweetened with terms of tenderness and love, To them that were of riper age in Christ, Stronger meat for strong men H. b. 5. ult. His godly admonitions unto both. he gave as occasion required, stronger meat, as to stronger men, even such as by reason of use had their senses exercised to discern both good and evil. Unto them both he gave these, and the like godly admonitions, To hold on, and hold out, to be steadfast in their profession, and never to be weary of welldoing, to grow in grace, and in the knowledge of our Lord Jesus Christ, to increase in faith, and abound in love, never to be discouraged by taunts and mocks, rail and revile, and other persecutions for the name of Christ, but as they have given their names unto him, so to give their hearts also. And then to be faithful unto the death, that they may receive the crown of life. And that these, and other such like Instructions, and admonitions, might make a deeper impression in their hearts, and be a stronger provocation to Christian obedience in their lives: He did very gravely and wisely, He commends unto them his own experience, and example. as a Father, commend unto their due consideration, his own experience, and example, from the time that he first began to embrace, and profess the Gospel. His words were these, or much to this effect. When first I began to profess Religion, there was almost none in the whole Shire, that were acquainted with the power and practise of it. I was, Psa. 102.6, 8. as the Prophet speaketh, like a Pelicane of the wilderness; I was like an owl of the desert. Mine enemies did reproach me all the day, and were mad against me. I was a wonder of the world, yea a monster of men, Isai 8. and many did bend their tongues like bows for lies; and shoot out their arrows, even bitter words against me. And yet for all this, that came upon me, I did not forget the Name of my God neither did I deal falsely in his Covenant. Psa. 44. My heart was not turned back, neither did my steps decline from his way. But being strong in the Lord, and in the power of his might, I found his Grace was sufficient for me, both to confirm me in the truth and to preserve me blameless and harmless, without rebuke, in the mids of a crooked and perverse generation. And so through the good hand of my God which was upon me; I did overcome. For, the Work of God did prosper in my hand, and mine Adversaries did not prevail against me. But now, Isay 54.1. that may be said to this Country, which the Prophet spoke unto the Gentiles: Sing, O Barren, thou that didst not bear, break forth into singing, and cry aloud, thou that didst not travail with child, for more are the children of the desolate, than of the married Wife, saith the Lord. O how goodly are thy Tents O Jacob, Num. 24.5, 6. and thy Tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river side, as the trees of Lign-Aloes, which the Lord hath planted, and as Cedar trees beside the waters. Now the borders of the Church are much enlarged, the number of Belecvers wonderfully increased, and blessed be God, every quarter, and corner of the Country is now filled with the sweet savour of the Gospel. O how it doth refresh my spirit, Rev. 2.10. 1 Cor. 16.13. 1 Cor 15.58. and rejoice my Soul, to see or to think upon their sweet faces standing before the Lord in the day of Assembly, as an Army in holy beauty: Wherefore, my beloved Brethren, so are none of those things which you shall suffer. Watch ye, stand fast in the Faith, quite you like men, be strong, be ye steadfast also, and unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. With such gracious Speeches of Counsel and Comfort, of Admonition and encouragement, did he stir up the godly minds of many Professors, younger or elder, as they came to visit him. CHAP. LXVI. BY all this we may see, 4. Head. His constancy in Religion. and observe an evident proof of his constancy in the profession, and practice of true religion, being never weary of well doing, nor discouraged in suffering any ill that did befall him. He was never unsettled in his course, nor diverted from it, 1 King. 7.21. no not by the strongest oppositions, and assaults that were made against it. For this his constancy, he had obtained of the Lord two special pillars of support, Boaz, i. In it is strength. Jachin, i. he shall establish. 2 Chron. 20, 20. Isa. 30.15 Heb. 10.35.36. like those in the Temple Boaz and jachin, namely confidence, and patience, knowing right well that by believing in the Lord he should be established: and that in quietness, and confidence should be his strength: and that he had need of patience to keep possession of his soul, that having done and suffered the will of God he might receive the promise, that is, the recompense of reward, according to the riches of his mercy, and bounty in Christ Jesus. And this may yet more evidently appear, Even unto the end. by the last passages of his life, being now grown very feeble and weak, and much like a dying Lamp, Great strength in great weakness. the oil wasting, and the light decaying: For though his afflictions were increased, yet were not his consolations diminished, though he were weak in body, yet was he of perfect mind and memory; feeble in the flesh, but strong in the Spirit: Yea, his spirit did continually breathe out such savoury and sweet words (as his speech would serve him) words of grace and peace, words of joy and comfort, His comfortable and savoury speeches. like a sweet perfume, or some sweet odours, out of a precious box, newly broken up, that all that stood by were much refreshed, and comforted therewithal: and were well assured, that no pains of his body, nor pangs of death drawing on, did half so much trouble him or annoy him, as his inward, spiritual, holy, His consolations exceeded his afflictions. and heavenly refresh and rejoicings in his God, and from his Christ, and by the Spirit, did make his consolations to abound, for increase of his joy and peace in Christ Jesus. About the fifteenth of