Abel being Dead yet speaketh; OR, THE LIFE & DEATH Of that deservedly Famous Man of GOD, Mr John Cotton, Late TEACHER of the Church of CHRIST, at BOSTON in NEW-ENGLAND.  
By JOHN NORTON, Teacher of the same Church.  Heb. 13. 7. 
Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation.  
LONDON, Printed by Tho. Newcomb for Lodowick Lloyd, and are to be sold at his Shop next the Castle-Tavern in Cornhill. 1658.   

The Life and Death OF Mr JOHN COTTON, The late Reverend Teacher of the Church of Christ, at Boston in NEVY-ENGLAND.  
IT is the privilege of the blessed who lived in Heaven, whilst they lived on Earth; That they may live on Earth, whilst they live in Heaven. And 'tis a part of the Portion of the Saints, that (together with the benefit of the living) they may enjoy both the life and death of those, who both lived and died in the 
1 Cor. 3. 22. Hebr. 11. 4.  Faith. Life and Death are yours. By Faith Abel being dead many thousand years since, yet speaketh, and will speak whilst time shall be no more. That the living speak, is no wonder: but that the dead speak, is more than miraculous. This, though it be enough to draw forth attention from the sons of men; Who is not affected with miracles? yet being influenced with a Divine and special Benediction; for the memorial of the Just is blessed: To suppress an Instrument of so much good with silence, were not only unthankfulness to the dead, but an injury to the generation present, and to many an one that is to come▪ To preserve the memory of the blessed with the Spices and sweet Odours of their Excellencies and Welldoing, recorded to posterity, is a supper- Egyptian embalming, and a service which many reasons persuade unto.  
This we do as men; glad to rescue and solicitous to preserve any excellency in the Sons of mortality, that may outlive Death; desire of continuance in being, is in itself inseparable from being. Dumb Pictures of deserving men answer not ingenuous minds capable to retain the memorial of virtue, the real effigies of their Spirits. Besides unhappy Emulation, happily expiring with the life of the emulated: We greedily own and enjoy such Worthies, when they are not, whom envy in a great Degree bereft us of, whilst they were.  
This we do as Friends; hence the Smyrnean Poet of old, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam is demum est amicus qui etiam extincti memoriam servat, ejusque causâ dolet, licet non amplius superstes sit. Heb. 11. 36.  He is a true friend, who continueth the memory of his deceased Friend. And this is done, not only in love to them, but also in love to ourselves, thereby easing in part our loss, and saving so much of our own lives. He may the better be heard, who reckoned his Friend the one half of himself: when Moses intimates a Friend to be as our own Soul; whilst Calvin lives, Beza's life is sweet; when Calvin dies, death is the more acceptable unto Beza.  
This we do as Christians: The Deeds of those worthies was the subject matter of the speech of the Saints; these all obtained a good Report. A considerable part of the Scripture is a divine testimony of what the Faithful have done and suffered, recorded unto succeeding Generations, not only as a memorial of them, but as so many practical demonstrations of the Faithfulness of God: as so many full and glorious triumphs over the World, Sin and Satan, obtained by persons in like temptations, and subject to like passions with ourselves. A quickening motive unto such who have understanding of the times, not to pretermit those testimonies, the signal presence of God in whom, manifests them to have been fore-appointed, for the further completing of that Cloud of Witnesses which elevates the Beholders thereof, to lay aside every weight that doth so easily beset us, and with the same spirit to run the race that is set before us.  
The Mystery of God, concerning all the transactions of his eternal purpose upon the Theatre of this World, throughout the whole time of time▪ being fully accomplished and revealed, (that of Jesus Christ himself excepted) in none of all the work which he hath gloriously done, will he be admired so much in that day, as in what he hath wrought in the lives and deaths of Believers, as Believers. The same object is as admirable now as then; that it is not so much admired, is, because it is not seen now so much as it shall be then. The greatest Object out of Heaven is the life and death of such upon Earth, who are now in Heaven. You may believe it, what God hath done for the Soul of the least Saint of some few years continuance, were it digested into Order, would make a volume full of temptations, signs, and wonders: A wonderful History, because a History of such experiences, each one whereof is more than a Wonder. No greater acts than their obedience, both Active and Passive unto the death. The sufferings of the Apostles may well be reckoned amongst the Acts of the Apostles. No greater Monuments than their Register: To live and die in the Faith of Jesus; to do things worthy to be written, and to write things worthy to be done, both is good, and doth good, 'Tis better with William Hunter, then with William the Conqueror. 'Tis better to have a name in the Book of Martyrs then in the Book of Chronicles. Martial Conquerors conquer Bodies, by destroying. Confessors conquer Souls, by saveing. They overcame by the blood of the Lamb, and the word of his Testimony, and loved not their lives unto the death▪ Amongst these, as the Age that now is (through Grace) hath abounded with many worthies, so This Eminent Servant of God, the subject of our present meditation, may without wrong unto any be placed amongst the first Three. Had it pleased the only wise God to have put it into his heart to have imitated Junius, in leaving behind him the History of his own Life, how many would have gladly received it, as Elisha did the Mantle which fell from Elijah, when he was caught up and carried from him into Heaven: But Divine Providence otherwise disposing, it remains, that they who have known his doctrine, manner of Life, purpose, Faith, Long-suffering, Love, Patience, Persecutions, and affliction, do not suffer such a Light to be hid under a Bushel, but put it on a Candlestick, that it may give light to them that are in the House.  
His Birth-place, Dorby, we shall not detain the Reader at, 
His birth.  though a Situation in respect of the purity, and frequent Agitation of the air, attempered (in the judgement of the Orator) for the breeding of better Wits, Creatures are in their kind subservient; but, 'tis God, (not the air) who puts Wisdom into the inward parts, and giveth understanding to the heart. As the wise man and the Fool die, so are they both ordinarily born in the same place. The glory of every good and perfect gift reserved for the Father of Lights.  
Let it be sufficient to acknowledge both the place an honour to the person, and the person an honour to the place. What Basil sometime commended in the Martyrs, the same is to be looked at in our Confessor (or Martyr, which you please) namely, that his praise is not to be derived from his Country here below, wherein he was born: But from his Relation unto that Jerusalem which is above, where he was instrumentally born again, according unto Grace. The mercy of a good Descent which the joint-consent of all generations, hath always voted not to be the least part of outward happiness, God blessed him with from the womb. His parents being persons of considerable quality, and of good reputation. Their condition, as to the things of this Life, competent; neither unable to defray the expense of his education in literature, nor so abounding as to be a temptation on the other hand unto the neglect thereof. Crates the Philosopher would needs go unto the highest place of the City and cry in the audience of all the people, O men! whether go ye? why take ye so much pains to gather riches for your Children, and have no care to train them up, who should enjoy them? And Plutarch was wont to say, that he would add but this one thing thereunto; That such men as these were, are very like to them who are very careful for the shoe, and take no care for the foot. But God who had predetermined this then tender plant to be a Tree of Life for the feeding of many thousands, to be a chosen Vessel to bear his name before the Nations; in way thereunto inspired his Parents with an effectual solicitude concerning the ordering of the child in his Minority. The Grecians called Timous Erudition, Paideia; The word itself a loud admonition 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to wise Fathers, not to suffer the Childish years of their Offspring, to pass away without discipline. Though vain man would be wise, yet may he be compared to the Cubb, as well as to the wild Ass' Colt: Now we know the Bear when she bringeth forth her young ones, they are an ill-favoured lump, a mass without shape; but by continual licking. they are brought to some form. Children are called Infants of the 
Lam. 2. 20.  palms, or Educations, not because they are but a span in length, but because the Midwife, as soon as they are born, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stretcheth out their joints with her hand, that they may be more straight afterwards.  
This care in the Parents was quickly above expectation encouraged in the First-Fruits of their young Son's proficiency, more and more increasing great hopes concerning him throughout the whole time of his minority, wherein he was trained up in the Grammar-School of D●●by, Three ingredients; Aristorle requires to complete a man: An innate excellency of Wit, Instruction, and Government: The two last we have by nature, in them man is Instrumental: The first we have by nature more immediately from God. This native aptitude of mind, which is indeed a peculiar gift of God, the Naturalist calls the sparklings and seeds of virtue, and looked at them as the principles and foundation of better education. These, the Godly-wise advise such to whom the inspection of Youth is committed, to attend unto; as Spring-masters were wont to take a trial of the virtue latent 
Animi nostrisunt agri animati. Clem. Alex:  in Waters, by the morning-vapours that ascend from them. The Husbandman perceiving the nature of the soil, fits it with suitable seed: A towardly Disposition is worse than lost without Education. The first impression sinks deep, and abides long. The manners and learning of the Scholar, depend not a little upon the manners and teaching of the Master. Physicians tell us, that the fault of the first concoction is not corrigible by the second; and experience showeth, that errors committed in youth through defect of education, are difficultly cured in age. Mephibosheth halteth all his life-long, of the lameness he got through his Nurse's carelessness when he was a child. In the piety of England's Edward the the Sixth, and Elizabeth, History ingenuously and thankfully acknowledgeth the eminent influence of their Tutors: But amongst the causes of Julian's Apostasy, the same Remembrancer mentioneth it as a principal one, that he had two Heathenish masters, Libanius and jamblicus, from whom he drank in great profaneness: The best soil needs both tilling and sowing; there must be culture as well as seed, or you can expect no harvest. What son is he, that the father chasteneth not? And that our daughters may be as Corner-stones, Palace-stones, and (albeit the weaker vessels, yet) vessels of precious treasure, they must be carved, that is, suffer the cutting, engraving, and polishing hand of the Artificer. Since the being of Sin, Doctrine and Example alone are insufficient; Discipline is an essential part of the nurture of the Lord. The learned and famous Melancthon's words are remarkable, speaking of his Schoolmaster: I (saith he) had a Master, who was an excellent Grammarian: He imposed 
Mel. Adam in vita Melanct.  upon me such and such exercises, not permitting any omission thereof: As often as I erred I was punished, but with such moderation as was convenient. So he made me a Grammarian. He was an excellent man; he loved me as a son, and I loved him as a Father; and I hope we shall both shortly meet together in Heaven. His severity was not severity, but paternal discipline.  
Man's Belial-heart, because such, though it cannot want, yet it will not bear the yoke of Education. Children love not to take physic, though they die without it. The non-acknowledgment hereof, is the denying of our Original disease; The rejection of it, is to choose transgression rather than correction. If you ask why the famous Lacedaemonian State lived and flourished, when their sister-Cities of Greece fell to dissoluteness, and from thence to confusion: Xenophon tells us the reason thereof was, because the Lacedæmonians 
Xenophon in lib. de repub. Lacedaem.  established the Education of their Youth by a Law, which the other Grecians neglected. Sure we are that it is a Statute in Israel, and a Law of the God of Jacob, Fathers bring up your children in the nurture and admonition of the Lord. And unto the training up of a child in the way he should go, faithful is He which hath promised, that when he is old, he will not departed from it.  
About thirteen years of age he was admitted into Trinity-college 
He is admitted into Trinity College in Cambridge.  in Cambridge, much about the time whereat the famous  was sometimes sent unto Oxford; at the hearing of whose Lectures afterwards, his sometime Tutor Parkhurst saluted him with this Distich: 

Olim discipulus mihi chare Juelle fuisti:  
Nunc ero discipulus, te renuente, tuus.   

