CHAP. 1.

JOHN BRUEN of Bruen-Stapleford, in the County Palatin of Chester, Esquire, was either by consanguinity or affinity linked and ally­ed to many of the most an­cient and worshipfull Houses and Families of that Countrey. His Father a worthy Gentle­man of his time; descended of many worthy [Page 2]Ancestors. The Lord having continued their Race, His birth and blood from fa­ther. and established that Family in their own Ancient Name, Place, House and State for many Generations. A blessing (I con­fesse) of no extraordinary note, yet the more remarkable, because, even in these parts, many Families that have flourished in great pomp and pride for a season, and have thought that their houses should continue for ever, Psal. 49.11, 12, 13. and their dwelling places to all Ge­nerations, and for this end called their Lands by their own names, have yet been cut short of their hopes, and their lives both together, had their posterity swept away as dung, and their names overwhelmed with the ruines of their houses, their root being rottennesse, and their blossome vanishing into dust, Isal. 5.24. as the Prophet speaketh to the same purpose.

This Gentlemans father was first married to a sister of Sir John Dones, of the house of Ʋt­kinton, from whom the Lord with-held the fruit of the womb, His mo­ther. as sometimes he did from Rachel, so that by her he had no issue. After her decease he tooke to wife the daughter of Thomas Holford, of Holford Esquire; by whom the Lord gave him 14 children sonnes and daughters: So did the Lord trust him with a large portion of his own Inheritance, and recompence the former barrennesse with a plentifull increase of his Family; For chil­dren are the inheritance of the Lord, Psalm. 127. and the fruit of the wombe his exceeding rich re­ward. Of these 14 children, which God of [Page 3]his mercy had given his servant. This John Bru [...]n (the object of my thoughts, and sub­ject of my speech at this time) was the first bomb of the male children the beginning of his Fathers strength and heire of his Family. Many of his brethren and sisters were holy­men, and holy women, of pecially that rate Gentle-woman Mistresse Katherine Brettergh his own deare sister, whose pray so is in print, had whose name and same hath been founded out, Deaths advantage. M. Leig [...]. M. Haris. Prov. 21.29. and proclaimed to the Churches of Christ above twenty yeares aged by two Sil­ver Trumpets of the Gospel. Of whom as it may truly bee said among her sisters, many daughters have done vertuously, but thou ex­cellest them all: 1 Chro 4.9.10: So may that as truly be said of him amongst his brethren, which is recor­ded of Ja [...] amongst his, because of his grea­ter acquaintance and acceptance with God, Ja [...] was more humnable than his brethren; be­cause he called on the God of Israel, and God granted his that which he requested. Well de­scended.

It was not his double portion the privi­ledge of the first borne, nor his birth and bloud to be so worshipfully descended, nor his gen­try and dignity, to be so honorably allyed, nor his Inheritance and possessions, to be heyre of such an estate and family: It was not I say, Icr. 9.23. 1 Cor. 1.13. 2 Cor. 10.17. 1 Cor. 12.29. ei­ther any or all of these, that either hee did or we doe reckon or esteem the ground of his true prayse and honour, or the staffe of his comfort and rejoycing in this World. Hee was otherwise taught of God, and had other­wise [Page 2] [...] [Page 3] [...] [Page 4]learned Christ. Let not the wise man glory in his wisdome, neither let the mighty man glory in his might. Let not the rich man glory in his riches, but let him that glo­rieth, glory in this, that he knoweth me, saith the Lord, and let him that rejoyceth, rejoyce in the Lord, Inter Chri­stianum & Gentilem non fides tantum de­bet, sed & vita distin­guers, Hie­ron. ad Celgutiā. Heb. 11.25, 26. Psa. 84.10 Heb. 11.24. that every soule may be humbled, and no flesh may glory in his presence. A les­son of great importance and use for many of our Gentry, which seeing the Lord is pleased both by precept and by patterne, so often to teach thē, they should therfore learn at length lesse to admire themselvs for their birth and bloud, or any outward pomp & power in the World, and to esteeme the reproach of Christ greater riches than the treasures of Egypt: And to be a doore-keeper in the house of God, a greater honour than to dwel in the. Tents of wickednesse, yea than to be the son of Phara­oh's daughter: Quid est dignit as in indigno nisi ornamentū in luto? Sal. lib. 4. Pro. 26.23. For what is the flower of Nature without grace, but a stinking weed of a faire colour? What is Nobility without Religion and Piety, but an earthen pitcher covered with silver drosse? And what is he that is rich in the world and is not rich to­wards God but a branded foole, even by Gods own Sentence, though he have goods laid up for many yeares, and say unto his soule as if he had spake unto a swine, Soule take thine ease, eat, Luke 12.19, 20, 21 Sub Christiano nomine Gentilem vitam agunt, Hieron. ad Celant. drinke, and be merry? And what is a [Page 5]Gentleman without the true Faith of Christ in his heart, Eph. 2.15.12. Gal 2.15. and the holy fruits thereof in his life, but a meere Gentileman without Christ, an alien from the Common-wealth of Israel, and a stranger from the Covenant of promise, Eph. 2.12. without hope and without God, A very A­theist (as the Greek word importeth) in the World? Such gentilemen Atheists we have too many, both younger and elder, which walk inordinatly, not as they have this gentle­man and many others for example, Eph. 2.2, 3 1 [...]et. 4.2, 3: but after the will of the Gentiles, not after the Word of God, but after the course and custome of the world, and the brutish and base lusts of men, and that in all lasciviousnesse, ex­cesse of wine, drunkennesse, revellings, banquetings and other abhominable villa­nies.

CHAP. 2.

BUt to proceed further, and to bring this Gentleman from his birth to his child­hood and youth, and from his youth to his riperage. 2 Tim. 1.5. His educa­tion in his Infancy. Albeit he wanted Timothy's edu­cation, who through the care and paines which his grand-mother Lois, and his mo­her Eunice bestowed upon him, and the bles­sing of God upon their labours, was well ac­quainted [Page 6]and instruction in the Scriptures from a child. Yet have I heard well of his Parents both care and course in bringing up him and the rest of their children, orderly and civilly, and as those times were religiously also. And although child-hood and youth be vanity, Free in some good me [...]sure from Po­pery. and prone enough to Popery and prophanenesse, which as the Oake and the Ivy grow up to­gether, and with love and good likeing em­brace one another: Yet did the Lord so pre­serve him in his child-hood and youth from the poyson of Popish superstition, and the contagion of those common and grosser sins, which for want of the light and life of the Ministery of the Gospel reigned then in those parts, as if he had a purpose to reserve him as a vessell of honor, and for his own house; and so by little and little, to fit him and prepare him for his masters use and service; which I speak not to this end, as if his vessel then were altogether free from al savour and smel of Po­pish lees and lyes, or as if his heart in the heat of youth, had been altogether cleane from the lusts of youth, but to magnifie Gods mercy and grace, in his Parents care and his owne carriage, that he was not settled upon any Popish dregs, nor addicted unto, on polluted with any of those common and cursed sins of the time, And pro­phanenesse also. as base lying, wanton, and wicked swearing, rioting and revelling, drinking and gaming, or the fleshly sin of fornication, with which many of our young Gentlemen have now blasted the beauty, and glory of their [Page 7]youth blemished their names, polluted their soules and defiled their bodies. To the re­buke of profane Parents. Libidini froena per­mittentes & naturalem cordis ardo­rem, qui in adoles entia plerunque forvescit, suis horratt­bus dupli­cante, Hie­ron. ad­ver. Viglāt His child­hood.. The greater must needs be both the sinne and shame of many of our Gentlemen, who are so far from repressing such corruptions, or re­strayning such lusts and lewd courses in their children, that they do not only lead and draw them by their countenance and example, but hale and force them by their commands and threats into the base fellowship of such sinnes and sinners: Bis peccat qui exemple peccat, his offence is double, that offends himselfe and by his bad example causeth others to offend also.

When he was about the age of six or seven yeares, his Father for some offence or fault, did rebuke him sharpely and correct him soundly, and being then in much griefe of heart for his Fathers displeasure, and desiring to see some meanes of comfort, and reliefe; tooke unto him a little prayer book, which at that time he had learned, and went apart into his Fathers Chappell, and there by reading and praying aswel as he could, was comforted with unexpressible joys. His Pray­ers. These be his own words; and he addeth. But being but a child, I knew not what they meant; And the next day I went to the same place, using the like means, but found not the like comfort. What I should think up­on a childs Prayers, and such unexpressible joyes upon the same, I cannot well tell, yet do I remember what Austine reporteth of himselfe, being but a child, that observing o­thers [Page 8]to pray unto God, he learned to thinke and conceive of God, as some great and mighty one, Like Au­stins, who though he were not known by sight, Aug. confes. lib. 1 [...].9. & lib. 3.4. yet could both heare us and helpe us at his pleasure. Nam puer coepi rogare te, au­xilium & refugium meum, & rogabam te par­vus, non parvo affect [...], ne in Scholâ vápularem, For being but a child, saith hee, I be­gan to pray unto thee, my help and my refuge, and I prayed a little one, with no little affe­ction, that I might not be beaten at Schoole. Hee that out of the mouth of babes, and sucklings hath ordained himselfe praise, may also put some good motions of his Spirit e­ven upon the hearts of children, and cause them to open their lips in prayer, which hee that worketh in them, knoweth how to ac­cept from them, & what answer to make un­to them, according to his wisdom and good pleasure. And if we acknowledge that the elect of God, in the Sacrament of their new birth, being but infants, may and do receive the seale of Gods Spirit in their soules, which worketh in them, though secretly and strangely, yet effectually, and truly some mea­sure of saving Grace and Faith in Christ Jesus: Why may we not thinke that some sparkles of this holy and heavenly fire, Children may have good mo­tions. may upon oc­casion no wand then break out from the hearts and lips of young children (being the elect of God) though by reason of their weaknesse of understanding and wan [...] of judgment, they neither know whence they are, nor what [Page 9]they meane? Samuel being but a childe, mini­stred unto the Lord before Eli, when as yet hee knew not the Lord, 1 Sam. 3.1.7. neither was the Word of the Lord revealed unto him. Yea hee had communion and conference with the Lord, when the Lord cal­led, Samuel, Samuel, and he answered, Speak Lord for thy servant heareth. Wee are not (I know) to look for such revelations in these dayes, yet seeing the Lord is Liberrimum Agens, not bound himself, though he bind us to the use of his ordinary means, hee may at his pleasure make sweet impressions of his Spirit and Truth, even upon the mindes and hearts of young children. As I make no doubt but he might doe upon the heart of this his servant, be­ing yet a childe, when first he was so sensible of his fault before his father, that he was much displeased with himselfe, because he had displeased him: Se­condly, in filiall obedience and patience submitted himselfe quietly to his fathers sharpe rebuke and se­vere correction: And lastly, when he had recourse unto the Lord, by such meanes and helps of prayer as he had, both for pardon of his sinne, and comfort of his soule in that affliction. Some seedes of grace in his child­hood. Which now I am the rather induced to thinke of him, because it is well knowne, that being often asked in his riper age, of the time of his calling, and of his conversi­on, when it first began, his usuall answer was, Even of a child, little. Aug. Con­fes. l. 3. c. 4. Hoc nomen Chri. &c. The seeds of grace in some mea­sure might then be sowne, which untill they were farther increased by knowledge and judgement, watered by the Word, and warmed by the Spi­rit, lay hid under the corruptions of nature, and lusts of youth (as under clods of earth, for a time) but afterwards brake out in the fruits [Page 10]of an effectuall Calling and Conversion in due season.

CHAPTER III.

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

There, His dan­cing. and then, by occasion of Musitians and a chest of Viols kept in the house, he was drawn by desire and delight into the Dancing-schoole, where he profited so well in that kinde of youthfull acti­vity, that he did not only please himselfe too much, but his parents also much more than was meet, with those tricks of vanity. Isucrat. Oral. Are­opag. Hieron. ad Laetam. So he termeth those ex­ercises himself, and yet (saith hee) they were held commendable in those dayes of ignorance. Ʋenena non dantur, nisi melle circumlita, & vitia non deci­piunt, nisi sub specie umbr áque virtutum, Poysons are not given, but sweetned with honey, and vices doe not deceive, but under the shew and shadow of vertue. Sober and single dancing of men apart, and women apart, hath had his use, and praise also, [Page 11]not only among the Heathen, but amongst the peo­ple of God, when by the nimble motions and ge­stures of the body, Ambr. in Luc. lib. 6. cap. 7. Tertul de. Spectac. cap. 21. Origen. in cap. 14. Matth. & in cap. 12. ad Rom. Amb. in 1 Cor. cap. 10. & in Luc. lib. 6. cap. 7. & de Ʋirgin. lib. 3. they have expressed the great joyes of their hearts, for some good of their owne, or to set forth Gods glory. But mixt dancing of men and women, with light and lascivious gestures and actions, framed in number and measure to please a wanton eye, and provoke one anothers lust, or to serve the humour of some wicked Herod, hath e­ver beene held, both of the ancient Fathers within the Church, and of the best Authors that ever wrote amongst the Heathen without, to bee utterly un­lawfull, sinfull, shamefull, carnall, sensuall, and divellish, as hatefull unto God, as hurtfull unto men.

The greater was Gods mercy to preserve this young Gentleman, Aug. de decem cho. cap. 3. & contra lit. Petil. cap. 6. Arnob. l. 7. Chrys [...]hom. 48. in Gen. & in Mat. 14. inter tot illecebras peccandi a contagione peccati, amidst so many allurements and provocations to wantonnesse, from the staine and pollution of grosse uncleannesse: and that having now both feet (as it were) in the river of such pleasures already, he was not violently carried away in the current and streame of them. And the greater is the misery of many hundreds, young men and young women, Hieron. in Zach. 8. Pro. 14.13 Eccl. 2.12. Luc. 16.25. that run and rush into the danger of lascivious and wanton dalliance and dan­cing, with such as have their hearts set on fire with burning lust, and never consider that the beginning of such mirth is foolishnesse; the continuing, mad­nesse; and the end, bastardy and beggary: and (without repentance) the very curse of God, which is the greatest misery. Prona po­testas in vi­tium fere­batur, & more pecudum vaga seselibidine polluebat. Ambr. de obitu Theod.

The principall occasion of his parents errour, and [Page 12]his owne vanity, taking such and so great pleasure in these pleasures of sinne, was (as he himselfe hath since observed and acknowledged under his hand) the popish and prophane estate and condition of the people and countrey round about them in those dayes, for at that time (saith hee) The holy ‘Sab­baths of the Lord were wholly spent, in all places about us, in May-poles and May-games, Pipings and Dancings, for it was a rare thing to heare of a Preacher, or to have one Sermon in a yeare, all living prophanely in ignorance and in errour.’ A lamentable time, Asperam nobis & insuavem virtutum viam, nimia facit vitio­rum consue­tudo. Hier. ad Clean­tiam. and a miserable people of such a time; when men being without Guide, or Go­vernour, without Magistrate, or Minister, were left unto their owne lusts, to do what seemed good in their owne eyes. Such as were those dayes of the children of Israel, when Micah may have his house of Gods, his Ephod and Teraphim, if he will be at the cost of them, and may consecrate a Priest also for his purpose, to maintaine all his idolatry, and vanity that he will set up: When the Levites wife may be abused as a whore, Iudg. 19.2 25. Iudg. 20. the men of Gibeah, the sons of Belial (breaking out into outragious vil­lanies) and the children of Benjamin arise to main­taine them all, in all their wickednesse, which they have committed.

Our eyes God be blessed have seene better dayes, because of the day of Grace, and our eares have heard of better things by the Gospel of Grace: And shall wee then that are called to bee children of the light, 1 Thes. 5.5. Ephes. 5.8 11. Ioh. 3.19. Hos. 14.8. bee yet in league or fellowship with the un­fruitfull workes of darknesse, as if wee still did love darknesse more than light? God forbid. Let Ephraim now say, What have I to doe any more [Page 13]with idols, I have heard him and observed him: I am like a greene Firr-tree, from me is thy fruit found. And let us take up that of the Apostle also, Rom. 6.2. How shall we that are dead to such sins, live yet therein?

CHAPTER IV.

IN a common contagion, where every place is in­fected, and every person may bee indangered (if Pomanders and Preservatives will not serve the turne) men are wont to provide for their health by removall from such places, and betaking themselvs to some better and fresher aire. If our Vineyards be overgrowne with Brambles and Bryars, though we cannot rid them out or remove them, yet will wee remove the best plants to some better soyle from them: So did the Lord put it into the heart of the Parents of this young Gentleman to deale with him: who having spent his childhood and some part of his youth, at, and about home, accor­ding to the custome and course of the countrey; for his better preservation from the sins of the time, and his more Christian education in the grounds of Learning and Religion, His going to Oxford about 1577. His fa­thers care and cost like S. Au­gustines fa­thers for him. was thence removed and transplanted into Oxford (that Vineyard of the Lord, and famous University) where, so farre as I can finde, hee first received the love of the truth, with any knowledge and understanding. S. Au­gustine being sixteene yeares old, was sent unto Carthage by his father, whom he much commends for his care and cost in sending him so farre, and [Page 14]maintaining him there at his charge, Vltra vires rei familiaris suae, beyond and above the ability of his estate, Aug. confes. lib. 2. cap. 3 and all for the furtherance of his lear­ning and studies, and that because there were many Citizens much wealthier than his father, that would not bestow any such labour, Hee went up about 17. yeares old. or cost upon their chil­dren for that end. This Gentleman was much a­bout the same age which Augustine, when his fa­ther sent him, and his brother Thomas with him, to the University: who being of better meanes than Augustines father was, maintained them both for the space of two yeares in Albane Hall, as Gentlemen Commoners, very orderly and suffici­ently. A thing as much to be commended in him, Few Gen­tlemen like min­ded. as in Augustines father; inasmuch as very few Gentlemen then, and not many now (though of greater meanes by much than he) do take that care to bring up one, much lesse will bee at the cost to breed up two in the University, for any love of learning, or desire of their childrens ingenuous and religious education.

A speciall cause hereof I conceive to be this, The cause hereof. in many Gentlemen in these parts, because being for University learning of the Arts and Tongues, Ora­tory and History, Logick & Philoso­phy. very ignorant themselves, they can­not esteem nor affect so much that which they know not, nor will ever bee induced to purchase that, at any great price, which they so much under­value, and disregard, Their own igno­rance. by reason of the ignorande that is in them, concerning these things. And so it comes to passe, that they are well contented, that their children proove no wiser nor better than themselves, nor have any more tongues than their mothers taught them, nor any skill in any arts but [Page 15]of Gaming, and Gaying, Dicing and Carding, bowzing and drinking, renting and racking, and o­ther such faculties for pleasure or profit, And Pro­phannesse. vaine ap­plause, or worldly credit, which are held in these dayes to make an accomplished Gentleman: As if great men, did take great delight, Egregiè de Caesare Tul­lius, Cum quosdam, ait, ornare voluit, non illos hone­stavit, sed ornamanta ipsa turpa­vit. Hieron. ad Pam­machium. to make their children heires of their ignorance and propnane­nesse, as well as of their houses and families, lands and livings.

CHAPTER V.

AT his comming to Oxford it is apparent, At his comming to Ox­ford som­what Po pish. Possid. in vita Au­gust. Cap 1. Omnes nos qui in Chri­sto evedi­mus, de J­dololatriae errore veni­mus. Non eaim nascimur, sed renascinur Christiani. Hieron. adv. Vigilant. that hee brought up with him some seeds, and weeds also of Popish errours, which had beene ei­ther scattered by others, or gathered by himselfe by that which he did heare and see in the countrey be­fore his comming. So much hee doth acknow­ledge himselfe, that he was then, as Paul said of the men of Athens, very superstitious. Angustine confesseth of himselfe, he was first a Manachy be­fore he was a Preacher or professor of the true Re­ligion, And Paul himselfe acknowledgeth he was first a Pharisie, before he was called and entrusted [Page 16]in Christs service. Every man indeed by nature is a Pharisie, and more or lesse a friend to Popery, there being no religion so agreeable to carnall rea­son, and fleshly wisedome, nor so pleasing and plau­sible to naturall affection, as pharisaicall devotion and hypocrisie, and popish superstition and idola­try. Which is not spoken to this end, to lessen his fault, or to blaunch over the errours of his youth; but to magnifie the goodnesse and grace of God towards him, that, finding him wandring and go­ing astray as a lost sheepe, But the Lord did reclaime him. hee was pleased to re­claime him, and reduce him unto the flocke and fold of Christ Jesus. And seeing hee was in dan­ger to make but sorry proceedings of such bad be­ginnings, and like enough to reape but a poore har­vest, after such a spring; it seemed good unto the Lord, not only to blast those weeds in the bud, and to rid up by the roots those Popish errours, but to furnish his head and heart, with such plants and seeds of grace and truth, as did bring forth their fruits of righteousnesse and holinesse, in due sea­son. The speciall instrument wherewith the Lord did worke, Ʋide Aug. con. l. 8. c. 2 De Victo­rino. was his owne Word, first opened to his eye, and applyed to his eare by a companion of his, a towardly young Gentleman; and then ac­companied by the Spirit unto his minde and heart, for his father conviction and conversion. The name of this his companion, Meanes of his reclai­ming from po­pish errors by his compani­on master Breerwood. was John Breerwood an Aldermans sonne of the City of Chester, who being then well grounded in the truth, and seeing Master Bruen infected with some popish errours and lyes, as the forbearing of meats and drinks for religion and conscience sake, upon Fryday, and o­ther dayes, and the forbidding of Marriage to Mi­nisters, [Page 17]as unlawfull by the Popes Canons and Constitutions, and divers other erroneous opini­ons of the like nature; was as willing to shew himselfe and adversarie to his errours, as a friend un­to his person, and began to make an assault against his little Bable, and mounted Gods great Ordi­nance, against the Popish Canons, and taking (as it were) his Powder and Shot from the Scripture, and fire from the Altar, he battered and beat down the strong hold of Sathan, and laid levell with the ground every popish opinion, and every high thing that had exalted tt selfe against the true knowledge of God, and so brought every thought into capti­vity, to the obedience of Christ. By the Scripture urged. The Scripture which he principally pressed him withall, was that I Tim. 4.1, 2, 3, 4, 5. against the Popish doctrine of forbidding of meates and marriage, Now the ‘Spirit speaketh expresly, that in the later times some shall depart from the faith, giving heed to seducing spirits, and doctrine of divels, and spea­king lies through hypocrisie, and having their conscience seared with a hot Iron, forbidding to marry, and commanding to abstaine from meats, which God hath created to bee received with thanksgiving, of them which believe and know the truth: for every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the Word of God and Prayer.’ A blessed Scripture, marvel­lous plentifull for the truth, and powerfull against a lye. A word spoken in season (saith Salomon) is like appels of gold, with pictures of silver; giving great contentment, both for profit and delight, to those that have the grace to receive it. Of such [Page 18]fruit and effect, was this portion of Gods Word at that time, to this young Gentleman, which he doth thus ingenuously acknowledge in his owne words. ‘This when I saw, Applyed. and considered that this was a doctrine of divels, taught and delivered by se­ducing spirits, and such as speake lyes through hypocrisie, &c. I was then inflamed with zeale against that prophane beast of Rome, and all Po­pery, both persons and things, with all their Mo­numents, Rites and Ceremonies, &c.’ This was the Lords doing, and it was marvellous in his, and so it is in our eyes: that of two friends and com­panions (both of them but young and tender) one should thus bee stirred up and strengthened by Gods Word and Spirit, to draw out his fellow from such blindnesse and darknesse, and to bring him into the light and liberty of the Sons of God The ordinary publike meanes of effectuall calling and conversion, is (I confesse) the Ministery of re­conciliation, in, 2 Cor. 5.18.19. Private persons may some­times help one ano­ther for conversi­on. and by the preaching of the Go­spell: yet can it not (I thinke) bee denyed, but that the Lord doth sometimes furnish and imploy some private persons, in this worke of winning soules, either by enlightening their mindes, or convinc­ing their judgements, or smighting their consci­ences, or drawing them from the fellowship of sinne and sinners, unto the use of Gods Ordinan­ces, and the fellowship of Gods servants. The fruit of the righteous is a tree of life, Prov. 11.30. Dan. 12.3 and hee that winneth foules is wise, saith Salomon. Daniel also hath the like saying, They that be wise shall shine as the brightnesse of the firmament, and they that turne many unto righteousnesse, as the starres for ever and ever. And Saint James speaketh yet more plainly [Page 19]and effectuall to this purpose; Brethren, if any of dou doe erre from the truth, and one convert him, let him know, that he which converteth the sin­ner from the errour of his way, shall save a soule from death, and shall hide a multitude of sinnes. So Abigail may draw David by her wisedome and wholesome counsell, from his bloody passion, and intended cruelty, and cause him to repent, and refraine, yea, to blesse the Lord for her comming, and counsell too. So was Monica, Augustines mother, humbled and reclaimed by her maide, So Monica vid. Aug lib. Conf. l. 9. cap. 8. cal­ling her Meribibulam. So did Augustine in a Rhe­torick Lecture convert Alipius, by a similitude ta­ken from the vaine games wherein hee immode­rately delighted; Alipius thinking that Augustine aimed at him, whereas Augustine then did not so much as thinke of him: which made Augustine to admire the wisdome and goodnesse of God, who was working graciously, though secretly, for Alipius his correction, and reformation, when neither of them had any thought of it. August confes. l. 6. cap. 7. Vt apertè tibi, Domine, tribueretur ejus correctio, per me qui­dem illam, sed nescientem, operatus es: That his conversion or reformation, might evidently be as­cribed unto thee, O Lord, Thou didst worke it indeed by me, but by me, not knowing what I did at that time, either for him, or from thee. To which purpose hee addeth this also a little after, Ʋtens tu, Domine, scientibus, &c nescientibus, Possidon in vi [...] Aug. cap. 15. ordi­ne quo nosti, & ille ordo justus est, de corde & lin­gua mea carbones ardentes operatus es, quibus men­tem spei bonae adduceres tabescentem & sanares. Thou O Lord, using men both witting and unwitting, in what order thou knowest, and that order is just, [Page 20]didst raise up out of my heart and my tongue bur­ning coales, wherein thou mightest so scorch the minde of good hope, that thou mightest heale it. And so did the Lord inflame the heart of this young Gentleman, with burning coales of his Word and Spirit, which he raised and reached out un­to him, from the heart and mouth of his compani­on and friend, that the drosse of Popish errors was consumed, and his soule so healed, that the treasure of Gods Word, was ever after better esteemed and entertained by him. And here I could wish with all my heart, A worthy example for young Gentle­men. that our young Gentlemen (following the good example of these two) both in the Uni­versity and Countrey, would have more care, and make more conscience of their company, and so frame their studies and courses, that, either by do­ing good upon their fellow students and compani­ons, or receiving good from them; by conver­ting some from their errors, and confirming others in the truth; See As­chams Schoole­master, p. 21. by causing some to returne from their wicked way, and others to turne unto God, and walke in his wayes, they might shew forth better fruits of love one to another, and reape sweeter comforts in their happy fellowship and society one with another. Examp. sir Iohn Cheke, & D. Red­man. But I will turn my wishes in­to prayers unto God for them, and for their Tu­tors and Governours that have charge, and should have care to looke unto them, and this is all the good that I can do them, Aug. ad Fe­stum Ep. 167. Nam & phrenetici no­lunt ligari, & lethargici nolunt excitari. Sed per­severet, &c.

CHAP. VI.

He was much like Galeacius, cap. 7. His profi­ciency at Oxford but small. WHat and how great his proficiency was in learning, during his abode in Oxford, I cannot well tell: only I conjecture it could not be much, because the time was but short, the meanes but small for his helpe, and impediments many to his hurt, and hinderance in his studies: especially those two, which are blocks in the way, and great ones too, and do dull the edge of many young Gentlemens desire, and delight in Univer­sitie studies; namely, idlenesse, The cau­ses of it. and remisnesse at home in their fathers houses, and ignorance of the true grounds of Grammar, which they should have beene throughly acquainted withall, in the countrey, before they had beene sent up to the University.

Of this minde was Master Ascham, Aschams Schoole­master, li. 2, in fine. sometimes Schoolemaster to Queene Elizabeth, who in his booke of training up of youth in the Countrey to make them fit for the University, hath this saying to the same purpose. As I began plainly and sim­ply with my young Schollar, So will I not leave him (God willing) untill I have brought him a perfect Schollar out of the Schoole, and placed him in the University, to become a fit Student for Logicke and Rhetoricke, and so after to Physick, Law, or Divinity, as aptnesse of na­ture, advice of friends, and Gods disposition shall leade him.

Ex quovis ligno non fit Mercurius, Some un­fitnesse for learning. Plato lib. 3. de Repub. p. 425. E­dit. Steph. 1578. His suffi­ciency not great for great im­ployment. cannot be made of every peece of timber, neither is every mans metall of gold, but some of silver, some of brasse, &c. as Plato hath observed in set­ting forth the variety of mens natures and disposi­tions, as they are fitted for diverse studies and im­ployments. I will not say that this young Gen­tleman, of whom we speake, was in his naturall disposition of the best timber and temper to make a Schollar, nor of the best metall to make a man of the best rank for great imployments: but I am well assured, that the Lord was pleased upon such grounds of nature, and learning as he had given him, to lay a good foundation of a better building (begun in his youth, and reared up in his riper age) than all the gold and silver, either of nature or of art, could otherwise have purchased or pro­vided for him. It is the wisedome and goodnesse of our God, when he will furnish men with his graces, and imploy them in his service, some­times to neglect, and passe by such as are noble by birth, Yet such as God chose to shew his power in. comely for their person, excellent for parts both of nature and of learning, and otherwise (in mans judgement) very accomplished persons for such and such places, and to make choice of some other of a middle, or a meane estate, of inferi­our parts and gifts, and very unlikely in the eye of reason, to compasse any great matters, or per­forme any good services, either to God or man. And this he hath done formerly, Calv. in Act. 1, 26. and daily doth, both in publike and in private persons, and cal­lings, that all might know their sufficiency to be of God, and the efficacy and fruit of all their de­sires and endeavours, not of themselves, but [Page 23]from him also, that so (as good reason is) he that worketh all might have the glory of all both now and ever.

I have read of that admirable man Galeacius Ca­racciolus, As in Ga­leacius. Marquesse of Vice in Italy, that being but a youth and a meane Schollar, and little studi­ed, and but lately entered into the Schoole of Christian Religion, he was much assayled by the Arians and Anabaptists in those parts, that they might seduce him from the truth, A young Christian, and a great champion. and intangle him in their grosse errours and blasphemous fan­cies. Who could have thought, saith my Au­thour, that ever he could have resisted, and esca­ped the snares of those Heretikes, many of them being great and grounded Schollars, and through­ly studied in the Scriptures? Notwithstanding by the sincere simplicity and plainnesse of the truth of God, and the inspiration of the Holy Ghost, he not onely descried the fondnesse of their here­sies, but even untied the knots, and brake their nets, and delivered himselfe, and mightily con­futed them.

A rare example, I confesse, of Gods power in mans weaknesse, of his wisdome in our foolish­nesse, of his bringing to passe great matters by weake meanes, for the good of his children, Cic. Acad. g.l. 4. p. 16, 17. and confusion of his enemies. In which properties and passages, for the most part, Very like unto him in such things. Non ovum ovo si­milius, quàno Servilius Servilio: One egge is not more like another, than this Gentleman of our Countrey to that Nobleman of Italy. As face answereth to face in the glasse (the image ex­pressing the likenesse and lineaments of the vi­sage) so doth this example of noble Galeacius re­flect [Page 24]and represent unto us a faire image of this young Gentlemans both wants and weaknesses, disposition and affection, vertues and graces, power of God in him, and works of God done by him, as the sequell of this story will make good unto us.

CHAP. VII.

IT is now time that we bring him downe from the University into the Countrey His com­ing from Oxford, 01579. with such provision as he hath both of learning and religion, especially seeing his carefull and provident Father now cals for him home, otherwise to dispose of him. For being now for ripenesse of yeeres and maturity of age fit for marriage; his Father consi­dering he was the first borne of his strength, the choicest plant of his stocke, and chiefest branch of his vine, began to cast about where he might bestow him, seat him and set him in the inheri­tance of the Lord. After a while, by godly, and good meanes, a daughter of one M.Hardware, a worthy and wise Gentleman, having been twice Major of the city of Chester, His father bestowes him in marriage, 1580. was commended to the Father, and so by him motioned unto his Sonne. Which motion from his Father, he did entertaine with such respect and reverence, as be­came an obedient Sonne, well knowing and ac­knowledging that he was unto him in Gods stead, for directing and disposing of him in this busi­nesse. And so not long after, upon the mutuall love, In a godly family. and assent of the parties, and due and joynt [Page 25]consent of the Parents, they were matched and married together in the feare of God.

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

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

And here the Sonne, With mu­tuall con­sent. in all due subjection to his Fathers choice, doth with his best affection re­ceive and take his wife from his Fathers hand. Here is the mutuall consent of the Parents liking and allowing of the match. And here is the ground of the Childrens love and assent to their own mar­riage, even the mutuall agreement and consent of their Parents. Xenoph. 7. Cyropaed. A matter the|more remarkable in these dayes, and well worthy not onely observati­on, but imitation also of all parents and children in their matrimoniall contracts, especially of gen­tlemen, and such as are of the better rank and con­dition [Page 26]amongst us in these parts. For here we have many both Gentlemen and others so earthly minded, and covetously affected, that (so soone as ever their children peepe out of the shell) they be­gin to plot and provide some one match or other for them, little regarding where they set or sow, graffe and plant, modò ob rem: Yea the Thistle in Lebanon will not spare to send to the Cedar in Li­banon, 2 King 14.9. saying, Give thy daughter unto my sonne to wife, Otherwise than many parents do though a wild beast in Libanon do tread downe the Thistle for his pride and paines in so doing. Nay the Cedar will not be ashamed to give his sonnes and daughters to match with the daughters and sonnes of the Thistle, 2 Chron. 25.18. the greatest with the meanest, if the Thistle be clad with thistle downe, if land and living, wealth and riches, gold and silver may be had to satisfied their lust after fil­thy lucre therewithall. I have seene a Gentle­man, yea more than one, or two either, very carefull to have his horse of a generous race, his hawke of the best aiery, his hound of the best brach, his spaniell of the best litter, his cattle of the best breed, to serve his humour and his plea­sure, when yet he hath had very little care or con­science, to place and plant his children in such a religious stock and family, as might give him any good hope of a godly issue, Where lust and lucre make the moti­on. and off-spring, for his better comfort and credit afterwards. Lust, and lucre made Shechem and his father Hamor, so ea­ger, and earnest to marry with Dina Iacobs daugh­ter, The soule of my sonne, saith Hamor, longeth for your daughter: And to draw on their people to joyne with them in giving their sonnes and daughters to them also, they could both say, Shall [Page 27]not their cattle, and their substance, and every beast of theirs be ours? It was not any love unto that religion which they saw in Iacob and his children, but their inordinate desire after their wealth and substance, which made them so earnestly to impor­tune Iacob, to match and marry with them.

And the fathers dropsie and the sonnes phrensie make up the match. It is not much otherwise, I feare, with many of us, where the fathers dropsie and the sonnes phrensie doe either motion or make up many of our marriages. Witnesse hereof, in parents such fishing for heires, such catching up of Wards, such pursuing of their profits, such hunting after car­nall contentmets, such aspiring of great hearts after great houses, such combining of cosens, in cousening and cheating practices, to pleasure their friends by the spoile of their neighbours, as ei­ther the Gentiles never heard, nor saw, either na­med, or practised; or if they did, they would have beene very much ashamed, that such things should have beene committed without shame a­mongst them.

Witnesse also in children, their brutish and base lusts, who having made their flesh proud by pam­pering, do now (to satisfie their sensuall affections) contemne and cast off all feare of God and man, Magistrate or Minister, Father or Governour, and so stealing themselves from their owne Parents, and robbing other parents of their deare children, they doe in the rage and heat of their burning lust, ei­ther like fed horses neigh after their neighbours wives, Gen. 36.24. or run and rush together like Anah his as­ses and mares, to beget and bring forth mules, a bastard brood, or a froward and a wicked gene­ration.

