EXTRACTS FROM THE LIVES OF SUNDRY EMINENT PERSONS.

THE LIFE MR. PHILIP HENRY.

CHAPTER 1:

MR. PHILIP HENRY'S Birth, Parentage, early Piety, and Education at School.

HE was born at Whitehall, in Westminster, on Wednesday, August 24, 1631. He always kept a will by him ready made, and it was his custom yearly, upon the return of his birth-day, to review, and (if occasion were) to renew and alter it: For it is good to do that at a set time, which it is very good to do it some time. The last will he made bears date,’ This 24th day of August, 1695, being the day of the year on which I was born, 1631; and also the day of the year on which by law I died, as did also near two thousand faithful Ministers of JESUS CHRIST, 1662.1 Alluding to that clause in the Act of Uniformity, which disposeth of the places and benefices of Ministers not conforming, as if they were naturally dead.

His father's name was JOHN HENRY, the son of HENRY WILLIAMS, of Britton's Ferry, betwixt Neath and Swansea, in Glamorganshire. According to the old Welsh custom, (some say conformable to that of the ancient Hebrews.,, but now almost in all places laid aside,) the father's Christian name was the son's surname. He had left his native country, and his father's house, very young, unprovided for by his relations; but it pleased GOD to bless his ingenuity and industry, with a considerable income afterwards, which enabled him to live comfortably himself, to bring up his children well, and to be kind to many of his relations; but public events making against him at his latter end, when he died he left little behind him for his children; but GOD graciously took care of them. Providence brought this MR. JOHN HENRY, when he was young, to be the EARL of PEMBROKE'S gentleman, whom he served many years: The Earl coming to be LORD Chamberlain, preferred him to be the King's servant: He was first made Keeper of the orchard at Whitehall, and afterwards Page of the back-stairs to the King's second son, JAMES Duke of York, which place obliged him to a personal attendance upon the Duke in his chamber. He lived and died a courtier, a hearty mourner for his royal master, King CHARLES the First, whom he did not long survive.

He continued, during all the war-time, in his house at Whitehall, though the profits of his places ceased; the King passing by his door, under a guard to take water, when he was going to Westminster, to that which they called his trial, inquired for his old servant, MR. JOHN HENRY, who was ready to pay his due respects to him, and prayed GOD to bless his Majesty, and to deliver him out of the hands of his enemies; for which the guard had like to have been rough upon him.

His mother was MRS. MAGDALEN ROCHDALE, of the Parish of St. Martin in the Fields, in Westminster. She was a pious woman, one that feared GOD: She was altogether dead to the vanities and pleasures of the Court, though she lived in the midst of them. She looked well to the ways of her household; prayed with them daily, catechized her children, and taught them the good knowledge of the LORD betimes He often mentioned, with thankfulness to GOD, hit, great happiness in having such a mother, who was to him as Lois and EUNICE were to TIMOTHY, acquainting him with the Scriptures from his childhood. And there appearing in him early inclinations both to learning and piety, she devoted him in his tender years to the service of GOD, in the work of the ministry. She died of a consumption, March 6, 1645, leaving behind her only this son and five daughters. A little before she died, she had this saying,’ My head is in heaven, and my heart is in heaven; it is but one step more, and I shall be there

too.'

His susceptors in baptism were PHILIP Earl of Pembroke, (who gave him his name, and was kind to him as long as he lived,) JAMES Earl of Carlisle, and the COUNTESS of SALISBURY.

PRINCE CHARLES and the DUKE of YORK being somewhat near of an age to him, he was in his childhood very much an attendant on them in their play; and they were often with him at his father's house, and they were wont to tell him what preferment he should have at Court, as soon as he was fit for it. He kept a book to his dying day, which the DUKE of YORK gave him; and I have heard him bewail the loss of two curious pictures, which he gave him likewise. Archbishop LAUD took a particular kindness to him when he was a child, because he would be very officious to attend at the water-gate, (which was part of his father's charge in Whitehall,) to let the Archbishop through when he came late from Council, to cross the water to Lambeth.

These circumstances of his childhood he would sometimes speak of, not as glorying in them,, but taking occasion from- thence to bless GOD for his deliverance from the snares of the Court, in the midst of which it is so hard to maintain a good conscience, and the power of religion. The breaking up and scattering of the Court by the calamities of 1641, as it dashed the expectations of his Court preferments, so it prevented the danger of Court-entanglements: And though it was not, like MOSES'S, a choice of his own, when come to years, to quit the Court; yet when he was come to years, he always expressed a great satisfaction in his removal from it.