Great , Thou a scholar wast to me:  
Though thou refuse, thy scholar now I'll be.    
'Tis not Youth, but Licentiousness in Youth, that unfits for an Academical state; such as Philostratus long since complained of, who slain an Athenian life with wicked manners. The Prince of the Peripatetics describing his Hearers, distinguisheth between Youths in years, and Youths in manners: Such who are Old in days, yet Youths in disposition, he rejects: Such who are Youths in age, but Seniors in spirit and behaviour, he admits into his Auditory. Junius telleth us, that his Grandfather was wont to write to his father Dionysius, when a Student in the Universities of France, with this 
Dionysio dilecto filio, misso ad studendum. In vita Junii.  sait superscription: Dionysio dilecto filio, misso ad studendum: To Dionysius my beloved son, sent to study. Idleness in youth is scarcely healed without a scar in age. Life is but short; and our lesson is longer than admits the loss of so great an opportunity, without a sensible defect afterward showing itself. Bees gather in the Spring, that which they are to live upon in the Winter: Therefore Fox Bishop of Winchester willed the Students of that College whereof he was a Benefactor, to be as so many Bees. Seneca admonisheth his Lucilius, that those things are to be gotten whilst we are young, which we must 
Juveni parandum, seni utenduan est.  make use of when we are old. Accordingly God, who had set apart our Student to be a Junius, not a Dionysius, inclined his heart unto such attractive diligence, and effectual improving of opportunities: whence his profiting in the Arts and Languages above his Equals, so far commended him unto the Master and Fellows, as that he had undoubtedly been chosen Fellow of that College, had not the extraordinary expense about the building of their great Hall at that time put by, or at least deferred their Election until some longer time.  
From Trinity he was removed to Emanuel, that happy 
He removeth from Trinity to Emanuel.  Seminary both of Piety and Learning. The occasion I cannot now learn: howsoever it may call to mind that Maxim of the Herbalists, Plantae translatio est plantae perfectio; The transplantation of a plant, is the perfection of a plant. In that Society the Lord gave him favour, so that in due time he was honoured with a Fellowship amongst them, after a diligent and strict Examen according to the Statutes of that House. Wherein this is not unworthy the taking notice of; That when the Poser came to examine him in the Hebrew tongue, the place that he took trial of him by, was that Isaiah 3. against the excessive bravery of the haughty daughters of Zion; which hath more hard words in it, than any place of the Bible within so short a compass; and therefore though a present construction and resolution thereof might have put a good Hebrician to a stand, yet such was his dexterity, as made those difficult words facile, and rendered him a prompt Respondent. This providence is here remarkable concerning him; That whereas his Father (whose Calling was towards the Law) had not many Clients that made use of his Advice in Law-matters before, it pleased God after his Son's going to Cambridge to bless him with great Practice, so that he was very able to keep him there, and to allow him liberal maintenance: Insomuch that this blessed man hath been heard to say, God kept me in the University.  
He is now in the place of improvement, amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beset with Examples, as so many objects of Better Emulation: If he slacken his pace, his Compeers will leave him behind; and though he quicken it, there are still those which are before. Notwithstanding Themistocles excelleth, yet the Trophies of Miltiades suffer him not to sleep. Cato that Helus, that Devourer of Books, is at Athens. Ability and Opportunity are now met together; unto both which Industry actuated with a desire to know, being joined, bespeaks a person of high expectation. The unwearied pains of ambitious and unquiet Wits, are amongst the amazements of Ages. Asia and Egypt can hold the Seven Wonders; but the Books, Works, and Motions of Ambitious minds, the whole World cannot contain. It was an illicit aspiring after Knowledge, which helped to put forth Eve's hand unto the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. l. 10. c. 7.  forbidden fruit: The less marvel if irregenerate and elevated Wits have placed their Summum bonum in Knowledge, indefatigably pursuing it as a kind of Deity, as a thing Numinous, yea, as a kind of Mortal-Immortality. Diogenes, Democritus, and other Philosophers accounting large Estates to be an impediment to their Proficiency in Knowledge, dispossessed themselves of rich inheritances, that they might be the fit Students; preferring an opportunity of Study before a large Patrimony. Junius, yet ignorant of Christ, can want his Country, necessaries, and many comforts; but he must excel. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom, Prov. 18. 1. The elder Plinius lost his life in venturing too near to search the cause of the irruption of the hill Vetruvius. 'Tis true, Knowledge excelleth other created excellencies, as much as light excelleth darkness: yet it agreeth with them in this, that neither can exempt the subject thereof from eternal misery. Whilst we seek Knowledge with a selfish interest, we serve the Decree; and self being destroyed according to the Decree, we hence become more able to serve the Command. The treasure which man Irregenerate traveleth for, as intending it for themselves, man Regenerate expends for God.  
As he was a lover of labour, so he was communicative, a diligent Tutor, and full of Students committed to his care. He was a Didactical man, both able, and apt to teach. Ability to instruct youth, argueth a Wiseman. To guide man, Nazianzen accounted the Art of Arts. To be willing to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  teach, argueth a good man; good is communitative. Such was his Academical dexterity, that he could impart (as Scaliger speaks) the felicities of wit to his hearers, so accommodating and insinuating the matter in hand, as his Pupils might both perceive their profiting, and taste the sweetness of that wherein they profited. Thus by schoole-stratagems, he won the hearts of his scholars both to himself, and to a desire of 
Mellific. Historic. par. 1. in Historia Alcibidis.  learning; They were as Soerates and Alcibiades, or rather as the Prophets, and the sons of the Prophets: his pupils were honours, and lovers of him; He was a Tutor, friend and Father unto them.  
The manner of his Conversion take in his own words (as near as can be remembered) thus. During his residence in 
The manner of his Conversion  the University, God began to work upon him under the ministry of Mr Perkins of blessed memory. But the motions and stir of his heart which then were, he suppressed; thinking that if he should trouble himself with matters of Religion, according to the light he had received, it would be an hindrance to him in his studies, which then he had addicted himself unto. Therefore he was willing to silence those suggestions and callings he had from the Spirit inwardly, and did wittingly defer the prosecution of that work until afterwards. At length; walking in the field, and hearing the Bell toll for Mr Perkins who then lay dying, he was secretly glad in his heart, that he should now be rid of him who had (as he said) laid siege to and beleaguered his heart. This became a cause of much affliction to him, God keeping it upon his spirit, with the aggravation of it, and making it an effectual means of convincing and humbling him in the sight and sense of the natural enmity that is in man's nature against God. Afterwards, hearing Doctor Sibbs, (than Mr Sibbs) preaching a Sermon about Regeneration, where he first shown what Regeneration was not, when opening the State of a Civil man, he saw his own condition fully discovered, which through mercy did drive him to a stand, as plainly seeing himself to have no true grace, all his false hopes and grounds now failing him: And so he lay a long time in an uncomfortable despairing way; and of all things, this was his heaviest burden, that he had wittingly withstood the means and offers of grace and mercy which he found had been tendered to him; till it pleased God to let in some word of Faith into his heart, to cause him to look unto Christ for healing, which word (if memory faileth not) was dispensed unto him by Doctor Sibbs; which begat in him a singular and constant love of Doctor Sibbs, of whom he was also answerably beloved  
That which first made him famous in Cambridge, was his 
His fame in the University.  Funeral Oration for Doctor Some, Master of Peter-house; so accurately performed, in respect of Invention, Elegancy, Purity of Style, Ornamen of Rhetoric, Elocution, and Oratorious beauty of the whole, as that he was thenceforth looked at as another Xenophon, or Musa Attica throughout the University. Some space of time intervening, he was called to Preach at St Maries, where he preached an University-Sermon, with high applause of Academical Wits, so that the fame of his learning grew greater and greater. Afterwards being called to preach in the same place, as one Oration of Pericles left the hearer with an Appetite of another; so the memory of his former accurate Exercises, filled the Colleges, especially the young Students with a fresh expectation of such Elegancies of Learning, that the Curious and Corinthian Wits, who prefer the Muses before Moses, who taste Plato more than Paul, and relish the Orator of Athens far above the Preacher of the Cross, (like Quintilians numerous Auditory, sufficient to tempt the abilities of the Speaker) flock to the Sermon with an Athenian Itch after some new thing, as to the Ornaments of Rhetoric and abstruser notions of Philosophy. But his Spirit now savouring of the Cross of Christ more than of Humane literature, and being taught of God to distinguish between the word of wisdom, and the wisdom of words; his speech and preaching was not with the enticing words of man's wisdom, but in the demonstration of the Spirit and of power.  
The disappointed expectation of the Auditory soon appeared in their countenances; and the discouragement of their non-acceptance returned him unto his chamber not without some sadder thoughts of heart. Where he had not been long alone, but lo, Doctor Preston (than Master Preston) knocks at his door, and coming in, acquaints him with his spiritual condition, and how it had pleased God to speak effectually unto his heart by that Sermon: After which, Doctor Preston ever highly prized him, and both fully and strongly closed with him. Which real seal of God unto his Ministry comforted his soul, far above what the present lessacceptance of the Auditory had dejected him, or their former acceptance encouraged him. This brings to mind that celebrated story of the Conversion of the Heathen Philosopher at Nice, which God wrought by the means of an ancient and pious Confessor, plainly declaring unto him the doctrine of Faith, after that many Christian Philosophers had by Philosophical disputations laboured in vain. Christ evidently held forth, is Divine Eloquence, the Eloquence of Eloquence. God will not have it said of Christ, as Alexander said of Achilles, That he was beholden to the pen of him that published his Acts. 'Tis Christ that is preached, not the tongue of the Preacher, to whom is due all praise. Such instances conclude, that Paul is more learned than Plato. We must distinguish between ineptness of speech, Carnal Rhetoric, and Eloquent Gospel-simplicity; between Ignorance, Ostentation, and Learning. The Preacher sought to find out acceptable words, and words of truth.  
His Concio ad Clerum, when he proceeded Bachelor of Divinity (after he had been at Boston about half a year) was very much admired and commended. His text was Mat. 5. 13. V●s estis sal terrae: quod si sal infatuarus fuerit, quo salietur? Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? In handling of which, both the weight of the matter, elegancy of phrase, Rhetorical strains, grave, sweet, and spiritual pronunciation, rendered him yet more famous. The like did his answering of the Divinity-Act in the Schools, having a very acute Opponent, Mr William Chapel, to dispute with him. So that in Cambridge the name of Mr Cotton was much set by.  
Unto this earthen vessel thus filled with heavenly treasure, 
His remove to Boston in Lincolnshire.  Boston in Lincolnshire made their address, saying, Come and help us! And in that Candlestick the Father of spirits placeth this burning and shining light: To whom he removed from Cambridge about the 28. year of his age. At the first he met with some obstructions from the Diocesan, than Bishop Barloe, who told him that he was a young man, and unfit to be set over such a divided people. Mr Cotton being ingenuous, and undervaluing himself, thought so too, and purposed to return to the College again: But some of his Boston-friends understanding that one Simon Biby was to be spoken with, who was near to the Bishop, they presently charmed him, and so the business proceeded without further trouble, and Mr Cotton was admitted into the place after their manner in those days.  
Two things are here not unworthy of observation, (which he would sometimes speak of to his friends:) First, that in the beginning of his Ministry, he was exercised with some inward troubles which much dejected him. No sooner had Christ received his mission into his public ministry, but he is led into the wilderness to be tempted of the Devil. Wise Heman suffered the horrors of God, and was laid in the lowest pit. The Doctor of the Gentiles stood in need of being buffered by Satan. The Tempter is in Christ's hand, and an instrumental winnower of the Disciples. His fiery darts, through the influence of him who succours those that are tempted, cleanse as well as smart; and this cleansing efficacy remains when the smart is over. From the experience of this Archer, are the choice Shepherds in Israel. Good spirits are much bettered by their conflicts with the worst of spirits: Spiritual Preachers are often trained up in the school of temptation: so true is that theological maxim; Meditation, Prayer, and 
Tria faciunt Theologum, meditatio, oratio, tentatio.  Temptation make a Divine. This dispensation of the alwise God he afterwards found not only to be beneficial to him, in preparing his heart for his work, but also that it became an effectual means of his more peaceable and comfortable settlement in that place, where the people were divided amongst themselves, by reason of a potent man in the Town, who adhered to another Cambridge-man, whom he desired to bring in. But when they saw Mr Cotton wholly taken up with his own exercises of spirit, they were free from all suspicion of his being pragmatical, or addicted to siding with this or that Party, and so began to close more fully with him.  
And secondly, Whereas there was an Arminian party in that Town, some of whom were witty, and troubled others with disputes about those points, by God's blessing upon his labours in holding forth positively such Truths as undermined the foundations of Arminianism, those Disputes ceased, and in time Arminianism was no more pleaded for. So God disposeth of the hearts of hearers, as that generally they are all open and loving to their Preachers in their first times: Trials are often reserved until afterwards. Epiphanius calleth the first year of Christ's ministry, the acceptable year. The Disciples in their first mission want nothing, and return all safe; but after his death they met with other entertainment, and come short home. Young Peter girdeth himself and walks whither he will; but Old Peter is girded by another, and carried whither he would not.  
For three or four years he lived and preached among them without opposition; they accounted themselves happy (as well they might) in the enjoyment of him, both the Town and Country thereabout being much bettered and reform by his labours. After, not being able to bear the Ceremonies imposed, his Nonconformity occasioned his trouble in the Court of Lincoln, from whence he was advised to appeal to a higher Court: And employing Mr Leveret (who afterwards was one of the Ruling-Elders of the Church of Boston in New-England) to deal in that business, and he being a plain man as Jacob was, yet piously subtle to get such a spiritual blessing, so far insinuated himself into one of the Proctors of that high-Court, that Mr Cotton was treated by them as if he were a conformable man, and so was restored unto Boston. (Likewise by the same means it was, that a Gentleman of Boston, called Mr Benner, used occasionally afterwards to bring him in again:) After this time he was blessed with a successful Ministry, unto the end of twenty years. In which space he on the Lordsday, in the Afternoons, went over the whole body of Divinity in a Cathechistical way thrice, and gave the heads of his discourse, to those that were young Scholars, and others in the Town, to answer his questions in public in that great Congregation; and after their answers he opened those heads of Divinity, and finally applied all to the edification of his people, and to such strangers as came to hear him. In the morning on the Lord's day, he preached over the first six Chapters of the Gospel of John; the whole book of Ecclesiastes, the Prophecy of Zechariah, and many other Scriptures, and when the Lords Supper was administered (which was usually every month,) He preached upon 1 Cor. 11. and 2 Chron. 30. per totum, and some other Scriptures concerning that Subject. On his Lecture days, he preached through the whole First and Second Epistles of John, the whole book of Solomon's Song, the Parables of our Saviour set forth in Matthews Gospel to the end of Chapter 16. compairing them with Mark and Luke: He took much pains in private, and read to sundry young Scholars, that were in his House, and some that come out of Germany, and had his house full of Auditors. Afterwards, seeing some inconvenience in the People's flocking to his house, besides his ordinary Lecture on the 5 day of the Week, he preached thrice more in public on the Week days. On the fourth and fifth days early in the morning, and on the last day at three of the clock in the afternoon. Only these three last Lectures were performed by him but some few years before he had another famous Colleague. He was frequent in duties of Humiliation, and Thanksgiving. Sometimes five or six hours in Prayer, and opening of the Word, so undefatigable in the Lords work, so willing to spend and to be spent. He answered many Letters that were sent far and near, wherein were handled many difficult cases of Conscience, and many doubts cleared to great satisfaction.  
He was a man exceedingly loved and admired of the best, and reverenced of the worst of his hearers. He was in great favour with Doctor Williams, the then Bishop of Lincoln, who much esteemed him for his learning, and (according to report) when he was Lord keeper of the great Seal, went to King James, and speaking of Mr Cottons great learning and worth, the King was willing notwithstanding his nonconformity, to give way that he should have his liberty without interruption in his Ministry, which was the more notable considering how that King's spirit was carried out against such men. Also, the Earl of Dorcester being at Old-Boston, and hearing Mr Cotton preaching concerning (if memory fail not) Civil-Government, He was so affected with the Wisdom of his words and Spirit, that he did ever after highly account of him, and put himself forth what he could in the time of Mr Cottons troubles to deliver him out of them, that his Boston might enjoy him as formerly; but he found spiritual wickednesses in high places too strongly opposite to his Desires.  
About this time he married his second Wife, Mistress Sarah Story, than a Widow. He was blessed above many in his marriages, both his Wives being pious Matrons, grave, sober, faithful, like Euodias and Syntyche, Fellow-labourers with him in the Gospel; by the first he had no Children; the last God made a Fruitful Vine unto him. His Firstborn she brought forth far off upon the Sea: He that left Europe childless, arrived a joyful Father in America; God who promiseth to be with his servants when they pass through the Waters, having caused him to embrace a Son by the way; In memorial whereof he called his name Seaborn, to keep alive (said he) in me, and to teach him if he live, a remembrance of Sea-mercies, from the hand of a gracious God. He is yet living, and now entered into the Work of the Ministry. A Son of many prayers, and of great expectation.  
The time being now come wherein God purposed to uperadd unto what had formerly been, a practical and more notable Testimony against the intermixing of humane inventions with Institutions Divine, and to the Gospel Church-worship, and Polity in their purity, he in his Alwise providence transplants many of his Faithful servants into this vast Wilderness as a place in respect of its remoteness so much the fit for the fuller inquiry after, and free exercise of all his holy ordinances, and together therewith for the holding forth a pregnant demonstration of the consistency of Civil-Government with a Congregational-way God giveth Moses the pattern of the Tabernacle in the Wilderness. Ezekiel seethe the forms of the House in exile. John receiveth his Revelation in Patmos. Jotham upon mount Gerizim is bold to utter his Apology: And David can more safely expostulate with Saul, when he is gotten to the top of 
Terga conversimetuenda Parthi. Seneca.  the Hill a far off, a great space between them. The Parthians having learned the Art of shooting backwards, made their retreat more terrible than their onset to their Adversaries. The event soon shown the wisdom of God herein, the people in a short time clearly understanding that truth in the practice, which by dispute they could not in a long time attain unto. In order hereunto, the God of the Spirits of all flesh, stirreth up many of his Faithful ones to leave that pleasant Land, their Estates, their Kindred, their Father's houses, and sail over the Atlantick-Ocean unto this vast Jeshimon. Amongst whom this choice-Servant of God, with many others graciously fitted for such a Work, are sent over to set up the worship of Christ in this desert. A service, of which the Apologetical brethren (may we be permitted to transcribe their apprehension thereof) speak thus. Last of all we had the recent and later Example of the ways and practices (and those improved to a better Edition, and greater refinement by all the  helps) of those multitudes of Godly men of our own Nation, almost to the number of another Nation, and among them some as holy and judicious Divines as this Kingdom hath bred; whose sincerity in their way hath been testified before all the world, and will be to all generations to come, by the greatest undertaking (but that of our Father Abraham out of his own country, and his seed after him) A transplanting themselves many thousand mile's distance, and that by Sea, into a wilderness, merely to worship God more purely, whither to allure them there could be no other invitement.  