But it was farre otherwise with this couple of whom we now speake, They live together in peace and love. who coming together in the feare of God according to Gods holy ordi­nance, did also continue together, with such mutu­all comfort and contentment, that through the bles­sing of God (he dwelling with her as a man of knowledge, and she with him as a faithfull helper) they possessed their vessels in holinesse, Papbnutius Epist. 31. Nicaen. Sy­nod. Hist. Trip. l. 2. c. 14. and in ho­nour, preserved their chastity in the estate of ma­trimony, and saw the fruit of their bodies, as branches of their vine, and their sonnes and daugh­ters as Olive plants round about their table, for the space of seventeene yeeres together.

CHAP. VIII.

His recre­ation of hunting. IN the beginning of which time when he was first married, being then in the prime of his strength, and flower of his age, about the age of one and twenty yeeres, he was much addicted to the customary and ordinary exercises and recreati­ons of hunting, and hawking, following the cour­ses, and affecting the company of such Gentlemen, as being of note and quality, took pleasure in such things. Insomuch that joyning with Ralph Done Esquire (grandfather to that worthy Knight, Sir John Done, late high Sheriffe of the County) for maintaining their game, and satisfying their hu­mour, and pleasure in these sports, they kept be­twixt them foureteene couple of great mouthed dogges, M. Done eight, and himselfe six. I have [Page 29]not much to commend him for, in these matters, In some abuses re­proved. but rather thinke him blame-worthy for mispend­ing so much precious time in such carnall plea­sures, and wasting his estate upon base and brutish creatures to serve his lust, Pars [...]sa­crilegii est, rem paupe­rum dare non paupe­nbus. Hic­ron. ad Pa [...]mach. which might have been much better bestowed on his owne family, or on the poore members of Christ to do them good. For if we must give an account at the day of judg­ment (as the Judge himselfe hath told us) of every idle word; how much more accountable shall we be of every idle houre, and of every idle worke? And if when we have plenty of food, we are care­fully to gather up the broken meat, that nothing be lost; how much more carefull ought we to be, that wee bee not guilty of so wilfull and wicked wast, as to give the childrens bread unto dogs, and that by breaking whole loaves, and powring out many bushels to maintaine our wide mouthed dogs, when the poore open their mouthes wide for want, calling and crying out for scraps and crummes, and cannot have reliefe, cannot be heard crying, for the cry of dogs? A matter so much the more lamentable, because many are lesse sensi­ble of the grievousnesse of their sin in this kinde. Some in­conveni­ences of hunting. Dogs are devouring creatures (and so are Hawkes too)

• 1. They swallow up a mans best desires and delights.
• 2. They eat up the best of his dayes.
• 3. Devoure the most, of his substance.
• 4. Spoile a man of his fairest and fittest opportunities either to be serviceable unto God, or profitable unto men.
• 5. Rob wife and children of their meanes and maintenance, and oftentimes tyre upon the carkasses, and suck the blood of poore tenants, be­ing charged upon them, to ease their good masters [Page 30]of all charge in keeping of them.

That which Ju­das spake falsly and prophanely, wee may here speake truly and religiously, Ad quid perditio hac, What need all this waste? for albeit the Oynt­ment were costly which was powred out on Christ, yet was there no losse nor waste in this cost, she did well that did it, and he was well wor­thy of it. But for Gentlemen, who (having a­bundance) should honour the Lord with their sub­stance, and being rich in substance, and being rich in goods, should be rich in good workes, and rea­dy to distribute, as the Apostles charge lyeth upon them; for them I say, to be so mindlesse of their owne duties, and other mens necessities, and so sparing and close handed to bestow any thing on Christ, or Christians, and yet so lavish and profit in spending upon their lusts, they care not what they regard not how; this may cause us to aske them this question, which they are as unable, a [...] unwilling to answer, Ad quid perditio haec? wh [...] needeth all this waste? and if they cannot answer us, their fellow servants, how will they answer their Lord and Master, that hath trusted them with so many talents, when hee shall call them to their reckoning, for the mispending or misplacing of them?

CHAP. IX.

BUt what is your meaning (will some man say) in all this? Will you be so strict, as to condemn all Hunting and Hawking as sinfull and unlawfull? [Page 31]Because you aske mee the question, I will tell you my opinion in few words. Amongst the creatures of God, since the fall of man, The estate of the creatures since the fall and before. there are some noy­some and hurtfull, some profitable and helpfull; and there are now many of both sorts at enmity a­mongst themselves, none that are servicable unto us, but they groane under the bondage and burden of it. But from the beginning it was not so. The creatures were first all at peace amongst themselvs, all very good in themselves, and good for the use of man. And had not man sinned, there should ne­ver have beene any variance or strife amongst the rest of the creatures, They would never have pur­sued one another for their lives, nor have preyed one upon another for their food. The Wolfe would have dwelt with the Lambe, and the Leo­pard have lyen down with the Kid, the Calfe and the young Lion and the Fatling together, and a lit­tle childe might have led them; as the Prophet Isaiah, alluding to that estate, speaketh. Whence we may well coniecture, or conclude rather, that if now the Eagle fly after her prey, Their en­mity a fruit of our sin. the Hound pursue the Hare, the Hawke ceise upon the Par­tridge, if now one beast bite and devoure another, if any of the foules of the aire doe rend and teare one another, all this is but the fruit of our sinne, which can never be rightly rejoyced in, so long as the root whence it sprang, is to bee mourned for.

Vnlawfull to take pleasure in it. This then is my opinion (which yet I submit to the censure of sounder judgement) I think it utter­ly unlawfull for any man, to take pleasure in the paine and torture of any creature, or delight him­selfe in the tyranny, which the creatures exercise [Page 32]one over another, or to make a recreation of their brutish cruelty which they practise one upon an­other.

CHAP. X.

GOd of his goodnesse hath given us liberty (I grant) to take the labour of some, Gen. 9.2.3. Strab. Geo. l 5. p. 151. and the lives of others, for our use. As wee have the flesh of some to feed us, the fleece to cloath us, the strength, and speed of some other, to case us, and both in peace and in warre to relieve us. And as he hath appointed them to serve us for our use and comfort, Polyd. de Inven. l. 3. c. 2. &c. 5. Opusculum horrend. de Feris. Arg. 4. so hath he allowed us meanes and instru­ments, some naturall, some artificiall, to bring them to our bent, and fetch them into our hands. Hence it is, that we may warrantably use the na­turall faculties and qualities of some of the crea­tures, which are more familiar unto us, for the o­vertaking and taking of those (which being with­out our reach and compasse) are either unwilling to come neer to do us good, or ready still to stand out to doe us hurt. So may we use, and that not only for our profit, Retia ad a­pros, ursos lupos capi­en. Au­them. l. 2. de Feudis § Nemo. but for our pleasure also (so it bee in Christian discretion and moderation) the speed and swiftnesse of the Greyhound to course the Hare, the sight and flight of the Hawke to take the Partridge, the sent and sagacity of the Hound to hunt the Deere, the nimblenesse and subtilty of the tumbler to snatch up and cony-catch the Cony, Plutamb. de curiosit. e­ven when hee seemes but to dally and sport with her. And many other such naturall helpes may we [Page 33]use for our sober refreshing and delight, as well as for our profit and benefit; yet still with this cauti­on and condition, Neither in the enmi­ty, or cru­elty of, or towards the crea­tures. that we take no pleasure nor de­light, either in the enmity of the creatures one a­gainst another, or in their cruelty when they tire upon, and teare one another, much lesse that wee please our selves in their paines, and not content to take away their lives once only, unlesse we sport and delight our selves by torturing and tormenting of them, to make them dye many deaths together in one also. I saw once a Gentleman being about to feed his Hawke, pull a live Pidgeon out of his Faulkners-bag, and taking her first by both wings, The ex­ample of cruelty to the crea­ture. rent them with great violence from her body, and then taking hold of both leggs, pluckt them asunder in like manner, the body of the poore creature trembling in his hand, while his Hawke was tiring upon the other parts, to his great contentment and delight upon his fist.

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

Stiffenesse in opinion without judgement, and fond affection without moderation, breed no sound resolution, neither in, nor for the truth: but rather obstinate and strong opposition against it. Even in taking away life, where the act is lawfull, there may be mercy shewen, and so it may be done more lawfully, because it is done mercifully: and in the same act there may bee much crueltie, and so the act for the man, and manner, is made unlawfull because the actor was unmercifull in the doing of it. Polyd. de Jnvent. Rerum. l. 2. c. 11. & l. 3. c. 5. Authent. l. 2. de Feu­dis §. Ne­mo retia sua, aut laq. It is lawfull to kill a Bird with a Bolt, to strike a Deere with a Bow, to shoot at Foule with a Peece, to take Fish with Hookes and Nets, to set Toyles for Foxes, and lay grins and snares for wild and hurtfull beasts; but to take pleasure and delight (after wee have their lives in our hands) to peek out their eyes, to breake their legs, to pierce their brests with Bodkins, their bodies with Pikes or Swords, and so to lend them a little use of their life, onely to linger and lengthen out the paines of their death: this is brutish cruelty to a brute crea­ture, and is no small argument of a bloody minde and a bad disposition, if we will give any credit ei­ther to the light of nature amongst the Heathen, Quintil. l. 5 c. 9. Erasm. ad Episcop. Basil. 15 22 or to the Word of God amongst Gods people. I have read in ancient Writers (and so Eras [...] doth report that he had done) that the Magistrates amongst the Grecians, observing a young boy to take great pleasure and delight, when he had taken young birds, to prick, and peck out their eyes with Pins and Needles; held him worthy to dye for his sporting cruelty: because they did conjecture, that such a cruell disposition, and naughty humour in a childe, might very dangerously breake out into [Page 35]some brutish and bloody practices, if ever he should come unto his strength and riper age. And this seemeth to bee the meaning and intent of the holy Ghost, Deut. 22.6 Ex. 23.19. Deu. 14. [...]. when the people of God were forbidden if they found a Birds nest, to take the damm with the young, and to see a Kid in his mothers milk, lest being accustome to deale cruelly and unmer­cifully with birds and beasts, Gal. in E [...]. cap. 23. [...]. they might grow on to some savage inhumanity, and bloody cruelty, to wards men also: and that because as a learned man saith, Quia his initiis ad crudelitatem in homines itur, ideo non incommode haec crudelitas in belluas, M. Cartvv. in P [...]ov. 12.10. inhumanitatis cujusdam peragitur. Because by these beginnings of brutish cruelty towards beasts, men make way for farther proceeding in cruelty towards men, therefore is this cruelty against beasts, charged for a kind of inhumanity upon them that use it, much more if they take delight and plea­sure in it.

CHAPTER XI.

A God man (saith Salomon) is mercifull or re­gardfull of the life of his beast, but the ten­der mercies of the wicked are cruell. Pro. 2.10 Hee accor­ding to the wisdome that God had given him, gives it as a note and token of a godly and good man, to have a tenden care and due regard of his beast, and that not only in preserving him in life to have his being, but in keeping him in heart and good like­ing, to have (in his kinde) a welbeing also, from his Masters mercifull, and wise usage of him. As first to give him his due allowance of pasture [Page 36]and fodder, Hey and Provender, and that in due season, with other tending and dressing, according to his nature and condition in due order, which is all the wages that the poore dumbe creature doth require of his master, for his worke and labour. Secondly, to moderate his hour and his toyle, his travell and his paines, propo [...]ioning his burthen to his strength, and his labour to his power and ability to performe it; not to overcharge him for his profit, nor overtoyle and tyre him out for his pleasure, much lesse to spend his spirits, and breath, and life and all, to serve his lust and vaine humour. Thirdly, not to be fierce and furious, cruell and vi­olent, in immoderate striking and beating, spurring and spurgalling, seutching and lashing, whipping and scourging, as Balaam in his raging passion, did beat his Asse three times because hee crost his desire and crusht his foot, and wished also that hee had a Sword in his hand, that hee might have slaine her therewithall. These things, and this example I could wish, and doe much de­sire, that divers of our Gentlemen, and others also, would well and wisely consider of, who in their riding and running, Ambros. in Psal. 118. Ser. 5. racing, and chasing for their recreation, as they terme it, shew as little compas­sion to their Horse, as Balaam did to his Asse, and oftentimes either for their vaine pleasures and humour, or for winning their wager, and so for filthy lucre, doe most cruelly, as well as foolishly, spend the breath, and spill the life of the beasts they ride on, 2 Pet. 2.16 and indanger their owne limbes, and lives also therewithall. Certainly if the dumb Asse speaking with mans voice reproved the foolish­nesse of the Prophet, for his cruell dealing with [Page 37]her in such rage and passion, and so sharpe corre­ction, he having no good warrant for his way, nor good intention in the end of it, Num. 22.23.30. she having beene serviceable unto him at other times, and now fall­ing under him onely for feare of the Angell that stood in the way, with a drawne sword in his hand, ready to kill him: Mee thinkes these Gen­tlemens Horses being so grosly abused should like­wise rebuke the fiercnes and foolishnes of their ma­sters, if not by mans voice, yet by the voices of their grievous grones which they may heare from them, when being over-rid, past their strength and breath, their hearts are ready to breake and to burst under them. If our enemies Asse were lying under his burden, though we beare no good affection to the Master, yet must we shew some compassion to the creature, Exo. 23.5. we must (as we are able) relieve him and help him up: and is it not then both sinfull, and shamefull, to lay such burdens on our owne beasts, or wilfully to force them to such labour and paines, as the powers of nature, and strength of their bodies cannot beare, nor answer, but by yeeld­ing up their lives, together with their labours and sorrowes into our mercilesse and cruell hands? O that we could hearken to the voice of Christ, and learne of our Heavenly Father, Luc. 6.36. Psa. 36.6. to bee mercifull as he is mercifull, whose blested example might teach us to be mercifull both to man and beast, seeing in the sparing of Ninevie, his compassions were ex­tended not onely to the many thousand children which were amongst them, Drus. in Ion. c. 4.11. but also to the beasts and multitude of cattle, which were there about them. Should I not spare Ninevie that great city, Ion. 4.11. wherein are more than six score thousand persons, that [Page 38]cannot discern betwixt their right hand and their left, and also much cattell. Such mercy in some mea­sure did Iacob shew (in his journey towards mount Seir) not onely to his children being young and tender, but to his flocks and heards also; that he would not over-drive them one day, lest the flocke should die; Gen. 33.13, 14. I will lead on softly (saith he) as the cattle that goeth before me, and the children shall be able to endure. A good rule for our horse-racers, rank riders, and hot-spurre hunters (if they have grace to follow it) in all their recreations and pur­suit of their pleasures, to measure their actions, and moderate their passions by; that as they may and ought to have a care, to charge no burden up­on their children, but such as they may well beare, so they may not over-draw, nor over-drive their beasts for one day, nor put them to any toyle or travell, but that which they are well able to indure.

CHAP. XII.

THis is then the summe of all, touching hunt­ing and hawking, how farre they are lawfull or unlawfull in my opinion.

First, it is lawfull to hunt and to hawke for the taking of such creatures as may be usefull, or might be hurtfull unto us.

Secondly, It is lawfull to take pleasure in the naturall properties and qualities of such crea­tures as are used and exercised in hunting and hawking to that end: As in the sent and saga­city of the Hound, the swiftnesse of the Grey­hound, [Page 39]the soaring of the Falcon, and flight of the Hawke, the jumping of the Leopard, and speed and strength of the Horse.

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

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

Fiftly, It is not lawfull to take pleasure in the enmity of the creatures, nor to make their vexati­on our recreation, putting them to unnecessary and extraordinary paines in their life, and to like tortures in their death, for our sport and pleasure onely.

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

Seventhly, It is unlawfull in and for our pleasure in these exercises (which were intended especi­ally for the refreshing of mens mindes, and re­newing of their strength after honest studies and labours) to overtoyle, and tire out our selves, as did Esau in his hunting, even untill he was almost dead for hunger. Inordinate affections to these games, and immoderate passions in the crosse oc­currents of them, doe not onely marre all the sport, but deprive us of all lawfull use and fruit of them.

Eighthly, It is unlawfull, by hunting or hawk­ing, to overcharge our state, or endammage our neighbours, by Horses and Hounds, costly at home, and cumbersome abroad, so as we are made lesse able to doe good to them that need, or to our owne families, and more offensive in doing hurt to them that might looke for better things from us.

Lastly, the exercise of hunting hath beene held in it selfe not onely lawfull, but commendable a­mongst the ancient Romans, and by the judge­ment of the wisest States-men, Athen. Dip­no. lib. 1. cap. 20. and Moralists of the world, both for increase of health and strength in the time of peace; and for fitting and framing of the body to a nimble activity and agility for sundry feats and exploits in the time of warre.

Sertorius a Romane Captaine and Commander, Plutarch. in Sertorio. by his travell and paines which he took in hunting, had so accustomed himselfe to hard adventures, and dangerous and difficult passages, that by the nimblenesse and agility of his body, he was so a­ble either to assaile his enemies, or to winde him­selfe out of their hands also, with so great facili­ty, if he were in danger or distresse, that he o­vercame them oftentimes (as Plutarch reporteth of him) rather by light skirmishes, than by open encounter, and publike fight.

Xenophon, Plato, Aristotle, Plinius Secundus and others, Xeno. in lib. de venat. Galen. lib. de sanitate tuend. & lib. de Indo parvae pile have allowed and approved of hunt­ing, both for the execise of the body unto health and strength, and for inuring and training up of youth in the feats of Armes, and exploits of war. Xenoph. in Cyropaedia, Plat. lib. 7. de Legib. Ari­stot. lib. 1. Polit. Plin. Sec. Lib. 5. Epist. & in Pa­negyric. [Page 41]And Julius Capitolinus, recordeth that the Romane Legions were oftentimes exercised in hunting, Jul. Capitol. in Maxim. p. 10 15. under Maxinūnus the Emperour, that so they might be better fitted for warlike service and imployment, Viget. dere milit. lib. 1. cap. 7.9.10. as occasion should require. So likewise Vigetius reckons of those that have beene well exercised in hunting, running, leaping, swim­ming, to be fittest for trained souldiers, and such as are to be chosen, before others, for warlike af­faires. And albeit many of our Gentlemen which are most addicted to this exercise of hunting, do not alwayes prove the best souldiers; neither have it ever in their minde, so hotly to pursue their e­nemies, as they doe their game, or to make the dangers of warre the end and aime of their sports in peace: Galen. de lud. parvae pilae. Yet seeing in the judgement of Galen, that renowned Philosopher and Physician, hunting is one of those exercises, which is both healthfull for the body, and delightfull for the minde also; we will so farre rest in his judgement, and allow them hunting for an honest recreation, if so be they will admit of Galens counsell and limitation therewithall. Galen. ibid. Nimium quod est reprehendo sem­per, &c. I alwayes blame that which is too much, and would have every art that we use, Lusus habet laudem si moderatus erit. Prom­ptuar. Dam­houderii, pa. 229: Etlucta & cursu, saltu & certare palaestra: Haec bene conveniunt, sed moderata, viris. Promptu. Damhouderii, pa. 230. Est modus in rebus, &c. Hor. used in mo­deration, Quae si modum excedat, jam bona esse de­sinit. Which so soone as it begins to exceed mea­sure, it presently ceaseth to be good any more. Ludendi est quidam modus, Cic.lib. I. Off.

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

CHAP. XIII.

His more effectuall conversion and the fruits of it, Cap. 14 HAving now spent some few yeares of his youth in the pursuit of these vanities, lest he should trifle out his precious time in such carnall pleasures any longer: The Lord began to awaken him to some better sight and sense of his errour and offence in this course, and to prepare him now as a vessell of honour for better service and im­ployment both in his owne, and in his masters house.

Vpon his fathers death. In the yeere 1587. It pleased tho Lord to call unto his mercy his worthy Father, upon whose decease he being much perplexed both in minde and state, some sorrowes and feares, thoughts and cares began to stirre and work within him, and the Lord (who best knoweth the fittest times and sea­sons for his own work) began to work also for his more effectuall calling and reformation therewith­all. And this he did by the rebukes of his Word [Page 43]and checkes of his Spirit, convincing his judge­ment, and changing his minde and heart, By Gods good meanes. from the love of baser, to a delight in better things: For now he began to search his heart and try his wayes, and to call himselfe to an account for his former courses, and measuring all those things by the line of the Word, and in the ballance of the Sanctuary, which he had found or felt before in the pleasures of this life, he saw there was no­thing at all, in them all, but vanity of vanities, and vexation of spirit. Not very violent. And albeit the pangs of his conversion, and paines of his new birth were not so violent as others of Gods childrens have beene; or as Pauls, Constantines, and Luthers were, yet were his passions and affections, at this time, not much unlike unto S. Austins, upon the point of his conversion, who being now weary of the wayes of vanity, and tyred out with the weight of his owne sinne, in a holy desire to cast off the burden that did presse him downe, and to shake off the pleasing sins that did intangle him so fast, powred out his heart in prayers and teares before the Lord, after this manner: Ʋsquequo Domine irasceris? in finem? Ne memor fueris iniquitatum mearum an­tiquarum. How long Lord wilt thou be angry? for ever? Like unto S. Austins. Be not mindfull of my old sins. Quam­diu? quamdius? cras, & cras? Quare non hodie? quare non hac hora finis turpitudinis meae? How long? how long? To morrow? and to morrow? Why not to day? why not this houre is there not an end of my former filthinesse? O happy Austin, and holy man of God, that was first thus hum­bled, that he might be exalted! And yet more happy, that having the Lord to seeke him as a lost [Page 44]sheep, he finding himselfe to go astray, began pre­sently to seek the Shepheard, that sought him; and happy most of all in this, that in so seeking the Lord, he did both finde him and was found of him. In many particulars I will not compare this Gentleman for measure of grace, with S. Austin, but for the nature, manner, meanes, and time, and truth of their conversion, he may well go hand in hand with him.

• 1. Austin was about 32 yeares of age when he was effectually called and converted, and so was he.
• 2. Austin had at that time many combats betwixt Reason and Religion, the flesh and the spirit; and so had he.
• 3. Austin had his heart full of prayers, and his eyes full of teares, when he sought after God; and so had he.
• 4. Au­stin had and held sweet communion with God by Colloquies, Soliloquies, holy and heavenly me­ditations; and so did he.
• 5. Austin having once tasted the sweetnesse of the Lord, thought nothing so pleasant as to forgoe the pleasures of his former vanities,
  Aug. Cons. lib. 9. cap. 1.
  Quam suave mihi subitò factum est carere suavitatibus nugarum? And held it now a joy to renounce those joyes and toyes, which before he was afraid to lose. Et quas amittere me­tus fuerat, eas jam dimittere gaudium erat; And such for all the world were this Gentlemans de­sires and delights, such his disposition and affecti­on, when once he had tasted how sweet the Lord was, and had drunk of the pleasures of his house somwhat more freely and fully than formerly he had done: Whereof Austin gives the reason for them both, Tu enim Domine, qui vera es, & sum­ma suavitas, ejiciebas eas à me, ejiciebas, & intra­bas pro e [...]s, omni voluptate dulcior, omni luce clarior, [Page 45]&c. For thou O Lord who art the true and chief sweetnesse it selfe, didst cast out of me those plea­sures of vanities, thou didst cast them out, and didst enter in thy selfe in stead of them; being unto me more delicious than any delight, more cleare than any light whatsoever.
• 6. Austins conversion was so blest of God, that it was an oc­casion of the conversion of others of his friends, as of Alipius, Nebridius, and Evodius, neare about the same time. And so was this Gentlemans conversi­on blest of God also, being attended and accompa­nied with the conversion of diverse of his friends, brothers, and sisters, and neighbours, who be­ing brought on by his good meanes, and Gods blessing, unto a love and liking of the truth of the Gospell, were also effectually called to the pro­fession, and practice of the same.
• 7. Austin being converted, did not onely cease from the pra­ctice of his former vanities, and old sinnes of his youth, but he renounced the heresie of the Mani­chees, wherewith he was tainted, and did for go his Rhetoricke Lecture at Millan, fearing to doe hurt unto his Schollars any longer, by poysoning their mindes with errors and lies, and corrupting their hearts with words of vanity. And so did this Gentleman utterly renounce the pleasure, and practice of his former vanities, and purge out of his heart the poyson of Popish errours, where­with formerly he had been infected, and would never any more either read, or heare such Lectures of vanity as formerly he was wont to do.
• 8. Last­ly, Austin upon his conversion began to seeke and serve the Lord with great power, and zeale, both in his person and calling, standing and striving for [Page 46]the truth against a lie, yea every lie that durst con­front it, or assaile it. And so did this Gentleman for his calling, and standing (according to the gifts and graces which God had given him) though herein much inferiour to Augustine, (I confesse) who is gone before him, yet superiour by much to many, if not the most of his rank, that either lived with him, or shall follow after him. The truth of all which specialties, shall God willing be seene in divers and sundry particulars more plainly, in the course of his life, and sequele of this story.

CHAP. XIV.

SOme of the first, though not the fairest fruits of his change and conversion, The fruits of his con­version. First as heire of the fami­ly in civill matters. Secondly, cap. 18. His refor­mation. began then to ap­peare, when first of an heire he became an inheritor of his Fathers state, and took possession of his house and lands. For being of himselfe unfit (as many young heires are) either to undertake such a charge or manage such an estate, as by the fall of their pa­rents is fallen unto them: he notwithstanding (by the mercy and grace of God) at his first entrance, began to cut off, and cast out all lets and impedi­ments which might hinder him, and to use and embrace all helpes that might further him, in run­ning the race which the Lord had now set before him: for whereas there were two speciall matters of importance that might now perplex him, first, how upon so small beginnings he might sufficient­ly provide for his owne family: Remov­ing impe­diments. and secondly, how (his father having charged him and the land, with the portions of twelve children, sonnes and daughters, which hee left behind him) hee might [Page 47]faithfully discharge that trust, which his father re­posed in him: hee both wisely and conscionably first of all, laid away Hawkes and Hounds, and cast off for ever his wide mouth'd Dogs, and utterly ceased any longer, to follow them, or their follo­wers. And which is yet more, Renounc­ing his pleasures. to cut off all occa­sions of wastefull and riotous expence both of time and other things, having a goodly Parke left him on the backeside of his house, well stored and fur­nished with fallow Deere, hee presently killed up the game, and disparked the Parke, and drawing himselfe to as narrow a compasse as well hee could, lived so frugally and contentedly (and yet for his place very competently and orderly) that he provi­ded sufficiently for his owne family, His Fru­gality. and faithfully discharged himselfe of his fathers charge, paying his brethren and sisters all their portions, and pla­cing them in marriage, and otherwise very com­fortably, as his owne words will beare me testimo­ny. ‘This charge through Gods assistance (saith he) I well discharged. His fide­lity. And married well all my sisters, and preferred all my brothers, and none of them offended.’ A rare example I confesse, considering the young heires, that come to their lands in our time; for as commonly, they are sick of the father (as Esau was, before his day, looking for his death) so when they come on a sudden, to so greate an estate, A rebuke to other mens pro­digality, and infi­delity. their wealth many times over­growes their wit, and being now masters over their owne meanes, they are so farre from quench­ing the heat of their former lusts, that now they adde fewell unto the fire, and cast oyle into the flame, and turning their liberty into licencious­nesse, and the grace of God into wantonnesse, they [Page 48]become and grow like Infidels and Turkes, nei­ther providing for their owne families, nor regar­ding their brethren nor sisters, being yet their own flesh and blood, and their owne fathers issue and off-spring as themselves are. A faire check and re­buke also, may hence bee taken for such and so ma­ny of our Gentlemen of riper age, And a check to some o­thers ob­stinacy in their old sins. as having beene a long time ensnared in the lusts of youth, and fast bound with the cords of their pleasing sins, have not yet (for all the meanes of grace) after twenty, thirty, forty, or fifty yeares, obtained so much grace and strength from the Lord, as this Gentleman, to breake from the power, and cease from the practice of their old sins, but are still a childish and vaine in their sports, and pursuit of their pleasures, as if all this while they had but on­ly sipped and tasted of Circes cup, but now are re­solved to take yet a deep and a full draught of it, even untill they be dead drunke with their sensuall delights, and drop downe in a moment into hell, from the hight of their jolly vanities. O that the voice of Christ in his Word might rouse them and raise them up out of this sensuality and security! A­wake thou that sleepest, and stand up from the dead, and Christ shall give thee light. Quia vir­tutibus a­maritudo permista est, vitia verò voluptate condita sunt: illa offensi, hac deliniti feruntur in praeceps, ac honorum spem fulsi, mala pro bonis amplectuntur. Lastant. Lib. 1. de fals. Rel. August. Confes. lib 8. cap. 5. Insitam veritati austeritatem, natura hominum proclovis in vit [...]a pati non potest. Lact. de Falsa Rel. Lib. 1. They heate this voice and are many of them (I am perswaded) convinced by it, but they returne no answer, but as Augustine speakes, Ʋerba tantum lenta, & somnolenta: modò, ecce modò, sine paululum: A few silly and sleepy words, anon, loe, anon; set me a­lone [Page 49]a little. But as it followeth, Modò & modò, non habent modum, & sine paululum, in longum ibit. Anon, and anon, will never have done, and a little forbearance will grow to custome and continuance.

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

CHAP. XV.

Secondly, other fruits of his con­version in matters of religion, as Gover­nour of his family. In setting up religi­on in his family. 1 Chron 13.13, 14. ANd so we proceed to some other fruits of this Gentlemans effectuall calling, that (so farre as he hath shewed forth the vertues of him that called him out of darknesse into his marvellous light, hee may yet be a lampe to give light unto o­thers, by the course and records of his life, even to such as desire to be followers of such a leader, in the wayes of grace and peace. After the Lord was pleased thus to reveale himselfe in his Sonne Christ unto him, and to cause the light of his counte­nance to shine into his heart, he could never have rest in himselfe, untill hee had with Obed Edom, brought the Arke of God into his house: and that he did with much joy and comfort, raising up an Altar for Gods worship in his family, and so mak­ing [Page 50]it a little Bethel, a house of God, a pledge of his presence, and place for his service. For thus be­gan he to thinke with Jacob, Ge. 30.30. when shall I provide for mine owne house also? Thus did hee resolve with Joshua, Iosh. 24. Laid down first in the ge­nerals. though not one of his neighbour Gentlemen would so resolve with him, Yet I and my house will serve the Lord. Thus did hee with Abraham, Command his children and his houshold after him, that they might keep the way of the Lord, to doe justice and judgement. Thus did hee governe his house with David, walking wisely in the midst of it, setting his eyes or favour and respect upon the godly, but not suffering a wicked person to abide in his sight. This was the conquest of his faith wher­by he did overcome the world. This was the worke of grace, being illightened himselfe to illighten o­thers, converted himselfe to convert others, being come unto Christ himselfe, to call on others to come unto him, and abide with him. And for want of this victory of faith, and power of grace, there is but few of our Gentlemen, that in these dayes have their houses and families so well orde­red and reformed, so well purged from old sinnes, and seasoned so well with true religion, as this our Cornelius had, being himselfe a devout man, and one that feared God with all his house.

CHAP. XVI.

ALL this that we have laid downe in the gene­rals may be seene more evidently in the parti­culars, concerning the manner and order of the [Page 51]government of his family, his holy exercises, and religious duties, And then in the spe­cialties and parti­culars. 1. In his family, & 2. In the assembly, constantly and conscionably per­formed in the same. Wherein, his first, and prin­cipall care was for his wife and children, that hee might dwell with her as a man of knowledge, and bring them up in the nurture and information of the Lord; both which hee through the good hand of God upon his holy labours, so effectually brought to passe, that he had much comfort, though ming­led with some crosse, in their well doing. In his fa­mily. 1. Dwel­ling with his wife as a man of know­ledge, in Peace and love as e­quall yoke fellowes. His wife, though well affected before, in matters of religion, and much exercised in the duties and ser­vices of the same, yet now by her husbands graci­ous and good example, in the practice and power of it, and his holy and wholesome admonitions, in­structions, exhortations, and wise and mild rebukes also, as occasion required; shee was brought on to a higher pitch, and degree of knowledge and of grace, and became a faithfull helper unto him, in the best things, and a carefull yoke-fellow, to bear, and to draw in the yoke of Christ, (both in doing and suffering the will of God together with him) as a true Christian. A good example to hus­bands A good example for such good men, as desire to be good husbands also, to ten­der, and procure their wives comfort and welfare, aswel in matters of religion, tending to their sal­vation; as in the affairs of this life, to lead and guid them aright, for their outward peace and content­ment. And wives As also for such good women that would be reckoned in the number of gracious and good wives, that they be (in meeknesse and humility') so subject unto their husbands, that they may bee teachable to learne, and tractable to observe and obey whatsoever, in and for the Lord, they shall [Page 52]require of them. This also discovereth the mise­rable condition of such families, A discove­ry of the misery of unequall yokefel­lowes, Manife­sted in foure in­stances. where the gover­nours are unequally yoked, being diverse both in o­pinion and affection, touching matters of Religion; and so much distracted and disordered in the per­formance of such religious duties: as the Lord in their families requires at their hands, which I see not how it can possibly bee otherwise, when the husband drawes one way, and the wife another. As first, when the husband is an Atheist that calls not upon God, no prayer in his family, no thanks­giving at his Table for his meate, no reading of holy Scripture: the wife a Papist, contenting her selfe with her blind devotions, upon her beads and bookes, in her private chamber and her closet, to feed and cherish her seduced heart, and corrupted humour therewithall. Secondly, when the hus­band is a prophane Esau, minding only earthly things, and embracing, like Demas, this present world, followeth with great eagernesse the profits and pleasures of this life: the wife a godly matron like Sarah in her Tent, faithfull and painfull, care­full of her familie and friends, with Mart ha, and conscionable of that one thing which is needfull, with Mary, having chosen the better part which shall not be taken from her. Thirdly, when one thinkes every little too much, or enough at least, in Gods service, the other thinks againe, all that they can doe too little, to testifie their thankfullnesse and faithfullnesse to God, in the religious duties of their families. Fourthly, when the one contents himselfe with a forme of godlinesse, putting a shag-hared servingman to read a few cold prayers, and a simple and silly childe to say grace, and so [Page 53]slubber over their morning and evening service, be­ing as well pleased as if they had gotten Micha his Levite into their house, or one of Jeroboams priests to do them service, in worshipping the Calf which is set up amongst them.

The other is much blamed for that, rejecting all pharisaicall formality in religion, they desire such effectuall and powerfull meanes of grace, as may enable them to shew forth the power and fruit of godlines in a good conversation. Alas! what distra­ctions and contentions must here needs be? what di­stemper and disorder both in the governors, and go­vernment of such a family must needs arise? where husband and wife (who should being yoke-fellows, draw equally in one yoke) are yet unequally yo­ked, [...]oves qui jungit ada­ratrū, equos ad currum pares eligit & ut aetas conveniat & forma, Amb. lib. 8 Epift. 86. ad Pater­num. that when the one drawes forwards, the o­ther drawes backwards, the one puts his shoulder to the burden, the other withdrawes himself from it, or stands in open opposition against the bearing of it. It was far otherwise with this Gentleman and his faithfull yoke-fellow, who being both of one mind and one heart, in the profession of the Gospel, and both well affected, and acquainted, with the power and practice of religion, became as lamps and lights to the rest of their family, by their holy example, and godly conversation amongst them.

CHAP. XVII.