january his strength was much abated, and his weakness increated, by reason of a sore stopping in his breast and throat, which did so trouble him, that he could take no food, nor refreshing, no not so much as a Spoonful of any Syrup, or broth or any other liquid thing: but he was ready to faint and to be gone upon it. It was much about this time, Sir H. B. came to visit him. that a worthy Knight, his near and dear Cousin, came to see him, one whom he loved most entirely, for his faithfulness in his place, zeal unto God's house, and love unto God's people, Who when he saw him in so great weakness, could not refrain from tears, but wept over him abundantly: which when he was ware of, he began to speak comfortably unto him, saying; Good Sir, weep not for me, for there is no cause of weeping, His gracious words and exhortations unto him but of much rejoicing in my behalf. Turn your tears into prayers, and let me enjoy that fruit of your love. Let them weep that have no other hope but in this life only, Let them weep that have no portion in the Lord, nor any part in Christ jesus: But as for you, and me, let us in every estate and condition, while we live together, rejoice in the Lord together. You are in your way, I am at my journey's end, walk on still, as you have well both begun, Iosh. 1.7, 8: Heb. 13. and continued a long season. And the Lord will be with you, he will never sail you nor forsake you. And with many other words did he exhort him and others that were with him to be Faithful in keeping Covenant with God, & to continue in the grace of God, whereunto they were called in Christ jesus. His son and heir came unto him. Upon Monday being the 16 of jan. his son and heir came unto him, whom he rejoiced to see, unto whom he gave many wholesome instructions, and gracious exhortations, praying for him, and blessing his children, encouraging him to be constant in Religion, and commending unto him the excellency, His good counsel unto him. and reward of the same; Exhorting him also, to uphold the worship, and service of God, both in the Assembly, and in his Family. When Theoàosius that good Emperor was dead and gone, Amb●in Funere Theod: Saint Ambrose at his Funeral went about to comfort himself, and the people, that they had not wholly lost him, because he did yet live in his good and godly sons, Arcadius and Honorius, whom as a part of himself he had left behind him. It was the godly desire (we may see) of this gracious Gentleman, His desire to have his heirs to follow his steps. that when he should be dead and gone, he might yet live in his children, especially in the heirs of his body and Family, that they might be followers of his Faith and Religion, both for the power and practise of it, as well as Inheritors of his lands and possessions, for the fruits and profits of the same. This was their Father's charge, That being dead he might as it were live in them again. the discharge whereof would be their comfort and their crown; if the Lord give them grace, thus to fulfil the desire of the dead, and the joy of the living. For so this gracious Gentleman should still live in his Posterity, and Religion should neither die nor decay in that Family, And that Religion might never die nor decay in that Family: Liquefacta; hac nive multum erit luti, Soc: lib. 3. c. 19 where it was maintained, not only in life, and strength, but in beauty and glory; full of all good fruits (as we have heard already) and free from all roots of bitterness, and from all sour grapes of gross Sins, springing and arising from such roots. CHAP. LXVII. M.L. and myself came to visit him. jan. 16.1625. UPon the same day january 16. Master L. and myself came unto him. And here, what shall I say? Recrudescit doloris vulnus, My sorrow bleeds afresh, I can now rather weep, than writ, mine eyes drop down tears, as my pen doth words; and my writing rejoiceth as it were to mingle itself with my weeping, to blur and blot my paper, that no more be said of these things, Curae loquuntur leves, Senec. ingentes stupent. But I will endeavour to refrain and contain myself, Juvat tanli viriobitum, & destendo scribere & scribendo deflere, Linthprand. l. 1. cap. u●to. and tell you (as I can) some few things, of many, which I saw and heard from him at that instant. Upon my coming unto him, so soon as he saw me, he seemed to be much cheered, and comforted even in his very soul, and so spoke (in such broken and short speeches as then he could) to this effect unto me. Oh brother H. you are a welcome man unto me, I am here you see the Lords prisoner, His patiented waiting for release. cast upon the bed of my sickness, and in great affliction; yet waiting upon the mercies of my God, for a comfortable release in due season. And when he was asked of the estate of his faith and hope in Christ, and whether his consolations did not abound in the midst of all his afflictions: His con. solations still abound. Yes, I thank God, saith he, they do, and fare do exceed them. Yea, and that which is more remarkable, the Lord of his mercy hath given me so strong evidence of his favour and love in Christ, Without all trouble of mind, or conscience that I am not troubled in mind nor conscience, with any doubts or fears, nor a●… other Satanical molestations or tentations, but rest and wait in patience for the accomplishing of his mercies upon me, according to his good pleasure towards me. Hereupon, We rejoiced in his joy. although we were sorrowful in his sorrow, yet were we joyful also in his joy: and finding him so graciously settled and resolved concerning his peace and reconciliation with God in Christ, and touching his assurance of his heavenly inheritance, we resolved not to trouble him much with many words, in his great weakness, but demanded of him, whether he would not have us to commend him unto God in our prayers. At which motion he seemed to rejoice in his spirit, and answered, yes, he would, and did much desire it. Prayed with him and for him. Egredere anima, quid