Exilium causa ipsa jubet mihi dulce videri, 
Beza Eleg. 2.   
Et desiderium dulce levat patriae.   

Bereft Exiles ought not to repine,  
When as the cause presents an Anodine.   
The persons spoken of in this Transcript, in the recital thereof distinguish between the Act and the Agents. This testimony whilst they crave leave to present unto the Reader in way of defence for their undertaking, so far as to be of God; they are ashamed of themselves the Agents, as most unworthy. They here read their duty, what they ought to be; and are not insensible of the goads of the wise, provoking them to be according to their duty: in the mean while confessing and lamenting their too manifest unanswerable walking unto their Profession, and their brethren's expectation.  
The cause of his departure was this: The corruption of 
The cause of his removal to New-England.  the Times being such, as would not endure his officiating any longer in his station without sin; and the envy of his maligners having procured Letters missive to convent him before the High Commission, which a debauched Inhabitant of that Town (who not long after died of the Plague) undertook to deliver to him, according as he had already done to some others: Mr Cotton having intelligence thereof, and well knowing that nothing but scorns and imprisonment were to be expected; conformably to the advice of many able heads and upright hearts (amongst whom that holy man Mr. Dod of blessed memory had a singular influence) he kept himself close for a time in and about London▪ as Luther sometimes at Wittenberg, and Paraeus afterwards at Anvilla. Neither was that season of his recess unprofitable: but as Jerom retired to his den at Bethlehem was an Oracle unto many in his time, so Addresses during that interim were made unto him privately by divers persons of worth and piety, who received from him satisfaction unto their Consciences in cases of greatest concernment. His fliglit was not like that of Pliny's Mice, that forsake a house foreseeing the ruin of it; or of Mercenaries, who fly from duty in time of danger: but Providence Divine shutting up the door of service in England, and on the other hand opening it in New-England, he was guided both by the word and eye of the Lord. And as David yielded upon the persuasion of his men to absent himself from danger, so he suffered himself to be persuaded by his friends to withdraw from the lust of his Persecutors, for the preservation of so precious a light in Israel; after the example of Jacob, Moses, the Prophets which Obadiah hide in the caves, Polycarp, Athanasius, yea and Christ himself; When they persecute you in one City, fly unto another. Cyprian implieth, that a tempestive Flight is a kind of Confession of our faith; it being an open profession, that our faith is dearer to us then all that we fly from, for the defence thereof. It was not a flight from duty, but from evident, and regularly evitable danger; not from the evil of persecution, but from the evil of obstruction unto serviceableness. It was not a flight from duty, but unto duty; not from the profession of the Truth, but unto a more opportune place for the profession of it.  
Thus this Infant and small Commonwealth being now capacitated both in respect of Civil and Church-estate, to walk with God according to the prescript of his Word; it was the good hand of the Lord unto his servants who had afflicted their souls to seek of him a right way for themselves, their little ones, and their substance, to send unto them (amongst many others) this man of understanding, that might be unto them as eyes in this wilderness. His manner of entrance unto them was with much blessing. For at his first coming, he found them not without some troubles about settling the matters of the Church and Commonwealth.  
When Mr. Cotton (being requested) preaching before the General Court out of Haggai 2. 4. Yet now be strong O Zerubbabel, saith the Lord, be strong O Joshua son of Josedek the Highpriest, and be strong all ye people of the land, saith the Lord, and work; for I am with you, saith the Lord of Hosts: As Menenius Agrippa sometimes by his Oration healed that 
Liv. histor. lib 2. cap. 32.  then-threatning breach between the Fathers and the People of Rome; so through the Lords working mightily by this Sermon, all obstructions were presently removed, and the spirits of all sorts, as one man, were excited unanimously and vigorously in the work of the Lord from that day.  
In order whereunto the Court considering, That that people of God, all the members of which Republic were Church-members, were to be governed conformably to the Law of God, desired Mr. Cotton to draw an Abstract of the Judicial Laws delivered from God by Moses, so far forth as they were of moral (ie of perpetual and universal) equity. Which he did, advising them to persist in their purpose of establishing a Theocraty (i. e. God's Government) over God's people. It was an usual thing henceforth for the Magistrate to consult with the Ministers in hard cases, especially in matters of the Lord: yet so, as notwithstanding occasional conjunction, religious care was had of avoiding confusion of Counsels: Moses and Aaron rejoiced, and kissed one another in the mount of God. After which time, how useful he was to England, to N. E. to Magistrates, to Ministers, to People, in public and private, by Preaching, Counsel, and resolving difficult questions, all know that knew him, and consequently saw the grace of God so evidently manifested in him. In the course of his Ministry in New-Boston, by way of Exposition, he went through the Old-Testament unto Isa. 30. the whole New-Testament once through, and the second time unto the middle of Heb. 11. Upon Lords days and Lecture-days, he preached through the Acts of the Apostles, Haggai, Zechary, Ezra, the Revelation, Ecclesiastes, Canticles, the Second and Third Epistles of John, the Epistle of Titus, both the Epistles of Timothy, the Epistle to the Romans, with other Scriptures: The presence of the Lord being mighty with him, and crowning his labours to the Conversion of many souls, and the Edification of thousands. Besides these labours forementioned, he hath many Pieces in Print, which being well known, need the less to be here enumerated.  
His youth was unstained, whence he was so much the more 
His unstained youth.  capable of being an excellent Instrument in the Church in his after-age. Many do that evil whilst they are young, which makes them unable (at least comparatively) to do so much good when they are old. He must have a good report of them that are without, lest he fall into the reproach and snare of 
1 Tim, 3. 7.  the Devil. Satan catcheth at the scandals of such who are in the Ministry, as fittest materials to make snares unto the prejudice both of the Gospel, and of souls. Augustine, to whom God in this respect shown peculiar mercy, upon his (ordinarily) unparallelled repentance, telleth us, A good life 
Aug. de bono viduitat. c. 22.  is requisite in respect of ourselves, but a good name is requisite in respect of others. The gratefulnese of the most excellent liquor unto the stomach, depends in part upon the quality of the vessel. We may be good men, if we have a good Conscience; but we are not like to do much good, if we have not a good Name. Our Religion, our Report, and our Eye must not be played withal. It is a smart admonition mentioned by Sturmius in his Classical Epistles, when upon such an one reading out of Tully's Offices, who himself was not of an unblemished life, his hearer objects, Docet officinm, non facit 
Miraculi instar vitae iter, si longum, sine offensione percurrere. Marian. l. 1. de morte & immortal. cap. 6.  officium; He teacheth duty, but he doth not do his duty. A divine freedom did open samuel's mouth to testify against the sins of the people, whilst they were compelled to testify unto the innocence of Samuel. To be long at sea, and not meet with one storm, is unusual: To live long, and to lead a godly life all-along without offence, is not a little wonder, and a special favour both to ourselves and others. He was a general 
His Learning. Non necessaria discendo, necessaria ignoramus. Sen.  Scholar, studious to know all things, the want whereof might in one of his profession be denominated Ignorance; and piously ignorant of those things, the nescience whereof made him more learned. One man is not born to all things. No calling (besides Divine requisites) calleth for more Abilities, or a larger measure of humane knowledge than the Ministry; deservedly therefore is his praise great in all the Churches, that he not only gave himself thereunto, but exceeded many that had done virtuously therein. The greater part of the Encuclopaideia he excelled in. Those Arts which the University requireth such a proficiency from her graduates in, he both digested and refined by his more accurate knowledge of them. He was a good Hebrician, in Greek a Critic, and could with great facility both speak and write Latin in a pure and elegant Ciceronian Style, a good Historian, no stranger to the Fathers, Councils, or Schoolmen: Abundantly exercised in Commentators of all sorts. His Library was great, his reading and learning answerable, himself a living and better Library. Though he was a constant Student, yet he had all his Learning out of his Books. He was a man of much Communion with God, and acquaintance with his own heart, observing the daily passages of his life. He had a deep sight into the Mystery of God's grace, and man's corruption, and large apprehensions of these things. It was wont to be said, Bonus textuarius est bonus Theologus: A good Text man is a good Divine; If you look upon him in that notion, he was an Expositor (without offence be it spoken) not inferior to any of this more sublimated age; That great Motto so much wondered at, Labour & Constantiâ, 
His diligence.  Labour and Constancy, containing nothing more than the duty which God hath laid upon every man. Learning (saith 
Hierom. Apolog. contra Ruffinum.  Hierome) is not to be purchased with Silver, it is the Companion of Sweat and painfulness: of abstemiousness, not of fullness; of continency, not of wantonness: The earth continueth barren or worse, except industry be its Midwife. The Hen which brings not forth without uncessant sitting night and day, is an apt Emblem of Students. The wiser 
Nocte dieque incubando.  Naturalists who have been serious in improveing, and Christians that have been conscientious to improve or redeem their time, for the more effectual obtaining of their end, have distributed the day into certain proportions setting each a part to his predesigned use: Hence the ancient Grecians appointed the first six hours unto their respective contemplative functions, the rest (say they) call upon us to take care of our health and life. 
Sex h●rae tantùm rebus tribuuntur agendis;  
Vivere post illas litera Z monet.   
Melancthon sometime commended this distribution of the day unto a great man; that the four and twenty hours being divided into three parts, Eight be spent in study, Eight in our Bed, the rest as our Bodily Welfare calls upon us▪ Others give ten hours in the day unto our studies, if strength permits, approving of more according to this division. His 
Summus diligentiae gradus est vehememtissima, & exactissima diligentia.  diligence was in the third degree most intense, and most exact. His measure was a glass of four hours, three of which he would sometime say, was a scholars day, and after that rate he spent not a few of his days; he was always an early riser, and in his latter years, not eating any Supper; he made up the avocations of that day by retiring that time, and the rest of the evening to his Study. With Solon as he grew Old, so was he continually a Learner: And with Quintilian 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he terminated his life and his reading both together. The constant work of his Ministry was great, if not too great for one man. A Candle may spend too fast: And the improvement of the light whilst it is yet burning admits of degrees; besides his preaching in season, and out of season, he was daily pressed, if not oppressed, with the care and service of the Churches; Attendance to personal cases, and manifold other Employments inevitably put upon him, both from abroad and at home, whence the time remaining (which is not a little to be lamented) was insufficient to attend doctrinal, and especial Polemical scripts, such as the cause of the truth, occurrents of Providence, and his peculiar engagements called for. He was free to give his judgement when desired, but declined arbitration and umpirage in civil differences between man and man, as Heterogeneus both to his office and spirit. His course like that of Celestical bodies was always in motion, but still careful to keep within his proper sphere. Calvin was not more solicitous not to be found idle; no man more vigilant to contain himself within his measure. It was Religion to him, both to run, and to run lawfully within the white lines and boundaries of his Agonistical race. He was doing and so doing.  
Pliny accounted those happy men, who either did things 
His Piety. Equidem beatos puto, quibus Deoru munere datum est aut facere scribenda, aut scriberc legenda. C. Pli. Tacit. vol. 1.  worthy to be written, or wrote things worthy to be read. Christians account those Teachers blessed, and blessings, who teach both by their light, and life, in sincerity. Those which best knew his goins out and come in, cannot but give a large testimony to his Piety. A Saint (above many of the Saints) manifestly declared in the consciences of the godly amongst whom he walked, to be the Epistle of Christ known and read of all meu. In his house, he walked with a perfect heart: He was an example to the flock, clothed with love and humility amongst his brethren: One of a thousand in respect of his worth; but (as is reported of Dr. Whitaker) as one of the multitude in respect of his facile and companion-like behaviour. Both Ability and Modesty in such a degree, are not ordinarily to be found in the same man: Others with much affection beheld the beauty of his face, whilst himself was as one who knew not that his face shined. He was a Father, Friend, and Brother to his Fellow-Elders; and a shining Light before men.  
As the being of man, so the well-being of humane affairs depends not a little upon Domestic government, whence are the seminaries and first societies of mankind. He well 
Bene non regis, si bene non regeris. Bern. epist. 189.  knew a Bishop ought not to be defective in so momentous a duty, incumbent upon all Heads of families: He must be one that ruleth well his own house. In conscience whereof, he himself rising betimes in the morning, as soon as he was ready, called his family together (which was also his practice in the evening) to the solemn worship of God; reading, and expounding, and occasionally applying the Scripture unto them, always beginning and ending with prayer. In case of sin committed by child or servant, he would call them aside privately (the matter so requiring) lay the Scripture before them, causing them to read that which bare witness against such offence: seldom or never correcting in anger, that the dispensation of godly discipline might not be impured, or become less effectual, through the intermixing of humane passion.  
He began the Sabbath at evening; therefore then performed Family-duty after supper, being larger than ordinary in Exposition, after which he Catechised his children and servants, and then returned into his Study. The morning following, Family-worship being ended, he retired into his Study, until the Bell called him away. Upon his return from Meeting, he returned again into his Study (the place of his labour and prayer) unto his private devotion: where (having a small repast carried him up for his dinner) he continued till the tolling of the bell. The public service being over, he withdrew for a space to his prementioned Oratory for his sacred addresses unto God, as in the forenoon; then came down, repeated the Sermon in the family, prayed, after supper sung a Psalm, and towards bedtime betaking himself again to his Study, he closed the day with prayer. Thus he spent the Sabbath continually.  
In his Study, he neither sat down unto, nor arose from his meditations without prayer: whilst his eyes were upon his book, his expectation was from God. He had learned to study, because he had learned to pray: An able Student, a Gospel-Student, because unable to study without Jesus Christ. The barrenness of his meditation at some times, yea though his endeavour were most intense upon a good matter, convinced him whence it was, that his heart musing upon the same subject at another time, his tongue became as the pen of a ready writer. As he was not (comparatively) wanting in Parts, Learning, or Industry; so was he more careful not to trust in them, but to fix his dependence totally upon God. Herein not unlike unto Bradford, of whom we read, that he studied kneeling. Another Synesius, who was wont to divide 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syn. ep. 57  his life between Prayer, and his Book. Like unto Paul, not sufficient of himself to think any thing as of himself, and professing all his sufficiency to be of God. But we will give ourselves continually to prayer, and to the ministry of the Word. Men of labour, and men of prayer.  
As any weighty cause presented itself either in the Church, Commonwealth, or Family, he would set days apart to seek the face of God in secret: such were the bowels of this spiritual Father, the horsemen and chariots of this Israel. He might say with Paul, He was in fastings often. His conversation upon Earth, was a trading in Heaven: A demonstration of the praises of him who had called him: A practical and exemplary ministry of grace unto the hearer and beholder: A temperature of that holiness, sweetness and love, which continually gained upon the hearts of many spectators. The habitual gracious scope of his heart in his whole Ministry, is not illegible in that usual subscription of his at the end of all his Sermons, Tibi Domine, Unto thy honour, O Lord! A taste of the Divine Soliloquies between God and his Soul, the Reader may please to take from these two transcribed Poems left behind him in his Study, written with his own hand. The one entitled thus,  

A thankful Acknowledgement of God's Providence.  
IN mother's womb thy fingers did me make,  
And from the womb thou didst me safely take:  
From breast thou hast me nursed my life throughout:  
That I may say I never wanted aught.   