2 In their godly edu­cation of their chil­dren. THeir children they brought up in the know­ledge and feare of God, laying the foundati­on, by continuall catechizing of them in the prin­ciples [Page 54]and grounds of true Christian Religion, and building thereon farther, by such sentences and portions of holy Scriptures, 1 By in­struction. as might best fit their tender yeares, and make the easiest impressions of grace and truth in their hearts. And because he well knew that it was not enough for him [...], i. to put good things upon their minds, but also [...], to nurture them by correction, as occa­sion should require, 2 By cor­rection. and so both by the word and by the rod to bring them up in the information of the Lord: He therefore did not spare to use the rod of correction as Gods healing medicine to cure the corruptions of his children, and to heale their soules of their sinnes by the same. Wherein if at any time his heart were so over-heated by his hatred of their sin, Wherein if his passi­ons excee­ded, He was humbled. and zeale for Gods glory, that he did either speake unadvisedly with his lips, or deale too violently with his hands, He was after­wards much troubled at it, and much humbled for it; that going about to heale others, he had so rashly procured a stroke and a wound unto him­selfe, Healed. for which now he found no better remedy than to have recourse unto his heavenly Father by humble and hearty prayer, who healeth all the infirmities both of Parents and children, and for­giveth all their sinnes, And bet­tered in 4. particu­lars. Optabatur in eo, quod in aliis ti­mebatur, ut irasceretur. Amb. de o­bit. Theod. when they seeke unto him. The fruits of which his holy desires and endea­vours he found and reaped in due season. For first he became hereby more watchfull over his spirit and speech, in all such occasions, and provocati­ons to passion and distemper. Secondly, he grew more moderate in correction, keeping himselfe within the bounds of it, discretion and compas­sion. Thirdly, when his passions were most ve­hement [Page 55]against sinne, he much asswaged the heat thereof, 3 In the governing of his servants. by his love and tender affections towards the sinner. Fourthly, He lived to see those whom he most sharply corrected, effectually converted and reformed.

CHAP. XVIII.

I Come now after the branches of his vine to the plants of his vineyard, namely his men, 1 In chu­sing. and maid-servants, amongst whom there was not one idle and unprofitable person. Where, I hold him worthy great commendation, first for his godly care in chusing: And secondly, for his good con­science in ordering and using of them (as he did) so well, both in their persons and in their callings. As for their choice, this was wont to be his course. As he heard of any that began to set their faces to­wards Ierusalem, or to look towards heaven, as if they meant in good earnest to travell that way: or of such as had travelled many Sabbath dayes journey that way already: his heart was presently towards them, so that by good and faire meanes he endeavoured to draw such into his service, and if he had place of imployment for them, to plant them in his family, above any other persons what­soever. So that in a short time he was so well pro­vided and furnished with honest and faithfull, god­ly and gracious servants, both men, and women, that he had now, as Paul saith, Philemon had once, a Church in his house. And no marvell, seeing for continuall supply there were many that were [Page 56]religious, who would willingly offer themselves and make meanes to be admitted into his house, and to do him service, untill they were like Da­vids host, a great host, like the host of God, 1 Chron. 12.22. A full houshold, and gracious fa­mily, where Husband and wife, parents and chil­dren, governours and servants are all, either tru­ly religious, or at least such, as do orderly and duly submit themselves to all duties of religion in the family. Now for the ordering and using of his servants, he did reckon of such as most faithfull e­ver unto him, as he found ever most faithfull unto God, as did Constantius when hee purged his Court. And such he did much esteeme, and en­tirely affect, as his brethren and fellow servants in and under Christ Jesus. 2. For the using of his ser­vants. Yea he made them som­times as his companions in his familiar and kinde usage of them; sometimes, as his counsellours, to advise, conferre, consult, and resolve with them, in matters of conscience, or of other importance somtimes as his comforters in afflictions and ten­tations, that he might so receive some comfort and refreshing from them.

Some of speciall note, as Old Robert. Among the reft he had one of speciall note, an old disciple like Mnason, as a father in his family to the rest of his servants, his name Robert Pas­field, but better knowne by the name of old Ro­bert, a man utterly unlearned, being unable to read a sentence, or write a syllable: yet was he so well taught of God, that by his own industry and Gods blessing upon his minde and memory, he grew in grace as he did in yeeres, and became ripe in under­standing, and mighty in the Scriptures. Yea he was so well acquainted with the history of the [Page 57]Bible, and the summe and substance of every Book and Chapter, that hardly could any ask him, where such a saying or sentence were, but he would with very little adoe, tell them in what Book and Chap­ter they might finde it. Insomuch that he became as a very profitable Index to the family, to call to minde what they had learned, and to recover what they had lost by slip of memory: and not onely so, but a godly Instructor, and Teacher of young professors also, to acquaint them with the Word, and to exercise their hearts unto godli­nesse, by the precepts and examples thereof, which he constantly did both at home and abroad, as he had leisure and liberty so to do. Now if that which I have often heard be true, that Bonus Tex­tualis, is Bonus Theologus; A good Text-man is a good Divine; then may Old Robert in our coun­trey proceedings, be allowed for a Divine, and a Doctor also. He had many other good parts in him, a good gift in prayer, and praise, very wil­ling and well able to conferre of good things, care­full to heare the Word read or preached, and to help his own, and his friends memories by repetiti­ons and some other means: as of a strange Girdle which, as I shall shew you, he had framed for him­self to that purpose. The Girdle was of leather, long and large: Old Robert his Girdle for help of his me­mory. so that for compasse it would go twice about him: This (for the help of his memory) he divided into severall portions and parts (as a Car­penter doth his Rule) and allotteth every Booke of the Bible in their order, to some of those divi­sions: As Genesis to the first, Exodus to the se­cond, &c. Then for the distinction of the Chap­ters of every Booke, he annexed a long point, or [Page 58]thong unto the severall divisions, and made knots by fives or tens thereupon, to distinguish the cha­pters of that book, he had also other, either points or rushes to divide the chapters into their parti­cular contents, or severall parts, or verses, as occa­sion did require.

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

A matter of such wonder unto all that ever saw it, and heard him repeat a Sermon by it, that his worthy Master thought the girdle worthy to bee kept and reserved in his Study, as a monument of Gods mercy and old Roberts both piety and indu­stry, that he might bee known to have beene nei­ther idle nor unprofitable in partaking of the bles­sing of the ministery. A reb uke to mind­lesse and carelesse persons. This man, and his girdle, shall rise up in judgement against many of greater place than himselfe, who being both mindlesse in observing, and carelesse in retaining what they heare, or have heard in the preaching of the Word, will neither stirre up the graces of God which are in them, nor exercise the naturall parts aright which God hath given them, nor practise any ar­tificiall [Page 59]helpes of their owne or other mens inven­tion, for reliefe of their owne weaknesse both in minde and memory, and for supply of other mens wants, according as their necessities may require. Hence also may we raise a just rebuke of many of better parts, who having many helps both by arts and tongues, Logick and learning, Art of memo­ry, writing by characters, or otherwise; And to such as use not their skil, and other faculties a­right. doe not yet set themselves and their gifts a worke in any good course, to make the best benefit of that which they heare for themselves, that so they might be more profitable unto others, according to the pla­ces and callings wherein the Lord hath set them.

CHAP. XIX.

His fami­liar con­versing with old Robert. THis old Robert though but a servant, yet be­ing rich in grace, his Master did so much esteeme and affect, that he would as often as con­veniently he could, have him neare unto him, he would often goe to the Hop-yard, or threshing­flore (where commonly his businesse lay) to talk and conferre with him, and sometime for his owne exercise to take some part and portion in the labour with him also. This he did for their mutuall com­fort and contentment, in provoking one another to holy duties, and communicating such things as they had read or heard, for increase of godlinesse and goodnesse one in another.

Such is the nature and temper of humility and sincerity. The master never a whit the more a­based, [Page 60]because he did bow himselfe to the low con­dition, and company of a servant; nor the servant ever a jot more proud or presuming, because of this his Masters kind and Christian dealing with him. They were both of them gainers, and no loosers, by such intercourse and exchange of Christian offi­ces. Both gai­ners by it. Which I could wish, some of our Gentlemen and Gentlewomen did well weigh and consider, who thinke they should lose, or let fall much of their greatnesse, if they should use to speake kindly, or talke familiarly with their godly servants, about their owne occasions, or other good things, for by this stately strangenesse, they make themselves lesse able to doe good unto o­thers, and deprive others of their liberty and op­portunity to do that good, they desire unto them againe, and so both are losers and neither of them any gainer by this stately stiffnesse.

Others dealing o­therwise are lo­sers by their statelines. It was not thus betwixt Abraham and Elie­zar, Moses and Ioshua, Eli and Samuel, Naa­man and his servants, Job and his maid-servant, Da­vid and his family, Christ and his Apostles, Paul and his followers, all these serving one another in love, and every member seeking to succour each other, the eye the hand, and the hand the foot: the foot, and eye, and hand the whole body.

Thus they continued many yeares together ma­ster and servant, faithfull in their places, and fruit­full in every good worke, either doing good, or receiving good for themselvs and for others in the family: Mis kind usage of him. wherein yet this is farther very remarkable in this gracious Gentleman, that when this his old servant became impotent through age, having spent about thirty yeares in his service, and now [Page 61]growing towards fourescore, as unfit for coun­trey labour, as old Barzilla was for court service; yet was he so far from casting him off, or turning him away in his old age, that for many yeares to­gether he did nourish and feed him, with some of the best morsels from his owne table, In his old age. by his owne hand, permitting him to sit in the parlor or but­tery not farre from him, that even at meale time he might as occasion served conferre with him. And thus he dealt with him in great mercy and compassion, as if he had been his owne brother, of the same loynes and wombe with him, even all the dayes of his life untill his dying day, and the ve­ry houre of his death.

Vntill the day and houre of his death. A good example for rebuke of many mercilesse and prophane Masters, who deale no better often­times with their impotent and old servants, than they doe with their old Dogs; first grow weary of them, and then turne them off their hand without any meanes or maintenance, To the reproofe of merci­lesse ma­sters. 1 Sam. 30.13. to live on a Com­mons or dye in a ditch: being herein more like unto that cursed and cruell Amalakite (than unto this Gentleman, or any good Christian) who forsooke his servant, and left him in an open field behind him, in great danger, and distresse, because he fell sicke upon his hand.

CHAP. XX.

BUt now to leave old Robert in rest and blisse with God, we are concerning his Master far­ther [Page 62]to understand, that albeit he shewed much re­spect and love unto this ancient professor his faith­full servant, yet did he wisely proportion his regard and care of, and over the rest, in their places, to their good contentment and his owne comfort. Some he made choice of to be neare about him for attendance, Acts 10.7. at home and abroad (and they such as did feare God) as did that good Cornelius, who had ever devout men about him, His due regard to the rest of his ser­vants. that waited on him continually. These were more happy than their other fellow servants, because they were e­ver with him, to whom hee was ever ready either to impart and offer some wholesome words of ad­monition or instruction, or to conferre, reason, ob­ject, and answer in points of religion for increase of knowledge, conscience and obedience, and that mutually and friendly, Some at­tending upon him. as they did serve him at his Table or did walke or ride abroad with him. He never thought his Table better furnished, than when he had gracious and godly persons to sit with him, or stand about him, nor his meate better sea­soned, than when it was poudered with such salt of wholesome words, and holy wisedome as might minister grace unto the hearers that were present with him. Nullus enim suavior animo cibus est, quàm cognitio veritatis, Lact. lib. 1. de falsa Reli. O how contrary unto this course, is their carriage, who like none so well, as a knave to attend them, a flatterer to humour them, and a foole to make them merry at their meate. It was the wisdome of Salomon to speake of wisdome, both in naturall and spirituall things, even at his Table; in so much that the Queene of Sheba admired what she saw, 1 Kin. 10.8. and heard; and reckoned his servants happy, [Page 63]that might then stand before him and heare his wisedome. Shall I crave leave of our wise men of the world, to tell them that in their courses they come so farre short, not only of Salomon, but even of this Gentleman, that they are not much better, than Salomons fooles, whose heads are so shallow, Prov. 1.12. & 9.6. that they have no braines to speake of knowledge, nor of any divine things: and their hearts so em­pty of grace and goodnesse, that they take no plea­sure in such company, nor in such talke, and confe­rence at their tables, where they imagine they can­not be merry if God stand by, nor be at any quiet in their minde, if there bee any good man there, that offers any occasion to speake of holy and of heavenly things. Thus dealt he with the better sort of his servants that were neare about him, and at­tended on him. Some la­bouring for him. And for the rest that were imploy­ed in his husbandry and businesse abroad, hee was not forgetfull, but mindfull of their good. Hee allotted them their places according to their skill and knowledge, and proportioned their labour to their strength, and their wages to their labour, e­ver allowing them liberty and leasure, meanes and helpes to accomplish the workes which they tooke in hand; and never suffering them to want any encouragement, which might make them chearfull and faithfull, in his, and Gods service. To which end he would often (as other his greater oc­casions would permit) goe abroad amongst them, His over seeing of them, and wise deal­ing with them. both to see the work, and to encourage the worke­men. At which time, that both he and they might goe about earthly businesse with heavenly mindes, he was wont to raise matter of speech and confe­rence, sometimes from their callings, workes, wa­ges [Page 64]sometime from the good creatures of God, their nature, end, and use: sometimes from the season of the yeare, the Spring, Seedings, Sum­mer, Harvest, Winter, faire or foule weather, and the like; and to apply these to such places of the Scriptures as they had heard or read the same things in, for their farther instruction and edifica­tion. Now for their work, what he saw was well for manner and matter, hee did likewise well ap­prove and accept; and by a due and kinde com­mendation of their care and paines, hee provoked them to continue in well doing. What he saw was amisse, if it were of small moment, hee would wisely passe by it, if of greater weight, he would admonish them of, and reprove them for it, yet not with any railing or reviling words (for ought that ever I could heare) but in words of wisedome as became a holy man, and a good Master: some­times (it may be) more sharpely, because the nature of the fault, and disposition of the offender, might so require it, and sometimes more mildly, as hee found the party more sensible of his fault, and more tractable for amendment. There was not the meanest amongst them, but hee would labour to cheare him, and encourage him in his service: and if hee saw them any more towardly, in duties of Religion, hee would so much the more kindly speak unto them, and more willingly confer with them. They did usually also exercise themselves unto godlinesse, by mutuall exhortations, and ad­monitions, drawing on one another in every good way, and praying unto God in their courses toge­ther, in the evening for a blessing upon their de­sires and labours, which they ordinarily performed [Page 65]in the Kitchen, more privately, after prayer in the Parlour with the whole family. So that by this meanes, the Master governing religiously, His fami­ly a religi­ous nursu­ry. and the servants obeying conscionably, his family became a common nursury for the Churches of God, in the whole countrey. For, 1. Such of his servants as were inclineable unto marriage, hee provided well for them, and sent them out being married in the feare of God, to raise and establish the worship of God in their owne houses. And such as were sin­gle persons, By dispo­sing. as he had any mind to spare them and to part with them, he either bestowed them in o­ther families, or suffered them to plant themselves in such houses, where they might mutually both joyne, and joy together in Gods service, to the spreading abroad of Religion, and farther inlarg­ing of the kingdome of Christ Jesus. Or disper­sing his servants. And then he made supply againe, by taking out of the coun­trey such of their sonnes and daughters, as were fit­test for his planting or watering in that part of the Lords Vineyard, or for sowing or setting in the Lords field.

CHAP. XXI.

THus farre we have heard in what manner hee governed, His course in Family duties to­wards God. and ordered his family in their se­verall places, for the better discharge of their du­ties amongst themselves: Now we are farther to observe his course and carriage, in those exercises and religious duties, which he daily and duely per­formed [Page 66]morning and evening with his family, in the worship of God, for their mutuall comfort, and for Gods praise and glory.

This Gentleman knew right well, that fami­ly exercises were the very goads and spurs unto godlinesse, the life and sinnews of grace, and re­ligion, The nece­ssity and excellen­cy of fa­mily du­ties. Example in Abrah. Gen. 18.19. in Cornelius Act. 10.2. in Lors & Eun. 2 Tim. 1.5. the bonds and cords of love, drawing or leading to perfection. Like the coales taken from the Altar, whereby both iniquity is purged, and mens hearts are inflamed with holy and heavenly affections towards God, and good things. Like the planting and watering of the Lords Vine­yard, whereby every branch is made more fruit­full. Like the private training of Christian Soul­diers, that they may be fit, and more fit for pub­like service. Like the nursing or nurturing of the children, or heires of great families, where some are fed with milke, and some with stronger meat, all with wholesome food, untill they bee brought on to their Fathers house, to bee farther refreshed and feasted at his Table.

Of the souldiers Harnesse. Lastly, hee knew well that Family exercises in religious duties, were like the putting on, and buck­ling unto us the whole armour of God, that so be­ing furnished with all offensive and defensive wea­pons, we may stand fast in the evill day, and goe through the duties of every day also, with more ease and comfort.

His prepa­ration in 4. things. 1 In his vigilancy. And upon these and such like serious considera­tions, he exercised himselfe and his family unto godlinesse after this manner. First, for preparati­on, and secondly, for execution. For preparati­on: It was his ordinary course to rise very early in the morning, before the rest of his family, be­twixt [Page 67]three and foure of the clock in Summer, and at, or before five in the Winter, so that by this his vigilancy and industry, hee gained the li­berty and opportunity most commonly of an houre or two before he rung the bell, to awaken the rest of his family: which time he bestowed most gra­ciously, first in private prayer for himselfe, 2 In his private prayer. and for every soule in his family, making mention of some more particularly by name, as their occasions or afflictions might move him thereunto: and gi­ving thankes to God therewithall, for such mer­cies and comforts, as both hee and they had recei­ved that night past, and formerly also from his hand. Secondly, 3 Medita­tion. in meditation upon some part of Gods Word and works, wherewith he did sea­son his mind and refresh his heart, endevouring so to set the Watch aright in the morning, that the clock might go the better all the day after. 4 Industry in writing Thind­ly, hee did as hee had occasion usually write out faire, some part of such Sermons, as hee had by a running hand taken from the mouth of the Prea­cher, for renewing and increasing of the benefit, and comfort which hee had reaped and received by the same. Thus did he watch over his family, when they were at rest themselves, and commend them unto God by his prayers, before they could open their lips, to speake unto him by their owne words. Thus did he awake with God in the mor­ning, that he might the better awake unto righte­ousnesse, and walke before God in holinesse and uprightnesse all the day after, even untill the e­vening.

CHAP. XXII.

2. Hisexe­cution and perfor­mance of his family exercise. THis he did by way of Preparation. Now for execution, in the performance of his family exercises, he did discharge himselfe after this man­ner. After they were come together upon the ringing of the bell, they did all very reverently frame and compose themselves to stand in Gods presence, and then he himselfe lifting up his heart with his hands unto God in the heavens, First a lit­tle short prayer. began his morning exercise after this manner, ‘Blessed Lord God, and our most mercifull father in Christ Jesus, we thy poore children do humbly beseech thee graciously to assist us by thy holy Spirit, in this our morning exercise, that we may faithfully perform the same to thy praise and our comfort, and that for Christ his sake our onely Saviour and Redeemer, Amen.’

This set forme of his short prayer before his Morning and evening exercise, In a set forme. I doe the more willingly set downe, that they may see how farre they were deceived, and what wrong they did him, who held him to bee an utter adversary to all set formes of prayer, who might also have recei­ved their answer and beene evidently refuted to their faces, if they had but observed his ordinary practice, every Lords day in the publike assembly, where he did reverently accommodate himself to the publike prayers of the Church, and religiously [Page 69]joyne together with Minister and people, in the celebration of Gods service. Certainly hee was not ignorant, A set form of prayer justified. that when our Saviour Christ taught his Disciples to pray, hee gave them liberty to call upon the name of God their Father, even in that set forme of prayer which he prescribed, and in the same words: when you pray, say, Our Father, &c. And yet for all that, he knew well enough that he gave the Spirit of prayer also unto them, and unto all believers, children of the same Father, that they might enlarge themselves ac­cording to those grounds, and frame all their sutes after that forme, and therefore hee gave this dire­ction unto them, After this manner pray ye, By our Sa­viours in­stitution of the Lords prayer, and By his owne pra­ctice. Mat. 26.44. Our Father, &c. yea Christ hath left us his owne bles­sed example for the warrant of both, when in his Agonyhe praied three times, using as the text saith, the same words: and when, after his farewell ser­mon to his Disciples, hee prayed for himselfe, his Disciples, and all true believers, unto the worlds end, in great variety of words, and for many gifts and graces in particular, which yet are not all men­tioned, but are all for substance contained in that patterne of true prayer.

None pre­cisely bound to the let­ter of the Lords prayer, but to the matter, al. Peter Martyr hath made a collection of holy prayers out of Davids Psalmes, and M. Perkins hath gathered together S. Paubs prayers out of his Epistles, in both which there is great variety both of matter and words, much exceeding the letter of the Lords prayer: yet is there no Petition, or thanksgiving, in either of them, which may not fit­ly be reduced to some parts and heads of the Lords Prayer. For my part I shall never blame him that seeketh to help his understanding, memory, Set prayer a help. and [Page 70]affection, by such meanes, if he bring new affecti­ons, to renewed petitions, and set his heart a worke to seeke more seriously for the best things, such as the godly labours of good men have in print set before him. But if any man will rest in his booke prayers, and never strive to speake unto God out of his owne heart, by his owne Spirit, which teacheth every true child of God to cry Abba Fa­ther, Heart prayer best of all. Rom. 8. and helpeth our infirmities, that wee may stand before him, as his children: Such a man in my opinion, comes farre short of the power and practice, comfort and fruit, of true prayer, and is not much unlike to an impotent and weake man, that being lame of his limbes, and having meanes of helpe and recovery tendred unto him, had yet still rather use a paire of crutches borrowed of his neighbour to goe withall, as he can; than betake himselfe to his owne legges and feet, to walke in his way which the Lord hath appointed for him, as he might and ought to doe.

CHAP. XXIII.

AFter this short prayer, because wee are all commanded to sing Psalmes unto God, 2 His sing­ing of Psalmes. to testifie our rejoycing in him, to instruct our selves in his mercies, and judgements, words, and works, and to make melody in our hearts before him, as also to quicken our soules to praise and thanksgi­ving; hee therefore did usually call the whole fami­ly to sing some of the Psalmes (such as hee named [Page 71]unto them) with grace in their hearts unto the Lord, which they ordinarily performed with such melodious and sweet voices and affections, him­selfe beginning the tune, and the rest in a sweet ac­cord, and harmony joyning with him, as if they had desired to sing Davids Psalmes, His de­light in singing of Psalms. not onely with Davids Harpe, but even with Davids heart also. With this exercise of singing of Psalmes, hee was much delighted, and oftentimes so ravished in his spirit, with holy and heavenly joy in singing and sounding forth Gods praises, that his heart would even spring and leape in his body, as John Baptist did for the joy of Christ, in his mothers belly: Hieron in Epitaphio Fabiolae. yea he was so much affected with the prais­ing of God in this kinde, that hee tooke the word Halelu-jah (which is the title of nine Psalmes, and the song of the Quire of Angles) for his Poesie, and usually writ it in the first leafe of all his bookes, with his owne hand, to provoke and draw on o­thers into the fellowship of Gods praises with him, and to set it forth as an impresse or character of his chiefe desire and delight, Amalaris de officio m [...]ss [...]c. 13. to have the praises of the Lord in his heart, or in his mouth, in his care or in his eye continually.

When the Psalm was ended, 3 His rea­ding of the Scriptures. he read a Chapter himselfe out of the Bible, keeping an orderly and constant course in his reading, to make his family better acquainted with the order, and matter of the Scriptures, and to season their hearts with some portion of Gods Word in the morning, as a preservative against all unfavoury thoughts, noy­some lusts, rotten speeches, and ungodly workes, all the day after. This hee knew was Gods holy Ordinance, from which neither Kings in peace, [Page 72]nor Commanders in warre, were exempted; wherewith all Governours of families are expresly charged, Deut. 6.6, 7, 8. Deut. 17.18, 19. Ios. 1.7.8. Deut. [...]1.18, 19, 20 2 Tim. 3.14, 15. Ioh. 5.39. wherein both elder, and yonger have beene exercised, and whereunto all sorts are by our blessed Saviour exhorted. Search the Scriptures, &c. And this hee duly performed with such reverence and conscience, as might (to his power) best be­come the solemnity of the action which they had in hand, and the majestie of his presence, before whom they stood.

Now because he knew that all planting and wa­tering was in vain, unlesse God himself gave the blessing of increase: and that the Prayer of faith a­vaileth much for that end, if it bee fervent, hee therefore with all his family, bowing the knees of their hearts, as well as the knees of their bodies be­fore the throne of grace, did in the next place commend themselves unto God in humble and hearty prayer, making their requests knowne un­to God, 4. His humble and holy prayer with thanksgi­ving. in all manner of supplications with thanks­giving: which hee usually performed with that power and feeling, fervency and sincerity, faith, and humility (as the spirit of grace gave him un­derstanding, and utterance, and their severall occasi­ons and other necessities did require) that hee was oftentimes much admired of them that heard him, and by his holy petitions and gracious affections, did much refresh the hearts, and cheere the spirits, of many of his neighbours and friends which joy­ned with him. Gen. 32.26.27.28 Hos. 12.4. Hee would so wrestle with God by prayers and teares, like Jacob, that hee would not let him go, untill like an Israel, he had by pray­ing and weeping prevailed with him. The fruits of which his holy desires and endeavours were so [Page 73]remarkable in that family, whether hee prayed a­gainst sinnes or sorrowes, or sought unto God for grace and good things; that seldome did they meet againe to pray, but they had some new and fresh cause of praise and thanksgiving unto him that had heard their prayers? Having alwayes matter of praise, as well as cause of prayer. A godly and an ho­ly course in prayer, which I wish, were as well performed, as it is well worthy to bee observed: Namely, Not only to consider wisely what we ask in prayer, but to observe carefully how wee speed after it: for in so doing, as we should still be stir­red up and provoked to new praises, so should wee be quickned and encouraged, to seeke unto our God againe, by continuing or renewing the same, or the like prayers and requests unto him. This was the practice of holy David, that man after Gods owne heart, who having called upon God, Psal. 41.1. did patiently wait upon him for hearing, and dili­gently observed what successe he had, and (as hee found the fruit of his prayers) did thereupon come againe into Gods presence, with new and fresh praises, Psal. 66.17.19.20. I called unto the Lord (saith he) with my mouth, and he was exalted with my tongue: Ʋerily God hath heard me, he hath attended to the voice of my prayer. Blessed bee God which hath not turned a­way my prayer, nor his mercy from me.

CHAP. XXIV.

THus did he exercise himselfe and his family un­to godlinesse every morning, His even­ing exer­cise. and after the du­ties [Page 74]of the day, and their naturall refreshing and repast in the end thereof, hee called them again to the like service, and sacrifice in the evening which hee very religiously and constantly perfor­med, much after the same manner, saving tha [...] then he tooke some more paines with them, having more liberty, In open­ing and applying the word. and better opportunity so to doe for then he ordinarily instructed and taught his fa­mily, out of that portion which hee tooke in the Chapter, read at that time unto them, propoun­ding and applying some wholesome doctrine, pro­fitable for their godly edification, as the tenor of the Scripture best served, 2 Tim. 3.16.19. whether to convince any errour, or to confirme the truth, to rebuke any sin, and to instruct in the way of righteousnesse, to comfort the heart (under hope) in doing well, and settle the soule by faith and patience in suffe­ring ill. This was his holy defire and delight, to edifie his family in faith and love, For the use of his Family. and to traine them up in the true knowledge and feare of God, so acquainting them with their duties towards God and man, Tit. 2.10, 11, 12. that living soberly, righteously and godly in this world, they might beautifie their pro­fession, and adorne the doctrine of God our Sa­viour alwayes, and in all things. All which his godly paines and practices in the instructing of his family out of the Word of God, as a pastor and teacher in his owne house, Crowned with a blessing from God albeit they were through the blessing of God, crowned with good successe at home, yet were they much maligned, reproached, opposed, and questioned abroad, and that not only by the vulgar fort, but even by some of our masters in Israel, whose negligence was much rebuked by his diligence, their prophannesse [Page 75]checked by his holy duties, their government in their families not onely obscured, but blemished, Opposed much by some men of the world. but blemished, by the comely order and beautie of his govern­ment in his family, which was so farre advanced above some of theirs, as ever Bethell was above Bethaven, Sion above Shilo, or the Temple of God, above the Temple of Idols.

Which malignity of the world, His forti­fication a­gainst such assaults. and enmity of godlesse persons against godly and good duties, when he well observed and wisely considered of; hee began to fortifie his building, both for his judgement and practice (as Nehemiah did the wales of Jerusalem against the assaults of Gods e­nemies) which he did very faithfully and effectual­ly, by his painefull collections, and observations which he made out of the Scriptures, For justi­fying of his judge­ment and practice in thus tea­ching of his family. and by the expositions, testimonies, and examples, of godly and good men, records of antiquity, and eviden­ces of worthy Writers, and witnesses to the truth of God, all sutable to the doctrine of our Church, to justifie his course, and stop the mouthes of all such as without any just cause did open them so wide against it. I have seen and read what hee hath collected and set downe to this end and purpose, under his owne hand, which I approve of, and like so well, for his choice and paines, in binding up together so many sweet and wholesome flo­wers of heavenly doctrine, By his col­lections and obser­vations out of godly and good au­thors. for his owne confir­mation, and other mens satisfaction, that I could have been well contented to have set downe these his collections and observations at large, concer­ning this point of the masters duty, in teaching and instructing his family in the feare of God, and faith of Christ, and in opening and applying some [Page 76]portion of the Scriptures to their mindes and hearts, for that end: but that I much feared, lest my labour and paines herein, at this time, might be held not so needfull, and lesse pertinent, seeing many godly mens bookes are filled with the same, or the like instructions, since that time (justifying the same point and practice) and that the bulk and body of this little booke, would swell too bigg, if I should bring in another Treatise, to stuffe up the bosome and brest of it.

CHAP. XXV.

And yet not usurp­ing upon the Mi­nistery. Nor by a­private spirit. But by godly and good meanes. Homines discunt pri­us quod doceant, & ab al [...]o acci­piunt quod aliis tra­dant. Amb. Coster us in eins Ʋita. Amb lib. 1. de Offic. c. 1 NOw because some may mistake both him and me, in this businesse, as imagining that, by his private expounding of the Scriptures, hee did usurpe too much, and trench too neare, upon the office of the ministery, and were transported with some private spirit of interpretation, above his pitch and place, and that all this were now ju­stified by that which hath beene said and done: Such must bee intreated to conceive better of our minde and meaning herein, and not to be too rash in censuring, but to judge righteous judgement: For the paines which this Gentleman tooke, in teaching and instructing of his family by the Scri­ptures, were not raised, nor grounded upon his owne private conceit or fancy, nor were they fruits of any vain and unwarrantable presumption, as some might imagine: but all that ever he brought unto them, he had either begged of God, or bor­rowed [Page 77]of good men, or obtained by serious study and meditation, gotten by reading of the Scri­ptures, and good Expositors, or by revewing his Notes also of such Sermons, as he had heard upon such Scriptures and Texts as hee had in hand, using all good and holy meanes, to fit and furnish him­selfe, with all manner of spirituall provision for that service. The successe whereof through the good hand of God that was upon him was very answer­able to his desires, and endeavours for their good. For as Ioseph by his diligence and paines, Providing as Ioseph. in gathe­ring and hoording up of corne, and by his wise­dome in disposing, and dispensing of it, did suffici­ently provide sustenance for himselfe, and for his fathers family: So did this worthy Gentleman, by all godly paines, and good meanes, first furnish and store himselfe of all spirituall provision, For him­selfe and for his fa­mily. to his owne best use, and then bring forth some part and portion thereof, whether as corne or wine, milke, or stronger meat to the reliefe and refresh­ing of the soules of his family, as their occasions, or necessities might require at his hands.

Now if in thus doing, any man or Minister shall envie him, and complame of him, for preaching in his owne house, Facti sunt onmes ma­gistri, qui vix poterant esse diseipu­li. Amb. in Orat. ad pop. de Auxent. [...]. as sometimes Ioshua did of Eldad and Medad for prophesying in the Lords host: I would have every godly Minister to answer them, as Moses did him, Enviest thou for my sake? I would to God that all Masters of families, were such Ministers in their families, yea, and that all Ministers were such Masters, in the religious go­vernement of their owne house also.

CHAP. XXVI.

AFter the Lord had thus warmed the heartd this Gentleman, and his house also, with the love of the truth, and made some gracious impressi­ons of the beauty and vertue of true godlinesse in the same, there arose out of this fire such a flame of holy zeale, both against all lyes and lying vanities, and for the true worship and glory of God, Thus far of his re­ligious govern­ment of his owne house in his private family. Now of his zeale to Gods house in the pub­like As­sembly. 1. In abo­lishing meanes and instru­ments of false wor­ship. that beginning at his own house, as you have heard, hee proceeded farther to the house of God, according as it is written, The zeale of th [...] house hath eaten me up. Much like herein unto good Iosiah, who after hee began to soeke after the God of his Father David, in his owne person and family, set himselfe a worke to looke to the house of God also, and shewed forth his godly zeale, both in purging Iudah, and Ierusalem from their graven and carved images, and in advancing againe the Word, and worship of God, according to his place and power. For finding in the Church of Tarum, in his owne Chappell, which of anci­ent right did appertaine unto him and his family, many superstitious images, and idolatrous pictures in the painted windowes, and they so thicke, and darke that there was, as he himselfe saith, scarce the breadth of a groat of white glasse amongst them: he knowing by the truth of God, that though the [Page 79]Papists will have Images to bee lay mens bookes, yet they teach no other lessons but of lyes, nor any doctrine but of vanities to them that professe to learne by them; Hab. 2. Papists will have images to be lay­mens bookes. Quod le­gentibus Scriptura, hoc & idi­otis praestat pictura cer­nentibus, quia in ipsa ignorantes vident quidsequi debeant, in ipsalegunt qui literas neseiunt. Gregor in Ep. 4. ad Servum. Massil. Episcod. De Consecrat. Dist. 3. cap. Perlatum adnos. Vide etiam Walsrid. Strabon. de Rebus Ecclesiast. cap. 8. de vtilitate imaginum. Bulling. de Origine error. cap. 29. Vtilitas imaginumest, quod instruunt simplices, admonent scientes, afficiunt amnes, Ecki. in Enchir. Loc. 16. de imagin. & Vrban. Rheg. loc. de Imag. and considering that these dumbe and darke images by their painted coates and co­lours, did both darken the light of the Church, and obscure the brightnesse of the Gospell. Hee presently tooke order, to pull downs all these pain­ted puppets, and popish idols, in a warrantable and peaceable manner, and of his owne cost and charge, repaired the breaches, and beautified the windows with white and bright glasse again.