times? Egredere anima, quid dubitas? septuaginta propè annis servisti Christo, & mortem times? In haec verba exhalavit spiritum. Hieron. in vita Hila●ionis. And so he raised up himself in his bed, and lifting up his heart with his hands to God in the heavens, did as it were, reach after the petitions that were put up to God for him, and joining in heart and spirit with him that prayed, could not contain himself, but oftentimes with a cheerful consent, said, Amen, Amen, unto the requests and supplications that were made, for his good and comfort in Christ Jesus. After this M. L. spoke a word unto him, to comfort him in the midst of all his sorrows, that he knew that shortly he should be released and freed from all sin and sorrow, from Satan and this present evil world: whereunto he answered most cheerfully and graciously," I know I shall, and be with" Christ which is best of all. And now the messenger of death is upon me (which he spoke of the hickock which had taken hold of him.) M. L. replied, I hope, Sir, that death is not scare nor terror unto you. No indeed, it is not I thank God, saith he, for it is my way to life, and I am now called of God unto it. And thus he continued in great pain of body, but yet in great peace of mind, increasing still in consolations, and enduring all his sickness with admirable patience, not showing any distemper, nor discontent, neither in word nor deed, all the while, in the troubles and sorrow of the same. His care for prayer in the Family. After this, the same night he put it upon me to call his Family to Prayer, and to perform the evening Sacrifice in the great parlour, commading them to set open his little parlour door, adjoining to it, that he might hear us, and join with us, and partake of such mercies and means, as the Lord should be pleased either to offer unto us, or to accept at our hands. The next morning, though he did wear a way very much, yet he called upon M. L. to pray with him, Mindful of M. L. being up very early, to go a long journey to preach his ordinary Tuesday Lecture: Of whom he was so very careful, that he caused some provision to be made for him, especially a Posset, that he himself at their parting might drink with him. The same day I stayed with him until the afternoon, A heavy Parting. ministering such help and comfort as I could unto him. And then mine own occasions calling me home, my wife being his former wives own sister, and myself, came to take leave with him, which when he heard and saw, his very soul seemed to melt within him; for both his and our hearts were full of grief, and our eyes full of tears, and so mingling our sorrows, our tears and our prayers together; be commended us to the grace and blessing of God, as we also did him. And then falling upon his face and kissing his cheek, we took our long leave with him, leaving him yet in the hands of his heavenly Father that would never leave him. CHAP. LXVIII. Some ever ready to pray with him. THe same afternoon he called for M. Lan. and M. Clerk his own Pastor to pray with him, and was never at quiet, unless he were either Meditating and Praying himself, or had some godly man or good Minister to pray with him, and for him. Divers desire a blessing from him. Upon Wednesday morning, divers of those that were with him, suspecting his death and dissolution to be near, took leave with him, desiring at their parting a blessing from him: Which he did willingly express; by lifting up his hands and his heart unto Heaven for them; Uttering also some words which they could not so well understand. In the afternoon he overheard some making motion of blacks. I will have no blacks saith he, I love not any proud or pompous Funerals, neither is there any cause of mourning, but of rejoicing rather in my particular. After this he entreated a good Christian to pray with him, which he did very willingly, again and again, to his good contentment. And while they were in prayer in the Family, they that were with him did imagine that he prayed himself silently and secretly, He prayeth secretly himself. by the pulling of his arms out of the bed, and lifting up his hands and his eyes towards Heaven; whence only he did look for hearing and helping at God's hands. And now growing so weak, that he was scarce able to speak a word, those gracious people that were about him, prayed him to lift up his hand, if he understood them, and would have them to pray for him, Other gracious people pray with him. which he did very willingly and readily, and so he joined with them, and was heard to say Amen, to the prayers that they made for him. Afterward they perceived that he prayed himself again, lifting up his hands, and uttering these words, with many other to the like effect. The Lord is my portion, His last Prayer. my help and my trust, his blessed son Jesus is my Saviour and Redeemer, Amen, Even so saith the Spirit unto my spirit: Therefore, come Lord Jesus, and kiss me with the kisses of thy mouth, and embrace me with the arms of thy love: Into thy hands do I commend my spirit; O come now, and take me to thine own self; O come, Lord Jesus, come quickly, O come, O come, O come, And so his spirit fainting, His last end and his speech failing, he lay quiet and still, for a little season. And then he meekly, and graciously yielded up his precious soul, into the hands of God his Father that gave it, and into the arms of his Saviour, that had bought it, and redeemed it with his precious blood. And thus having finished his course, and run out his race, the night of his death shutting up the days of his life. Snaviter in Domino obdormivit, He sweetly slept in the Lord. All Glory, Thanksgiving and Praise, be unto our gracious God, in and through his Son Christ lesus, for ever and ever, Amen. Vae etiam laudabili vitae, si remota misericordia discutias eam, Aug. Conf. lib. 9 c. 19 Aug. Quisguis tibi enumerat vera merita sua, Aug ibid. cap. 13. Quid tibi enumerat nisi muneratua? FINIS. Imprimatur, JOH. HANSLEY. Jan. 16. 1640.