In all my meals my table thou hast spread,  
In all my lodgings thou hast mde may bed:  
Thou hast me clad with changes of array,  
And changed my house for better far away.   

In youthful wander thou didst stay my slide,  
In all my journeys thou hast been my Guide:  
Thou hast me saved from many-an-unknown danger,  
And showed me favour, even where I was a stranger.   

In both my Callings thou hast heard my voice,  
In both my matches thou hast made my choice:  
Thou gav'st me sons, and daughters, them to peer,  
And giv'st me hope thou'lt learn them thee to fear.   

Oft have I seen thee look with Mercy's face,  
And through thy Christ have felt thy saving-grace.  
This is the Heaven on Earth, if any be:  
For this, and all, my soul doth worship Thee.   

Another Poem made by Mr. Cotton (as it seemeth) upon his removal from Boston to this Wilderness.  
I Now may expect some changes of miseries,  
Since God hath made me sure  
That himself by them all will purge mine iniquities,  
As fire makes silver pure.   

Then what though I find the deep deceitfulness  
Of a distrustful heart!  
Yet I know with the Lord is abundant faithfulness,  
He will not lose his part.   

When I think of the sweet and gracious company  
That at Boston once I had,  
And of the long peace of a fruitful Ministry  
For twenty years enjoyed:   

The joy that I found in all that happiness  
Doth still so much refresh me,  
That the grief to be cast out into a wilderness  
Doth not so much distress me.   

For when God saw his people, his own at our Town,  
That together they could not hit it,  
But that they had learned the language of Askelon,  
And one with another could chip it:   

He than saw it time to send in a busy Elf  
A Joiner to take them asunder,  
That so they might learn each one to deny himself,  
And so to piece together.   

When the breach of their bridges, and all their banks a-row,  
And of him that▪ School teaches;  
When the breach of the Plague, and of their Trade also  
Can not learn them to see their breaches:   