Hereunto he was the rather induced, His in­ducements thereunto. Elizab. Injunct. 23. Authority of the ma­gistrate. And Ex­ample of good and great men. Dent 12.3. and encou­raged, both by the liberty given, and granted by the Queenes Injunctions, utterly to extinguish ‘and destroy all pictures, paintings, and all other monuments of idolatry and superstition, so that there might remaine no memory of the samein walls, glasse windowes or elsewhere, within their Churches, and houses:’ and also by the au­thority of a Commission sent down into the coun­trey to the Earle of Darby, the Major of Chester, and others, to the same purpose, at the same time. Neither was this all: for he had the Word of God to warrant him, and the examples of godly and holy men to leade him, and countenance him in [Page 80]this act, as of Ezekiah, in breaking to peeces the brasen Serpent, 2 King. 18 4.2 Kin. 23.8. Bulling de Orig. error cap 29. Plat. de vit. Pont. in Gregor. 3 Which made him proceed from the Chappell to the Church. This act censured by papists. Sigon. de R. Italiae lib. 3. Platin. de vit. Pont. in Grego. 3. Eckius in Enchirid. loc. 16. & Ʋrban. Rheg. loc de Imag fol. 97. b. of Epiphanius, in rending in Altars of Baalim; of Epiphanius, in rending in peeces the superstitious vaile, hanging before a Church at Anablatha,, wherein was set forth the picture of Christ, or of some other Saint, and of Leo the Emperour, who brake downe all Images and Idols in Churches, as standing there against the decrees of the first Councell of Nice, and the Word of God. And so upon these, and the like grounds, this Gentleman went forwards from his Chappell to the rest of the Church, defacing a [...] the popish and superstitious Images, which he [...] found dangerous, and offencive in any quarte or corner of it. An attempt and act tha [...] will be subject to the censure of the Patrons of po­pery, and many other popish and prophane per­sons, as a matter of grosse impiety and sacriledg [...] to deale so rudely and contumeliously, with the i­mages of God, of Christ, and of his Saints. So did Pope Gregory the third excommunieate the Emperour Leo, and stamped the name of Icon [...] clast (as a brand of heresie) in his forehead, [...] breaking downe of Images in the churches. So did Bellarmine censure the Germane Protestants, as irreligious and prophane, because in their refor­mation, they spared not their Idols and their I­mages. These men no doubt would have cast one stone of rebuke at Christ himselfe, if they had seene him drive with whips, the buyers and sellers out of the Temple: and throwne another at Paul, for speaking against the Images of Jupiter, and silver Shrines of Diana at Ephesus, and for preaching against the Altar dedicated to the unknown God, [Page 81]which he saw at Athens, had they beene amongst those persons, and in those places. Now, shall we intreat these hypocrites, Iustified by them­selves, against themselvs. to turne their eyes into their owne bosomes, and view the records of their owne stories, and then let them tell us, whether their beame be not much bigger than our mote, in this kinde of disgracing, or defacing images, and some other things, which they account ornaments of their Churches. What if these Catholikes (as they desire and delight to be called) have cast with violence the reliques of their Saints, Nicu. Coni. lib. de Isaac & fil. A­lexio. into filthy and base places? what if they have throwne the Sacrament of the body and blood of Christ, with great indignation, sometimes unto the ground, and sometimes into the fire? what if they have prophaned their holy Vessels, Altars, Temples? what if they have used their sacred images for seates, and footstooles? Their own Writers will assure them, that in the taking of Constantinople, Antonin. Histor. part. 3. tit. 19. cap. 2.9 3. they were guitly of such and so great sacriledge, that they spared neither the treasures of the Chur­ches, nor the Silver Tables about their Altars, Sed violatis sacrariis, cruces, iconas, & reliqua Ecclesiarum ornamenta rapiebant, but prophaning all the holy places, and holy things, they spoiled their Crosses and Curcifixes, their Images, and o­ther ornaments of their Churches whatsoever. Let them reade and consider, Ouuph in vit. Clem. 7. Guiciard. Hist lib. 7. what violence and indignity Cardinall Columna offered (in the taking of Rome, under Clement the seventh) unto the Palace of the Ʋaticane, and Saint Peters Church, when he spoiled them of all their treasure and rich furniture, and all the Ornaments of the Church besides. Now therefore, yee Hypocrites, either [Page 82]take the beam out of your own eye, or cease to find fault with this mote in your brothers eye any longer.

If ye be obstinate in this errour of Image wor­ship, and call upon our Church windowes, for your Church witnesses, Testes fene­strae. Rat. 10. Aug. de Consensu evang. l. 1. cap. 10. as your Father Jesuite Campion hath done: we will then answer you with Austin, Sic errare meruerunt, qui Christum & Apostolos ejus quaesiverunt, non in sanctis codicibus, sedin pictis pari­etibus, They have well deserved so to erre, who have sought for Christ and his Apostles, not in the holy Booke of God, but in painted wales and win­dowes, as you for your parts, Aug. ibid. both doe, and have done. Nec mirum si a pingentibus fingentes decepts sunt, And no marvaile, if such fainers and forgers as you are, bee deceived with such painters, and pi­ctures as these be.

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

CHAP. XXVII.

2 In esta­blishing Gods true Word and worship. NOw as it was the just and due praise of these worthies of the Lord (according to the na­ture of true zeale) not onely to demolish and de­face all instruments or ornaments of idols, and false worship, but to build up, and beautifie the house of God, in procuring and providing all good means for his due and true service: so may it be, and that justly an addition to this Gentlemans former praise, that his heart was so enlarged towards God for his glory, and Gods people for their good; that it was not only his care and conscience, to abolish all oc­casions and provocations unto idolatry and false worship, but the very joy of his soule, to bring in such godly and able Ministers amongst them (as he could provide) almost every Lords day into the publike Assembly. Such as did feed the people (like faithfull Pastors) with knowledge and understan­ding. Such as did sowe and plant (as Gods husband­men) the seeds and roots of grace and truth amongst them. Such as were Ambassadors of peace, both preaching unto them the glad tydings of the Go­spell, by the word of reconciliation; and beseech­ing them also in Christs stead to be reconciled unto God: and Heralds at armes also, By procu­ring godly Ministers to preach. to lift up their voices as a trumpet, to tell the house of Israel their transgression, and the house of Iudah their finnes, and to denounce Gods righteous judgements due unto the same. And all this he did of his own cost and labour, and that with a cheerfull and upright [Page 84]heart, honouring the Lord with his substance, and giving meanes and maintenance to such as were the Lords labourers in the Lords harvest. Of his own cost and charg. All which his care, cost, and labour, although it was much slighted by many, little regarded by the vul­gar sort, much opposed by the popish and profane, and too much undervalued by all: yet was hee ne­ver daunted nor discouraged in his course, nor wea­ry of well doing, Little re­garded. neither Rheum the Chancellor, nor Shimshai the Scribe, by their letters; nor Sam­ballat and Tobiah by their mocks, threats, and slan­ders, Yet he not discoura­ged, be­cause the word of God pros­pered. could ever divert him from his way, or cause the worke of God to cease in his hand. So the Word of God grew mightily and prevailed: and to use his own words, so religion began to enter, ‘man­gre the divell, and his partakers, for I was much opposed &c.’ In this passage I much desire to commend unto every Christian, especially, to Gen­tlemen of good rancke and place (to whom the Lord hath given a large portion in the blessings of this life) such fruits of faith and love, and such ver­tues of Christ in this Gentleman, Many ver­tues of his to be ob­served. as are well wor­thy both the observation, and imitation of every true Christian.

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

And imi­tated. 2 Secondly, his free will offering unto the Lord of his owne substance and cost, to provide his peo­ple of spirituall food, and that with a cheerfull and free heart and hand, like unto David, who bought the threshing floore of Areunah at a price, because [Page 85]he would not offer burnt offerings to the Lord, of that which cost him nothing.

3. Thirdly, 1 Kin. 18.3.4. 2 Chr. 35.2,3 4 his entertaining and maintaining Gods Ministers, as Obadiah did the Lords Prophets, besides his countenancing and encouraging of them as Iosiah did the Levites in the Lords service.

4 Fourthly, the exceeding joy and comfort that he took in setting forwards the Lords worke, for the foundation and building up the shouse of God, by his good example, godly presence, and holy practice, in publike places, and religious du­ties, endeavouring to bring forth the head stone, Zach. 4. [...]7. as Z [...]rubbabell did with shootings crying, Grace, grace unto it.

5 Fifthy, his courage and constant [...]y in maintain­ing all good exercises of Religion against all oppo­sitions of popish and profane persons, Nehem, 4 as did good Nehemiah, in going on with the in building of the was of Jerusalem, notwithstanding al the attempts and assaults of secret treacholy, [...] open hostility, made against him.

6 Sixthly, his uprightnesse and su [...]oirity, doing all that he did with an honest and good heart, not to bee seene of men but to approve himself unto God in all things.

This worthy example thus decked and adorned with these jewels of grace, For Gen­tlement to be rich in good workes. I desire also to com­mend unto the due and serious consideration of such Gentlement and others, as being rich in this world, are yet poore, and very poore in such good workes, and had rather bestow an hundred pounds in building and beautifying their owne houses, than an hundred pence towards the laying of the foundation, or building up the walles or [Page 86]windowes of Gods house amongst them.

For pa­trons not to spoile the Chur. being bound to provide for it. And to such also as being entrusted with the lands and livings of the Church, for the maintenance of the Ministery and spirituall provision of Gods peo­ple, doe notwithstanding turne their patronage into pillage, and their devotion into sacriledge, cut­ting short the Minister of his meanes, and the peo­ple of their provision, taking the wheat unto themselves, and leaving the straw and chaffe unto them for their portion onely.

For pro­sane Gent. bestowing much up­on their lusts, no­thing up­on Gods service. Neither would I have them to passe without gentle admonition also, who had much rather spend much of their estate, in maintaining idle and base persons to serve their owne lusts, and satisfies the humour of a rude and profane people, as many do their Horf-riders, Faulkeners, Huntsmen, Lords of misrule, Pipers, and Minstrels, rather to lead them, and their followers (both in their publik [...] assemblies and private families) a dance about the Calfe, than such a dance as, David danced before the Arke, with spirituall rejoycing in Gods mer­cies, and inlarging of his owne and the people hearts in Gods praises. Neither maintain­ing any Leyite at home. And being utterly destitute of all meanes of grace, both in assembly and fami­ly and nothing sensible of the spirituall famine that hath brought a loathsome leannesse into their soules, they neither make any conscience, nor will beat any cost, Nor seek­ing after the word abroad. to call on the Levites to bring in the Arke of God amongst them, nor will seeke them­selves, nor suffer others (that much desire to enter into the Kingdome of God) to frequent those pla­ces and exercises of religion, where the heavenly Manna, the bread of life may be broken unto them.

CHAP. XXVIII.

ABout the yeare 1590. when he saw, Mr. I. D. that ha­ving provided for the publike congregation a worthy Preacher, whom they seemed much to admire for his gifts, yet would not so much as thanke him for his pains, the Preacher grew some­what unwilling to bestow his labour any longer a­mongst them. Hee in Christian policy, Vpon their neg­lect of the publike Ministery. began to withdraw the Preacher of the Word from the as­sembly, to his owne family, to make them more sensible of the want of it, more carefull to seek it where they might finde it, and more thankfull to God and his servants, by whose meanes they did enjoy it, and reape some fruit by it. To which end and purpose, he built him a Pulpit in a Chappel in his owne house, and for a season maintained the Preacher there, so that (as hee saith himselfe) hee had good company every Sabbath day. He main­tained the Preacher in his own family. This com­pany, as I doubt not but it was much to his comfort, so could it not bee, but much to his cost also, when, amongst a multitude, though some might come to the Chappell with good mindes, to feed their soules, yet others would bee as willing and ready to presse into the Hall to fill their bellies. And yet was he well contented to be at this charge also, for the increase of Religion and further of the Gospel.

But he could not long make such an inclosure of the Word, nor so confine it to his private family; [Page 88]for partly the publike necessity, and partly the im­portunity of some Christian friends, But after a while re­stored him to the publike assembly. did worke so effectually upon him, and prevaile so farre with him, that hee yeelded up the Preacher to the pub­like assembly againe, and so continued to main­taine him, and other Preachers after him, untill upon the death of the Incumbent, God established a faithfull Pastor amongst them. Let him if you please, tell you thus much and the occasion there­of, in his owne words.

The same Preacher being invited to a wedding at Peile, The cause and occa­sion there­of. preached there in the parlour, for which Sermon he was much admired. And then, It was ‘objected against me, that I had committed a great sinne, to keep such a worthy Preacher from the great congregation. But I said, none reque­sted it, nor gave him thankes when I brought him; And so continued to main­taine the Minister. And therefore he was unwilling to come amongst them.’ But I was glad then, to bring the Word of God againe unto them, and so have continued till now that God hath planted M. Clark amongst us.

And here I thinke it not amisse, seeing hee thus toucheth upon M. Clark, in this businesse of pro­viding the Parish of a faithfull and sufficient Mini­stery: Both by his owne and M. Clarkes testimony. to call in, and produce Master Clank's own words, for evident testimonie to his bounty and faithfulnesse in this particular.

‘He was the chief instrument, to plant, and esta­blish the preaching of the Gospel in this congre­gation. First, by providing divers of Gods Ministers to preach here oftentimes when the Incumbent was growne old, and decrepit: afterward by maintaining a Preachet at his owne proper cost [Page 89]and charges: And lastly, by being a means to ob­taine the place for me in reversion, and allow­ing me the greatest part of my maintenance. So that this Parish hath cause for ever, to acknow­ledge him a nursing father of Religion amongst them, and a blessed Instrument to bring in the light of the Gospell unto them, when they sate in darknesse, and in the shadow of death.’

CHAP. XXIX.

NOw because popery and profannes two sisters in evill, had consented, Popish and pro­fane Wakes a [...] Tarum. Paul Jov. Hist. l. 24. Calv. de vera eccles­refor. Ratio­ne. Bullsing de Origin. err.e. 33.34. His godly care and labour to suppresse them. and conspired in this Parish, as in many other places together, to ad­vance their idols against the Arke of God, and to celebrate their solemne feasts of their popish saints, as being the Dii Tuteleries, the speciall patrons and protectors of their Church and Parish, by their Wakes and Vigils, kept in commemoration and honour of them, in all riot and excesse of eating and drinking, dalliance, and dancing, sporting, and gaming, and other abominable impieties and ido­latries: this godly. Gentleman being stirred in his spirit, at these their grosse superstitions, and much grieved in heart at their grievous misdemeanors and disorders, knowing well that the customes of the people were raine, yea, and vile also, poysoning their mindes with erriours, and corrupting their hearts and lives with base lusts, and the bitter fruits thereof: And fearing lest their carnall joyes and delights in these fleshly and earthly things, might [Page 90]make the Heavenly Manna to seeme as light bread unto them, and the wholesome food of life more unsavoury and distastfull than otherwise it would have beene. By a more plentifull and pow­erfull use of the Word preached. This Gentleman, I say, to prevent these mischiefes, and procure the peoples good, did usually at these times bring in, and set up the Arke of God in greater pomp and power amongst them, to bring downe and break in peeces their Dagon, so much admired and adored by them. So hee did, and prevailed in so doing. ‘Against S. Andrews day, which is the time of Tarum Wakes, and the weeke following, I observed (saith he) many yeares together, to invite two or three of the best affected Preachers in the Diocesse, that spent most part of three dayes in preaching and pray­ing in the Church, Whereby he prevai­led and blessed God. so as the Pipers and Fidlers, and Beare-wards, and Players, and Camesters, had no time left them for their vanities, but went away with great fretting, and yet multitudes of well affected people, filled the Towne and the Church, and that with much rejoycing, blessed be God.’ O what, and how great comfort and contentment, did this godly man take in discounte­nancing and suppressing (so farre as hee could) all popery and profannesse, With re­joycing. together with all the in­struments, abbetters and maintainers of the same! O how great was his rejoycing, and solace, when by any care, cost, or labour, hee might refresh the bodies, and rejoyce the soules of Gods people, ei­ther by corporall or spirituall repast, And fea­sting. provided and prepared for them! To which end, as it is well knowne, at one of these times, besides all other provision, there was spent in his house a fat Beife, and a half, within the space of three days, upon god­ly [Page 91]and well affected people, and his Cook did then relate unto him. Of Gods people. Such was his desire to doe good, his delight in the Saints, his joy in the house of God, and love to his service; that all other things, in comparison of these, were but losse, and drosse, and dung, unto him. O, Renounc­ing all fellowship with sinne and sin­ners. how truly might he say with David, Away from me all yee workers of in­iquitie, I will keepe the commandements of my God: I hate all vaine inventions, but thy Law doe I love: all my delight is in the Saints, and in such as excell in vertue: I was glad when they said unto me, let us goe up into the house of the Lord, our feet shall stand in thy gates O Jerusalem? How well did he herein imitate the example of Christ, And here­in follow­ing the example of Christ Iesus. who at the feast of the dedication of the Temple (though it were no divine, but a humane constitution) tooke occasion notwithstanding, upon the fre­quent concourse of the people, to teach and preach the Gospell of the Kingdome unto them, and whiles they sought after carnall things, to please their flesh, to minister unto them spirituall, to profit and doe good unto their soules?

Nether doe I speake this to justifie or approve these festivall solemnities, Bulling de Origin. [...]. c. 35.114. for the anniversary com­memoration and celebration of Saints and Mar­tyrs, and dedication of Churches, which savour rancke of the caske, and smell hugely of the ves­sels of Judaisme, Paganisme, and Papisme, Lib. Inter. cap. de Ceremoniis. See Bullin. de orig. [...]r. cap. 36. sol. 113. whence they were first drawne [...] derived (for so I should condemne many both Fathers and Coun­cels, that have condemned and inhibited the like Wakes, and solemne Assemblies at such times, and to such ends, which they called their Vigilias and Encania, and that for the same errours, abu­ses [Page 92]enormities, and villanies that wee doe now condemne them for) But I speake it to the just commendation of this worthy Gentleman, D. Rain. de Idol. l 2. c. 3 13. and for the faire provocation of other Gentlemen also, of like power and place, by his example, is doe what they can to suppresse and abolish all such Wakes and festivals: and if they cannot doe that, yet to make the best of the worst, by standing against them, striving both by courage and countenand, to disgrace, and disappoint them, and to bring in better meanes of mercy and of grace, either to wa­ter or to plant the Uineyard of the Lord which is before them.

CHAP. XXX.

ANd this I doubt not, Nine rea­sons a­gainst po­pish and profane Wakes. Hieronin Mat. 23. but they would be more easily induced and perswaded to doe, if they did advisedly consider of these or the like reason, which might rectifie their judgements in these things.

1 That the celebration of such Wakes and festi­vals is utterly destitute of all warrant of Gods Word, for who hath requited these things at their hands? Isay 1. Rom. 14. ult. Lih. Inter. cap. de Cer. Bulling. de Origine ex­cap. 35. p. 111. And whatsoever is done without war­rant, [...] never be done with any comfort, or good fruit, either in the a [...] the issue of it.

2 That these are [...] base and bastard brood of the man of sinne, begotten by Sathan, upon the body of that Whore of Rome, in the darke night of Popish and Heathenish superstition; and therefore we are called to come out of Babell, so many as are [Page 93]Gods people, and never to be partakers of her sins, lest we be partakers of her plagues also. Aug. l. 22. De Civit. Dei. c. 10. Euseb. eccl. hist. l. 7. c. 14. Sigon. de Regno Ital. l. 3. An. 721.726.

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

4 That such service unto Saints, is but witt-wor­ship, Calv. de vera eccl. reform. rati. Bulling. de Orig. error. c. 32. f. 104 Pars. in 3. Convers. Rain. idol. l. 1.0.5. §. 25 &c. Hospin. de Fest. in Ca­thar. Nov. 25 Anton. hist. part. 3 tit. 19 c. 1 §. 3 4. will-worship, and Idol-service, all which are both hatefull unto God, and hurtfull unto their owne soules, that either do them, or consent to the doing of them.

5 That oftentimes by the Popish Calendar, such Saints are commended unto them for commemora­tion of their persons, and celebration of their Feasts, as either never were, as Saint Christopher, and Saint George, Saint Katharine, and the like; or such as it had beene good for them, that they had never beene, as was our Boniface the idoll Saint of Banbury, Saint Dominic a grand agent for Anti­christ, and bloody persecutor of the true Church of Christ; or such as were not much better than beasts for their conversation, as Medardus, Lubinus; or [Page 94]such as having their soules frying in Hell, are yet adored as Saints, in their Festivalls, and Wakes, here amongst us upon earth, and that af­ter a more solemne and devout manner, than ei­ther they themselves would, or could require, if they were now in company, and held society with the Saints in heaven.

6 That to have fellowship with such as cele­brate these Idoll-Feasts, is reckoned by the Apo­stle for no lesse a sinne, than to have fellowship with Divels, nor is any thing that is offered to such Idolls, accounted any better service, than a sacrifice unto Divels. Now, God forbid, that they that professe the feare of God, and beare the name of Christ, should ever so farre for­get their communion with God, as to have any fellowship with Divels, or so forsake the Lord the Fountaine of living waters, and digge un­to themselves broken Cisternes that can hold no water.

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

8 That the attendants and consequents, ef­fects and fruits of such Wakes, and Idol-Feasts, are commonly as base and bitter, as the sonnes of Beliall can beget, or the vines of Sodome or Go­morrah can bring forth: such as are swearing, and blaspheming; drunkennesse, and surfetting; braw­ling, and quarrelling; wantonnesse, and unclean­nesse; riot, and excesse in all manner of wicked­nesse, and ungodlinesse; seldome any such mee­tings, but they either are sprinkled with blood, or spotted with some grosse filthinesse. Now, what honest heart can abide in those places, or endure those persons, that will bee sure to vex his souls with their wicked conversation, and grieve his spirit, with that which hee shall daily and hourely heare and see amongst them. Woe is mee (would David say) that I am constrained to dwell in Meseck, and to have my habitation in the Tents of Kedar. My soule is among Lions, I have dwelt too long amongst them, that want grace, and hate peace.

9 And lastly, if they would set before their eyes, and consider the holy examples of good and great men, who loving the truth, and hating a lye, could never endure any fellowship with superstitious and idolatrous persons, nor would ever yeeld themselves to joyne with them in the smallest things, having any appearance of evill in them. Daniel would not bee perswaded to de­file himselfe with any portion of the Kings meat, being once presented before an Idoll. Da­vid will neither touch, nor taste of the dain­ties, and delicates of wicked and profane men. Polycarp would not so much as make a shew of [Page 96]saluting Caesar, as others did, nor of burning in­cense unto their Idols, though he might have saved his life, and come to great honour also in so doing. S. Iohn durst not abide in the Bath, where the He­relike Cerinthus was, but presently got himselfe away, lest the Bath for his sinne should fall up­on him, and upon all that were with him for his take. Tripart. hist. l. 6. c. 35. Bullin. de Origin. Er. c. 36. f. 115 Ʋalentinian that valiant and noble man, being sprinkled (against his will) with some of that heathenish holy water, which the Mini­sters of Fortunes Temple cast upon him, as hee went in and out before the Emperour Inlian, and finding a drop thereof upon his cloake, with great indignation, gave the minister a box on the care, in the Emperours presence, telling him, that he thought not himselfe purged, but polluted by such sprinklings. All which being well and duly pondered and considered, I conceive good hope, that men of any religious affection, or ingenuous disposition, will not only refraine themselves from such assemblies of vaine men, but according to their place and power will bee ready to restraine, and suppresse (as this worthy Gentlemen did) all such popish and profane Wakes and Feasts that are amongst them or about them.

CHAP. XXXI.

Being still more reli­gious. AFter that he had thus planted and watered his owne family, and for the better increasing of the fruits of religion had well provide for the [Page 97]publike assembly also, he was much admired for his sincerity, as well as for his fervency in the professi­on of the Gospel, and practice of true religion. He that had done so worthily in Ephrata, became fa­mous in Bethlehem; He grew more fa­mous. His name being perfumed with such, and so great variety of Gods graces, did send forth a most fragrant and sweet smell, and sa­vour, into all the families of the countrey, round a­bout him: insomuch, Many de­site to so­journwith him. that now divers Gentlemen of the best ranck, did much desire to sojourne un­der his roofe, and to table with him, for their bet­ter information in the way of God, and more effe­ctuall reclaiming of themselves, and their families. That honourable and worthy Knight, Sir Richard Grosvenor, Baronet, when he was young and ten­der, was by his parents godly and gracious care, and desire of his religious education, Sir R. G. in his ten­der yeares brought up in his house. transplanted (as it were) into this family, where for the space of three yeares, he was trained up and nurtured in the knowledge and feare of God, and that with so good successe and fruit of this Gentlemans labours, and endeavours, (through the blessing of God upon him) that, both the University in his youth, and the countrey in his reper age, may, and will seale him a worthy testimony for a Gentleman of an amiable and sweet disposition, and of a studious, and religious carriage, and conversation amongst them. The seed that was then sowen, and the plants that were then set in this soyle, are yet still increasing and bringing forth more fruit, both in his person, and calling, whereof as wee have seene a faire increase already, in some of his more emi­nent imployments, so doe we yet looke for a more plentifull harvest of his holy and wholesome fruits, [Page 98]in their season, as hee may have further calling thereunto.

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

What he did to this end, and with what effect and fruit, His wise and graci­ous deal­ing with him and his. he shall himselfe tell you, in his own words. ‘I remember (saith hee) my brother Hardware, when hee was tabler with us, at first would not bee reproved; but after a while, having the 141. Psalme for our Evenings exercise, and then di­vers of my family did usually give Notes, being godly and well affected, all concluded together, that all should speake of the fifth verse, Let the righteous reprove mee, &c. And my selfe gave the last note, after which time he never resisted any more.’

Yea more than all this, And the good ef­fect and fruit ther of. he gives him yet a better testimony of his growth and proficiency in religi­on, under his own hand in these words. ‘It pleased God, saith hee, so to worke upon his, and their [Page 99]hearts, that they went home with new hearts converted unto God, and professed religion in holy sincerity untill their death. My brother Hardware then at Peile, Both in his family and set up religion in his fa­mily with great power and comfort; So that the very first evening after their comming home, they began to sing Psalms, to read the Scriptures, to Pray, and to Catechise; all which being en­ded, his wife ran unto him; and kissed him, with great rejoycing, saying, O husband, I thank God, and blesse his name, that ever you came to Staplefoord. And so afterwards being Major of Chester, In the city he that year shewed his religion very graciously in his government, all praise to God, &c.’

These things he hath thus set downe (as he hath done also many more) as certaine memorials of Gods mercies, Thus to season o­thers. in blessing his desires and endea­vours, for the seasoning of others, both persons and families, with the salt of true religion, by his hand, that so they might bee better able to offer themselves, and their services, as holy, living, and spirituall sacrifices, acceptable unto God in Christ Jesus.

This was his labour of love, And to build up Gods house, in his owne was his labour of love. And joy of his heart. to build up the house of God, even in his owne house, and taking some out of other families (as rough stones out of the Quarries) to hew, and square them smooth, and polish them, to be as lively and precious stones, of, and for the Lords Temple.

And this was the very joy of his heart, to see the word of the Lord prosper in his hand, according to that saying of Saint Iohn, I have no greater joy than to heare that my children walke in the truth, [Page 100]I wish above all things, that thou mayest prosper, and be in health, even as thy soule prospereth.

CHAP. XXXII.

THis comfort and contentment which hee tooke in laying the foundation, The good successe whereof. and building up the walles of Gods house in this manner, did give him great encouragement to furnish himselfe bet­ter, and to make his provision greater for this worke, both by his private studies, and also by his publike travels and endeavours; being herein not much unlike to holy David, who having it in the purpose of his heart, 1 Chr. 29 1, 2. to build Gods house, provided abundantly all manner of materials, wood and stone, iron and brasse, gold and silver, marble and precious stones, Made him like David to make greater provision. as hee could procure them, farre or neare; besides all the treasure that he offered of his owne proper goods, even three thousand ta­lents of the gold of Ophir, and seven thousand ta­lents of refined silver, to the furthering and finish­ing of the Lords house.

For whereas in those dayes, it seemed good un­to the Lord, having compassion on his people, to raise up, and establish, many holy exercises of reli­gion, By pub­like exer­cises. both in Cheshire, and in Lancashire; which were kept constantly every moneth, and maintain­ed worthily by the godly labours of the faithfull Ministers and Messengers of God in those parts, and that with great and comfortable successe, and fruit, for the edifying of the Churches of God in [Page 101]knowledge, faith and obedience to the Gospell.

This worthy Gentleman, Which hee frequented taking hold of this faire opportunity, did frequent these assemblies, and partake of the labours of the Lords Builders, with great diligence, care and conscience, stor­ing himselfe with their treasures, And be­came bet­ter furni­shed. and lighting his Candle at their Torches, and so became both better furnished, and more enabled, to set for­wards the building of the Lords House, himselfe in his owne family, and other wheres also, as hee had calling thereunto.

In this his course which he tooke, In which his course, divers things to be com­mended. for his owne proficiency and growth, both in knowledge and in grace, I find divers things worthy, not only to be mentioned, but to be much commended, some, and some to be admired also. As first his cheerful­nesse to goe up to the mountaine of the Lord, and joy of heart to joyne with such holy assemblies, in so holy duties, saying with David, 1 His cheerful­nes. I was glad when they said unto me, let us goe up into the house of the Lord. Our feet shall stand in thy gates O Jerusalem, Ierusalem is builded as a city that is compact together, Whither the Tribes goe up, the Tribes of the Lord, unto the testimony of Israel, to give thankes unto the name of the Lord.

Secondly, his painfulnesse in taking many long and sore journies, 2 His painful­nesse. 1 In seek­ing. 2 In ga­thering Manna and other provision. with much toyle and travell of his body, and no small cost and charge of his purse, riding early and late, in heate and cold, short dayes, and foule waies, sometimes ten, sometimes twenty, and sometimes thirty miles, as the di­stance of the place, and season of the yeare requi­red: and all this to this end, that he might gather Manna, where he knew it would be rained downe, [Page 102]and gleane after the Reapers in the Lords Harvest, and buy Gold and white Raiment, Wine and Milk without money, of the Lords Merchants, upon such of the Lords Mart, and Market dayes.

Thirdly, his conscionable diligence in hearing and observing, 3 His dili­gence. writing and recording, from the mouth of the Ministers, whatsoever they taught and preached unto edification, and that with such eagernesse of mind, and readinesse of hand and pen, that usually he tooke the whole substance and mat­ter of their Notes, Observations, and Sermons, in his booke, 1 In hea­ring. 2 In wri­ting. 3 In re­peating. home with him; which he would carefully repeate in his journey, to the refreshing of the minds and hearts, of such good people as went a­long with him: and when he came home, did write over againe in a more legible hand, all that hee had gathered, and so made better use of it, for himself, and his family, and set all as it were upon record, for the benefit of his friends, and his owne posteri­ty. This his double diligence, he continued for the space of five or six and thirty yeares together, 4 In re­cording the summe and sub­stance of all such exercises. in writing, and writing over againe, all such Exercises as h [...] could come unto, and all Lectures and Ser­mons in City or Countrey, and all publike Fasts, and thanksgivings, as hee could heare of them. Inso­much that hee hath left unto the heires of his fami­ly, so many volumes of Manuscripts, under his owne hand, set up in a comely order in his owne Study, as is scarce credible to report, being yet there to be seene, as so many worthy monuments of his conscionable diligence and faithfulnesse in the Lords service. In many manuse. All which hee hath so earnest­ly, and carefully commended to the heires of his body, that hee would have them upon [Page 103]his request, to read over, if it were but once in all their life, the bookes that he hath thus written, and committed to their hands. Which his charge and request I wish they may ever be so mindfull of, that they may never faile nor faint, in the faithfull discharge of it; that so the blessing of the Recabites for obeying Ionadab their father, Commen­ded to the heires of his family in all that hee commanded them, may come upon them also, This man shall not want a man to stand before mee for ever.

Fourthly, Ier. 35.1 [...], [...]9. his marvellous kinde usage of the Mi­nisters in all their meetings, commending their paines, rejoycing in their labours, 4 His kind usage of Gods Mi­nisters. and many times defraying all their charges, alwayes encouraging them in the worke of the Lord, with gracious and sweet words; sometimes of comfort, sometimes of counsell, sometimes of admonition, Love unto their per­sons. Reverence to their callings. Psal. 110. His good affection to profes­sors. Numb. 24 5, 6. and milde reproofe, sometimes of kind invitation to his house, and all this, with such love unto their persons, and reverence to their callings, that whatsoever he did, or said, he found good acceptance and allowance a­mongst them.

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

CHAP. XXXIII.

THese were the vertues and holy duties wherin this gracious Gentleman by frequenting these holy exercises did so worthily exercise himselfe unto godlinesse, The exer­cises of Religion great helps un­to godli­nesse. and whereby he did still grow in sound knowledge, righteousnesse and holinesse, to the praise of Gods glorious grace.

And these would I willingly commend in the example of this Gentleman (to bee duely consi­dered, A motion for ex­change with other ex­ercises of profan­nesse. and diligently followed) unto many of our Gentlemen, and to many of inferiour ranck also, that they would make an exchange of their vaine and profane exercises of May-games, and Summer-greenes, of their Foot-racts, and Horse­races, of their weekely and almost daily mee­tings, Asserant necesse est singuli qui­que quod faciunt, nec voli [...]t victi facilè suc­cumbere, quamvic sciant id quod faci­unt non [...]icere. Cypr. ad Magn. lib. 1. Ex. 6. and matches on their Bowling Greenes, of their lavish betting of great wagers in such sorry trifles, and of their stout and strong a­betting of so sillie vanities, amongst hundreds, and sometimes thousands, of rude and vile per­sons, to whom they should give better, and not so bad example and encouragement, as to be idle in neglecting their callings; wastefull, in gameing and spending their meanes; wicked, in cursing and swearing; and dangerously profane, in their brawling and quarrelling.

O how great is the difference betwixt those holy exercises of Religion in Gods house, and [Page 105]these prophane exercises of corruption and lust, in the forrest, or in the field! Difference great. How great is the opposition betwixt that assembly and this company?

How doth the mighty God, Company contrary. cause the light of his countenance to shine upon leaders, and fol­lowers comming into his Sanctuary? Holy ex­ercises ac­ceptable to God. And how (doe you thinke) doth hee looke upon them, that forsaking the fountaine of Living Waters, digge unto themselves such broken Ci [...]ernes, as these are, which can hold no water? What is there in those exercises, but that which is war­rantable, commendable, profitable, and com­fortable? And what in these, that hath any sent, or savour of such things? Profitable to men. If these men were truly changed themselves, they would bee easily induced to make an exchange also of baser com­pany, Yet will none make an exchange, but such as are chan­ged them­selves. for a better society; of fading and false joyes, for durable and true comforts; of world­ly profits and filthy lucre, for spirituall gaine, and the true treasure; and of the vaine applause, and praise of men, for the true honour, and praise, which comes from God only.

CHAP. XXXIV.

IN the middst of these sweet comforts and refreshings, He was otherwise exercised also [...]y af­fliction. which hee thus received and en­joyed by these publike exercises of Religion, It pleased the Lord, otherwise also, to exercise his servant with a grievous affliction, in the taking away with a stroke his deare wife, the desire of his eyes and faithfull Yoke-fellow; In the death of his wife. who being well in the morning, began to bee ill, and sicke at Supper, and departed this life the same evening.

Sudden death a fearefull judgment to some. Suddaine death is held to bee a fearefull judge­ment, as though it were a testimony of the wrath of God: And so indeed it hath beene, and may bee to some, who being wicked persons and con­tinuing in their sinnes, without any feare of God, any repent [...]nce or faith in Christ, are suddenly ar­rested by the LOrds hand, and cut off by death in his sore displeasure. So it was to Err and O­nan the sonnes of Judah, to Nadab and Abihu the sonnes of Aaron, Gen. 38 7 10. to Corah a Levite, and Da­than and Abiram, Lev. 10.1, 2. two of the Princes of the As­sembly. And so it is likely it was also to Nabal that churlish foole, Num. 16.1, 2, 30, 31 32. of whom it is said, that af­ter ten dayes the Lord smote him that hee dyed. The Scripture also seemeth to make it the ordi­nary portion and condition of the wicked, that God will shoote at them with his arrow, Psal. 64.7. and sud­denly shall they be wounded, that spending their dayes in wealth, Iob 21.13 in a moment they goe downe into [Page 107]the grave, and that flourishing for a wile, they fud­denly perish and come to a fearefull end. Ps. 73.19. Sudden Death up­on a wick­ed lif, fear­full.

True it is, that a sudden death attending upon, and following a wicked life, is a fearefull judge­ment, and a dreadfull signe (so far as we can judge) of the wrath of God: and yet we will not limit nor confine the Lords mercies; for inter Pontem & Fontem, ferrum & jugulum Dei misericordia, Be­twixt the Bridge and the Brook, the Knife and the Throat, the mercy of God may appeare.

But as all that live wickedly do not dye suddenly, Yet all that dye suddenly do not dye fearefully. so neither all that dye suddenly, are to bee thought to dye fearefully, as though they were deprived of Gods favour, and fallen under his heavy wrath, and displeasure for ever more. No, we may not cen­sure so severely, nor judge so rashly, neither of our Brethren, nor of the wayes and works of God. 1 Sam. 4.18. Old Ely dyed suddenly when hee fell backwards from his chaire and brake his neck; and yet I dare not say, but that as he lived, so he dyed the servant of the Lord. Josiah was suddenly slaine with an ar­row, going against Pharaoh Necho in the field; 2 Chro, 35 33. and yet I dare not say, but that as he lived, so hee dyed the servant of the Lord. Gen. 35.19. Jacob had his wife Rachel to dye suddenly in his journey on his hand; and so dyed the wife of Phineas, 1 Sam. 4.19, 20. when she heard that the Arke of God was taken; and yet wee may not o­therwise conceive, but that as they lived, so they dyed the servants of the Lord.

And so we are to judge of this Gentlemans wife being a gracious and holy woman; As this Gentle­woman very hope-fully. that albeit the Messenger that was sent for her, seemed to be an­gry, and too hasty to take away her life, yet hee brought her no worse news than of a joyfull and a [Page 108]blessed death, which was indeed a passage to a bet­ter life. Possid in invit. Aug. It was the saying of S. Ambrose, upon his death bed, which might have been hers also; I have not so lived that I am ashamed to live any lon­ger, or affraid to dye, if it had been sooner.

The life of the righteous findes never any worse end than the death of the righteous: Num. 33.10. Rev. 14.13 2 Con 5, 6, 7, 8, 9. Rom. 14.8. and they that have the grace to live unto the Lord, shall never fayle of this mercy to dye in the Lord: and so they enjoy a double blessing, whether they live or dye, they are the Lords.

Besides all this, No Death suddeine to a sound Christian Iob 14.14 the reckoning and account of a true Professor and sound Christian is not to seeke, nor to make at the houre of their death. All the dayes of their appointed time they wayte, when their change shall come. Their wholle life a Me­ditation of death, and a preparation for it. Every day they stand in readinesse, Eph. 6.14. Mat. 25.4, 10. Gen. 5.2 2. Mic 6.8. Psa. 4.8. having oyle in their lamps, and their lights burning, wayting for the Brid­groome, and their Masters comming. In the mor­ning they awake with God, all the day long they walke with him, and before him, and in the eve­ning and night season they lye down in peace, Ma. 24.44 Heb. 13.5 and rest with him. So that what time or houresoever their Master shall come, and call upon them, they shall not (through his mercy and grace, Mat. 7.4 44, 45, 45. who will never take them at the worst) bee unprovided, or unprepared for their meeting of him.

And albeit this were a suddeine stroke unto her worthy husband, Ezek 24.16, 18. as that was to Ezekiell, when his wife (the desire of his eyes) being well in the mor­ning, dyed in the evening; Thi Affli­ction sanc­tified. yet did the Lord in mer­cy so sanctifie this affliction unto his servant, that by the power of grace and Christian wisdome hee [Page 109]did moderate his affections and subdue his passions, mourning for her death as sensible of his own losse, And passi­ons mode­rated. As Abrah. did for Sarah. Gen. 23.2 1 Thes. 4.13. yet neither wayling nor weeping as a man without hope: For, Grandis in suos pietas, impiet as in Deum est, Hieron. ad Pam. being well perswaded of her gaine, and that what he had lost, the Lord had found, as Hierome speaketh, to her everlasting com­fort and the praise of his mercy and grace in Christ Jesus.

CHAP. XXXV.

AFter these things, Standing in need of Marriage. He sought and found a prudent wife. By good opportu­nity. Etiam ca­slae aaeimae in turpe la­buntur as­sensu, quaesi imputaret Altissinus, quis vive­ret castus? Aug. con. Iulian. lib. 4 cap. 2. And by good meanes. finding himselfe to stand in need of marriage, and that (both for the com­fort of his life, and necessity of his Family) it was not good for him to be alone: He sought the bles­sing of another helper, and a prudent wife, by pray­er from the Lord.

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

And so, that he might not only please his eye and follow his affection in his choice, but might deale [Page 110]wisely and advisedly for his better satisfaction tou­ching her vertues, and graces (which he much desi­red were answerable to her outward parts.) He ac­quainted one of his most trusty & religious servants (as Abraham did Eliezer in a like businesse) with his thoughts and purpose, Gen. 24. Of his tru­sty servant. and set him presently a work to inquire after her. Who being borne in that Country and well acquainted in those parts, was well able to answer his desires, and demands, concerning this matter. Declaring unto him, her Pa­rents. And so he told him thus much in effect, and after this manner. This young Gentlewoman her name is Mistris Anne Foxe, Si­ster to Master Foxe of the Rhodes, some 4 or 5 miles from Manchester, Her father well descended both by father and mother. Her father a Gentleman of good esti­mation, and account (whiles hee lived) with that honorable Personage Henry Earle of Darby, Stow. Chro. 1585. Ian. 20. being Controller of his house, and one of his Counsell, and one of those speciall Gentlemen that attended up­on his honour when he was sent by Queene Eliza­beth Ambassadour into France. Her mo­ther yet living. Her mother yet li­ving, a very godly and gracious Matrone, descended of the antient and worshipfull Families of the Ad­dertons, and Lelands in Lancashire. Her selfe a Vertuous, Prov. 31. Her parts worthy due com­mendatiō. and Religious young woman, beautifull by Grace within, as well as by Nature without; one that was well reported of in the Church of God, and well esteemed, and accepted of the peo­ple of God; And such a one as in his opinion might be a comfortable match and marriage for him. Up­on this relation of his servant, and good testimony, which he gave her, answering so well to his desires, he neglected no time, but tooke his best oportunity to make a motion to her mother, and her friends [Page 111]for a marriage, which being well accepted and en­terteined by them, he became a Suter unto her, So hee made a motion for mar­riage. Prevayled in it, and tooke her to wife. and winning her affections, by his gracious speaches, and godly carriage, he prevayled in his Sute, and so by mutuall and chearefull consent of her friends, he took her to wife, with much joy and comfort to both their hearts in their so holy meeting and mat­ching together in the feare of God.

The first yeare of their marriage, his Mother in law, gave them and theirs their Table, during which time, he was as careful to do good unto that Family, as if it had been his own house. And there­fore he began to quicken himselfe, Hee set up & renew­ed the ex­e [...]cises of Religion in that Fa­mily. and to awaken them unto all religious duties of Prayer, and Praise, reading of the Scriptures, singing of Psalmes, god­ly Conference, Catechising of the ignorant, &c. Which albeit for the most part they were perfor­med before in the Family, yet he now being called and intreated by M. Foxe, and his mother to dis­charge these duties, did more powerfully stirre up the gifts and graces of God that were in him, and so set himselfe a worke more effectually, to seeke their Conversion, and edification in the knowledg of God, and Faith in Christ Jesus. All which his holy labours in private, being seconded and streng­thened by the publique paines of their Pastour old M. Langley, that holy man of God, and faithfull ser­vant of Christ in the House of God; were so effe­ctually blessed and prospered by the good hand of God upon him, that in the remembrance of that yeare, and the sweet comforts and contentments, which he found therein. The good successe thereof. He hath been often both in his life and was also at his death, as it were ravi­shed with joy, and rejoycing in the Lord, enlarging [Page 112]his heart in thanksgiving unto him, for his mercies to himselfe, By his own testi­mony. and to others by his meanes. Here­of he hath left an evident testimony under his owne hand, which I will not spare to record: let others read, consider, and give righteous judgement.

‘My Mother in law, saith he, then giving mee Table for a yeare, there and then we set up the Exercise of Religion morning and evening. In which time I trust through Gods grace, my Mo­ther in law there got true saving grace, and my sister in law, now Mistris Hinde, and another half sister of hers, and their brothers Master William, and Master Thomas Foxe, and a servant or two, and some neighbours, which joyned with us in the evening. Blessed be God that is pleased by weake meanes, to expresse his great power, and mercy towards us.’

CHAP. XXXVI.

THus were the mercies of God renewed upon his Servant, and his comforts encreased much in a strange Family, for the time that he did so­journ thus amongst them. His return home to Stapleford. Which when it was expired, in much contentment and peace, He be­gan to look homewards towards Cheshire, and to addresse himselfe for his journey to his own house. And so, taking his beloved Wife along with him, Bringing his wife along with him. hee brought her with much joy and com­fort, home to Staplefoord, where they mutu­ally enjoyed one another in great peace, and [Page 113]love, for their owne good, and for the benefit of their whole Family.

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

Now after a while, when the Lord had well set­led and established him, and his, for, and in the go­vernment of their Family again, according to their former exercises of Religion and other civill, and domesticall duties required in the same: Divers Gent. de­sire to so­journe with him. There were many Gent. of the best rank in the Countrey, that desired & made much, great fute, some for their children, and some for themselves, and some for their friends, to so journe with him, as we have al­ready heard some others had in like manner done before them: And all to this end, that being parta­kers of so good meanes of grace under his godly government, and gracious example of a holy life, the ignorant might be instructed, the unruly reclai­med, the superstitious reformed, the profane con­verted, or restrained; His family a famous Nursery for Reli­gion. Babes in Christ might bee nursed and grow up by the sincere milke of the Word, and such as were of riper age, might bee fed and strengthened with other wholesome Doctrin, as with stronger meat. Thus his house, and Fami­ly, became yet more famous, as a Seminary of true Religion; a Nursery for the plants of grace, 2 Kin. 2.3, 5. 2 Sam. 17.18. 1 Sam. 25. a field or Vineyard which the Lord had blessed, to beare trees of righteousnesse, and fruits of holinesse. Not much unlike to one of the Schooles of the Prophets by the river of Jorden or Jericho, or on the top of [Page 114]Mount Carmel; or like to Samuels house at Ra­mah, whether many went to seek the Seer, and to have counsell and comfort him. 1 Sam. 19.19. Iud. 21.2. 2 Kin. 22.14. Act. 19.9, 10. 2 Kin. 2.7, 15, 18, 2 3. Gen. 28.17, 18, 19 M. Wilbra­ham pla­ceth his son in law and his daughter with him. Like to the Hill of the Teacher, the Colledge at Jerusalem, the Schoole of Tyrannus, yea a very Bethell, and a little Church of God, 1 Cor. 6.19. a true house of God and the very gate of Heaven.

One of the first and best, and best worthy to bee first of those Gentlemen which dealt with him in this kind, and to this end, was that thrice worthy, truly honored, and accomplished Gentleman Tho. Wilbraham of Woodhey Esquire, the very beauty and glory of that house, and perelesse pillar of the Coun­trey: who having married his eldest daughter, to a young Gentleman the heire of the house of Ʋtkin­ton, of great place for his birth and bloud, and of good parts for his naturall endowments and civill disposition (yet much addicted to the pleasures of the World, and the lusts of youth) was very desi­rous to place them both as so journers for a season in this Gentlemans house, and under his Govern­ment for their good; that so they might be the bet­ter wained from such occasions of evill, as happily else where they might meet withall, and better ac­quainted with the meanes, and substance of true Re­ligion, together with the power and practice of it, which in all likely hood here they might find, and attaine unto in this Family.

CHAP. XXXVII.

His desire to give him con­tentment. THis godly motion of Master Wilbrahams, for his sonne in Law, and his daughter to so good an end, M. Bruen did very willingly entertaine, and so received the young couple into his family, to­gether with such as they brought along with them to attend upon them. His desire herein was, to give contentment to that worthy Gentleman, whom he much esteemed, and intirely affected, for his parts and place, And to do them good. and to do what good he could to the young couple, being neere a kin unto him, and now commended to his trust. Which trust re­posed in him, hee did so carefully and consciona­bly discharge, that, as hee saw the hand of the Lord leading him unto it, so found hee the helpe of the same hand prospering his endeavours for their good. The course which he held with them (as he did also with others at their first comming) was to try their dispositions and inclinations, affe­ctions and conditions, how teachable they were, and how tractable they were like to be unto good duties, and good things. To try their dis­positions. To which end hee did very carefully looke into their wayes, see much, and say little, beare, and forbeare, He obser­ved their words and workes. (as occasion did require) taking speciall notice of any good they did, or said, and passing over many other lesser faults and slips, untill he had some fitter opportunity to admonish them. And this he hath recorded him­selfe to their just praise and commendation, that [Page 116]being neither perverse in their own wayes, nor a­verse from good duties, they shewed themselves very plyable unto the orders, They were teachable and tracta­ble. and government of the family, in all their carriage and conversation amongst them. One or two speciall testimonies hereof, I will not spare to relate, seeing hee hath thought it meet to leave them upon record under his owne hand.

Touching the Lords day. ‘This Master Done being young and youthly, yet very tractable, could not well away with the strict observation of the Lords day, where­upon wee did all conspire to doe him good, ten of my family speaking one after another, and my self last, for the sanctifying of the Lords day. After which he did very cheerfully yeeld himself, Blessed be God.’

And con­cerning card-play. Another instance he addeth to the same purpose. ‘I comming once into his chamber, saith hee, and finding over the Mantletree a paire of new cards, no body being there, I opened them, and tooke out the foure knaves, and burnt them, and so laid them together againe, and so for want of such knaves, his gaming was marred, and ne­ver did he play in my house, for ought that ever I heard any more.’

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

A third testimony he gives them both, after this manner. His wife converted Himselfe con [...]ed ‘The said John Done being now Knight, was then young and youthly, yet very tractable, his wife wee feared inclining to popery, but I [Page 171]hope shee got true saving grace: and hee being convinced in judgement, I expect the stampe of grace in Gods good time.’

This was no small joy unto him in his life, that he saw such holy fruit of his godly labours, in these his neare and deare Cosins, before his death; Their children gracious and religi­ous. which was yet more increased and inlarged, by the bles­sing of God upon the branches of their vines, their heire of good hope, their daughter in Law, and foure daughters all of them ripe in knowledge, and rich in grace, the humble, and holy handmaides of the Lord Jesus. O, how greatly did he rejoyce in their comely order, their gracious conference, when he heard it, or heard of it, their holy affections in religious duties, All wit­nesses of his faith­fulnesse. their godly carriage and conversa­tion in all their wayes? These can all testifie, if they will, (and they will all I know, as they can) his faithfulnesse and cherefulnesse in this kinde.

CHAP. XXXVIII.

His burn­ing of Ta­bles, Cards and Dice. TOuching upon the former point of playing at Cards, and burning of the knaves, he presently annexeth a note of remembrance, of another the like act of his, almost twenty yeares before that time. ‘In like manner (saith hee) almost twenty yeares before, being in one of my Studies, and seeing a paire of Tables under my feet, I took them with the thirty men, and the Dice, and all the Cards I found, and put them into a burning Oven, which was then heating to bake Pies.’ [Page 118]This I suppose he did, not to honour them as Mar­tyrs, No [...]s Martyes. But as malefa­ctors. but to punish them all as malefactors, in their kinde. For so I find by his other collections which he hath made, that he held Tables, Cards, and Dice, to be all very grosse offenders, and such as could not have their faults (otherwise than by fire, or for­nace) purged from them. And to speake herein as the truth is; An at­testation of the Fa­thers with him a­gainst them. he hath the attestation of many of the Lords Worthies, who neither held them in better estimation for their judgement; nor did beare them any good affection, for any pleasure or delight they could ever take in them.

Tenul. lib. de spectac. cap. 5, & 6 & 14 & 15, 16. & lib. de Pal. c. 5. Cyprian. l. de Alca. August. l. 1 Retract. ci 1 Aug. Epist. 54 ad Ma­ced. Aug. in Psal. 31 Epist. 5 ad Diosco­rum. Aug. li. 5 de Ci­vit. cap. 1. Hieron in Prov. 18.18. Idem in Zachar. cap. 8, chrysest Hom. 48. in Gen. Cap. 24. Hom. 6. in Mat. & Hom. 38. Hom. 56. in Gen. Idem in Mat. cap. 14. Hom. 49. Vid 1 Cir. 4. Hom. 12. p. 414. Ambros [...]ib. de Tho­bia. cap. 4 idem lib. 1. de Offic. cap. 23. Iaem in Psalm. 118. aliàs, 119.37. Idem in 1 Cor cap. 10.7. Hilar. in Psal. 118. alias 119.37. Many of the ancient Fathers are utterly against them, and not one of them all, that I know, but hee is well content to let Baal pleade for himselfe, for they have nothing to say in defence of them. Ter­tullian did smite them with a rod of rebuke, in the generall. Cyprian strikes them through, as with a Scorpion bow, writing a whole booke against them in particular. Austin and Hierome have not spared them as they came in their way, and had oc­casion to speake unto them. Chrysostome deales with these, as hee doth with other such heathen­ish games, he cuts them, and hewes them in pee­ces, as Samuel did Agag, and grinds them to pow­der, as Moses did the golden Calfe, in detestaton of them. Ambrose and Hilary would have all Christians to turne away their eyes, both of body [Page 119]and minde, Lactan. de vero cultul. 6. c. 20. p. 369. Idem Divin. In­stit. Epit c. 4. A [...]nob. adver. Gen­ [...]e [...] lib. 7. p. 720.721. Greg. Na­zian. Serm. in Fest. Na­tiv. Idem in fest. Pen­twost from all such worldly and ungodly vanities.

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

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

Bernard writing to the Souldiers, of certaine Christians which were at Ierusalem, saith thus of them, Aleas detestantur, mimos & magos, scur­rilesque cantilenas, tanquam vanitates, Danaeus do Lud. Alcoe pag 54.55 Basil. horn. de humili. Beda in 1. Tim. cap 5. pag. 281. Bed. in Act. cap 1. de Sortibus. aut insanias respuunt & abominantur.

They detest all Dicing (or games of hazzard) all Players, Sorcerers, all scurrill songs, as vanities, or as frantick madnesse they renounce and abhor.

Basil, and Beda, Cassiodore and Isidore, Ful­gentius, and Salvianus, are all of the same mind, ei­ther wrapping them up in the generall, together with all other such worldly vanities, and carnall sports, heathenish games, and sensuall pleasures, (and so convincing them, Cassiod. in Psal. 118. alias 119.37. Idem in Psal. 21. a­lias 22.18. Isidor. lib. 28. Etymol. cap. 16. Isi­dor. lib. 18. Etymol. ca. 42, 44.51, 59.68. as sinfull upon the same grounds) or else dealing in particular more sharp­ly against them, as they had calling and occasion so to doe.

And so doth Oecumenius directly deale against Dicing, upon occasion of that word which the A­postle useth against crafty and deceitfull teaching, [ [...]] the word is taken saith he [à talorum ludo, cujus proprium est hinc atque illinc talos transferre dolosos] from the play at Dice, the property where­of [Page 120]is, by casting and hurling here and there, to de­ceive by false dealing.

Lastly, Salvian. de Gubernati­one Dei. l. 6. Occumen. in Eph. 4.14. Cyril. in E­vang. Je­han. lib. 8. cap. 5. Cyril is very vehement against the cor­rupt manners of such Christians, as are wont to celebrate their Festivals with such illiberall playes, and sports, and vanities of this world; because hereby they grieve God most, when they ought to please him best.

Unto this attestation of Antiquity, from the Fathers, Isidor. E­tym. cap. 68 Concil. Eli­ber. can. 79 Concil. A­post. can. 41 42. Concil. Constanti. Charanz in 6. Conc. Gener, p. 199. Decret lib. 3. cap. Clerici. Gratian, Distinct. 35. cap. Episcop. Antonin. 2. par. lit. 1. cap. 23. Justin. in ff. de Aleator. Cicil Fraeter. Justin. in Authenticis Tit. do Sac. Episc. Alca Legibus vetita. Horat. An. 22. Rich. 2. An. 21. Hen. 4. An. 17. Edvar. 4. An. 11. Hen. 7. An. 3. Hen. 8. & 33. An 14. Eliz. here might well be added the testimony of authority from the Councils, Canons Ecclesi­asticall, and Constitutions Civill, both Imperiall, and Municipall.

Plato in Phae. Arist. Polit. lib. 7 cap. 17. & lib. 8 cap. 1 2, 3, 4, 5, 6, 7. Plut. in Conv. lib. 1. cap. 4. Cic. Philip. O­rat. 2. As­con. Paedian. in Cisero. Orat. Contra Anton. & Catil. p. 118. Senec. Apo­theo. Claudii Imperat. Julius Capitol. in Vero Imperat. pag. 852. Suelonius in Augusto. c. 71.83. Senec. Consolat. ad Polybium c. 36. Turnch. Advers. l. 1 c. 6. Hadrian Iun Adag 62. Cent. 5. Plutarch. de [...]. p. 281. Alex. ab Alexan. Genial. Dier. l. 3. c. 21. And if need were, without any great adoe, we can bring in witnesses enough, more than will make a full Jury, to give evidence against these malefa­ctors; whereof some by the light of nature, and some by the light of grace, have said, and set down enough to cast them, condemne them, and hang them up for ever. But wee will be contented for this time, only, digitum ad fontes intendere, to point at the Authors in the Margent, whence, [Page 121]so many as have list and leasure, may derive and draw water enough, either to quench their thirst, Polyd. Vir. de Invent. lib. 2. cap. 13. Pet. Crin. de ho­nest. Discip. lib. 24. cap. 14. Ammian. Marcell. lib. 14. pag. 1420.1422. Idem lib. 28. pag. 1773. Calvin. Ep. 347. Bez. in Luc. 1.9. in Act. 1. in Ephes. 4.14. Bulling. Dec. 3. Serm. 1. Danaeus de ludo Aleae. Hyperius de provid. Dei. p. Mar. Cap. 12. Class. 2. loc. com. after such pleasures of sin, or to drowne, and over­whelme (as with a deluge) all their carnall desires, and delights in such vanities.

And so I leave this point, His colle­ctions a­gainst cards and dice. if I may first have leave to set downe some few Observations which this Gentleman himselfe hath collected, to streng­then his judgement, and justifie his detestation of these games.

CHAP. XXXIX.

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

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

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

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

5 All gaine by gaming, is turpe lucrum, Prov. 16.33. & 18 18. plaine theevery, worse than usury.

6 All play at Dice is plaine Lottery, Acts 1.26 which to [Page 122]useidely or trislingly, is a sin against the third, and ninth Commandement. Ezek. 22.12.13. Act 16.16 Luk. 6.31.

7 There is no recreation of body or mind in these games, unlesse it be in desire and hope to gaine, by another mans losse, which is unlawfull.

8 Cards and Tables, seeme lesse evill, but neither barrell better Herring, there is such, and so much craft in pricking, and packing &c.

9 These are mixt games, consisting partly of Lottery, partly of witt, and industry, and often­times maintained with trickes of cousenage and knavery.

10 The coat Cards were in times past the Ima­ges of their Idols. Phil. 4.8. 1 Thes. 5.22. Rom. 13.3, 4, 5. Rich. 2. Hen. 4. Edw. 4. Hen. 7. Hen. 8. Eliz. 14. 1 Cor. 10.31. 1 Cor. 8.13. Mat. 7.12. Luc. 6.31 Dives eram dudum, me feertunt tri­a nudum: Alea, Vina Venus, tri­bus this sum factus ege­nut.

11 We must abstaine from such games, because,

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

And thus have you heard some reasons, of this godly Gentlemans both practice and judgement, against Tables, Cards, and Dice, especially amongst Christians: wherein I would intreat this favourable construction, at the hands of every good Christian in his behalfe, that they would not censure him as too singular, or too precise in these things, seeing [Page 123]he hath followed herein, the Doctrine of such worthy Divines, and others, Pet. Mar. in Judg c. 14. Taffin of amend­ment of Life. in our reformed Chur­ches, as have had their workes approved, printed, and published many yeares agoe, even in our land, and in our owne language, for our instruction and reformation in these things. lib 2. c. 19. Perkins in his golden chain on the third Commandement. Dudley Fen­ner in his Treatise of Recreation. Northbrooke against Cards and Dice. Esty in his history of the Gospel. Destruction of small Vices. Ana­tomy of Abuses, pag. 131. Dialogue betwixt Paul and Demas. Sir Thomas Eliot in his Gover. booke 1. chap. 26. Ludovic Vivues in his In­stitution of a Christian woman. Chap. 3. M. Perkins in his Cases of Conscience, Booke 3. Chap 4. Bullinger Decad. 3. Serm 1 in pracept. 8. Bishop Babington in Com. 8.409. Bishop Hooper in Com. 8. pag. 75. Ca­non. Ecoles. Anglucan. ann. 1571. pag. 7. & pag. 11. See the Margent.

CHAP. XL.

NOW after a while having thus rid his hands, and fired out of his house these so dangerous instruments of idlenesse, and profanenesse, wastful­nesse and much wickednesse, as he saw every where Cards and Dice, Tables and Tablemen to be: Hee began to think of a wiser, and better course, both to prevent these mischiefs, In stead of Tables, Cards, and Dice, hee set up two Bibles. and to exercise the minds and hearts of his own family (and such as might by occasion come to his house) unto godlinesse and good things. To which end hee brought in, and set up upon a deske, both in his Hall, and in his Parlour, two goodly faire Bibles of the best Edition, and largest Volume (as then they were Printed, some in a larger, and some [Page 124]in a larger and some in a lesser Fol.) and these hee placed to be continuall residentiaries, the bigger in the Parlour, Ohe in his Parlour. Another in his Hal. and the lesser in the Hall (as the holy Tables of the Covenant of God, instead of the pro­fane Tables of the men of the world) wherein men of good minds might exercise themselves in read­ing, and hearing the Word of God, for their farther edification and comfort, as their list, and leisure would serve them thereunto.

A good purpose, I confesse, and that of an honest and well affected heart, both to cut off all occasions, and provocations to evill, and to open a way and of­fer a passage by good meanes unto better things: And a course, no doubt, so much the more com­mendable, Agreeable to Church Canons. as it was more answerable to the Canons and Constitutions of our own Church of England, by which there is a serious and heavy charge laid upon all Arch-Bishops, Can. Eccle­siae Angli­canae, anno 1571. Cap. de E­pisco. Bishops, Deanes, Cathedrall Churches, &c. that they provide themselves of Bi­bles in the fairest and largest Volume, and of the Book of the Acts and Monuments, and place them in their Hals, or dyning Chambers [Ʋs & ip­sorum famulis, & advenis usui esse possint] that they might be for the use of their own servants, Bibles for Bishops Servants and for Strangers. and for strangers also, which come in unto them. Which good order I would to God it had been ever since as carefully and conscionably observed, as it was at the first well and wisely ordained and enjoyned by them. This ne­glected.

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

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

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

Great pity it were, that for want of this godly care in providing honest and good servants, such Waspes, Telluris in­utile p̄odus; Nos unmeri sumus fru­ges consu­mere nati. Epis. Wint. Scholares Col. Corp. Ch. Apesno­minat. vit. Juel. p. 25. Our Can. against Cards and Dice and Al unlaw­full games. and Hornets as these should ever be bred or brought up in a Bs. Hive, beeing good fornothing but to eat up and devoure all the Hony in it, and to vexe and sting the industrious, harmlesse and pro­fitable Bees, which should live upon it, and so la­bour thereby to bring more Hony to the Hive, and greater profit and commodity to the whole Family.

Another clause of the same Canons is, that both they and their families, All Deanes, Prebends, Ca­nons, petty Canons, and Ministers of the Church, Parsons, Vicars, Curats, &c. are absolutely inhibited to play at Cards, or dice, or Tables, or any other un­lawfull games whatsoever. Dabunt operam ne lu­dant aleam, neve Chartis, aut aliis improbatis lusi­bus se exerceant. Dabunt operam ne ignavi & in­utiles [Page 126]vitam ducdut in otio, & illititis lusibussh ex­erceant.

Which order how well it is, Some of our Di­vines in the Coun­trey make little con­science of these Ca­nons. or hath beene kept and observed, they can best tell, and testifie, that are most conversant in those great Families.

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

O that these men (otherwise learned and of good parts) would seriously consider their owne ways in their own hearts, and not disdaine to walke according to this Rule, nor to follow this good ex­ample of this worthy Gentleman, of whom wee write. So would they be more fearefull, as he e­ver was, to make sad the hearts of the righteous, whom the Lord hath not made sad, and more care­full, not to strengthen the hands of the wicked that he cannot returne from his wickednesse, Ezek. 13.22. by their example, and practice of these things. Consider what is said, and the Lord-give you understanding in all things.

CHAP. XII.

NOw to go forwards in this Gentlemans story, when he had thus wisely and effectually re­formed and ordered his whole Family, Some de­fect of the publike Ministery. there began to appeare some defects, and failings in the publike Ministery again; which he taking into due consi­deration, moved with compassion of the peoples want, and very desirous to make some good supply, procured that faithfull Minister of Christ, M. Ar. St. to be Preacher at Tarum, whose Ministery (be­ing very profitable, He procu­red M.Ar. St. for sup­ply. and powerfull) he so much de­lighted in, that as he did entertaine him kindly, so did he maintaine him, and his Family very bounti­fully, for the comfort and benefit which himselfe and many others did reape, and receive from him.

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

Good M. H. I received your letter, but I know not what to say of that worthy Servant of God M. JOHN BRUEN, which you your selfe know not already. I think I may well say of him, as it was said of Noah, that he was a just and perfect man in histime, and wal­ked with God. Whiles I was Preacher at Tarum, Whom he maintei­ned for the most part. I had little maintenance, but what I had from him. And with much chearefulnesse did he minister both to me [Page 128]and mine that which was sufficient, affirming often­times, that he had not the lesse for that which I and mine received from him. For other matters, I know not what to say of him, His wor­thy Testi­mony con­cerning M. Bruen. that you your selfe know not as well or better than I. For he was ever one, and the same, at home and abroad, very faithfull unto God, and loving unto men, walking in the uprightnesse of his heart in the midst of his house. I am glad that God hath put it into your heart to write something of his life and death, that the memoriall of his vertues, may be the better continued, and the Church of God receive good thereby, &c.

This testimony is true, not only because it is gi­ven by his own Preacher, but because it proceeds from a faithfull, Being an eye and care wit­nesse. both eye and eare-witnesse of the truth, who could not but speak the things which he had heard and seen, and was no lesse willing than able to honor the memory of this deceased Servant of God therewithall.

It was much about this time, that M. Perkins (that worthy man of God, famous in our Church for his ways and Works) hearing much by suffici­ent Witnesses of M. Bruen, M. Perkins hearing of him. for his excellent parts, and paines in the profession, and holy exercises of Religion in his own Family, and understanding also his godly manner, and comely order in the govern­ment of his house, and the sufficiency and ripenesse even of his servants, for the knowledge and power of godlinesse; being ravished with a kind of hea­venly joy, Did much admire, and stricken as it were with a holy admi­ration at the hearing of it, brake out (as I have been credibly informed) into these speeches. Cer­teinly this is no other than the house of God, and for the practice and power of Religion, And com­mend him the very Topsiile of all [Page 129]England. This commendation I confesse is very ample and large, This com­mendatto the greater being fro a man so great him­selfe. yet so much the more to be essee­med, and accepted, because it proceeded from a man of eminent parts and place himselfe, who knew right well, what was worthy true praise, and what it was that did make a mans face to shine in the mids of his own house and in the Congregation.

For, as Laudari ab illaudato viro vituperiumest, Vide Aul. Gell de Is­taudate li [...]. 2. cap. 6. To bee praised of a man utterly unworthy of any praise himselfe, is a dispraise: So to be praised or a good man, a messenger of God, one of a thousand, as he was, and that with such ardent affection, and heavenly rejoycing. For the power of Religion and fruits of grace in that Family, must needs ad­vance the praise of this worthy Gentleman to a higher straine and pitch of his due and true com­mendation.

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

His house being herein (me thinks) not much un­like unto a goodly Tower upon a hill, Aspicis us veniunt ad­candida re­cta collibae Accipior nullas sor­dida Turris [...]. faire built and richly beautified, which doth easily invite and allure the Doves of the vallies to fly and flock unto it, and for their better refreshing and repose to build their nests in it.

And so upon the sollicitation and importunity of his Cousins and Friends, he entertained againe di­vers Families and personages of great place, to par­take [Page 130]of Gods meanes, and mercies with him in his Family. Who they were, what successe they had, what fruits they found, what comforts, and refre­shings they reaped and enjoyed in their cohabita­tion, and Communion one with another in holy du­ties, he shall himselfe relate unto you in his owne words, which he hath left upon record under his own hand, to this purpose.

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

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

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

And for my (cosen Dutton, his condition with me was to keep the Lords Sabbath with my Family, as well afternoon is forenoone, which he and all his did, in the publike Congregation. All of us having then great help from a learned godly Minister, M. Rob. Wats, a Reverend Worthy man of God, whom we called Old Eli, for his gravity and faithfulnesse above many, and being continually with us in my Family: Obser­ving this order for our Family exercises, hee and I to [Page 131]pray in the family; he one morning, and evening, and I another, and both of us every evening to give a note upon a chapter, and between nine and ten of the clock in the forenoone, we agreed to have prayer again for the Tablers.

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

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

CHAP. XLII.

NOW as sometimes it commeth to passe that in the fairest calme, there may arise a violent and suddene storme, to scatter, A sudden storme. and disperse such vessels as have laine for a while at quiet rode in the harbor: So did it fall out by the Lords disposing hand, in the [Page 132]mids of all these their sweet comforts, to send a­mongst them a tempest of griefe, Vpon the death of his deare wife. and sorrow by the death of this Gent-gracious wife & yokefellow which occasioned not long after a dissolving of his family, and a dispersing of the whole Company.

The losse of this Gentlewoman was so much the more grievous, both to her husband, and the whole family, because of the great help and comfort they had all by her. She lived 10 yeares with this Gent­leman her husband, a faithfull helper, and a fruitfull Vyne bearing unto him 9 Children sons and daugh­ters, and continuing with her husband in great peace and love, a prudent wife, and wise fellow-governor within his house, much respected and be­loved, A great affliction to the whole fa­mily. Prov. 31.10, 11, 12 Pro. v 31.26.27, 28, 29. Her ver­tues. not only of her owne, but of all these Gentle­men and Gentlewomen, which did Table with them. Who can find a vertuous woman, for her price is far above Rubyes? The heart of her husband doth safely trust in her, so that he shall have not need of poyle: She will do him good, and not evill all the dayes of her life. She openeth her mouth in wisdome, and the Law of grace is in her lips. She looketh well to the wayes of her houshold, and eateth not the bread of idlenesse. Her children arise up and call her blessed, her husband also, and he praiseth her, many daughters have done vertuously, but thou excellest them all. A man may truly say without either fraud or flattery, that in some good measure, Such a woman, such a wife, such a mother, such a governour, was this Gentlewoman in her owne house and family. Her due pr [...]ises. F [...]ctum est pr [...]cv [...]sissimum Margaritum. Virens smaragdi gemma contrita est, Hieron. ad Para. deobitu Paulme uxoris. She was also in her selfe, of a gracious and amiable disposition, having an humble [Page 133]heart, and holy affections, beautified, and decked with that ornament of the hid man of the heart, a meek, quiet spirit, which is in the sight of God of great price. Yea she was one that was ripe in know­ledg & rich in grace, full of Faith & good Works: One that held communion with God and the godly in all duties of Piety and Charity. And so continu­ing (as she did) faithfull unto death, shee obtained what she desired, and expected, the crown of life.

What were the heavy consequents of this afflicti­on in his Family, hee hath himselfe set down, and that in so patheticall a maner, that I know some that could yet never read the words, but their heart was full of sorrow, and their eyes full of teares in the reading of them.

His own words be these. ‘But when it pleased God to take away my wife from me, then all mourned for her losse: As also in respect that all my tablers must now part, being about the num­ber of 21. my son John and his, being then with me. But we did still so accord, and so loth wee were to depart a sunder, The heavy parting of his Ta­blers. that I requested them to stay with me that quarter more, from January to Aprill, which was very thankfully accepted, which quarter we had much comfort together, but mourning oftentimes to think of the quarters end. And the last day sitting at dinner together, all so full of heavines, that in effect, there was no meat eaten. So as I was forced to hide my selfe, All full of griefe. and could not take leave with them, all being so full of griefe, &c.’

When Jonathan and David, whose hearts were linked together in holy love, were orced to part, and were now ready to take leave one with ano­ther: [Page 134]It is said in the story, that they kissed one an­ther, 1 Sam. 20.41. and wept one with another, untill David ex­ceeded. It was not much otherwise with this Company that had lived under one roof in so great love and peace together, when now they must part and take leave one of another, they kissed one ano­ther, and wept one with another, untill M. Bruen himselfe exceeded. M. Bruen himselfe exceeded. And so exceeded, that he was glad then to hide himselfe to conceale the extremi­ty of his griefe, and since in recording of it, to draw a vaile over it with an &c. as the Painter did over Agamemnons face, when hee knew that his pensill could not expresse the heavy sorrows of a fathers heart, in the losse of Iphigenia, so deare a daughter.