Then God saw it time to break out on their Ministers,  
By loss of health, and peace;  
Yea, withal to break in upon their Magistrates,  
That so their pride might cease.   
As Disputation is well called the Sieve of Truth, so in his 
Cribrum veritatis.  Polemical labours he was a seeker thereof in love; his scope was the glory of God, unity of the Churches; and the edification of men, not the ostentation of wit. It was his holy ambition not to seem to be learned, but indeed to be bettered: A sincere seeker of light, not of victory▪ Witness his brotherly acceptance of Dr. Twisse his Examination of Mr. Cotton's Treatise of Predestination; from whom he acknowledged that he received light thereby, and was ready to attest the great abilities of the Doctor, that Star (if any of this Age) of the first magnitude. 'Tis true, Mr. Cotton's mind was then exercised concerning the point of Reprobation: Touching the point of Election, 'tis sufficiently known he was not only Orthodox, but also clear. As there were of old that pretended the Predestinarian heresy to have had its rise from Austin; and Grevinchovius of late blushed not to say of the famous Dr. Ames, that Arminianorum malleus, Amesius Pelagianizat, Ames Pelagianizeth. So, the wonder is less, if this sound and judicious Divine hath not escaped the imputation of Arminianism from some, notwithstanding the redundant testimony of his Doctrine, and generally of all that knew him, to the contrary; yea, that occasionally he hath been heard to say by Testimony yet alive, and above exception, That he looked at Arminianism as another Gospel, and directly contrary to the tenor of the Covenant of Grace. What Melancthon (our 
Mi Doctor, non quaero meam gloriam in hoc negotio, sed veritatem.  ordinary Parallel) sometimes said of himself to Eccius, may here be truly applied to him: Mr. Cotton in his Disputations sought not his glory, but God's truth. So able an Opponent was rare; so candid an Opponent more rare. He that fell into his hands, was likely to fall soft enough ordinarily (except through his own default) not likely to lose any thing besides his Error.  
A man's wisdom maketh his face to shine. He had a happy, 
His Wisdom.  a quick, comprehensive, and benign Understanding, as having received the manifestation of the Spirit, for the service and profit of others. To discover the mind of God, and therewith the sentence of Judgement, in matters too hard for inferior Judges, was no small part both of the worth and usefulness of him that was to minister before the Lord. The Queen of Sheba proved Solomon with hard questions. There is scarce any gift that more approximates the Receiver unto that which the learned call a Divine, than an ability in some measure to send away religious Casuists, as the Wiseman did that renowned Questionist, which communed with him of all that was in her heart; And Solomon told her all her questions; there was not any thing hid from the king that he told her not. It seemed good unto the Father of lights to make this happy instrument, not only to excel his Brethren, but in many respects, upon this Account to excel himself: A grace so far acknowledged in him, as that all sorts, both the Magistrate and private persons, learned and unlearned, exercised with their respective cases of Conscience, waited under God in special manner upon his lips for knowledge, and sought the Law at his mouth. Hear to this purpose the Testimony of Mr Davenport that Eminent and Reverend man of God, the faithful Pastor of the Church at New-Haven (a Witness above many) in his own words, as followeth;  
His forced flight from Boston to London for his safety, from pursuit of the pursuivants sent to apprehend him, I well remember: and admire the special providence of God towards myself and some others in it, amongst whom safe retirement and hiding places were, provided for him, in and about London. For some of us agreed together to improve that opportunity for a conference with him, about the grounds of his judgement and practice, whereby the Church was in danger to be deprived of him, and of the benefit of his precious gifts, hoping that God might bless the same, for the communicating of further light, either to him or to us. Two points were the principal subject of our discourse.  
1. Touching the limitation of Church-power, to matters commanded, not to things different  
2. Touching the office of Bishops, whether the Scripture-Bishops be appointed to rule a diocese, or a particular Congregation. The discussing of these caused much debate between us, about the meaning and extent of the second Commandment both in the negative 〈◊〉 the affirmative part of it, and a diligent examination of what had been Printed, in defence of conformity to the ceremonies imposed, viz. Mr Wheatlies' arguments in his Care-cloth, Mr Byfelds on 1 Pet. 2. 13. and others, with such arguments as were either produced, or invented, and urged by any of ourselves: Unto all which he answered with great evidence of Scripture light, composedness of mind, mildness of Spirit, constant adhering to his principles, and keeping them unshaken, and himself from varying from them by any thing spoken ad oppositum. When I observed, that all this he did not in speech only, but also in sundry writings (the Copies whereof I have) without the help of any book but the Scriptures, wherein he was mighty; and yet matters that required variety of reading, whether for confirmation of the truth, or confutation of the contrary, fell frequently into discourse inter parts; I admired God's presence with him, and assistance of him, quickening his apprehension, and invention, strengthening his memory, composing his mind, and governing his Spirit far beyond what I had taken notice of any man before him. The reason of our desire to confer with him rather than any other touching these weighty points, was our former knowledge of his approved Godliness, excellent learning, sound judgement, eminent gravity, candour, and sweet temper of Spirit, whereby he could placidly bear those that differed from him in their apprehensions. All which and much more we found, and glorified God, in him, and for him.  
So equal a contention between Learning and Meekness is seldom visible in any one person. Of Moses we thus read, Now the man Moses was very meek, above all the men that were upon the face of the Earth. The Consciences of those that knew him appealed to, he will be acknowledged amongst the meekest of the Earth in his days.  
I am forced here to make a pause: So conspicuous was this grace in him, that multitudes beheld it, not without making extraordinary mention thereof. 'Tis true, he had an advantage above many in his natural constitution; and its influence from his education, heightened intellectuals, and moralities, was not inconsiderable; but that which gave the being of meekness, which sanctified & perfected all, was the grace of Christ. He was of an acute apprehension, therefore easily sensible of; but so little in his own spirit, that he was not easily provoked by an injury. Sensibleness of dishonour done to God by sin, or of what the offender had done unto himself by sinning, left such impressions upon him, as that his taking notice of any injury done unto himself, was not usually taken notice of. He had well learned that lesson of Gregory; It is better oftentimes to fly from an injury by silence, then to overcome it by replying. It was Grynaeus manner, to revenge wrongs 
Gloriosius est injuriam tacendo fugere, quàm respondendo superare.  with Christian taciturnity. Melancthon overcomes Luther's anger, and his own grief, with mildness, patience, and prayer. The nonresistance and softness of the Wool breaks the force of the Cannon, and so saveth both the bullet and itself. If Inferiors expostulated unnecessarily with him, he would patiently hear them, and give them a brotherly account, pacifying their minds with a gentle, grave, and respective answer. Take one instance of that kind in stead of many, unto one of his Hearers then sick of singularities, and less able to bear sound doctrine; following him home after his public labours in the Assembly, and in stead of better encouragement telling him that his Ministry was become either dark, or flat: He gently answered, Both, Brother! without further opening his mouth in his defence; choosing rather to own the imputation, then to expostulate with the Imputer.  
Disputations are great trials of the spirits of intelligent men. Hooper and Ridley were patiented Martyrs, yet somewhat impatient Disputers. The Synod held at Cambridge, as matters were then circumstanced, was unto this good man an hour of temptation, above what ordinarily had befallen him in his pilgrimage; yet such was his eminent behaviour throughout, as argued in the conscience of the spectators singular patience, and left him a Mirror for the temperament, mildness, and government of his spirit. Pious meekness fits for Church-society. It was he▪ than whom was not a meeker man upon earth, who continued Israel in Church-communion, and continued in communion with Israel, notwithstanding their manners in the wilderness. To institute, and preserve instrumentally Church-communion, Gospel-fellowship, society, and purity, in the exercises that accompany the removal of (as it were) a Nation out of a Nation, Change of Ecclesiastical government, with the many temptations of this Desert, called for another Moses: Neither the spirit of separation nor pollution can attain it. To hold communion with men that are sinners▪ without having communion with their sin, is the only sociable spirit. To extend communion where the rule commands, and to deny communion where the rule forbids, qualifieth us to live with God and man. They that are strong, aught to bear the infirmities of the weak. Pillars must be bearers, else the building falls. The infirmities of the weak brethren, are the trials and burdens of those whieh are strong. It fareth ill with the little one, when the frowardness of the Child exceeds the patience of the Nurse. Those things in nature which cannot suffer, cannot mix. Timber that will not endure cutting, is unfit for jointing. The sword that is good metal will bow to the hilts, and yet come straight again. No metal more solid than gold, no metal more yielding under the hammer. The same Heaven hath the name of Firmament for its stability, and of the Expanse for its being stretched out like a curtain, and compassing about the residue of the Creation. The sinews which are the members of most strength, are also members flexible every way, for the better motion of the whole body. Denial of regular communion, is injurious to the body. Rigour is schismatical, Indulgence is defiling, both are scandalous and destructive. Piety and meekness preserve the unity of the Spirit in the bond of peace. Eccius sometimes acknowledged unto Melancthon, that his mildness, and Pontanus his good language, had been very beneficial to the Protestant cause. Yet though he was so gentle, meek, and flexible, that men might persuade him above what could be usually expected from men of his worth; in the things of God he was steadfast and unmoveable. Moses the meekest of men, in the cause of God would not yield in the least: Our  also shall go with us▪ there shall not an hoof be left behind. Paul, who pleaseth all men in all things, in a matter fundamental giveth not place, no not for an hour. Charity so endureth all things, as that the Church of Ephesus is commended because she cannot suffer those that do evil. Melancthon's mild nature, when spiritualised and quickened by grace, drew forth the commendation of an Enemy; but being left unto itself, gave occasion to his friend to complain: And here, saith Mr. Brightman, 
Quinetiam tuam fidem & diligentiam, sancte Philippe, desidero. Brightman in Apoc. cap. 3.  (relating to the springing and spreading gangrene of Consubstantiation) I find thee wanting, O holy Philip! Luther at times is too angry; Melancthon sometimes is too remiss. The anger of the Old-man is a sin; the anger of the Newman is a duty. Jacob curseth the anger of the Patriarches; God blesseth the zeal of Phineas. The Sanctuary cannot want the fire which is from heaven, neither may it be touched with the fire which is from hell. Gentleness of disposition, when actuated by Christ, makes us so much the more acceptable and profitable unto man: But if the Spirit withdraweth his assistance, we fall short of reaching Gods ends, and the seasonable suppression of exorbitancy. In which respect, if this good man had always had that voice sounding in his heart, which one wished that mild Landgrave of Hessen might have heard from the Smith's forge, [Duresce, duresce, utinam & Lantgravius durescat!] haply there are that think some disorders, disturbances, and irregularities might have been prevented by God's blessing.  
But ordinarily, and in matters of greatest weight the Lord was with him. Though his forbearance was both observable and very imitable in the things that concerned himself, yet he could not forbear them whom he knew to be evil. An experience whereof we saw concerning some Heterodox spirits, who by their specious discourses of Freegrace, and subdolous concealings of their principles, so far deceived him into a better opinion of them then there was cause, as that notwithstanding they fathered their Errors upon him in general, and abused his Doctrine to the countenancing of their denial of Inherent grace in particular; yet he was slow to believe these things of them, and slower to bear witness against them. But so soon as the truth herein appeared to him, hear his own words taken out of his Letter written to Mr. Davenport. The truth is (saith he) the body of the Island is bend to backsliding into error and delusions: The Lord pity and pardon them, and me also, who have been so slow to see their wind, and subtle contrivances, and insinuations in all their transactions, whilst they propagated their Opinions under my Expressions, diverted to their constructions. Yea, such was his ingenuity and piety, as that his soul was not satisfied without often breaking forth into affectionate bewailing of his infirmity herein, in the public Assembly, sometimes in his Prayer, sometimes in his Sermon, and that with tears.  
He was a man of an ingenuous and pious candour, rejoicing 