Pectoris vulaus te­pore & ra­tione cura­tur, Hieron. ad Pam­mach. Time and reason strengthe­ned by grace, will moderate passions. That which men say will avayle much with a na­turall man for allaying the heate, and repressing the violence of griefe, and sorrow, time and reason, being now more strengthened by grace, and well qualified by Christian wisdome, and moderation, brought this Gentleman to a good measure of pa­tience, and contentment in bearing, and breaking through this affliction, which hee saw the hand of the Lord had laid upon him.

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

CHAP. XLIII.

WHat hee did herein, upon what advise, to what end and with what successe, to o­thers, and himselfe, both for soule and body, I think it not amisse, to tell you at large in his own words.

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

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

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

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

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

5 Fifthly, that in every place he became a nur­sing father to the children of God, Esay 22.23.24. whether they were babes, or such as were of riper age in Christ: yea he was as a naile of the Sanctuary, fastened in a sure place, upon which men did hang all vessels of small quantitie, from the vessels of cups, even to all the vessels of flaggons, as the Prophet speaketh.

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

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

Thus farre hath this worthy Gentleman holpen us to spin out the thread of his owne life, with his [Page 138]owne fingers, and to make up (as it were) the web thereof with his owne hands. But as the cun­ning and curious workmanship of a cloth of Arras, is but little seene and discerned, while it is in the Loomes, or when it lyeth folded, and rolled up to­gether; but when it is opened in a faire light, dis­played at large, and exposed to the view of the be­holders, then the art and skill of the work man doth more evidently appeare, in great beauty, and vari­ety of knots and flowers, Pomegranets and Lillies, pictures and pourtraitures of princes and great per­sonages, and the like. Even so the story of this Gentlemans life, thus woven and wrapped up to­gether, though it containe many excellent things, of great value and worth in it, yet cannot the beau­tie and glory of his particular gifts and graces, du­ties and services, bee so well discerned and obser­ved, unlesse it be yet a little farther opened and un­folded, and set forth to the view of such men, as desire and delight to look into such things.

CHAP. LXIV.

IT will be therefore very requisite, and no lesse pertinent to the present businesse wee have in hand, to take a more strict view of some speciall parts and passages of his life, wherein the gifts of Gods grace, the vertues of Christ, and the fruits of the spirit, did more evidently and eminently appear, to the farther beautifying and adorning of his per­son, and profession of the Gospel of Christ Jesus.

Now to this end, for our better, and more or­derly proceeding herein, All to bee said drawn to 3. heads we will draw into a nar­row compasse, and reduce unto three generall heads, all such specialties, or particulars, as may be worthy our observation in the same.

• 1. As first, His Conversing with God.
  1 His con­versing with God
• 2. His Conversation in the World.
  2 His con­versation in the world.
• 3. His Deputure out of the World.
  3 His de­parture out of the world. Exod 31.1, 2.3, 4, 5.

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

It was even so, or not much otherwise, with this worthy Gentleman, when the Lord did (as it were) call him out by name, to worke, for the building of a spirituall tabernacle in himselfe, and in others: He filled him (in good measure) with the Spirit of grace, in spirituall wisedome, holy under­standing, and heavenly knowledge, God gave him wise­dome and Ʋnder­standing. 1 Tim. 12 14 1 Cor. 15.10. Ier. 23.22.28. Also cou­rage and strength. Eph. 6.10, 11, 12, 13 14. to worke cun­ning and curious workes by faith in love, whether it were in Christians of better rancke, as in gold and silver, or in such as were of meaner place, as in brasse and timber. So doth the Lord ever furnish those whom he will set a worke and imploy in his service, with all sufficient gifts and graces, for the accomplishing of the worke whereunto he sets, or sends them.

And as he gave him wisdome and knowledge, so did he also courage and strength to mannage a Christian life, and to fight valiantly the battels of the Lord, against all the assaults of Satan, and of [Page 140]sinfull men, of the flesh and of the world, and to breake through all difficulties and dangers that might stand or rise up against him in his way.

The Lord dealing herein as mercifully with him as hee did with Ioshua, Iosh. 1.5.6 9. As he did to Ioshua. when he |sent him to fight against the Canaanites, and to put his people in possession of the holy land (speaking unto him in these words of comfort and encouragement) Have not I commanded thee? be strong and of a good courage, be not affraid, neither be thou dismaied, for the Lord thy God is with thee whithersoever thou goest: I will not faile thee, nor forsake thee.

And now having found this acceptance, Ro 5.1, 2.1 Pet. 2.3. 1 His con­versing with God Gen. 5.22. Num 12.8. 1 loh. 1.3. and acquaintance with God, and tasted how sweete and gracious the Lord was in all his mercies: It was the desire and delight of his soule to walke with God, and to converse with him more fre­quently, and (as it were) more familiarly, that so he might the better nourish and maintaine that ho­ly and heavenly communion, whereunto hee had called him in his son Christ Jesus.

And this hee did most carefully and diligently endeavour, In 4 spe­ciall duties and labour to effect, by the consciona­ble performance of foure spirituall and speciall du­ties every day, and his more abundant offering of these, and other his holy services, and sacrifices un­to the Lord, upon the Lords day.

His daily duties were these, 1. Medita­tion. First, Meditation, for increase of knowledge, and good affections to­wards God and good things. 2. Obser­vation. Secondly, Observa­tion of Gods wayes and workes, his mercies and judgements, to gather and gaine experience for himselfe and others, 3. Invoca­tion. of his mercifull and righte­tous dealing with us. The third, invocation of [Page 141]Gods name, in prayer, and praise, for continuance and increase of mercy and grace, and this for his constant perseverance in the profession of the Go­spel in uprightnesse and sincerity. The fourth, 4 Imitati­on. imi­tation of his heavenly father, because we are com­manded to be followers of God as deare children, and this to renew his obedience, by his conformity to Gods image, and to his Fathers will. Now for the first.

CHAP. LXV.

IT hath ever beene the practice of godly and good men, Gen 5.22 Gen. 6.9. Gen. 17.1. Gen. 24.63. His medi­tation to exercise themselves unto godlinesse by holy and heavenly meditation. So did Enoch and Noah, Abraham, Isaac, and Jacob, David and He­zekiah, Paul, and many others, ever walke with God, keepe their hearts in Gods presence, seeke his face and the light of his countenance, study his word, and consider his workes. And so did this Gentleman set his head and heart a worke every day more or lesse, by serious Meditation, to draw nearer unto God, so to grow in knowledge, and in grace, and to increase in spirituall strength; the better to encounter all sad, and sharpe occurrents which either in doing, or in suffering the will of God, he might meet withall.

This hee knew, was the speciall meanes prescri­bed by God himselfe unto Joshua, Josh. 1.78 The ne­cessity and excellency of M [...]dita­tion. that hee might make his way prosperous, and have good successe, namely to meditate in the word of God day and night, and not to turne aside from it, neither to the right hand nor to the left.

This hee knew was the mark and character of a blessed man, Psal. 1.2 Da mihi magistrum. Gen. 24.63. to delight in the law of the Lord, an in that law to meditate day and night.

And therefore for the better practice of this ho­ly duty, he did usually carry about him some part of the Bible, Means and helpes which hee used. or his Sermon Note booke, if he went abroad into the field to meditate, as Isaac did in the evening, or were upon a journey, as the Eu­nuch was, when he was reading and meditating in his chariot, on the prophecy of Isaiah, concerning Christ Jesus. Acts 8.28. Or if he were within doores, he gave himselfe much to the reading of the Word, and to make collections of promises, Reading of the word. precepts, com­forts, prohibitions, mercies, judgements, marks of Gods children, brands of wicked men, and many o­ther good things, as he found them in the way. And these he made the matter, or ground of his meditati­on, and the means to inlarge himself in this exercise.

And of godly mens wri­tings. His Cam­mon-place book. To which end also he did very diligently reade, and peruse the workes of divers learned, and godly men, and drew unto certaine heads and Common-places, what he thought most worthy observation, and of best use in them. Amongst the rest hee was much delighted, and refreshed, with D. Hals Contemplations and Meditations, M. Greenhams workes, M. Rogers his Seven Treatises, which for his better helpe and greater comfort, he had abrid­ged, and drawn into an Epitome, almost all, untill he was informed that another godly man, a worthy Divine had already done it to his hand. M. Baine. His fol­lowing of the rules of directi­on.

Afterwards, when M. Egertons practice of Christianity (containing the summe and substance of that booke) came forth, he addressed himself to make his best use of that part of it, touching the art, [Page 143]and exercise of this divine Meditation, wherein he profitted so well, that he was very able, according to those places and rules of direction, to enlarge his meditations upon any subject, that did usually fall within his reach and compasse. So that now hee might say after a sort with holy David, Psal. 119.97.54. O how love I thy law, O Lord! It is my meditation all the day. I have made thy statutes my song and my meditation, in the dayes of my pilgrimage. The gaine of god­lines. 1 Tim. 6.6. The gain which he got by this exercise of holy meditation was an increase of godlines, and godlinesse, we know, is great gaine, having all sufficiency in it self for true comfort, and contentment. The fruits which he reaped of this his planting, Many be­nefits and fruits of it. and watering were very gracious and pre­cious.

• As 1. the killing or quelling of many noy­some lusts,
  1 Killing of lusts.
  which like caterpillars, or cancker-worms are wont to breed in the best trees.
• 2. The dislodging and driving out many unsavoury and worldly cares and thought,
  2 Driving out evill thoughts.
  which bring nothing but vanity and vexation of spirit with them.
• 3. This bred in him a godly watchfulnes over his words,
  3. Watchfulnesse.
  and works, heart, and life.
• 4. It wrought in him a graci­ous aptnesse,
  4. Aptnesse to good duties.
  and chearefulnesse unto all good duties, wherin he might be either serviceable unto God, or profitable unto men.
• 5. It ministered unto him coun­sell and strength for the spirituall war,
  5 Counsel & strength
  that he might stand fast in the evill day, against all his, and Gods e­nemies.
• 6. It brought him to a heaven upon earth,
  6 Conver­sation in heaven.
  teaching him so to have his conversation in heaven, that he might go about earthly affaires with a hea­venly mind, as he saw hee had calling thereunto.
• 7. It kept his heart in possession of his integrity and sincerity,
  7 Posse­sing of his integrity.
  ever calling upon him to keep faith and a good conscience alwayes, and in all things.
• 8. It [Page 144]wrought his soul to a gracious tendernes, lowlines, and meeknes,
  8 Sensible­nesse of sins and sorrowes.
  to be very sensible of other mens sins, and sorrows, as wel as of his own.
• 9. It was unto him as a sweet perfume composed of many delicate and costly spices,
  9 A per­fume to all his a­ctions.
  which made all his thoughts, words, and works, more sweet and savoury, so that where ever he came, he left no ill sent, but a sweet savour of his graces, and vertues behind him.
• 10. And lastly,
  10 A pre­servative against se­cret and open sins.
  this exercise of meditation, was unto him a sove­raign preservative, not only against secret and open, lesser and grosser sins, but against all the inticements and allurements, of the pleasures and profits, honors, and favors of this present evil world, so that he was neither intangled in them, nor inveagled by them.

O how great is the difference betwixt this Gent, Great dif­ference. and many others of his rancke, and of greater and meaner estate also I which professing themselves to be Christians, Many ene­mies to it Psal. 2.1.2. Psal. 36.4. Zac 8.17. Ge. 27.41. 1 Sam. 18.1.23.25. 2 Sam. 17.23. 2 Sam. 16.3. Ps. 52.1, 2 Ioh. 13.2. Acts 5.1, 2, 3. Many of the better sort fail in it. are yet either enemies, or strangers to this Christian duty required at their hands.

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

Some other there are of better minds and hearts, who yet for want of good acquaintance with this holy and heavenly exercise of meditation, for the [Page 145]nature and manner, helps and meanes, end and use of it, have little experience of the benefit which comes by it, and so deprive themselvs of many sweet comforts, and refreshings; which otherwise they migh enjoy by the practise of it.

Who is wise, and he shall understand these things, Hos. 14 9. prudent and he shall know them, for the wayes of the Lord are right, and the just shall walke in them, but the transgressors shall fall therein.

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

CHAP. XLVI.

THe second followeth which was his diligent, His obser­vation of Gods works. Psa. 64.7, 8, 9, 10. Psa. 66.3.5. and carefull observation of the ways & works, mercies and judgments of the Lord.

It was the antient profession, and practise of the people of God, to waite upon the Lord and to ob­serve his dealing with the just, and with the wicked in the world. The way of the Just is uprightnesse, thou most upright doest weigh the path of the just. Is. 26.7, 8. ‘Yea in the way of thy judgments, O Lord have we waited for thee, the desire of our soule is to thy Name, Ver. 9. and to the remembrance of thee. With my soule have I desired thee in the night, yea with my spirit within me wil I seek thee early, for when thy judgments are in the earth, the inha­bitants of the world will learne righteousnesse. Let favour be shewed to the wicked, Ver. 10. yet will he not learne righteousnes in the land of upright­nesse [Page 142]will hee deale unjustly, and will not be­hold the majesty of the Lord.’ See the memo­rable judgment of God a­gainst Vi­getius Sa­ [...]ni [...]us, Claud. Her­minianus, observed by Tertul­lians Sca­pul. A book of Rememb. lob 35.24, 25. Much after this manner did this faithfull Servant of Christ raise up his thoughts and quicken his soule to a dili­gent and due observation of the ways and works of God, both in his mercies towards the godly and in his judgements against the wicked.

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

To set down all such works of God, as he hath observed, See some examp. of Gods mer­cies to Christians observed by Tertull. ad Sca c. 4. Some mercies of God observed. I now cannot; to passe over all in si­lence, I may not, I meane not; And therefore, to give a taste of some for the clearing of this point, and the farther satisfaction of such as delight therein, I think it very meet and convenient at this present.

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

‘Some few yeares before my brother Hard­ware dyed, he had R.K. to his servant, who is now an In-holder in Chester. The said R. was (as many thought) bewitched, and waxed weaker and weaker. So as my Brother Hard­ware sent unto mee, and my family to spend a day with him, in prayer and fasting: At that time I had good M. Wats the Preacher with me, To R. K. his sick neighbour [...]. whom I brought with me, and others of my fa­mily [Page 143]to the Peele, and there we found the said R.K. exceeding sick and weake, and like an A­natomy of death, nothing to look to, but skin and bones, and not likely to live a day; all hope of life being gone. He was brought, and laid in a bed in the chamber where we prayed, And in the same evening hee began to amend, and the next morning did walke abroad, and the third day began to be so strong, that he fel to his work and labour, with much rejoycing to the Family.’ All laud and praise to God therefore. To his Set­vant.

Anno Domini 1601, and in the Summer time, ‘ John Robinson my servant, going with his teame, the cart loaden, and he falling by some occasion, the wheele went over his legge, being iron bound, yet hurt him not any thing at all.’ Laus Deo.

Anno Domini 1602 and in Iuly, ‘my son Iohn, To his Son in danger. being in Peaksmoore, took up a seith to see how he could mow, and the scith entered in at his stocking upon the shin bone, and followed his leg, shaving the haire, and came out at the back­side of his leg, and toucht no flesh nor skinne.’ Laus Deo.

The same Month and in the same Medow, To a La­bourer. ‘One casting a pikell up and down before him, and behind him; one being behind him, the two greins of the pikell ran on both sides of his leg, and hurt him not.’ Hallelujah.

Memorand. in Anno 1613, and in the Hey-Harvest, ‘One Richard Rogers, Some Iudg­ments of Godremark­able. that dwelt in my farme at Wimble Strafford, under Master Thomas Puleston my tenant there; seeing two godly persons going in the way, said to one [Page 148]with him; Now will I dance and swagger, and sweare to anger and make mad yonder two Pu­ritans. Nö sint in­ulta esse diu Divinū Nu­men scelera, vid Herb. departioda popelo à m [...]ribus devorato, Hist Pol. lib. 1 cap. 11. Vide simile de Hatto E. Mog apud O. a, mag. lib. 17. c 21. And did so, to the great grievance of those two godly persons. And presently the re­venging hand of God was upon him; so that this wicked fellow fell so sick, that he was car­ried home in a Cart, and within three dayes died most fearefully.’ All glory to God.

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

The hand of God upon the Boy at Northwich. This was concerning the boy of Northwich, his name Thomas Harrison, about 11, or 12 yeares old, who was so strangely and wonderfully affli­cted and tormented, that many held him to bee really possessed with a Devill. Others thought he was bewitched: Some ascribed all to naturall causes, few did endevour to see and acknowledge (as this Gentleman did) that though Satan might have a finger, Satans Ma­lice, Gods Mercy. yet the Lord had a chiefe hand in this Iudgment, and that where Satan would shew himselfe cruell and malicious, to vex and destroy a poore child, there the Lord was pleased to ma­nifest, and declare himselfe to be mercifull, and gracious, in susteining and preserving of him.

CHAP. XLVII.

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

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

His fits and passions. His fits and passions were much after this man­mer, Being brought so low, so weak, and feeble for any naturall strength that hee was nothing (as we say) but skin and bones; yet for the space of 24 houres every day (having one halfe houre which they called: his awakening time, wherein they gave him a little refreshing by some food to susteine him) he shewed himselfe to be of that ex­traordinary strength, that if he would fold his hands together, no man could pull them asunder, if he did roll his head, or tosse his whole body (as usually he did) no man could stay, or restrain him; hee would with marvellous astonishment to the hearers, and beholders, somtimes howle like a Dog, mew like a Cat, roare like a Beare, froth and some like a Boare. When any prayed [Page 150]with him, his passions were the strongest, and his rage and violence the greatest, ready to fly in their faces, and to drown their voyces by his cla­mours, yellings and outcries. If one came neare him with a Bible though under his cloak, and never so secret, yet would he run upon him, and ramp upon him, with great violence, to have gotten it from him, and to rend it in peeces, as he did divers, when hee could come unto them. Sometimes he would lye along, as if he had been stark dead, his colour gone, and mouth so wide open, that he would on a suddeine thrust both his hands at once into it.

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

Hee was brought to the Bishop. The poore Child being thus tormented, the Bishop for his better satisfaction, hearing so much of his strange affliction, sent for him. His parents brought him: And once the Bishop prayed with him, when the boy was so outragious, that he flew out of his bed, [Page 151]and all his men were affraid, and one of them fell into a sownd, and then such a stir about him, that the Bish. was glad to lay hold on the boy, ramping at the win­dows to have gotten out that way. But they could not find him a counterfeat, as some imagined.

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

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

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

According to the tenour of these directions, Master Bruen telleth us, who did joyne together [Page 152]in Prayer and Fasting to that end.

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

Now as for his Speeches strange in themselves, 3 His Speeches. yet more strange in this, that hee never uttered any of them, but when he was in his fits, with­out any understanding or knowledge of what he did, or what he said:

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

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

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

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

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

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

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

The Devill is affraid when hee heares any word that he must be cast out, then he quakes.

Iesus saith, Now the witch would faine undo [Page 153]that which shee hath done, but now shee cannot undo it.

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

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

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

God puls the Devill back with a ring in his nose, yet the Devill shakes my faith as if it would go out of mee.

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

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

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

And then he will lay it to their faces. At which time the hils will tremble and quake, and the Devill will quake, yea he doth quake for feare now.

Well, some would think it a great while to be bound with the Devill as I am, a 12 month or 2 yeares; but it is better to bee so, than to wallow in drunkennesse, swearing, and whoring; for the Divell doth worke in their soules.

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

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

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

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

This therefore that hath been spoken shall suf­fice, concerning the second daily duty, which this Gent performed, namely, his carefull observation of Gods ways and works, mercies, and judge­ments amongst the sons of men.

CHAP. XLVIII.

His private invocation: THe third followeth, viz. His Religious in­vocation of the Name of God every day. Now although it be true that he did very con­stantly performe this duty every day, morning and evening with his Family (as formerly wee have heard) yet did he not hold that sufficient for himselfe, unlesse he did open his heart, and poure out his soule in private before the Lord, making his requests known unto him, Phil. 4.6. in all manner of supplications, with Thanksgiving.

And this he desired and endevored to perform, according to the Apostles direction; 1 Tim. 2.8. In every place lifting up pure hands without wrath or doubting, that is, in faith and love.

For hee did not confine himselfe for his private Prayers unto any one place, Not confi­ned to one place. neither within doores, nor without, but ever tooke his fittest opportunity, as time and place might best move him, or leade him unto this Duty. Following herein the holy example of Christ, and of other holy men, setting them­selves a part for this service, sometimes in and upon the higher roomes of the house with Peter, sometimes in the field with Isaac, Acts 10.9. Gen. 24.63: Luc. 22: 39, 40. Eph. 3.13 14. Nehem. 2.4. sometimes in the mount, and sometimes in the garden, with Christ Iesus; sometimes in the Prison, with Paul; and sometimes in the Palace, with Nehemiale; sometimes upon [Page 156]his journey with Iacob, & sometimes at the end of it, Gen. 28.20. Gen. 24.12. Psal. 6.6.9. Act. 10.30. with Eliezer; somtimes on his bed, with David and somtimes in his closet, with Cornelius.

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

And as he was choice of the place, so was hee carefull of the time which he constantly set apart every day for his private prayer, His time for private praver. Fsal 119.164. Seven times a day. and praise: 7 times a day did hee reverently and conscionably performe this duty, causing his prayers to ascend as incense, and the lifting up of his hands to be as an Evening Sacrifice.

The severall seasons and times he tooke were these: The first in the morning, before any of his family were stirring, being usually first up in the house, Psa 55.27.7 and that both Summer and Winter. The second was before his breake-fast after prayer in his family. The third was immediatly before dinner. The fourth a little while after dinner. The fist a little before supper. The sixt not long after supper. And the seventh, a little before hee tooke his Chamber to go to his rest. Neither was [Page 157]he only so plentifull for the number of his spiri­tuall Devotions, as he was (by the grace of God) powerfull in the manner, measure, end, and issue of them. Powerful in prayer. Rom. 8.26, 27.1 Iohn 5.14. I am. 5.16, 2 Cor. 12.7. For being full of Faith and of the holy Ghost, he could speake unto God by his own spi­rit, in his owne words, according to his owne Will, and in the name of his own Son: And so we know he could not but speake wel, and speede well, either finding that which hee craved and sought for at Gods hands, or obtaining more than all that he could desire or deserve: My grace is sufficient for thee. And herein we are the ra­ther induced thus to thinke, because usually, his prayer was fortified by Faith, supported by Hope, inflamed with Zeale, beautified with Hu­mility, purified by Sincerity, and established by Constancy. Now unto his Private Praying, he did usually upon some extraordinary occasion (his own, or others) adjoyne private Fasting, His private Fasting. which hee was very frequent and fervent in, and that with so great austerity, that he did much weaken his body, as well as afflict his soule thereby, as sometimes Timothy did in the like case, 1 Tim. 5.23

Eusebius hath reported & recorded it, Euseb. &c: Hist. lib. 2. cap. 23. of Iames the Iust, that with often and continuall bowing of his knees before the Lord, for himselfe and the people, in earnest & fervent prayer for remission of their sins, he hath so lost the sense and feeling of his knees, that they were as hard, and so as sensles, as the knees of a Camell. I will not compare this Iohn, with that Iames; neither for san­ctity of heart, nor for austerity of life. Tender? prayers and hard knees. But for their Affections and Actions, Prayers and knees, tendernesse of the one, and hardnes of the other. [Page 158]I thinke no man may justly put them far asunder, if he ever knew how well they did herein agree together. Tuis oculis durities de genibus ca­melorum in illo Sancto Asellae corpuseulo, prae orandi frequentia, obcalluisse perspecta est. Hieron. ad Marcellum de laudibus Asellae.

The matter of his private prayers. Now in these his private devotions, his desires and endeavours were principally bent, to search his heart, and to examine his life, to confesse and bewayle his speciall sins and infirmities, craving pardon for them, and power against them.

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

Here also did he mourne for the sins of Sion, Sins of Sion. Ezek. 9.4. and take to heart the afflictions of Ioseph, and desola­tions of Ierusalem. Here did he bemone and be­wayle the common and grosse sins of the Time, Sins of the Time. Psa. 119.136. and afflict his heart for the barrennesse, or back­sliding of many professors of Religion, for their embracing of the world, and forsaking of their first love. Praise and Thanks­giving. Here did he also rejoyce in the Lord, and praise his holy Name, for earthly and hea­venly blessings bestowed upon him, and some­times for great deliverances which hee had wrought for him.

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

CHAP. XLIX.

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

And this hee endevoured, by conforming himselfe unto his Image, in expressing the Properties, Vertues, Affections, and Acti­ons of him that had begot him, and called him to be conformable to the Image of his Son Christ Iesus.

To this end hee dayly laboured to be more and more renewed in the spirit of his mind, in knowledge, righteousnesse, Eph: 4.24. Col. 3.10. and holinesse of Truth according to the Image of him that crea­ted him.

And this hee knew was the Duty of all Gods obedient Children, to bee holy as hee is Holy in all manner of Conversation, 1 Pet. 1.14, 15, 16. Lev. 11. 44. be­cause it is written: Bee yee Holy, for I am Holy.

This hee knew also was charged upon us, Mat. 5.45, 46 by our Saviour Christ Iesus, that in all our Affections and Actions, we should behave our selves like the children of our Heavenly Fa­ther, and labour to resemble him, in doing good unto all, hurt unto none, Amicos dili­gere omni­um est, inimicos autem solorum Christianorum: Tertull lib. ad Scapull Cap. 2. yea in doing [Page 160]good unto the bad, as as well as to the good, and to our enemies as well as to our friends, Mat. 5.48. Luke 6.36. Rom. 2.4. striving to be perfect as he is perfect; mercifull as hee is mercifull, righteous as hee is righteous, wise as he is wise, patient as he is pa­tient, faithfull as he is faithfull, and endeavou­ring to hate iniquity, which he hateth, to love righteousnesse, which he loveth, to delight in the Saints, in whom he delighteth; and to hate the wicked, Psalm 5: 5: Heb. 1.9. 2 Cor. 3. last whom his soule abhorreth.

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

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

CHAP. L.

NOw we come to the second, which is his con­versation in the world. 2 His con­versation in the world. Cic. Tusc. Quaest. lib. 5. in fol. p. 166.

When Socrates was demanded, what countrey­man he was, he answered, that he was [...], a citizen of the world: and so he might well, knowing no other world, but this present evill world. But this Gentleman, although (by his na­turall birth and condition) of the same city and so­ciety with Socrates, yet (by his new birth and re­generation) being called out of the world, Ioh. 15.19. 1 Ioh. 5.4. and ha­ving by his faith overcome the world, though he were in the world, yet was he not of the world; and though he were amongst the children of the world, a froward and a crooked generation, Luk. 16.8 Eph. 2.19 yet was he even then a citizen of the holy city, and of the houshold of God, and a sonne of the heavenly Ierusalem, which is the mother of us all: And so being [...], he had his [...], Eph. 2.19. .i. his conversation in heaven, even while he was in earth, Phil. 3.20. So that, of all that ever we knew in these parts, he might have taken up the words of the Apostle with best warrant and most com­fort, Our rejoycing is this, the testimony of our conscience, that in simplicity and godly since­rity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world: For such indeed was the course of his life, that he did desire nothing more, than to walk worthy God, 1 Thes. 2.10, 11, 12. endeavouring to expresse the very power of godli­nesse, [Page 162]in the fruits of righteousnesse, and holinesse, to the praise of his glorious grace. Phil. 1.9, 10, 11. Phil. 2.15, 16. And that he might so hold forth the word of life in his lampe and lanterne, that he might both shine as a light in himselfe, and be a light unto others also in this pre­sent world.

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

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

2 The second, A full purpose of heart, to keepe his heart alwayes in Gods presence, knowing and beleeving that he heareth all his words, and behol­deth all his works.

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

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

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

6 The sixth, Take all to the best. An honest disposition to take doubt­full things in the best sense, and best part: so farre as well we may, without wound of conscience in our selves, or offence giving unto others.

7 The seventh, A carefull watchfulnesse over our heart and tongue, spirit and speech, that our words being powdered with salt, Watchful­nesse. may minister grace, not griefe, unto the hearers.

8 The eight, To bee sparing in speech. A great willingnesse to be slow to speake, and swift to heare, yea sometimes to heare and see much, and to say little, unlesse we have a good calling thereunto.

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

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

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

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

According to these and other the like rules of righteousnesse and holinesse, he was taught of God to order his conversation aright in the feare of [Page 164]God. Iam. 3.13. And thus he attained unto some measure and degree of that wisdome and grace which S. Iames commendeth so well and worthily in a found Chri­stian, Who is a wise man and indued with know­ledge among you? Let him shew out of a good conversation, his works, with meeknesse of wise­dome: For so did this Gentleman work and walk, even according to that wisdome which is from a­bove; the properties whereof are very precious: For, it is first pure, then peaceable, gentle, and ea­sie to be intreated, full of mercy, and good fruits, without partiality, and without hypocrisie.

CHAP. LI.

AND here I thinke it will bee well wor­thy our labour and paines, if (for the bet­ter confirmation hereof) we measure this Gentle­mans life by this line of heavenly wisdome, and take a speciall view of these jewels of grace, which being attendants upon it, in his person, did much beautifie and adorne that which now we speak of, his holy and religious conversation.

He endea­voured to be pure. First therfore according to this wisdome which God had given him from above, he endeavoured to make his conversation pure and holy, answerable to that religion which he did professe, which by the testimony of the Holy Ghost, is pure and un­defiled before God and the Father, and (as here it is said) it is first pure. He was no doubt well at­quainted with his naturall corruptions, Psal. 51.5. Rom. 7.20, 23, 24 Act. 1 [...].15. passions, and pollutions of sinne, both originall and actuall, in­ward and outward, spirituall and corporall, and [Page 165]knew that though hee should wash himselfe with snow water, yet could he not say, My heart is clean, 2 Cor. 7. 1 Job 9.30.31. Zac. 13. 1. Ezek. 36. 26. Rev. 1.6. Rev. 7.14. 1. Cor. 6.11. 1 Pet. 1.15. I am cleansed from all my filthinesse, so long as he did bear about with him a body of sin and of death. And yet he knew as well also, that the Lord having opened the fountaine of Grace unto him, and pow­red cleane water upon him, and washed him in the blood of Christ both for the remission of his sinnes, and for purging away the pollution of them, He was no longer to be held polluted and uncleane, but holy and pure in his person through Christ, and so ought to strive, to be more and more, in all man­ner of holy conversation.

And therefore hereunto, Act, 24.16 hee did ever most care­fully and conscionably endeavour himselfe, that be­ing espoused to one husband, 2 Cor. 11.12. hee might preserve and present himselfe as a chaste virgin unto Christ Jesus.

1 Pure in heart. Mat. 5.8. 2 Cor. 7.1. Eph. 4.28. To which end he laboured to bee, first Pure in heart, knowing that Blessed are the pure in heart, for they shall see God. And this he did by faith and repentance, and the helpe of Gods spirit every day, purging out old sins, and renewing the beau­ty of former graces.

2 To be pure in hand, free from all iniquity and injury, and so washing his hands in purity, 2 Pure in hand. 1 Tim. 2.8. and in­nocency, he was ever ready, in every place, to lift up pure hands unto God, and to compasse his Altar.

3 Pure in tongue. Eph. 4.29. Esa. 19.18 Psal. 37.30. 3 To be pure in lips and tongue, never suffering any rotten speech, or unseemely word to fall from him; but having his language as pure as the lan­guage of Canaan, his tongue did oftentimes speake of judgement, and his speeches were sometimes as the very Oracles of God.

4 To be pure in his senses, 1 Pet. 4 11 Aug. Conf. lib. 10. Cap. 34. Iob. 31. 1. Psal. 119.37. his eyes hee made a covenant withall, to restraine them from wanton lookes, and to shut up those windowes against all spectacles of vanity. And then only or especially to open them, when they might serve as necessary lights unto the body, or to behold the workes of the Lord, that so he might be the better by them. His cares were circumcised, Aug. Conf;. l. 10. c. 33. Rev. 2.7. Hos. 14.8. 1 Thes. 4.4 nailed to the posts of Gods house, bored by the spirit of grace, for audience and obedience, to heare what the spirit speakes unto the Churches, What have I to doe any more with idols, I have heard him, I have observed him.

5 To be pure in his whole body, Iude v. 23. 2 Cor. 7.1 2 Tim. 2.21. ever preserving, and possessing his vessell in holinesse, and in honor, and hating the very garment spotted by the flesh.

6 To be pure in the whole man, both soule and body, which he performed very effectually, when clensing himselfe from all filthinesse of flesh and spirit, Amaremte Juelle si nō esses Zuing­lianus: [...]e e­ticus fide, vitâ certè videris an­gelus: honc­slus es at [...]heranus, Aumph [...]i [...] vita [...]u [...]llis Heb. 12.16. 1 Ioh. 3.12 Gal. 4.29. Isa. 36.4.7 2 Pet. 2.8. Isaiah. 5 [...]. [...]5. he became a vessell of honour, sanctified and meete for his masters use, and prepared unto every good worke.

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

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

For, are not we now fallen into those times, and are wee not compassed about with such prophane Esaus, murthering Caines, scoffing Ismaels, railing Rabsekahs, filthy and cursed Sodomites, that a man can hardly refaine from any wickednesse, but he makes himselfe a prey, as the Prophet speaketh, [Page 167]nor seeketh after any goodnesse, but they will bee ready to vexe and persecute him, Psal. 38.20. and will needs be his adversaries, because hee followeth the thing that good is? Doubtlesse, it may be said of us, Hermodo­rus E phe so pulsus quod f [...]ugi esset, Cic. Tusc-Quaest. l. 5. Sic Aristi­des Ostra­cismo pul­sus Athenis Ostracism. Arist. Po­lit. lib. 3. c. 9. Tertul. in Apoluget. cap. 2. Ego Lucium virum sa­pientem re­pentè fa­ctum Chri­stianum, defero. Ter­tul. ib. 1 Cor. 4.13. Isa. 8.18. Luc. 2.34. for many persons and places, as once it was of Rome, ‘Omnia cum liceant, non licet esse pium,’ All things are there lawfull, only to be a godly and a good man, is held amongst them to bee unlaw­full.

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

And even so the case stands with us at this day, and that in our Israel, where the children of God that desire to be (as their father is, and they are char­ged to be) pure and holy, are no better esteemed, but [...] even as filth of the world, and off-scouring of all things, even untill this day. Or at the best but as signes and wonders in Israel, and markes to bee shot at, as Christ himselfe was [...], a Butt or marke to bee shot at, by such as bend their tongues like Bowes, to shoote out their ar­rowes, even base and bitter words against him. The Disciple is not above his master, nor the ser­vant above his Lord, if they have called the master of the house Beelzebub, Mar. 10.24.25. what better language can we expect from them, being his poore servants in the same house?

But what good reason have these vaine or vile persons, to open their foule mouths so wide a­gainst purity in religion, and holinesse of life, and [Page 168]conversation? One of their best, is that which they have borrowed of their father Caine, and which he was taught of his father the Divel, when hee slew his brother. And what was his reason, wherefore slew he him? Because his own workes were evill and his brothers good. 1 Ioh. 3. [...]2. Is it then your antipathy a­gainst goodnesse, and your enmity against the god­ly for their holinesse, that provokes you to swell a­gainst them, and so much to splene and spite them, that you reproach and revile them, Act 7.54 and are ready to burst with anger, because you cannot wreake your malice upon them? Isa. 57.3, 4. Gen. 3 15 [...] Kin. 21 10. 2 Cor. 6.18. Gal. 4.29.30. If this be your reason, of this your cruell dealing; then judge you your own selvs of what breed you are. Are yee not rather of the seed of the serpent, than of the seed of the woman? Are yee not rather sonnes of Belial, than the chil­dren of God? And are ye not rather the children of the bond woman, with scoffing Ismael, than chil­dren of the free woman, with holy Isaac.

CHAP. LI.