His Candour.  (as opportunity served) to take notice of, and testify unto the gifts of God in his brethrens; thereby drawing the hearts of them to him, and of others to them; both to their encouragement, and the edification of many. He did not think himself a loser by putting honour upon his Fellow-Elders, but was willing they should communicate with him in the esteem and love of the people. He was not only a son of peace, enjoying the continual feast of a good conscience with serenity and tranquillity of affections at home; but also a Peacemaker, qualified by the graces forementioned to be a choice Instrument in the hand of the Prince of Peace, amongst the Churches. Where, if any differences arose, he was ready (being called thereunto) to afford his help for the composing of them; and had a singular faculty and ability therein, by that excellent wisdom, and moderation of spirit, which God in Christ had given him, whose blessing also did ordinarily crown his endeavours with good success.  
He was one, the reality of whose profession gave cause 
His Hospitality.  unto many to bless the Author of Christian Religion, for the kindness of the Lord, showed unto all sorts by him: His Portion in the things of this Life, exempted him from being an object of Envy in that behalf. But yet behold quantum ex quantillo, so much communicated out of so little, we may not here be altogether silent, concerning the Grace of God bestowed upon him, whereby to his power, yea above his power, he was beneficent unto others, but especially to those of the household of Faith. The Gospel opened his heart, his lips, and the doors of his House. A Bishop then must be given to Hospitality; apt to teach; as we have seen him Didactical, so you shall find him Hospital. He well remembered, that there is that scattereth, and yet increaseth, and there is that withholdeth more than is meet, but it tendeth to poverty: The liberal Soul shall be made fat. Among others, his Fellow-labourers in the Ministry were entertained with peculiar contentment. To remind all instances, would take up time: by some of many, take his spirit in the rest. So it was: A Minister (to spare his name) which had gotten into the fellowship of that eminent man Mr. Arthur Hildersham, and many other godly Preachers, being acquainted with their secrets, betrayed him into the Prelate's hands; who coming to Boston, and meeting with Mr. Cotton, this Gaius had not the heart to speak to him, nor to invite him unto his house: which he said, he never did to his knowledge unto any stranger before, much less to any of his own order. It was the modesty of others, not from any deficiency in him, why the Proverb occasioned by that Corinthian, was not applicable also unto his dwelling: There is always some body at Cydon's heuse; 
Vir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Semper aliquis in Cydonis' doom. Some years since there was brought unto Boston a report of the Necessity of the poor Saints at Sigataea, a little Church, (whereof the Reverend Mr. White then was, and yet is their faithful Pastor) which suffered much extremity by reason of the persecution of their then-prevailing adversaries, forcing them from Bermuda into the Desart-continent. The sound of whose distress was no sooner heard of, but you might have heard the sounding of his bowels, with many others, applying themselves unto a speedy Collection, and transporting it to them on purpose, for their seasonable relief: when after the example of the Churches in Galatia, Macedonia, Corinth, and Rome, sending their liberalities unto Jerusalem in the days of the famine foretold by Agabus, the same grace abounding in the Churches of these parts, they supplied them to the value of about Seven hundred pounds; Two hundred pounds whereof were gathered in the Church of Boston, no man in the Contribution exceeding, and but one equalling the bounty of their then-Teacher. It is here remarkable, that this Collection arrived there the very day (or thereabouts) after those poor people were brought to a personal division of that little meal then remaining in the barrel, and not seeing according to man, but that after the eating thereof they must die a lingering death for want of food; And the same day that their Pastor preached to them (it being the Lordsday) out of Psal. 23. 1. The Lord is my Shepherd, I shall not want: At such a time the good hand of the Lord brought this succour to them from afar. To give quickly, doubleth, but to give to the Saints in a time of need, trebleth the gift.  
Whilst he was in England, his eminent piety, success of his 
His sufferings from men.  labours, interest in the hearts of both superiors, inferiors, and equals, drew much envy upon him; and his Nonconformity added thereunto, delivered him in a great degree unto the will of his Adversaries; whose hour, and the power of darkness being come, spared not to shoot at him, and grieve him; not giving over until they had bereft him of much of his livelihood, his liberty, Country, and therewith of the sweet society of lovers, friends, and many ways endeared Acquaintance, much more precious to him then life itself.  
Yet the measure of the afflictions of Christ in this kind, appointed to be suffered by him in the flesh, was not fulfilled: But lo, in the time of his Exile, some Brethren (we do not say they were not of us, being willing to hope better things) provoked by the Censure of Authority, though justly, and not without tears inflicted upon them, single out him as a chief object of their displeasure; who though above other men declining irregular and unnecessary interesting of himself in the actions of the Magistrate, and (while opportunity lasted) endeavouring their healing, yet must now be requited evil for good; and that by some of them, who were formerly companions with him in the tribulations of this Patmos, Respecters of him, had taken sweet counsel together, and walked in the house of God as friends. Hence is he with pen and tongue blasphemed by them, for whom he formerly entreated, and for whom he both then and afterwards wept and put on sackcloth. Such buffet of Satan, though sharp, are medicinal at times to the excellent upon earth, who by reason of the body of death indwelling, must be kept weak, that they may be made strong.  
Since this time also some reverend, learned, and godly men (haply in zeal against the Congregational-way) sharpened their style against him. Which if it be the truth, as we believe it is, their speaking so much ad hominem, especially to such a man, whose love to any good man much exceeded their displeasure to him, argueth too much of man. Howsoever he was then a sufferer for the Truth: In which respect the pious and ingenuous spirit of learned Mr. Rutherford, though in pursuance of the Truth he disputes ad idem, and with strength, which is his praise and acceptable, yet he professedly carrieth it as to a Brother, not to an Adversary. There is an excess in too much salt, and not a little to be complained of in personal and causeless aspersions from good men: That smarts, these defile; That makes less comfortable, these tend us to make us unprofitable. Roses are not without their pricks. The Archers have sorely grieved him, and shot at him, and were displeased with him; but his Bow abode in strength, & the arms of his hands were made strong by the hands of the mighty God of Jacob: From thence is the Shepherd and the Stone of Israel. An honest-minded man 
Plutarch. de capienda ex hostibus utilitate libellus.  (saith Xenophon) gets by enmity: And Plutarch writes a Treatise concerning benefiting by our Enemies, adorning his discourse with that of Jason of Thessaly, whose Enemy stabbing him, and intending his death, only opened an ulcer otherwise incurable, and so saved his life. If men without God in the world having only starlight, and scarce so much as seeing men walk like trees, only feeling after the Lord, have thus spoken; we see the greater encouragement why Christians, who are made light by the Father of Light, and know Him that is Love, may (through grace) not only speak better, but also practise accordingly. Job can turn the book written against him by his adversaries, into a crown. Joseph feeling the benefit of the Patriarches unkindness, is the more readily disposed to forgive that wrong, whereby he finds himself made a great gainer. He was a good Accountant, who esteemed the reproaches of Christ greater riches than the treasures of Egypt. Paul takes pleasure in reproaches for Christ's sake. The best and most peaceable spirits cannot hope to fulfil their course in a Pacifique sea. The way of the most excellent lieth through evil report and good report, through honour and dishonour. To avoid the fouler part of the passage, is not in the power of man: To walk clean through it, To do well, and approve himself as a Minister of Christ in suffering ill, is all that can be expected from a man of God. Erasmus acknowledging some men to do well in 
In hoc uno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut aiunt, conjunctum fuit, eximium fuit, quicquid in aliis per partes miramur. Erasm. epistnuncupat. praefixa tom. 3. epist. Hieron.  some things, will have Hierom to excel in all. It was a great Encomium which the Germane Phoenix sometimes gave to Luther: I (saith he, speaking of himself) am a Logician, Pomeranus is a Grammarian, Justus Ionas is an Orator; but Luther is all. Let it suffice to be said of Mr. Cotton, that he was a famous Light in his generation, a glory to both England's; and such an one, in whom was so much of what is  in Man, as is rarely to be seem in one Person.  
As concerning any Tenet wherein he may seem singular, Remember, he was a man, and therefore to be heard and read with judgement, and haply sometimes with favour. 
Scio me aliter habere apostolos, aliter reliquos tractatores, etc. Hier. ep. to. 2. ep. tua.  Hierom makes a difference between reading the writings of the Apostles, and the Tractates of other Authors: They (saith he) always spoke the truth; These, as men, in some things err. Let him but receive with some proportion to the measure that he gave, and he will be found no debtor upon that account: No man did more placidly bear a Dissentient. The Jews unto their own question, Why Asa and jehoshaphat removing the Idols in high places took not also away the Brazenserpent, give this answer: The fathers left a place for Hezekiah to exercise his zeal. That great Conqueror vainly feared, that his Father Philip's victories would deprive the Son of an opportunity to improve his magnanimity. Much of the wisdom of God, both in the Scripture and Creature, is still unseen; and it hath been judged but meet, that each Age should contribute somewhat toward the fuller discovery of Truth. But this cannot be, except men of a larger Acumen, and greater industry, may be permitted to communicate their notions; especially whilst (as Austin in 
Non tanquam affirmator, sed tanquam scratator. Aug. Psal. 85.  his time) they use this liberty by way of disquisition, not of position; rather as Indagators of Scripture-light, then as Dictator's of private Opinions. A Prophet may be heard, whilst he speaks with a spirit subject to the Prophets.  
These are the times that passed over him: We are now approaching to his Novissima verba, his last words: which the Ancients, out of an opinion that the Soul became more divine towards its Dissolution, looked at as Oraculous. The motions of Nature are more intense, as they draw near towards 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Xen. lib. 8.  the Centre. Xenophon personates Cyrus as inspired, whilst he bequeathes his Fatherly and Farewell counsels to his people, friends and sons David's last words have their Emphasis, because his last: Now these are the last words of David.  
Being called to preach at a Neighbor-Church, he took 
The beginning of his sickness.  wet in his passage over the Ferry, and not many hours after he felt the effect, being seized upon with an extreme illness in the Sermon. This providence, when others bewailing the sad event, which according to second causes seemed so easily evitable, spoke variously of, he comforted himself from, In that he was found so doing. Decet imperatorem stantem cadere; It is the honour of a Commander to fall standing. It was Augustine's usual wish, that Christ when he came might find him aut precantem, aut praedicantem, either praying, or preaching. Calvin returns this answer unto his Friends, dissuading him from his labour of dictating and writing, when his sickness 
Quid ergo (inquiebat) vultis me otiosum à domino deprehendi? In vir. Cal.  prevailed upon him; What (saith he) would you that the Lord should find me idle? After a short time he complained of an inflammation of the lungs, and thereupon found himself Asthmatical afterwards Scorbutical (which both meeting in a complicated disease ended his days) insomuch that he was forced to give over those comforting drinks which his stomach could not want: If he still used them, the inflammation grew insufferable, and threatened a more sharp and speedy death: If he left them, his stomach forthwith ceased to perform its office, leaving him without hope of life.  
By these Messengers he received the sentence of Death, yet in the use of means attending the pleasure of him in whose hand our times are, His labours continued whilst his strength failed. November 18. He took in course for his Text the 4 last verses of the 2 Epistle to Timethy Salute Prisca and Aquila etc. Giving the reason of speaking to so many verses together, because otherwise, he said he should not live to make an end of that Epistle. He chief insisted upon those Words, Grace be with you all, so ending that Epistle and his Lectures together. For upon the Lord's Day following, he preached his last Sermon upon John 1. 14. And the Word was made flesh and dwelled among us, (and we beheld his Glory, as of the only begotten Son of the Father,) full of grace and Peace.  
Now, he gave himself wholly to prepare for his dissolution, making his Will, and setting his House in order. When he could no more be seen abroad, all sorts, Magistrates, Ministers, Neighbours, and Friends far off, and those near at hand, especially his own People resorted unto him daily, as to a public Father. When the Neighbour Ministers visited him (in which Duty they were frequent) he thanked them affectionately for their love, exhorting them also, as an Elder and a Witness of the sufferings of Christ, to feed the flock; encouraging them, that when the chief Shepherd shall appear, they should receive a Crown of glory, that fadeth not away.  
Finding himself to grow weak, according to that of James, he sent for the Elders of the Church of Boston to pray over him: which last solemn duty being performed not without much affection, and many tears; Then (as Policarp a 