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

Doth not our heavenly father command it? 4 Pet. 1.16 Be ye 1 holy, for I am holy. Doth not the vertue of the death 2 and resurrection of Christ require it, that henceforth wee dye unto sin, Rom. 6.5, 6, 11, 13, [...]8. and live unto him, yeelding our mem­bers to bee servants to righteousnesse unto holinesse? [Page 169]Doth not his blessed Spirit challenge it at our hands That we be sanctified throughout, in soule, spirit, and 3 body, 1 Co. 6.12 1 Thes. 5.23. and preserved blamelesse untill the comming of our Lord Jesus Christ? Doth not the Word of God tell us, that, This is the will of God, even our sancti­fication, that every one learne to possesse his vessell in 4 holinesse and in honour? Heb. 11. & 12.1. & 13.7. Eph. 2.19. Doe not the examples of 5 all holy men call upon us to follow their faith, and to walk in their wayes of righteousnesse and holinesse before the Lord, all our dayes? Doth not the com­munion of saints, and citizens, both in heaven, and 6 earth, exact and expect of us, Eph. 5.3.1 Tim. 2.2. such a conversation as becommeth saints, in all godlinesse and honesty? Again consider, What is the true religion? It is pure and 7 undefiled before God. Iam. 1.27. And who is a true professor of this Religion? He that is pure in heart, and undefiled 8 in his way. And what is the word, Mat. 5.8. Psal. 119.1. which is the rule of this Religion? The words of the Lord are pure words, as silver tryed in a fornace of earth, puri­fied 9 seven times. Psa. 19.10 Pla. 12.6. And what are the Sacraments an­nexed to this Word? They are sacred Signes, and Seales, of holy mysteries in heavenly things. And 10 what are the speciall priviledges of such as are pure and true Christians? 1 Cor. 11.24. Rom. 4.11 Ʋnto the pure all things are pure, they have a great liberty and large 11 interest in all Gods blessings, Tit. 1.15. 1 Cor. 3.22.23. and in the use and comfort of them. Their holinesse here is a pledge of their happinesse hereafter: Having their fruit in holinesse, and the end everlasting life. Heb 12.14. Ro. 6.22. Ioh. 17.24 1 Ioh 3.3 2 Tim. 2.21. And what 12 must then bee the conversation of every one that hath this hope, to be with Christ where he is, and as hee is for ever? Hee must of necessity purifie himselfe even as hee is pure, and so being a ves­sell of honour sanctified, hee shall bee meet for his [Page 170]Masters use, and prepared unto every good worke.

Such are the persons, and such are the things which the Lord requires and expects, in the pro­fession and practice of every true Christian: Mal. 3.17. And are not all these pure and precious in the eyes of Almighty God, and in the sight of heavenly An­gels, and holy men? Mat. 7.6 Hath God given us these Pearles, and dare any so play the swine as to tram­ple them under feet and contemne them? Doth the Lord reckon all holy persons, Psal 13 5.4 pure and precise professors, as his chiefe treasure; the Church e­steeme them as her holy children, Gal. 4.26. and the true chil­dren of the Church, take them (as Christ himselfe doth) for holy brethren: Heb. 3.1. Heb. 2.11 12. Phil. 3.2. Gal. 5.15. And dare any be so vile as to fly upon these like dogs, and that not only to bark against them, but even to bite and to devoure them?

Are not all such persons and things as wee have named, perfumed with the sweet odours of Christs offerings, Rev. 8.3.4. 1 Ioh. 2.20. and sufferings? Are they not all annoin­ted with the holy oyle of the Spirit, as vessels and instruments of the Sanctuary, from their head, that holy one, Christ Jesus? If so they be (as without all doubt they are) Then who is he that bears the name of a Christian (as if he were a partaker of this an­nointing) dare cast any foule aspersions, Act. 11.26. as of Singularity, Schisme, Puritanisme, Precisenesse, Hypocrisie, and such like, upon such persons, be­cause they frame their lives to bee pure and holy by exercising themselves unto godlinesse in these things? Such may complaine with Tertullian, Pro tanta innocentia, pro tanta probitate, pro ju­stitia, pro pudicitia, pro fide, pro veritate, pro Deo vivo cremamur, Tertullian. lib. ad Scap. Cap. 4.

Now because there bee some, both in Court and Countrey, City and Sanctuary, that pretend greater wisdome and moderation; they will not bee so prophane on the left hand as Esau, neither will they bee so preciseon the right hand with Ia­cob, but either just of Gallio his humour, they care little for these things, or of the Laodicean temper, Act. 18.14.17. Rev. 3.16.17.18. Rom. 2.20 2 Tim. 3.5. neither hot nor cold, yet thinke all is well, and no­thing amisse among them. And these pretend, that they have [...], a forme of knowledge, and a forme of God­linesse, but wanting the fruit of the one, and the power of the other, they are no friends to sinceri­ty and purity of religion in themselves, and shew themselves great adversaries to the holy profession and practice of it in others, that desire to conforme themselves to the tenour, and truth of it. Now because I say there are some such, See the booke of Common prayer. I would willing­ly demand of these (so great opposites to a godly and holy conversation) when they come before the Lord in the publike assembly, and offer up their solemne prayers unto God with Gods Minister (af­ter confession of their sinnes) that hereafter they may live a godly, righteous, and sober life, and pray in another place, that the rest of their life may bee pure and holy: I would demand what their mean­ing is thus to pray unto the Lord? If they pray in sincerity for a godly, righteous and sober life, why doe they reprove that in others, which they would begge of God for themselves? Why are they so great adversaries, to the pure and holy pro­fession of religion? When they pray themselves that the rest of their owne lives may bee pure and holy?

Or if they pray otherwise in Hypocrisie, they doe then but mocke God, and dissemble with him in their double hearts, and so deale wickedly and deceitfully both with God and men.

O yee formall Hypocrites, pull out first the beame that is in your owne eye, Mat. 7.5. 2. Tim. 3.5. and then looke to the mote which is in your brothers eye. You catch after a forme and shadow of Religion, and content your selves with it: Bee neither envious, nor malicious against such of Gods children, as being your brethren by Profession, have gotten hold, not of the shadow, but of the substance of it, and in a holy conversation (otherwise than you doe) shew forth the power and fruit of it.

Hee which is unjust, let him bee unjust still, and hee which is filthy, Rev. 22.11. let him bee filthy still, And hee that is righteous, let him bee righteous still, and hee that is holy, let him bee holy still.

CHAP. LII.

THus have wee heard, that this Gentlemans conversation in the profession of Religion, ac­cording to that wisdome which God had given him from above, I am. 3.17. was first pure, and so stands accepted of God, and approved of all good men, howsoever maligned and reproached by the wic­ked and prophane, whose wisedome is from below only.

First Pure, I am. 3.15. and then Peaceable.

To be pure in heart and life breeds and brings forth true peace in both, Rom. 5.1. 1 Thess. 5.13. for being so at peace with God, we have peace with our selves, and seeke for it with others, and one for another also. Heb. 12.14.

This was a second grace which did beautifie this godly Gentlemans conversation: Rom. 12.18. He was by grace of a very quiet and peaceable disposition, which he did very graciously manifest in these particulars. 2 Peace­able.

• 1 He desired to keep peace with all men,
  Heb. 12.14.
  and not to be at any difference or variance with any, if by any meanes he could prevent it.
  Gen. 13.8 1 Cor. 13.5.
• 2 He would not be easily provoked by indigni­ties nor injuries.
• 3 He had rather forgive twenty wrongs than revenge one.
  Num. 12.3. Rom. 12.19.
• 4 He would very willingly purchase and buy out his peace, sometimes with his owne losse,
  Mat. 5.39 Gen. 13.8, 9.
  and by parting with his owne right, if otherwise he could not well procure it.
• 5 He would shut his eares against tale-bearers (having beene sometimes abused by them) being the very seed-men of strife,
  Pro. 26.20, 21.
  and fire-brands of con­tention.
• 6 He would ordinarily recompence evill with good, frowardnesse with kindnesse,
  Rom. 12.21.
  and fruits of passion and bitternesse with fruits of moderation and good affection.

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

There was a Gentleman, one of his neighbours, A hard message. who conceiving some great displeasure against him upon a very small occasion, in his heat and ruffe sent his man to this Gentleman, M. Bruen, with this message, That his Master did inhibit and for­bid [Page 174]him to come upon any foot of his land, or any of his servants or family whosoever, upon their pe­rill. To whom he presently made this reply, Tell your master, A soft an­swer, and wise. for answer to your message, only thus much: That if it please your Master to come up­on any part of my land, or any of his servants o [...] family, to come into my fields, at his, or their plea­sure, they shall bee all very kindly welcome: And that if he himselfe will come unto my house, he shall be much more welcome also. This answer savouring so well of grace and peace, and being so wifely seasoned with discretion and good affecti­on, did kill the heart of his adversary with kind­nesse, Pro. 15.1. Rom. 12.20. and as if coales of fire had beene cast upon his head, did cause him to melt into teares and ten­dernesse, and so having such a returne from so gra­cious a Gentleman, of peace, for warre; of love, for hatred; of mildnesse, for fiercenesse; of dis­cretion, for foolishnesse; of so great kindnesse, for so great unkindnesse; he presently changed his minde, and being willingly reconciled, became a faithfull and true friend unto him for ever after­wards. Now as he was thus peaceable in procu­ring and preserving his owne peace with others, so was he no lesse carefull of preventing or removing and occasions of variance and strife amongst neigh­bours and friends, A peace­maker. both neare about him, and far­ther from him. If he saw naturall brethren likely to fall out (as even they are not alwayes the best friends) he would lovingly and wisely admonish them for peace, Gen. 45.24. as Joseph did his brethren, You are brethren, fall not out by the way.

If he saw two Gentlemens servants at strife and variance, fearing least such sparks of contention [Page 175]begun by servants, might kindle a fire and flame (as many times they doe) betwixt the masters: He would begin to take up the matter with the Masters, and then appease and pacifie the servants, with meeke and gentle words of wisedome and peace, for their better instruction and reformation, following herein the example of holy Abraham, who, upon a strife betwixt his brother Lots heards­men and his owne, spake thus wisely and peacea­bly unto him; Let there be, I pray thee, no strife betweene me and thee, nor between my heardsmen, Gen. 13.8. and thy heardsmen, for we are brethren. And as hee spake peaceably unto him, so did he deale (for peace sake) as peaceably with him, in giving him the choice of the right hand, or of the left, in all the land before them, Gen. 13.9. though he were superiour both in place and grace unto him. And so would this Gentleman make peace betweene Masters and ser­vants. If hee saw two Christians strive toge­ther, as Moses did two Hebrewes, he would take up him that did the wrong, with the same, or the like words as Moses did, Wherefore smitest thou thy fellow? And if somtimes he had no better recom­pence for his good mind and meaning, than Moses had (as commonly the most wicked and injurious are most rude and clamorous) he would be content to sit downe with the worse, as Moses did.

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

CHAP. LIII.

HE was also according to the same rule, and quality of the same wisdome, Gentle. Gentle, that is, of a moderate, calme, and quiet temper, meeke in spirit, and mild in speech. This was a more speci­all work of God in him, and a remarkable fruit of this wisdome and grace which the Lord had given him from above. Not by nature. For by his naturall constitution, and in his naturall estate and condition, he was of a passionate disposition, somewhat froward and fierce, angry and hasty: but now having received not onely pardon for sinne, in the value of the death of Christ, 1 Ioh. 1.7 1 Cor. 6.11. Rom. 6.17, 18, 19 But by grace. but power against sinne, in the vertue of it, he found his nature healed, his passions sub­dued, his frowardnesse changed into mildnesse, his fiercenesse into meeknesse, and his roughnesse into gentlenesse. The power of grace had now abated much of the violence of his passions, and the sweet influence of Gods Spirit had taken away the bitter­nesse and virulency of them; so that now they were of a better temper, ordered by a better rule, and directed to a better end; and were made as it were hewers of wood, and drawers of water, as Ioshua made the Gibeonites, Iosh. 9.23. for the use of the Ta­bernacle: That is, They became more serviceable unto God, and more profitable unto men.

Paul when hee was a Saul, was as cruell and fierce as a Lion, Aug. Conf. l. 8. c. 4. Aug. Conf. l. 9. c. 9. but being a converted Paul, he be­came as mild and meek as a lamb.

So it is recorded of Patricius Austins father, as al­so [Page 177] Calvin, that holy man of God, that he was in his naturall disposition [...], hasty and angry, [...]afervi­dus. Beza in vit. Calv. p. 109. which yet the Spirit of God taught him so to moderate, that there was never any word heard from him, which might seeme unbeseeming a good man. And yet of this passion so subdued and seasoned, the Lord gave him (as he did also this Gentleman) some good use, when he dealt in the cause of God, and of Religion, and against refractory and obsti­nate offenders, turning his naturall anger into spi­rituall zeale against them.

Many of the ancient Fathers were of violent and fierce spirits, Many of the Fa­thers very passionate Vid. Au­gust. Epist. 14, 15. &, Ep. 19. savouring much of pride and pas­sion, as they were men: but being called, and con­verted, and become holy men of God, were great Instruments of Gods glory, the Lord making use of their naturall affections, for spirituall services, to give them thereby, courage and boldnesse, con­stancy and confidence to stand out against all such affronts and assaults of impieties and heresies, as in their times did rise up and make head against them. He that shall read some of their writings, as of Hierome against Ruffinus, Vigilantius, Jovinian, and against Austin himselfe; of Austin also a­gainst the Pelagians and Donatists; |of Hilary a­gainst Auxentius and Constantius; Socrat. Ec­cles. Hist. l. 6. c. 16. Sozom. Ec­cles. hist. l. 7, c. 24. Yet well accepted of God and good men. and of Chry­sostomes sharpe invectives against Endoxia the Em­presse; and of Ambrose his severe dealing with Theodosius the Emperour, may easily see as much as I say, That as they were men subject to like passi­ons, as this Gentleman was, and we are, (having some wilde fire mixed with holy fire in some of their best services) so were they accounted, and ac­cepted, as holy men of God, both for their persons [Page 178]and imployments, notwithstanding all their frail­ties and infirmities.

But to returne to this grace of Gentlenesse in this Gentleman, Phil. 4.5. It is that which the Apostle Paul cals [...], or [...], a moderate and meeke both bearing and forbearing, when indignities and injuries, either in word or deed are offered unto us, or intended against us. His bea­ring and forbearing Thus did he make his pa­tient minde knowne unto all men, taking nothing (that could possibly be well taken) in ill part, but interpreting all to the best, would make the best of the worst, In meek­nesse like Moses. Num. 12.1, 2, 3. and so abate the edge of mens froward­nesse and fiercenesse, with words of meeknesse and gentlenesse; imitating herein the meeknesse of Moses, against the bitter and insolent speeches of Aaron and Miriam, when they rose up against him: Iud. 8.1, 2. And following the good example of Gideon, who, when the Ephraemites were very angry with him, and did chide him most sharply, did answer them againe with meeke and gentle words, most courteously and wisely; and so mitigated and as­swaged the rage of their passions presently. In mild­nesse like his Ma­ster Christ Iohn 18.2 [...], 23. But above all, remembring and expressing the mildnesse and meeknesse of his Master Christ, who being checked, and smitten on the face by an officer of the High Priest, as having answered him otherwise than was meet; never revenged the wrong, but answered the party in great meeknesse of spirit, and mildnesse of speech; If I have spoken evill, heare witnesse of the evill, but if well, why smitest thou me?

Many of a cruell and bloody disposti­on. O how farre short are all they of this his sweet behaviour and gentle carriage and conversation, which usually carry with them and about them [Page 179]warre in their hearts, strife in their tongues, swords in their lips, and blood in their hands, 1 Ioh. 3.12. Gen. 4.23, 24. Gen 49.7. Pro. 15.1, 2 being as cru­ell as Cain, as proud and fierce as Lamech, as violent and raging as Simeon and Levi, as churlish and foo­lish as Nabal, who was so wicked, that a man could not speak unto him, 1 Sam. 25.17. A soft answer, saith Solomon, turneth away wrath, but grie­vous words stirre up anger. The tongue of the wise &c. useth knowledge aright, but the mouth of fooles powreth out foolishnesse.

CHAP. LIV.

HE was also (being taught and seasoned with the same wisedome which is from above) [...], easie to be intreated, of an ingenuous facili­ty, Iam. 3.1 [...] 4 Easie to be intrea­ted. either to be perswaded to any thing that was good, or to be disswaded from any thing that was evill.

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

An honourable Judge in open Court, Iudge W. his testi­mony of M. Bruen. when complaint was made of some wrong which he did to a neighbour-Gentleman, by a water-course about his Mills (out of that good opinion which he had and held of him) gave him this worthy te­stimony: I cannot thinke but that you wrong M. Bruen; I will undertake for him, make him but sensible of any errour or wrong which he hath done you, and he shall both willingly of himselfe [Page 180]acknowledge it, and make you double amends for it. Iob 31.13, 14. He durst not despise the judgement of his man-servant, nor the cause of his maidservant when they contended with him. For what then should he doe when God riseth up, and when he visiteth, what shall he auswer him.?

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

So did Naaman the Assyrian hearken willingly to the advice of his servants, 2 King 5.12. perswading him with so reverent termes of honour and respect, and up­on so good reason, to go and wash himselfe seven times in Iordan, that he might be healed.

So did good David yeeld himselfe overcome by the seasonable and wholesome counsell of Abigail, 1 Sam. 25 32, 33. diffwading him by found reasons from shedding of blood so rashly, without any great cause, in so great a rage and passion, against Naball, who by his churlish answer and behaviour, had provoked him to wrath against him. And thus might this Gentlemans neighbours, tenants, friends, adversa­ries, finde him ensie to be intreated, (and so they did) ingiving, and forgiving, bearing and forbea­ring, borrowing and lending, in doing any good, or restraining any evill, as they had occasion to make triall of him. A good proofe hereof may be had in this one instance following.

There was a Portion of money, a matter of for­ty shillings given to the use of the Parish, and so put into the hands of some honest men to that end; but through some neglect, as the men failed, the money melted away by little and little, and was at last quite wasted and gone. He easily intreated to his cost For redresse and re­paire hereof, M. Bruen was intreated to doe some­thing by his owne, or by some other means, even as he thought good. And here he shewed himself easie to be intreated, for he made answer presently, I meane not to presse upon any mans purse for this matter; and so tooke to his owne purse, and gave them forty shillings for supply of this want. But some so hard they will give no­thing A matter (I confesse) of no great moment, yet such, as if many of our Gentlemen (of farre greater meanes) were intreated unto, A man might soo­her wring forty pottles of water out of a flint, or marble stone, or draw forty pints of wine out of a Church-wall, than get, I say, not forty shillings, but forty pence, from any of their hands, for any Parish profit, or Church uses. Yea they are so stiffe and obstinate, No, nor pay their ov [...]ne [...] ti [...]. 2. that they will not be intreated to pay their owne layes, and duties, whereof they are convinced to their faces, that they wrong the parish in detaining of them.

CHAP. LV.

BUt now to proceed to some other graces, and vertues of this worthy Gentleman, which ac­cording to the properties of that wisedome from above, which the Lord had given him, hee expres­sed by his workes, in a godly conversation: Hee was (as we have heard already) first pure, then peac­able, thirdly gentle, fourthly easie to be intreated, and fifthly, as it now followeth, full of mercy and of good fruits.

Full of Mercy and of good Fruits. Iam. 3.17 Mat. 5.45. Luk. 6.36.

He had learned this, of his Heavenly Father, to bee mercifull as he is mercifull, and that not on­ly in Affectu, but in Effectu, not only in Affection, but in Action also. A branch of the true vine. Ioh. 15.1, 2. Phil. 1.10.11. Num. 13.23. A tree of righte ous­nesse. Esay 61.3 Ier. 17.8. Psal. 1 3. Ioh. 15.2.5.8. Psa. 92.13 14.

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

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

He was one of the Trees of righteousnesse, the planting of the Lord, whose leafe was ever greene, whose fruit did never faile, ever bearing his owne fruit, good fruit, much fruit, and even in his age [Page 183]more and more fruit, being ever full and flourish­ing in the courts of our God. Full of good fruits towards all.

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

Now because the good Tree is knowne by his Fruit, and the true Uine by her sweete Grapes: Mat. 12.33 we will take a view of some of his fruits of Mercy, and try what their taste and relish is; that so finding them to be wholesome and savoury (as no doubt we shall) wee may judge aright of the tree that did beare them, and of the branch that brought them to our hands.

Some of the fruits of Mercy which hee shewed forth in his holy conversation, He did mourne for sinners were directed unto such as were yet in their sins, blind, ignerant, po­pish, or prophane. Such as were without meanes of grace, being without God, and without Christ, how would his bowels of compassion yern within him, Mat. 9.36. Exod. 32. Mar. 3.5. Hee did contemne contem­ners. 2 Tim. 3.3. Mat. 7.6.2 Tim. 3.5. 2. Ioh. 10. Esay 36.21. and be moved for the misery that was upon them? How, often as he hath by occasion seene them in the midst of their Heathenish sports, and Idolatrous feasts, either kissing the Calves, or dancing about them, hath be looked angerly upon them, and spo­ken roughly unto them, yet mourning for the hard­nesse of their hearts, which was upon them, and as it were bleeding inwardly, for the wickednesse com­mitted by them?

If he by occasion did meet with such persons as were mockers, contemners of God, and despisers of [Page 184]good things, hee would not cast Pearles before Swine, nor holy things before Dogs, but turne away his face from them, and not so much as salute them, nor speak one word unto them.

But if he found any poore soules erring from the right way, yet desiring a guide (as the Eunch did) to bee directed unto it, Act. 8.31. Prov. 2.1, 2, 3, 4. Pro. 4.1, 2 and to walke in it: how carefull would he bee of their good? how joyfull to doe them good? He would deal so choisely and tenderly, so mercifully and wifely with them, by his wholesome instructions, loving admonitions, godly exhortations, and good directions; that hee did nourish and cherish them in religion, as the ten­der Babes, 1 Thes. 2. [...] 1. 1 Thes. 2.7. Plants, and Lambes of Christ Jesus, and so brought them to a better liking of the truth, and a greater love unto it, for their farther growth in knowledge and in grace by it. Yea, such was his bounty and liberality to such persons, 1 Pet. 2.1. 2 Pet. 3.18 to encourage them and draw them on, in the true profession of religion, that he would (if they were poor and nee­dy) give to some money out of his purse, His boun­ty to poor Christians corne out of his Garner; to others, Bibles, Catechismes, and other good bookes, which of his owne cost hee had provided to that end, and laid up in store in his Stu­dy by him.

If hee had seene a professor of religion in some decay and want for outward things, he would en­deavour to relieve him, by his own, and other good means, For supply of their wants. according to his present occasions, and ne­cessities. I know those, that have seen him take off a good sute of apparell from his owne body, as it might be this day, to bestow it the next, upon an honest godly man, that wanted seemely raiment to fit him for some better service and imployment.

And when he had thus done, to give him a good summe of money in his purse to set him out in some good fashion, and to beare his charges, untill hee might come to the place where hee might better provide for himselfe. These are some of the fruits of mercy, which this mercifull Gentleman shewed forth in his godly conversation, both towards sin­ners and to wards saints, partly to their soules, and partly to their bodies.

CHAP. LVI.

THese are some, but let us attend unto more. They that are rich in this world, He was rich in good workes. 1 Tim. 6, 18. are charged to be rich in good workes, to distribute unto the ne­cessities of the saints, to give themselvs to hospitali­ty, and not to forget to entertain strangers, for ther­by some have entertained Angels unawares.

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

His house was as the common Inne, His Hos­pitality. or constant harbour of the Church, and of Gods children, and himselfe as Gaius, a godly and good Hoste, to give them liberall, and cheer full entertainment, as they came unto him. None so welcome to eate of his morsels, or to drinke of his cup, as such strangers, as were no strangers in Israell, For Gods children. nor strangers from the Covenant of promise, but fellow Citi­zens with the Saints, and of the houshold of God, [Page 186]Such there were, Many passengers from London to Ireland, and from Ireland into England, many tra­vellers, horsemen and others out of Lancashire, and the farthest parts of Cheshire, who would, (as they had occasion to come to the Courts, or Faires of Chester) take up his house for their lodging place, not so much I conceive for the ease, and refreshing of their bodies, as for the comfort, and rejoycing of their hearts, in seeing his face, in hearing his voice, in conferring and advising with him, in having a portion in his prayers, and a part in his praises unto God with him.

His provi­sion for his Table in plenty and varie­tie. Now for his ordinary Table which hee kept for his hospitality, it was bountifull, and plentifull, not unto excesse and superfluity, but unto a very compe­tent sufficiency, and that with great, variety of Gods good creatures, ever ready to his hand.

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

Hee could not en­dure any riot or ex­cosse. In all this great plenty and abundance, he would never suffer any wilfull waste, nor could hee endure any wanton or wicked abuse of Gods good crea­tures; his Buttery was open and free for any Gen­tleman, Servingman, Countreyman, so farre as they kept themselves within the lists, and limits of moderation, and sobriety. But as for excessive drin­king, [Page 187]quaffing, carrowsing, drinking and pledging of healths, and the like shamefull disorders, even unto beastly drunkennesse in great houses, the or­der and manner of his family was knowne so well, No quaf­fing, no drunken­nes, no healthing, in his house. that of those which did come unto it, seldome or never was there any so impudent, and shamelesse, as would give him, or his servants, any just occasion of offence, or grievance, by such lewd behaviour, and misdemeanour in such things. Thus far of his hos­pitality towards strangers, one of his sweet fruits of grace and mercy.

His chari­ty to his poore neigh­bours. First for their bel­lies. His dole dayes twice a week. In the time of dearth al­most eve­ry day. Now let us looke yet for more fruit, in his cha­ritable bounty towards his poore neighbours.

The necessities of the poore in their hunger, and cold, for want of food and raiment, did ever mar­vellously affect, and afflict his heart. And as he had a mercifull heart to pitie them, so had hee an open both heart and hand to relieve them.

He did usually to his great expence and cost, fill the bellies of great multitudes, which out of his owne and other Parishes, did twice a weeke resort unto his house for that end. And in the deare yeares he made provision for them, almost every day in the week, and would many times see them served him­selfe, both to keep them in good order, and to make an equall distribution, according to the difference of their necessities, amongst them. His boun­ty in giv­ing and lending. Hee had his purse ever ready, as the poore mans boxe, or coffer, to give, and sometimes to lend freely to those that would borrow, and pay again, his admonition was, remember your promise, keepe your day, and pay againe, if you will borrow againe. And if hee saw any willing, Money. but not able to pay what they borrow­ed, he would rather forgive the debt, than exact it. [Page 188]But if he found any to deale fraudulently and falsly with him, either denying the debt, or pleading re­payment, or pretending some kinde of satisfaction, as one dealt with Spiridion the Bishop of Cyprus, Sozom. hist. Ecel. l. 1. c. 11. to whom hee had lent some measures of corne, hee would then rebuke them sharpely and take heed of lending to such deceitfull persons any more.

In the time of a great dearth, Or corne. fearing that divers of his poore neighbours were in great want, as ha­ving neither money nor meate: Hee tooke an op­portunity, when the most of his family were gone abroad to a publike exercise of religion, to call for the keyes of the Store-house, where the corne lay, and presently hee sent into the towne to such per­sons as were the greatest needers, willing them to bring their baggs with them, which they did with­out delay, and so to supply their wants, hee gave them freely and with a cheerefull heart, some four­teene measures of corne amongst them at that time.

Now as hee was carefull to fill their bellies, 2 Merciful to the poore in clothing their bo­dies also Job 31.19 20. so was hee mindfull of clothing their backes and bo­dies also. He was loth to see any (as Job speaketh) perish for want of clothing, or any poore want co­vering. Yea the loynes of the poore did blesse him, being warmed with the fleece of his flocke, or clo­thed by the cost of his purse.

It was his ordinary manner every yeare against Winter, 3. Provisi­on. He pro­vides for them out of his own purse yeer­ly. to send some foure or five pounds to Che­ster, to make provision for the clothing of the poor, which seeing it could not reach unto all, he wisely divided amongst severall families, to such this year, as had none the last, and to such the next year, as had none this. Now as these fruits of his mercy and cha­rity [Page 189]were manifest in the provision which he made for the poore, 4. Protect. He pro­tects and defends them. so were there some others as conspi­cuous in the protection which he sought and found for them. For hee might truly say in some good measure, he had done as Job did, and found the like blessing that he found. Iob 29.12 13, 15.16, 17. I delivered the poore that cryed, the fatherlesse, and him that had none to helpe him. The blessing of him that was ready to perish came upon me, and I caused the widdowes heart to sing for joy. I was eyes to the blinde, and feet to the lame. I was a father to the poore, and the cause which I knew not, I searched out. And I brake the jawes of the wicked, and pluckt the spoile out of his teeth.

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

He was also as a counsellor to defend their righ­teous and just cause, 5. Advice. He coun­sels them, and as hee is able doth plead for them. Prov. 31.8, 5. and to plead for them, and ap­plying himselfe to that counsell which Bathsheba gave to her sonne Lemuel, He opened his mouth for all that were in danger and distresse, as they came unto him, Hee opened his mouth for the dumbe, to judge righteously for them, and to pleade the cause of the poore and needy, as they had occasion to use him.

CHAP. LVII.

NOw as hee was full of these fruits of charity and mercy towards rich or poore; His fruits of faith and love to others also. In his harmony in judge­ment with the best. so was he plentifull also in good fruits of faith and love in his sympathy with the godly, and in his antipathy a­gainst the profane of the world.

1 He held ever a gracious harmony in judgment and opinion with all such, both Divines and Pro­fessors of Religion, as were most found and entire in the knowledge and acknowledgement of the Truth. And this he did with great confidence and resolution, 3 Ep. Ioh. 4. and with much rejoycing in the Lord, as he saw the truth to prosper and flourish in his dayes.

2 He had also a religious sympathy in affection with the Churches and children of God in every estate and condition. In his sympathy with the godly in every con­dition. Rom. 12.15. Heb. 13.3 Psa 122.6 Psal. 137.5, 6.2 Cor. 11.28, 29. Heavy newes of the Church did much offect him He had learned of the bles­sed Apostle, that it was his duty to rejoyce with them that rejoyce, and to mourne with them that mourne. He remembred the afflictions of Ioseph even in the midst of all his owne comforts, and contentments, and preferred the peace of Zion, and the prosperity of Ierusalem before his chiefest joy. The care of all the Churches about him was daily and continually upon him, so that he might say as Paul said, Who is weake, and Jam not weake? Who is offended, and I burne not? This fruit of his compassion and ten­der affection to Gods children, did more especially appeare, when he heard of heavy newes out of Bo­hemia, Hungary, Germany, the Palatinate, &c. He [Page 191]was then so affected therewithall, as good Nehe­miah was, when he heard by Hanani, one of his brethren, that the remnant of the Iewes were in great affliction, that the wall of Ierusalem was broken downe, And af­flict him also. and the gates thereof were burnt with fire: For then he sate downe, and wept, and mourned certaine dayes, and fasted, and prayed be­fore the God of heaven.

3 It did also no lesse evidently appeare, His com­passion in visiting the sick; by his diligent and carefull visiting of the sicke, and such persons and families as had some more heavie and extraordinary hand of God upon them. He was held and reputed one of the best spirituall Physiti­ans in all the countrey: If any were troubled in conscience, afflicted in soule for sin, molested by Satan, terrified by Gods judgements: Happy then was he that could get M. Bruen to come unto him: his very presence was some ease and refreshing un­to them; as to that godly and worthy Preacher M. Dickons, on his death-bed. His godly exhorta­tions, wholesome admonitions, divine instructions, sweet words of comfort; but especially his faith­full and fervent prayers, were many times, as so many gracious remedies against their grievous mi­series and maladies. And to speak as the truth is, as his gifts were rare, and paines great, in the perfor­mance of these duties, so was the issue and successe thereof (through the blessing of God) many times answerable, and effectuall, either for some full release, or some reliefe in due season. Hereof he hath witnesses enow, over all the countrey, and many he hath written downe, of such and such mercies, obtained of God by his good meanes, for such and such persons: the glory where of he doth [Page 192]ever in great humility ascribe unto the Lord, giving him all hearty thankes, and praise, that would ma­nifest his great mercy, grace, power, and good­nesse, to so weake creatures, by so weak meanes.

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

He knew well also, that not onely he himselfe, but all true Christians are forbid by the holy Apo­stle, In garish fashions. to fashion or conforme themselves to this world, and injoyned to be transformed in the spi­rit of their minde, that they may prove what is that good, that acceptable and perfect will of God.

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

Being once at an high Sheriffes feast, where there were some Lords, Spirituall and Temporall, as they are called, and many other Knights and gentlemen of great place, there was an health begun by one of the Lords, In pro­fane cu­stomes, as in drinking of healths. to the Prince, which after the manner, was entertained and maintained with a great deale of ceremoniall solemnity; As it went along, and drew neare unto him (many observing what he would say or doe) he cast out in a mode­rate manner some words of dislike to this effect: [Page 193]Here is a solemne service to the Prince, yet did he never require it, nor will ever give you any thankes for it. And when one pressed him to pledge and drinke to the Princes health: he made this milde and gentle answer onely: You may drinke to his health, and I will pray for his health, and drink for mine owne, Nos cra­mus pro salute im­peratoris, &c Ter­tull. ad Scapul.c. 2. and so I wish you may doe for yours. And so he put it off, and passed it over, ne­ver sorting with them, nor yeelding to any one of their solemne ceremonies in that act. He did beare a more generous minde, than to be brought in sub­jection unto every idle fancy and foolery, or to conforme himselfe unto the humours and customes of profane men.

The policy and power of Satan in healthing. Certainly in this drinking of healths as now it is practised at our gentlemens tables, there is the very power and policy of Satan set a work in them; as to take up the time of their repast, with such va­nities and provocations to sin, and to draw them to delight themselves in such base works of the flesh, after the humour and pleasure of carnall men, that all memory and mention of God or goodnesse may bee kept out, and that no speech of the word or works of God at all may be had amongst them. M. Bolton his Dire­ctions to wilke with God. pag. 200, 201, 202, 203, &c. Had I not beene well prevented by the godly la­bours of a reverent and worthy Divine, and my an­cient and faithfull friend, M. Bolton, who hath spo­ken much both out of the Fathers and other good Authors, against this drinking of healths, and that to so very good effect and purpose; I had taken a little more pains at this time, to provide some rods of rebuke for this sinne, purposing to whip it and scourge it round about the table, in the sight of our bowzing gentleman, that take such and so much pleasure in it.

But now I forbeare and referre them to his Booke, praying them to read advisedly what he hath written learnedly of this matter.

CHAP. LVIII.

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

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

His love and care to reclaim sinners. His joy in such as were con­verted. It is also a worthy and honourable testimo­ny of the gifts and graces, of the effectuall re­formation and godly conversation of that wor­thily honoured Gentleman, Thomas Wilbraham of Woodhey Esquire, whose name and memoriall he hath thus sprinkled and perfumed with so due and true praises.

And here, O that the Lord would be pleased to grant me the prayer of my heart, and the desire of my soule! That the heires of this Gentlemans body would view their faces in their fathers glasse, and diligently see and consider how neare they come unto him in the power and practice of Religion: and that where they shall find them­felves to come short of him, they would seri­ously addresse themselves to expresse the vertues of him that is gone before them, Icr. 22.15. 16, 17. and carefully endea­vour to follow the gracious patterne and president which he hath left unto them.

CHAP. LIX.

ANother, one of the last, Fruits of mercy to­wards his Tenants. upon the least of those good fruits, where with this goody Gentle­man (of whom we write) was filled, was his mer­cifull dealing with his Tenants, towards whom hee did ever beare a very tender, and compassionate re­spect, and regard. He did not grind the faces of the poore, by great fines, nor crush their bones by hea­ry rents and rackes, and sometimes three yeares rent together, at the marriage of a daughter, Amos 4.1. Mich. 2.2. Mich. 3.2. nor breake their backes with bundens of oppression in all manner of cruell services (as the manner of ma­ny was round about him, toyling the bodies and tyring out the beasts of their poore Tenants) Hee did not use their labour without hire, nor call for their worke without wages, nor take the benefit of their travell without any allowance of necessary sastenance (which is the sinne and shame of ma­ny Gentlemen amongst as) But in all things con­corning their profit, their ease, their peace, their Christian comfort, and contentment, hee ever carried himselfe as a mercifull, He was a mercifull Landlord. and good Land­lord towards them. Yea, it was the very joy of his heart to see his Tenants prosper and thrive, in their estate under him, and to entertaine them lo­vingly and use them kindly as they came unto him. Hee was much of the fame minde to­wards his Tenants, Sueton. in August. as Augustus was towards his Subjects; Hee would not have any to [Page 198]come in feare and trembling before him, as if they came to an Elephant, nor any to depart with a hea­vie heart, of sad couritenance from him, as if they had beene with a Tyrant.