Octoginta sex annos illi servio, nec me ulla in re laesit unquam. Euseb. lib. 4. cap. 15.  little before his Death said, he had served Christ fourscore and six years, neither had he ever offended him in any thing) so he told them, (Through grace he had now served God forty years, It being so long since his Conversion: throughout which time he had ever found him faithful to him; thereupon taking occasion to exhort them unto like effect that Paul sometimes did the Elders of Ephesus, a little before they were to see his face no more: Take heed therefore unto yourselves and to all the flock, over which the Lord hath made you over seers, to feed the Church of God, which he hath purchased with his own blood. Particularly he lamented the love of many, yea and some of their own Congregation growing cold to the Ordinances; calling upon them so much the more for their watchfulness in that respect. Which done, he thanked them for their brotherly and loving assistance to him in their holy fellowship, and commended them to the blessing of God.  
It remains that we now behold his pious Consort, with those Olive-plants that sat lately about his Table, gathered together about the bed of a departing husband, and dying Father. This was his ultimate solemn transaction with man in this World; Silver and Gold (though he wanted not) he had not much to give them, but the benediction of a righteous Parent they are to expect. Aeneas' words to his Ascanius are fitted to his lips. 
Disce puer virtutem ex me, verúmque laborem, 
Aeneid. 12.   
Fortunam ex aliis—   
Sons, piety and industry learn of me; the way to greatness in this World is to be learned of others. Antiquity treasured up the Counsels of dying Parents, as so many Oracles. Isaac is solicitous to bless, and his Son desirous to be blessed before his death. The Father of the faithful his commanding of his Children after him to keep the way of the Lord▪ is a means whereby God brings upon Abraham that which he had spoken of him. Solomon, who remembers the Prophecy that his Mother taught him, surely hears that charge of his Father still sounding in his ears, And thou Solomon my Son, etc. I know his children whom he instrumentally blessed, shall be blessed in their relation, in these charges, commands, counsels; blessings, whilst they walk in the way of their Father, and keep the memory of his example, and his endeavours relating to them, in the Repository of a pure Conscience. 
Audit Paraeis, ergo nil beatius;  
In patre vivit gnatus, in gnato pater.   
What Family more happy than his, whilst the Father liveth in the children, as the children live in their Father? That Reverend and Godly man Mr Wilson, (who excelleth in love, as Mr Cotton did in light) the faithful Pastor of the Church, taking his last leave of him, and most ardently praying unto God, that he would lift up the light of his Countenance upon him, and shed his love into his Soul, he presently answered him in these words: He hath done it already, Brother.  
His work now finished with all men, perceiving his departure to be at hand, and having nothing to do, only that great work of dying in the Lord; he totally composed and set himself for his dissolution, desiring that he might be permitted to improve the little remnant of his life without any considerable impediment to his private devotions, and divine soliloquies between God and his Soul. For that end he caused the Curtains to be drawn: and a Gentleman and brother of the Congregation that was much with him, and ministered unto him in his sickness, to promise him, that the Chamber should be kept private. But a while after hearing the whispering of some brethren in the room, he called for that Gentleman, saying, Why do you break your word with me? An expression so circumstanced, as that the impression thereof abideth unto this day, in the heart of that godly man, whose omission gave him occasion so to speak. Not long after (mindful no doubt of that great helpfulness which he received from that forementioned brother throughout his visitation) he left him with this farewell: The God that made you, and bought you with a great price, redeem your body and soul unto himself. These words were his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his last words, after which he was not heard to speak, but lying some hours speechless, quietly breathed out his spirit into 
His Death.  the hands of him that gave it, December 23. 1652. between eleven and twelve (after the bell had called to the Lecture, Thus preventing the Assembly in going to see, what they were but going to hear) being entered into the Sixty and eighth year of his age. So ceased this Silver-trumpet, waiting for the sound of the last Trump. The eyes of his dead body were soon closed; but before that, the eye of his everliving soul beholds the face of Jesus Christ.  
Upon the 29. day the Body was interred within a Tomb of Brick, a numerous confluence of all Degrees, from all parts, as the season would permit, orderly accompanying the corpse, borne upon the shoulders of his Fellow-Ministers, unto the chambers of death; not only with sighs and tears, and Funeral-Poems, all in abundance, but with the solemnity of sorrow of heart itself, alas! too manifest in the carriage and countenance of those, whose visage was as the visage of them which are bereft of the breath of their nostrils. The Inhabitants of the Land might have said, This was a great mourning. Such were New-englands' tears for the Man of their desires; of whom they (and especially his own Congregation) cannot speak without lamentation unto this day, 
— Fuimus Troes, fuit Ilium:  
New-England was, and flourished.  Now our Candlesticks cannot but lament in darkness, when their Lights are gone; And the Thrones of David mourn, that so many of our late Worthies can be seen there no more: Our desiderable men that remain, remove from us, and few they are who return again. And as for those that rise up amongst ourselves, such is the portion of this Jerusalem, (that though for her time she hath not been an unfruitful mother, yet) they are but few that will guide her amongst all the sons which she had brought forth, yea very few that take her by the hand of all the sons which she hath brought up. Thus are our trials increased, and our strength decreased, that we might learn to trust in God. What the counsel of the Lord is concerning the bereft Churches of New-England, is a solemn and awful meditation.  
The non-considering that the righteous are taken away from the evil to come, was a symptomatical and threatening incogitancy in Isaiah's days. Sure we are that josiah was gathered unto his Fathers, that he might not see the evil that was to come upon Jerusalem. Augustine is taken out of the world, before Hippo is taken by the Vandals. Paraeus is gotten to his better Country, before Heidelbergh and the Palatinate are delivered into the power of the Enemies. Whatsoever it be, we may not here silence that monitory Apparition in the Heavens that appeared about fourteen 
O quantum dilecte Deo, cui militat Aether.  days before, and according to the report of some observers thereof was not seen here, after this man of God was taken from amongst us. It was a profane jest of Vespasian, who seeing a bearded Comet, said, This Prodigy belongs to the King of Parthia that wears long hair; meaning, it did not belong unto himself who wore short hair: But soon after followed the death, not of the King of Parthia, but of Vespasian. It was a Christian and imitable speech of Lodowick the First, who unto his Astronomer, seeing him observing the Comet, and (to prevent an ominous and afflicting construction in the Emperor's heart) alleging those words in the Prophet, Be not dismayed at the signs of heaven, thus replied, Timeamus Conditorem hujus Cometae, Let us fear the Creator of this Comet, not the Comet itself; and let us praise his clemency, who vouchsafeth to admonish our sluggishness with such signs.  
Many instances we have in History of Dissension in Religion, and Heresies following upon these Meteors: A Comet preceded the Furies of the Enthusiasts in Germany, 1533. the genuine offspring of whom is that generation commonly known by the name of Quakers. Comets are signal, though not causal: They are signal as to changes of Divine providence which befall men, though they have no causal influence upon the minds of men. And be it so, that in themselves simply considered, future Events, whether good or evil, are illegible; yet when they are placed in Conjunction with Scripture-predictions concerning the iniquities of men, ripening for the execution of Divine vengeance, being interpreted according to the word of their Creator, they are not without instruction.  
Mr. Cotton (upon his enquiry after the motion of this Comet) being asked what he himself conceived of it, answered, That he thought it portended great Changes in the Churches. But that which further calleth upon us not to be unmindful of sadder Vicissitudes probably impending, is the formidable Apostasy both from the Order and Faith of the Gospel, appearing and threatening us in this Age. Christ mentions prodigious Tenets of false Prophets, and false 
Marth. 24.  Christ's arising, as (sometimes at the least) signal of Public calamities. As the concurrence of multitude of Heresies and mutability in Religion, which gave occasion to that opprobrious 
Fides menstrua  and horrid Proverb, The Christians Faith is menstruous, was a means to bring in Antichrist: so the present vexation of Consciences, and of the Civil Estates with uncertainty and manifold Heresy in matter of Faith, hath no small tendency to bring back the Infallible Chair. People will accept of a quiet Harbour, though upon hard conditions, rather than be afflicted with continual toss in stormy Seas. 'Tis natural to man to covet any quiet Land, rather than to dwell with the terror of a continual Earthquake. 
Heu Pietas, heu prisca Fides!   
It was no despicable stratagem of the old Serpent, knowing the time of the passion of Christ, and of the baptism of the Apostles, with the baptism wherewith he was to be baptised then approaching; to indispose the minds of the Disciples thereunto, by possessing them with a pleasing, but false expectation of a glorious and temporal Kingdom of Christ in this world to be at hand. Persecution doubtless had been a more suitable meditation for james then to seek great things for himself; who notwithstanding his dream of a Kingdom, was not long after killed by the sword of Herod. Time will show, whether we have more cause to fear the death of the Witnesses yet to come, or to conclude the time of their sackcloth to be over. His advertisement seemeth weighty that telleth us, A credulous security of their death as past, if yet 
Plus siquident ad pietatem valet calamitatis futurae expectatio, quàm credula nimis de ea quasi jam transacta securitas. Mead Com. Apoc. cap. 11.  to come, is a more perilous error, than the expectation of it as to come, though already past. An awful waiting for a calamity conduceth more to piety, than a secure putting from us the thoughts of the evil day. The Disciples not minding the prediction of Christ's sufferings, but overminding an external state of glory, meeting with the Cross, were so offended, as that they were not free from sad misgivings of heart concerning their Saviour: But we trusted that it had been be that should have redeemed Israel. Whereas on the other hand the poor Albigenses fight the battles of Christ Jesus in defence of the Gospel against Simon Montfort, though overcome by him with a great slaughter, and upon that advantage of providence taken, solicited by the Bishop of Tholouse (then interceding for them) that now God having by the event of war determined for the Romanists against them, they would return from their Heresy unto the Catholic faith: They (at such a time) having seasonably in their hearts that Prophecy, And it was given unto them to make 
Revel. 13. 7.  war with the Saints, and to overcome them; answered, That they were the people of God appointed to be overcome. Thus they strengthened their faith, by being overthrown; they overcame the temptation, by being overcome; and so not accepting of deliverance, were all slain to a man. Poor Albigenses looking seasonably at calamities to come, overcome; the Disciples looking unseasonably at a Kingdom to come, are overcome.  
Times are in the hands of God, and to discern the times is the gift of God. Being designed to suffer is not so great an evil, as grace to suffer for the Designers sake, is good: The condition of the Witnesses is higher in the Promises of the great God, than it is low in the Street of the great City. Their Ascension into Heaven after three days and a half, is legible long before their death. Athanasius 
Nubecula est, citò praeteribit.  seethe through the storm, and comforteth his Fellow-sufferers, that Julian's Persecution is but a little Cloud, and will quickly be over. That Motto somewhat 
Post tenebras lux.  altered by them of Geneva, is in this sense as true, and as truly alterable concerning every Confessor; After darkness we look for light. Whether it be an astonishment of heart, or the dictate of the Spirit, Luther leaveth the cause of Religion howsoever unto Christ; I (faith he) am not much troubled: 
Stupor ne sit an Spiritus viderit christus non valdè turbatus sum. etc. Mel. Adam. in vita Lutheri.  yea, I hope as concerning the Event, above what I hoped. God is able to raise up the dead: God is able to preserve his cause, though falling; to raise it up again though fall'n; to promote when standing; if we be not worthy, let it be done by others. Jacob foretelling the predetermined and afflicting vicissitudes concerning the tribes of Israel, comforts himself in a safe issue of all, as to Religion, and the sincere professors thereof, thus: I have waited for thy salvation, O God Salvation is a full remedy: And then is opportunity for the salvation of God, when the Church's tribulation is such, as, that out of it, none but God can save.  
The fixing of a Believers eye aright, hath a vivifical and marvellous influence upon his heart. Christ beholding the joy that was set before him, endured the Cross, despising the shame. A Christian runneth cheerfully and undefiledly, over the foulest part of the race set before him, looking unto Jesus. The Council looking on Stephen saw his face as it had been the face of an Angel: The reason is, Stephen looked steadfastly into Heaven, and seethe the Son of man standing at the right hand of God. The best of the servants of God have lived in the worst times. Noah was not so unhappy that he lived in an unrighteous Generation, as he was happy in being righteous in that generation Though the captivity took up so much of daniel's life, yet when he shall stand in his lot, at the end of days, it shall be no grief of heart unto him, that he was both to spend and end his days in Babylon. It will be as well with those at that day who fulfilled their course upon earth, prophesying in sackcloth, as with those who are reserved to live in the glorious times of the Gospel. It is not material in what Age we live; but that we live as we ought, in that Age wherein we live.  Moriar ego morte justorum, & sit finis meus sicut illius. 

Collected out of the writings and information Of  
The Reverend Mr. John Davenport, Pastor of the Church at New-Haven.  
The Reverend Mr. Samuel Whiteing, Pastor of the Church at Linne.  
The Pious Widow of the Deceased, and others.   
And compiled by his unworthy Successor,  
Qui—  
A longè sequitur vestigia semper adorans.  
Boston, Novemb. 6. 1657.  
FINIS.   

A Catalogue of some Books printed for Lodo. Lloyd, and are to be sold at his Shop next to the Castle-Tavern in Cornhill,  

Books in Folio.  
BUrton's Anatomy of Melancholy.  
Mr. John Goodwin's Redemption Redeemed.  
An Historical Description of the East-Indies.  
Jacob Behmen's Mysterium Magnum, being an Exposition upon Genesis.  
Life and Death, by Durand Hotham Esq.   

Books in Quarto.  
Mr. John Norton's Orthodox Evangelist.  
Life and Death of that deservedly famous Mr. John Cotton of Boston in New-England.  
Mr. Caryl's Exposition of the three first Chapters of Job. Continuation of his Exposition on the 4, 5, 6, 7 Chapters of Job. On the 8, 9, 10 Chapters of Job.  
Mr. John Goodwin's Divine Authority of Scriptures.  
Answer to Mr. Edward's.  
Theomachia, Or The danger of fight against God.  
Hagiomastix, or A Scourge for the Saints.  
Vindication of the Sentence passed upon the late King.  
A Reply to A. S. in vindication of the Congregational Way.  
Fresh Discovery of the high Presbyterian spirit.  
Queries concerning Government.  
Vindication of the Change of Government, called Peace Protected.  
Disputations concerning the Extent of the Death of Christ, with Mr. Powel and Mr. Simpson.  
Exposition on Rom. IX.  
Catabaptism, in vindication of Infant's Baptism; proving not only its lawfulness, but Divine institution.  
Goodwin's Pagans Debt and Dowry.  
Agreement and Distance of Brethren.  
Defence of the true meaning of Rom. 4. 3. 5. 9 in Answer to Mr. Walker.  
Of Justification.  
Water-dipping no firm footing for Church-communion.  
Mr. William Allein's Baptismal Abuses.  
Doubt Resolved, or Satisfaction to the Seekers.  
Mr. Tombs Antipedobaptism.  
Gospel-Liberty, by Mr. Walter Cradock.  
Jacob Behmen's three Principles of the Divine Essence.  
Threefold life of man.  
Forty Questions of the Souls Original and Nature.  
On the two Testaments, Baptism and Supper.  
Mercurius Teutonicus. Tree of Faith.  
Consideration of Infant's Baptism by Mr. Horn.  
The Doctrine of Justification asserted and vindicated in Answer to Mr. William Eyre and Mr. Baxter.  
Monarchy or no Monarchy in England, by Mr. William Lilly.  
British and Outlandish Prophecies, most of above 1000 years, the rest very ancient; wherein is his Highness lineal descent from the ancient Princes of Britain, clearly manifesting that He is the Conqueror they so long prophesied of.  
The Prophecy of Daniel explained by Ephraim Huit, Pastor of the Church at Windsor in New-England.  
The Saints Daily Exercise, by Dr. John Preston.  
Mr. John Cotton's Pouring out of the seven Vials. Power of the Keys.  
Resurrection of the Churches.  
The Saint's Humiliation, by Samuel Torshel.  
Abbot on Job. On the Sabbath.  
The Works of Dr. Stoughton.  
Marrow of Sacred Divinity, by Dr. Ames.  
An Exposition on the Canticles, by Tho. Brightman.  
Reformation sure, etc. by Sam. Faircloth.  
The Spirit convincing of Sin, by Peter Sterrey.  
The Spaniards Cruelty and Treachery in the time of Peace and War.  
The Quakers Quaking Principles, by Ellis Bradshaw.  
Expositions with Observations on several Scriptures, by Isaac Pennington Esq.  
Some Prophetical Prognostics of the Wars of Christendom written in High-Dutch by Paulus Felyenhore, Now made English.  
Several Sermons and Discourses by Mr. William del, Master of Gonvil & Caius College, Camb.   

Books in 8ᵒ. large and small.  
The Institutions or Fundamentals of the whole Body of Physic, by that great and learned Physician D. Sennertus' Doctor. And Four Books of Agues and Fevers, their Causes, Signs and Cures, by the same Author.  
Philosophy Reformed and Improved, in two Books; the one being a Translation of Crollius' Kingly Chemists, the other Paracelsus Philosophy to the Athenians.  
Divine Optics, or A Treatise of the Eye, discovering the virtues and vices thereof, by R. Dingley Mr. of Arts.  
Astraea, or True Love's Mirror, by Leon. Willan Gent.  
The Mystery of GOD Incarnate, by Sam. Eton.  
A Vindication of the Godhead of Christ, by Sam. Eton.  
An Universal and Perpetual Almanac, by Jo. Catchet.  
Silex Scintillans, or, The bleeding Heart. Sacred Poems, The second Edition enlarged, with a second Part added thereunto, by Henry Vaughan Sillurist.  
Magia Adamica, or, The Antiquity of Magic, and the Descent thereof from Adam downwards proved.  
Lumen de lumine, or A new Magical light discovered and communicated to the world, both written by E. Philalethes.  
The Garden Enclosed, by Paul Hobson.  
Resignation or Self-denial plainly and fully set forth to such as earnestly desire to become the Disciples of Jèsus Christ, by Valentine Wigelius.  
An English-Greek LEXICON, containing the Derivations and various Explanations of all the Words in the New-Testament. A Work exceeding useful for private Christians, and recommended to the Churches by several eminent Ministers of Christ in London. By Tho. Cockyn late of C. C. in Oxford.   

Books in 12ᵒ. large and small.  
The Christians Daily Walk in holy Security and Peace, by Mr. Scudder.  
The Godly Man's Choice, by the same Author.  
The Anatomy of Conscience, by Mr. Ephraim Huit.  
The right receiving of Christ, by Mr. Jer. Dyke.  
A Treatise of Faith, by Ezekiel Culverwell.  
The Doctrine of Faith, by Mr. John Rogers.  
Martyr's Flowers, by Clement Cotton.  
Signs of a Godly man, by Mr. Byfield.  
Saint's Nosegay, by Samuel Clark.  
The Anchor of Hope for Gods tossed one's, by John Wells.  
Golden Sands, with some few short Hints about the Riches of Grace, by John Bachiler.  
The Protestants Practice, or The Complete Christian; containing the Sum of Christian Divinity, by a Reverend Father of the Church.  
The Chemist's Key to shut and to open, or The true doctrine of Corruption and Generation, by that judicious and industrious Artist, Henry Nollins.  
Short Arithmetic, or The old and tedious way of Numbering reduced to a new and short method, by Ed. Hows.  
Schola Cordis, or The Heart of itself gone away from God, gone back again to him, and instructed by him, in 47 Emblems.  
Jacob Behmen's Way to Christ discovered, whereunto is annexed A Treatise of the Complexions.   
FINIS.