How contrary to these mercifull courses, are the rigorous, and cruell dealings of some Land-lords, with their Tenants, who if they grow wealthly un­der them, they are used and squrezed as spunges, as Vespasian did his Officers, Sueton on Vesp. to wrest and wring what they can from them. If their Leafes be expixed they will hardly renew them, but upon such hard condi­tions, as they shall never be able to live under them. Nay it may be they will grant no Lease at all, nei­ther for yeares, nor lives, but thrust out the ancient Tenant, and set his living upon a rack (for the rack say they, is the casiest pace) and so pull downe other mens houses and families, to build their owne nests on high; impoverish others to inrich themselves; thrust others into corners, that they may enlarge their owne borders; Mic. 2.2. and make other men their slaves and drudges, Isa. 5. that they may domineere, and dwell alone as Lords of the land bound about them.

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

But wee speake to them that have no eares to [Page 199]heare what the Spirit speakes unto the Churches, but are rather like the deafe Adder, Cassied in Psal. 57. Lyva in Psal. 57. of which Cassi­odore reporteth, that when she is likely to bee char­med, shee makes her selfe deafe, by stopping one eare with the earth, and the other with her taile, that shee may not heare the voice of the charmer, charme he never so wisely.

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

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

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

CHAP. LX.

COncerning his departure out of this world, 3. General Head. His departure out of the world. 1. Prepar. 2. His Re­sol. 3 His con­fidence. 4. His const. Psa. 90.12. we propole divers things to be considered and ob­served. First, his preparation for it. Secondly, his patient resolution to Beare all the sharpe occurrents of it. Thirdly, his gracious confidence of a blessed and happy exchange after it. Fourthly, his happy constancy in the faith of Christ unto the end, and in the end, untill hee was put in possession of it, and so obtained the end of his faith, the salvation of his lonle in Christ Jesus.

Now for the first, as his whole life was a medita­tion of death, so was it also a continuall preparati­on for it. For the Lord had taught him so to number his dayes, that he did apply his heart unto wisdome. I say, both to be wise unto salvation, and so wise al­so, as to consider, Wisedom. Deut. 32.29. Iob. 14.14. and often think too upon his lat­ter end. So that, all the dayes of his appointed time, he did wait, as Iob did, till his change should come. Al his studies and labours, all his holy duties and ser­vices, all his prayers and tears, all his watchings and fastings, all his desires and endeavors, were especially bent and directed unto this end (next unto Gods glory,) that he might so run, that he might obtaine, and so fight, His prepa­ration for death. that he might overcome, and in the end, be more than a conquerour in him that loved him, that is in Christ Jesus.

It was therefore his care and confidence, ever so to live, that he might never be affraid to dye; yea so [Page 201]to live, that he might desire to dye, and to bee with Christ, which is best of all, even where he is, and as he is for over. Phil 1.23 Paulm. in vita Amb. Possidon. in vita Aug. As Paulinus hath recorded of Am­brose, that being ready to dye, he uttered these com­fortable words, unto his friends about him. ‘ Non sic vivi, ut pude no me inter vos vivere, nec mori timeo quiu bonum habemus Dominum, I have not so lived that I am ashamed to live amongst you, neither am I affraid to dye, because we have a good Lord.’

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

• 1. To deny himself, his wit, his will, his reason, and affection.
• 2. To renounee the world, and to we are himselfe from the love of it, and from all the pleasures, profits, honours, and favours of the fame.
• 3. To set and settle his affections on the things which are above, placing his heart where his head Christ is.
• 4. To take all his decayes of nature, his bo­dily infirmities, want of vigour and strength, abate­ment of naturall heate and moisture, to be certeyne Impressions of his mortality, and evident Summons to a dissolution.
• 5. To make all his spirituall rejoy­cings and refreshings in the estate of grace, to bee pledges, and earnests (as it were) of heavenly and e­verlasting joy and happinesse in the estate of glory.
• 6. To consider, that unto the godly, death is but a passage unto life, a dissolution of soule and body for a season, which afterwards shall bee restored again in greater beauty and glory at the resurrection.
• 7. To observe, that death puts an end to all sins and sorrows, to all temptations, and afflictions, and brings us into the possession of an heavenly inheri­tance, where the true treasure is in abundance, where also there are rivers of pleasures, and fulnesse [Page 202]of joy for ever more.
• 8. To meditate, that here we are but strangers and pilgrims, having here no continuing city, but seeking one to come, that hea­ven is our home, and that whiles we are present in the body, we are absent from the Lord, and that Ie­rusalem which is above, is the city of the Saints, and mother of us all.
• 9. To conferre and talke with his godly friends, of the day of death, and time of his departure out of this world, even in the middest of all other comforts: as Christ himself did with Mo­ses and Elias in the holy Mount, of his departure that is, of his death at Ierusalem; and as Austin had much holy and heavenly communication with his mother Monica,
  Aug, Cons. l. 9. t. 10.
  and shee with him, to the like purpose.
• 10. Lastly, to watch and pray with oyle in our Lamps, and our lights burning, taking every day for our last day,
  Mat. 25.4. 2 Tim. 2.21. Mat. 25.23.
  and so bee ready and prepared for our Masters worke, for our Masters comming, and for our owne reckoning.

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

Now for his patient resolution, to beare all the sharp occurrents of it.

As hee had obtained mercy of the Lord, to bee faithfull in doing his will: So had he also, to be pa­tient and resolute, in suffering and abiding his good pleasure, both in life and death. To which end the Lord had given him a great measure of spirituall strength, Phil. 4.13 Eph. 6.13 that he was able to doe (in a manner) all things in Christ which strengthened him, and hee had furnished him also with that [...], the whole armour of God, whereby he might be able to stand fast in the evill day, whether of tentation, or af­fliction, [Page 203]against all adverse power that might as­saile him: We read of that faithfull servant of Christ, Chrysostome, when hee was grievously persecuted by Eudoxia the Empresse, that the Lord did give him such courage and resolution, that he feared no­thing, which she could doe unto him, though shee did threaten never so much against him. Si vult, Re­gina me exulem agat in exilium, Domini est terra & plenitudo ejust & si vult secare, secet; Chrys. Ep. Cyriace. Epise. Tom. 5. idem passus est Isairs: si vult in pelagus mittere; Ionoe recordabor, &c. If the Queene will have me banished, let her banish me; the earth is the Lords and the fulnesse thereof; If she will cut me in peeces, let her doe so, The Prophet Isaiah suffered the same death: If she will cast me into the sea, I will then remem­ber Jonah: if she will throw me into a burning for­nace; the three children suffered as much before me. Such like courage and resolution had this Gen­tleman, against his naturall afflictions, as Chryso­stome had against violent persecution. So that now he was able with valiant David, to goe forth in the name of the Lord, even against Goliah of the Phi­listims. And grew resolute with Paul, not to rec­kon his life deare unto him (whatsoever afflictions might befall him) so that he might fulfill his course with joy, Act. 20.24 Ro. 8.18. Accounting all the afflictions of this world to be unworthy of the glory that shall be re­vealed, and never fainting for any sorrow, because, al­though the outward man did perish and decay, yet was his inward man renewed daily, 2 Cor. 4.16.17. and all the af­flictions of this life were but light and momentany to him, that had an eye to the eternall vveight of glory, laid up in heaven for him.

CHAP. LXI.

IT was observed by many of his friends, His graces much in­creased in his old age. both at home and abroad, that, in his declining dayes, when he faw he was drawing on towards his jour­neyes end, his faith was exceedingly increased, his hope and rejoycing in God much enlarged, his love, and zeale, wonderfully inflamed; his affections to­wards God and the godly, Theodosius senior aeta­te, sed valì­dius fide. Amb. de O­bit. Theod. more holy and heavenly, and his motions towards heaven more quicke and lively. Much like the Elements, and other such naturall bodies, which the nearer they draw to their proper places, are ever more violent and speedy in their motions, till they come unto them: So was it with this Gentleman for his spirituall estate; the nearer he drew to wards his proper place (his man­sion house, 2 Cor. 5. 1 Ioh 14. 2. Phil 3.13 Act. 20.24. Heb. 12.1 prepared for him in the heavens) the more eager his desires were, and his motions more vehement to dispatch his journey, with all good speed, to finish his course with joy, and to runne out the race with patience, vvhich vvas set before him.

Those that hee planted in the house of the Lord, Psal. 92.14.15. shall flourish in the courts of our God. They shall bring forth fruit in old age, and they shall bee fat, and flourishing. His laft dayes his best days. Their last dayes shall bee their best dayes, and their last vvorkes their best vvorkes, and their fruit shall bee more and better at the last, than at the first. Isay 61.3. Such a tree of righteousnesse, the planting of the Lord, vvas this godly Gentleman, [Page 205]whose fruit did not faile, whose leafe did not fade, no not in the winter of his age, Psal. 1. Ier. 17.8. Psa. 92.13 14. Phil. 3.13 but did ever flourish in the courts of our God. He was of Saint Pauls resolution; forgetting those things which were behinde, and reaching forth unto those things which are before, he pressed towards the mark, for the price of the high calling of God in Christ Jesus. His Reso­lution and courage against all assaults. And casting out as it were, his gantlet of defiance, against all the most sharpe and dangerous assaults that might encounter him, and be made against him; he challengeth them all, as Paul did: Who shall separate me from the love of Christ? Shall tribula­tion, on distresse, or persecution, or famine, or naked­nesse, or perill, or sword? Shall sicknesse, or sorrowes, feares or terrors, pains or aches, fores or swellings, miseries of life, or pangs of death so prevaile a­gainst me? Nay, in all these things I shall be more than a conquerour through him that loveth me.

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

His hope and expe­ctation. Phil. 1.20 21. And from this perswasion, to an earnest hope, and expectation, That in nothing hee should bee ashamed, but, that with all boldnesse, as al­wayes, so now also, Christ should bee magni­fied in his body, whether it bee by life, or by death: For to him, to live was Christ, and to die was gaine.

Being now thus setled and resolved, in patience and confidence to beare all afflictions, and indure all [Page 206]grievances which might be either as fore-runners, or attendants on his departure and dissolution: It seemed good unto the Lord to visit him with sick­nesse, and that after this manner, as his faithfull yoke-fellow hath reported and fent me in writing from her owne hand. Her words be these.

CHAP. LXII.

His first sicknesse and visita­tion. ‘I Call to mind some words which he spake un­to me alone, at that time when it pleased the Lord to visit him, which was upon the day after the Sabbath. That morning he arose exceeding early, and having beene in private prayer with God, as his usuall manner was, he performed af­terwards this duty in the whole family. This being done, he went, as he was accustomed, into his Studie untill dinner time. And having dined, he went into his Study again. And then it plea­sed God, about an houre or two after, to visit him, as it were with an Ague, after the manner of a shaking; and so withdrawing himselfe thence into his little parlour, he laid him down upon his bed. Then said I unto him, Sir, I feare your early rising hath done you hurt. Then he replied, If you had seene, wife, such glorious things as I saw this morning, being in private prayer with God, [...]ide Pos­ [...]d. de vita Aug. c. 27. you would not have said so: For they were so wonderfull and unspeakable, that whether I was in the body, or out of the body, with Paul, I cannot tell. Thus it hath pleased the Lord, least I should be too [Page 207]much exalted by this glorious sight, to give mee (with Paul) a buffet in the flesh. All which things he spake with exceeding great joy unto me. Non probo quod [...]ese­ro: vix fas est credere visis: Saepe Satan tali in lu­mine lucc nocet.’

The like report of the like ravishing in spirit and such glorious sights (which he saw not long before) he himselfe made unto some of his friends, after he had beene one day in private prayer with God in his grove. The particulars he would not confesse, but onely told them in generall, with great tendernesse of heart, 2 Cor. 11 14. and many teares in his eyes, teares of joy, and teares of sorrow. Pati time­tis, exire non vultis, quid faci­um vobis? Possid. de vita Aug. c. 37. For now he had a strong perswasion, that he should not live long, and that within a while he should make a glorious change, of this life, with a better; of earth for heaven, of this world for another, and of an estate of misery, for an estate of glory.

And hereunto hee did very carefully addresse himselfe, 3. Head. His confi­dence of a happy ex­change. labouring for a gracious confidence of this blessed and happy exchange, whensoever he should come unto it. And this hee did by clea­ring his evidence, and confirming his assurance of it.

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

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

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

O how precious are thy thoughts unto me, Psal. 31.19. O God! O how great is the summe of them! Psal. 139.17, 18. If I should count them, they are moe in number than the sand: when I awake, I am ever with thee.

I trusted in the Lord, Psal. 31. I said, thou art my god. My times are in thy hand. I am continually with thee, thou hast holden me by my right hand.

Thou shalt guide me with thy counsell, Psal. 31.23, 24, 25 26 and after­wards receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire be­sides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. I know whom I have beleeved, and I am perswaded that he is able to keepe that which I have committed unto him against that day. Psal. 31. O love the Lord, all yee his Saints, for the Lord preserveth the faithfull, and plentifully rewardeth the proud doer.

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

O let him kisse me with the kisses of his mouth, Cant. 1.1, 2. for thy love is better than wine. Because of the savour of thy good ointment: Thy name is as an oyntment powred forth, therefore do the virgins love thee. Draw me, and I will run after thee.

God is not unrighteous, Heb. 6.10. to forget our worke and labour of love which we have shewed unto his name.

Faithfull is he that promiseth and calleth us, 1 Thes. 5.24 Neh. 5.15. and 13. v. 14.22. who will also do it.

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

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

His heart was as a fountaine full of the waters of life, Iohn 4.141 full of the heavenly knowledge of the holy Scriptures, and now being as it were broken o­pen by affliction, the riverets of grace and truth did issue out amayne.

He was full of matter, like Elihu, Iob 32. [...]9. and the Spi­rit within him did constraine him: Behold, his belly was as new wine which hath no vent; It is ready to burst like new bottles. Psa. 45.15. His heart was ever indi­ting some good matter, and his tongue became the pen of a ready writer.

CHAP. LXIII.

His dili­gence and conscience in fre­quenting Gods house. NOw although his bodily infirmities did in­crease, and grow upon him, yet would he not by any meanes bee kept from the house of God, on the Lords day, so long as either he could go or ride, which was some eight or nine weekes before his death, and departure out of this world.

His house was distant about a myle from the Church, His cheer­full going to Church the way faire and large, so that hee usu­ally went afoot, calling all his family about him, leaving neither Cooke nor Butler behinde him, nor any of his servants, but two or three to make the doores, and tend the house, untill their returne. Psal. 122. 1, 2. And then taking his Tenants and neighbours, as they lay in the way, along with him, hee marched on with a joyfull and cheerefull heart, as a leaden of the Lords host, towards the house of God, ac­cording to that of the Psalmist, Psal. 42.3. I went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept Holy­day.

And so it was indeed his ordinary manner, to call his company neare about him, Singing of Psalms by the way. and to joyne toge­ther with one heart and voice, to sing Psalmes as they went along, and that Psalme especially, How pleasant is thy dwelling place, Psal. 84. which they perform­ed with such a melodious harmony, that the like may be said of them, as was of the Jewes; God [Page 211]made them to rejoyce with great joy, the wives also and the children rejoyced, so that the joy of Ierusalem was heard even afarre off. Neh. 12.43. For although I cannot say as Augustine did, that by such sweet sing­ing of Psalmes, divers were converted to the faith of Christ, that were strangers to it. Yet am I well assured by that which I have heard, that many that heard but a­farre off, Some much de­lighted, and some much bet­tered by this me­lody. the pleasant sound onely of their delicate and sweet voices (according so well together in Gods praises) were much refreshed, and delighted therewit hall, and some as they drew nearer unto them, brought to a greater liking, and love of the company and societie of Gods children, and of these and such other duties of Gods worship, His early comming to Church as they did exercise themselves withall.

His comming to the Church with all his Family, attendants and followers, was constantly before the beginning of prayers, or any part of divine Service, that so hee might more comfortably joyne with Gods Minister and people, in confession of sins, in prayer, and praise, His reve­rent and holy car­riage in it. reading and hearing of the Word, singing of Psalmes, and par­taking of the Sacraments: all which hee did performe with such a reverent atten­tion and gracious affection, with so holy a carriage, and so good conscience, that, as hereby hee did much increase his owne comfort, so was his godly example (no [Page]doubt) a great encouragement to many o­thers, yea, a very spurre and goade unto them, to bee more religious and conscio­nable in Gods worship, and service.

After prayers and Sermon were ended, hee seldome went to dinner, His dinner time, hee bestowed well in the Church. but abode in the Church to bestow himselfe, and this inte­rim in Gods Service, with such good people as were willing to stay with him. And this hee did by repeating the Sermon, which hee had taken very exactly (as usually hée did) with his owne hand, and by singing of Psalmes, and by wholy and whole­some conference in, and about good things.

The Eve­nin Sacri­fice he perfor­med in like man­ner. And so waiting for the Evening Sacri­fice, after hee had with like care and con­science performed the publique duties of the Sabbath in the same; hee returned homewards with his company, with much comfort and joy in their hearts, endeavouring as they went along to increase their Knowledge, Faith, and Obedience, by re­peating, and conferring of the Evening Sermon, and to inlarge their hearts in Gods praises, [...] Sam. 12.24. by singing of Psalmes a fresh, con­sidering what great things hee had done for them.

Their re­turne home­wards and mutuall care to do good. And if any amongst them were afflicted, they would bee ready to counsell him, comfort him, and pray for him. And he himselfe especially, if he heard of any such as were troubled in Conscience, upon the [Page 212]hearing of the Word, would be ever mostready and willing, like the good Samaritane, Luc. 10.34 Gal. 6.1. to powre wine, and oyle into that wounded spi­rit; wine that he might search and scoure it, and oyle that he might supple, and heale it.

After this manner did he frequent the House of God, sanctifie the Lords day, rejoyce in the Assembly of the Saints, and refresh his own Soule with Heavenly Manna, and other spirituall repast, so long as hee could either goe, or ride unto it.

CHAP. LXIIII.

His private Evening ex­ercise full of life. ANd then in his Evening Exercise, he was so full of life and zeale, that besides his own fa­mily, many of his Tenants and Neighbours did much desire, and delight to heare him, repeat the Sermons, presse the speciall points, urge the Con­science, and powre cut his prayers unto God, with so tender and sweet affections for them all, that the heat of his spirit did cause their hearts as it were, to melt within them.

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

His thanke­fulnesse for one Sabbath more. And when the Sabbath was past, it was his usual manner to blesse God with a thankefull and chearefull heart, for that hee had given him one Sabbath more than he did looke for amongst his people.

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

The time is not long, I must shortly lay down this [Page 213]my tabernacle, and then I shall get the start of you all, 2 Pet. 1.14. Heb. 4.9, 11. and shall celebrate an everlasting Sabbath be­fore the Lord, with all his holy Angels, and blessed Saints in the highest Heavens.

This he spake rejoycingly, and yet with teares

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

He makes his Will. Isay 38.1. It was his provident and godly care to set his house in order, as good Ezekiah did, to make his will, and to leave all things in good tearms of peace, and love: Which he did with good suc­cesse accordingly.

And so by this meanes his mind and heart were disburdened, and cased of many worldly thoughts and cares, So hee was more free, and more fit for Heaven­ly things. Gal. 6.10. and he brought to a greater freedome, and liberty, both to think, and speake of spirituall and of heavenly things. Which in no sort he did omit, but as he could stir abroad in the House either to the Fall, Parlour or Kitchen, He would drop some wholesome words of coun­sell or comfort, amongst such as he met withall, and never cease speaking of holy, or of heavenly things amongst the rest of his Family.

When many came to visit him, he would often say; Alas good Soules, what are yee come to see? Iob. 7.13, 19. a poore wretch, a worme and no man, or a poore dying man. I may now say with Iob. If I waite, the grave is my house, I have made my bed in the darknesse. I have said to corruption; thou art my father, to the worme, thou art my mother and my sister. Iob 19.15, 16. And yet I know that my Redeemer liveth, & that he shal stand [Page 214] ‘at the latter day upon the earth. And though af­ter my skin, 2 Cor. 4.16. wormes destroy this body, yet in my flesh shall I see God. Therefore wee faint not, but though the outward man perish, yet the in­ward man is renewed daily. And so our conver­sation is in heaven, from whence also wee looke for the Saviour, the Lord Jesus Christ: who shall change our vile body, Phil. 3.20.21. that it may bee fashioned like his glorious body, according to the working whereby hee is able to subdue all things to him­selfe.’

Some that came unto him, would out of their common kindnesse, comfort him with some hope of health and recovery: Si nunquā bene; si ali­quando, quare non modo? Po­sidon. in vi­ta Aug. Cap. 27. to whom hee would make this answer, ‘My time is in the Lords hand, and it is not likely it can bee long, my dayes are past, my purposes are broken off, even the thoughts of my heart, my taske is ended, the Lord hath no more worke for me to doe, my warfare is accom­plished, my race is run out, and finished; I now only hope for, and wait for that crowne of righ­teousnesse which Christ hath purchased for mee, and God hath promised unto mee.’

CHAP. LXV.

Milke for babes that came to visite him. OF those which came to visite him, he observed that some were young professors, and babes in Christ, others were of riper age, and better growth in Christianity, and therefore he did apply himselfe unto them both. To the babes, hee would minister the sincere milke of the Word, in wholesome and easie instructions, in mild and gentle exhortations, all sweetned with tearmes of tendernesse and love, To them that were of riper age in Christ, Stronger meat for strong men H. b. 5. ult. His godly admoniti­ons unto both. hee gave as occasion required, stronger meate, as to stronger men, even such as by reason of use had their senses exercised to discerne both good and evill.

Vnto them both he gave these, and the like god­ly admonitions, ‘To hold on, and hold out, to bee stedfast in their profession, and never to be wea­ry of weldoing, to grow in grace, and in the knowledge of our Lord Jesus Christ, to increase in faith, and abound in love, never to be discou­raged by taunts and mocks, railings and revilings, and other persecutions for the name of Christ, but as they have given their names unto him, so to give their hearts also. And then to be faith­full unto the death, that they may receive the crowne of life.’

And that these, and other such like Instructi­ons, and admonitions, might make a deeper im­pression in their hearts, and bee a stronger pro­vocation [Page 216]to Christian obedience in their lives: Hee did very gravely and wisely, He com­mends unto them his own experi­ence, and example. as a Fa­ther, commend unto their due consideration, his own experience, and example, from the time that he first began to embrace, and professe the Gospel.

His words were these, or much to this ef­fect.

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

I was, Psa. 102.6, 8. as the Prophet speaketh, like a Peli­cane of the wildernesse; I was like an owle of the desert.

Mine enemies did reproach me all the day, and were mad against me. I was a wonder of the world, yea a monster of men, Isai 8. and many did bend their tongues like bows for lyes; and shoote out their arrowes, even bitter words against me.

And yet for all this, that came upon me, I did not forget the Name of my God neither did I deale fals­ly in his Covenant. Psa. 44. My heart was not turned back, neither did my steps decline from his way. But being strong in the Lord, and in the power of his might, I found his Grace was sufficient for me, both to confirm mee in the truth and to preserve me blamelesse and harmelesse, without rebuke, in the mids of a crooked and perverse generation. And so through the good hand of my God which was upon me; I did overcome. For, the Work of God did prosper in my hand, and mine Adversaries did not prevaile against me.

But now, Isay 54.1. that may be said to this Countrey, which the Prophet spake unto the Gentiles: Sing, O Bar­ren, thou that didst not beare, breake forth into singing, and cry alowd, thou that didst not travail [Page 217]with child, for more are the children of the de­solate, than of the married Wife, saith the Lord.

O how goodly are thy Tents O Jacob, Num. 24.5, 6. and thy Ta­bernacles, O Israel! As the valleyes are they spread forth, as gardens by the river side, as the trees of Lign-Aloes, which the Lord hath planted, and as Cedar trees beside the waters.

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

O how it doth refresh my spirit, Rev. 2.10. 1 Cor. 16.13. 1 Cor 15.58. and rejoyce my Soule, to see or to thinke upon their sweet faces stan­ding before the Lord in the day of Assembly, as an Army in holy beauty: Wherefore, my beloved Bre­thren, so are none of those things which you shall suffer. Watch ye, stand fast in the Faith, quite you like men, be strong, be ye stedfast also, and unmoveable, always abounding in the worke of the Lord, forasmuch as you know that your labour is not in vaine in the Lord.

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

CHAP. LXVI.

BY all this wee may see, 4. Head. His con­stancy in Religion. and observe an evident proofe of his constancy in the profession, and practice of true religion, being never wearie of well doing, nor discouraged in suffering any ill that did befall him. Hee was never unsetled in his course, nor diverted from it, 1 King. 7.21. no not by the strongest oppo­sitions, and assaults that were made against it.

For this his constancy, hee had obtained of the Lord two speciall pillars of support, Boaz, i. In it is strength. Jachin, i. he shall esta­blish. 2 Chron. 20, 20. Isa. 30.15 Heb. 10.35.36. like those in the Temple Boaz and Iachin, namely confidence, and patience, knowing right well that by believ­ing in the Lord hee should be established: and that in quietnesse, and confidence should bee his strength: and that hee had neede of patience to keepe possession of his soule, that having done and suffered the will of God he might receive the pro­mise, that is, the recompense of reward, accor­ding to the riches of his mercy, and bounty in Christ Jesus.

And this may yet more evidently appeare, Even unto the end. by the last passages of his life, being now growne very feeble and weake, and much like a dying Lampe, Great strength in great weaknesse. the oyle wasting, and the light decaying: For though his afflictions were increased, yet were not his consolations diminished, though [Page 219]hee were weake in body, yet was hee of perfect minde and memory; feeble in the flesh, but strong in the Spirit: Yea, his spirit did continu­ally breath out such savoury and sweet words (as his speech would serve him) words of grace and peace, words of joy and comfort, His com­fortable and savory speeches. like a sweet perfume, or some sweet odours, out of a preci­ous boxe, newly broken up, that all that stood by were much refreshed, and comforted there­withall: and were well assured, that no paines of his body, nor pangs of death drawing on, did halfe so much trouble him or annoy him, as his inward, spirituall, holy, His con­solations exceeded his affli­ctions. and heavenly re­freshings and rejoycings in his God, and from his Christ, and by the Spirit, did make his con­solations to abound, for increase of his joy and peace in Christ Jesus.

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

It was much about this time, Sir H. B. came to visit him. that a worthy Knight, his neare and deare Cosen, came to see him, one whom hee loved most intirely, for his faithfulnesse in his place, zeale unto Gods house, and love unto Gods people, Who when hee saw him in so great weaknesse, could not refraine from teares, but wept over him abundantly: which when hee was aware of, hee began to speake comfortably unto him, [Page 220]saying; ‘Good Sir, weepe not for mee, for there is no cause of weeping, His gracious words and exhortati­ons unto him but of much re­joycing in my behalfe. Turne your teares in­to prayers, and let mee enjoy that fruit of your love. Let them weepe that have no o­ther hope but in this life only, Let them weep that have no portion in the Lord, nor any part in Christ Iesus: But as for you, and me, let us in every estate and condition, while we live together, rejoyce in the Lord together.’

‘You are in your way, I am at my journeys end, walke on still, as you have well both be­gune, Iosh. 1.7, 8: Heb. 13. and continued a long season. And the Lord will bee with you, hee will never sayle you nor forsake you.’

And with many other words did hee exhort him and others that were with him to be Faith­full in keeping Covenant with God, & to conti­nue in the grace of God, whereunto they were cald in Christ Iesus. His son and heire came unto him. Vpon Monday being the 16 of Ian. his son and heire came unto him, whom he rejoyced to see, unto whom hee gave many wholsome instructions, and gracious exhortati­ons, praying for him, and blessing his children, encouraging him to be constant in Religion, and commending unto him the excellency, His good counsel unto him. and re­ward of the same; Exhorting him also, to uphold the worship, and service of God, both in the As­sembly, and in his Family.

When Theoàosius that good Emperour was dead and gone, Amb [...]in Fu­nere Theod: Saint Ambrose at his Funerall went about to comfort himselfe, and the people, that they had not wholly lost him, because hee did yet live in his good and godly sons, Arcadius [Page 221]and Honorius, whom as a part of himselfe hee had left behind him.

It was the godly desire (wee may see) of this gracious Gentleman, His desire to have his heires to fol­low his steps. that when hee should bee dead and gone, he might yet live in his children, especially in the heires of his body and Family, that they might bee followers of his Faith and Religion, both for the power and practise of it, as well as Inheritors of his lands and possessions, for the fruits and profits of the same.

This was their Fathers charge, That being dead he might as it were live in them again. the discharge whereof would bee their comfort and their crowne; if the Lord give them grace, thus to fulfill the desire of the dead, and the joy of the living.

For so this gracious Gentleman should still live in his Posterity, and Religion should neither dye nor decay in that Family, And that Re­ligion might never dye nor decay in that Family: Liquefacta; hac nive multum e­rit luti, Soc: lib. 3. c. 19. where it was maintained, not only in life, and strength, but in beauty and glory; full of all good fruits (as we have heard already) and free from all rootes of bitternesse, and from all soure grapes of grosse Sins, springing and arising from such roots.

CHAP. LXVII.

M.L. and my selfe came to visit him. Ian. 16.1625. UPon the same day Ianuary 16. Master L. and my selfe came unto him. And here, what shall I say? Recrudescit doloris vulnus, My sorrow bleeds afresh, I can now rather weepe, than write, mine eyes drop downe teares, as my pen doth words; and my writing rejoyceth as it were to mingle it selfe with my weeping, to blurre and blot my paper, that no more be said of these things, ‘Curae loquuntur leves, Senec. ingentes stupent.’ But I will indeavour to refraine and containe my selfe, Juvat tan­li viriobi­tū, & de­stendo scri­bere & scri­bendo defle­re, Linth­prand. l. 1. cap. u [...]to. and tell you (as I can) some few things, of many, which I saw and heard from him at that in­stant. Vpon my comming unto him, so soone as he saw me, hee seemed to bee much cheered, and comforted even in his very soule, and so spake (in such broken and short speeches as then he could) to this effect unto me. ‘Oh brother H. you are a welcome man unto me, I am here you see the Lords prisoner, His pati­ent wait­ing for re­lease. cast upon the bed of my sicknes, and in great affliction; yet waiting upon the mercies of my God, for a comfortable release in due season.’ And when he was asked of the estate of his faith and hope in Christ, and whether his consolations did not abound in the middest of all his afflictions: His con. solations still abound. ‘Yes, I thank God,’ saith he, they doe, and farre doe exceed them. Yea, and that ‘which is more remarkable, the Lord of his mercy [Page 223]hath given me so strong evidence of his favour and love in Christ, Without all trouble of mind, or conscience that I am not troubled in mind nor conscience, with any doubts or feares, nor a­ [...] other Satanicall molestations or tentations, but rest and wait in patience for the accomplish­ing of his mercies upon mee, according to his good pleasure towards me.’

Hereupon, We rejoy­ced in his joy. although we were sorrowfull in his sorrow, yet were we joyfull also in his joy: and finding him so graciously setled and resolved con­cerning his peace and reconciliation with God in Christ, and touching his assurance of his heavenly inheritance, we resolved not to trouble him much with many words, in his great weaknesse, but de­manded of him, whether hee would not have us to commend him unto God in our prayers. At which motion hee seemed to rejoyce in his spirit, and an­swered, yes, he would, and did much desire it. Prayed with him and for him. Egredere a­nima, quid times? E­gredere ani­ma, quid dubitas? septuaginta propè annis servisti Christo, & mortem ti­mes? In haec verba ex­halavit spi­ritum. Hie­ron. in vita Hila [...]ionis. And so he raised up himselfe in his bed, and lifting up his heart with his hands to God in the heavens, did as it were, reach after the petitions that were put up to God for him, and joyning in heart and spi­rit with him that prayed, could not containe him­selfe, but oftentimes with a cheerefull consent, said, Amen, Amen, unto the requests and supplica­tions that were made, for his good and comfort in Christ Jesus.

After this M. L. spake a word unto him, to com­fort him in the midst of all his sorrowes, that hee knew that shortly hee should bee released and freed from all sinne and sorrow, from Satan and this pre­sent evill world: wherunto he answered most cheer­fully and graciously, "I know I shall, and bee with " Christ which is best of all. And now the messenger [Page 224]of death is upon me (which he spoke of the hic­kock which had taken hold of him.) M. L. reply­ed, ‘I hope, Sir, that death is no scare nor terror unto you. No indeed, it is not I thanke God, saith he, for it is my way to life, and I am now called of God unto it.’

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

His care for prayer in the Family. After this, the same night he put it upon me to call his Family to Prayer, and to performe the e­vening Sacrifice in the great parlour, commading them to set open his little parlour doore, adjoy­ning to it, that he might heare us, and joyne with us, and partake of such mercies and meanes, as the Lord should be pleased either to offer unto us, or to accept at our hands.

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

The same day I staid with him untill the after­noone, A heavy Parting. ministring such help and comfort as I could unto him. And then mine owne occasions calling me home, my wife being his former wives own sister, and my selfe, came to take leave with him, which when hee heard and saw, his very [Page 225]soule seemed to melt within him; for both his and our hearts were full of griefe, and our eyes full of teares, and so mingling our sorrowes, our teares and our prayers together; be commended us to the grace and blessing of God, as wee also did him. And then falling upon his face and kissing his cheek, we tooke our long leave with him, leaving him yet in the hands of his heavenly Father that would never leave him.

CHAP. LXVIII.

Some ever ready to pray with him. THe same afternoone he called for M. Lan. and M. Clerk his own Pastor to pray with him, and was never at quiet, unlesse hee were either Meditating and Praying himselfe, or had some godly man or good Minister to pray with him, and for him.

Divers de­sire a bles­sing from him. Ʋpon Wednesday morning, divers of those that were with him, suspecting his death and dis­solution to be neare, tooke leave with him, desi­ring at their parting a blessing from him: Which he did willingly expresse; by lifting up his hands and his heart unto Heaven for them; Vttering also some words which they could not so well understand. In the afternoone he overheard some making motion of blacks. ‘I wil have no blacks saith he, I love not any proud or pompous Fu­nerals, neither is there any cause of mourning, but of rejoycing rather in my particular.’ After this he entreated a good Christian to pray with him, which he did very willingly, again and a­gain, [Page 226]to his good contentment. And while they were in prayer in the Family, they that were with him did imagine that he prayed himself si­lently and secretly, He prayeth secretly himselfe. by the pulling of his armes out of the bed, and lifting up his hands and his eyes towards Heaven; whence only he did looke for hearing and helping at Gods hands.

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

Afterward they perceived that he prayed him­selfe again, lifting up his hands, and uttering these words, with many other to the like effect. The Lord is my portion, His last Prayer. my help and my trust, his blessed son Jesus is my Saviour and Redeemer, Amen, Even so saith the Spirit unto my spirit: Therefore, come Lord Jesus, and kisse me with the kisses of thy mouth, and embrace me with the armes of thy love: Into thy hands do I commend my spirit; O come now, and take me to thine own selfe; O come, Lord Jesus, come quickly, O come, O come, O come, And so his spirit fainting, His last end and his speech failing, he lay quiet and still, for a little season. And then he meekly, and graciously yeelded up his pretious soule, into the hands of God his Father that gave it, and into the armes of his Saviour, that had bought it, and redeemed it with his pretious bloud.

And thus having finished his course, and run out his race, the night of his death shutting up [Page 227]the dayes of his life. Snaviter in Domino obdor­mivit, He sweetly slept in the Lord.

All Glory, Thanksgiving and Praise, bee unto our gracious God, in and through his Son Christ lesus, for ever and ever, Amen.