Yet it may not be improper to observe here what was obvious to all who conversed with him; namely, That he had the most sweet and obliging air of courtesy and civility, which some attributed in part to his early education at Court. His carriage was always so decent and respectful, that it won the hearts of all he had to do with. Never was any man further from that rudeness and moroseness which some scholar, and too many that profess religion, either willfully affect, or carelessly allow themselves in, sometimes to the reproach of their profession. It is one of the laws of our holy religion, exemplified in this good man, to honor all men. Sanctified civility' is a great ornament to Christianity. It was a saying he often used,’ Religion doth not destroy good manners;' and yet he was very far from any thing of vanity in apparel, or compliment in address; but his conversation was natural and easy to himself and others, and nothing appeared in him, which even a severe critic could call affected. This temper of his tended very much to the adorning of the doctrine of GOD our Savior; and the general transcript of such an excellent copy, would do much towards the healing of those wounds which religion has received in the house of her friends by the contrary.

The first Latin school he went to was at St. Martin’s Church. Afterwards he was removed to Battersea; but in the year HENRY, when he was about twelve years old, he was admitted into Westminster School, under MR. THOMAS VINCENT, a most able, diligent school-master; and one who grieved so much at the dullness and non-proficiency of any of his scholars, that, falling into a consumption, I have heard MR. HENERY say of him,’ That he even killed himself with false Latin.'

A while after he was taken into the Upper School, under ME. RICHARD BUSBY; (afterwards DR. BUSBY;) and in October, 1645, he was admitted King's Scholar, and was first of the election, partly by his own merit, and partly by the interest of the EARL of PEMBROKE.

Here he profited greatly in school-learning, and all his days retained his improvements therein. When he was in years, he would readily quote passages out of the classic authors that were not common, and had them ad unguem, and often pressed it upon young scholars, in the midst of their University-learning, not to forget their school-authors.

His usual recreations at vacant times was attending the Courts at Westminster Hall, to hear the trials and arguments there, which, I have heard him say, he has often done to the loss of his dinner.

Soon after those unhappy wars began, there was a daily morning lecture set up at the Abbey Church, between six and eight of the clock, and preached by seven worthy members of the Assembly of Divines in course. It was at the request of his pious mother to MR. BUSBY, that he would give her son leave to attend that lecture daily, which be did, not abating any thing of his school-exercise, in which he kept pace with the rest; but only dispensing with his absence for that hour: And the LORD was pleased to make good impressions on his soul, by the sermons he heard there. On the LORD's day he sat under the powerful ministry of MR. STEPHEN MARSHALL, whom he would to his last speak of with great respect, as by whom he was, through grace, in the beginning of his days begotten again to a lively hope. T have heard him speak of it, as the saying of some wise men at that time,’ That if all the Presbyterians had been like MR. STEPHEN MARSHALL, all the Independents like MR. JEREMIAH BURROUGHS, and all the Episcopal men like Archbishop USHER, the breaches of the Church would soon have been healed.' He also attended constantly upon the monthly fasts at St. Margaret's, where the best and ablest Ministers of England preached before the then House of Commons; and the service of the day was carried on with great strictness and solemnity, from eight in the morning till four in the evening. It was his constant practice, from eleven or twelve years old, to write (as he could) all the sermons he heard.

At these monthly fasts (as he himself has recorded it) he had often sweet meltings of soul in prayer, and confession of sin, and many warm and lively truths came home to his heart, and he daily increased in that wisdom and knowledge which is to salvation. Read his reflections upon this, which he wrote many years after:’ If ever any child between the tenth and fifteenth year of his age, enjoyed line upon line, precept upon precept, I did. And was it in vain I trust not altogether: My soul rejoices at the remembrance of it; the word distilled as the dew, and dropped as the rain: I loved it, and loved the messengers of it, their very feet were beautiful to me. And, LORD, what a mercy was it, that at a time when the poor countries were laid waste, when the noise of drums and trumpets, and the clattering of arms was heard there, my lot should be where there was peace and quietness, where the voice of the turtle was heard, and there was great plenty of Gospel-opportunities! Bless the LORD, O my soul; as long as I live, I will bless the LORD, I will praise my GOD while I have my being.'

But it is time we return to Westminster-School. DR. BUSBY was noted for a very severe schoolmaster, especially in the beginning of his time. But Mr. HENRY would say sometimes, that as in so great a school there was need of a strict discipline, so for his own part, of the four years he was in the school, lie never felt the weight of his hand but once, and then (says he, in some remarks which he wrote long after) I deserved it: For being monitor of the chamber, and according to the duty of his place, being sent out to seek one that played truant; he found him out where he had hid himself, and at his earnest request promised to say he could not find him; which (says he, in a penitential reflection upon it afterwards) ‘I wickedly did.'

Next-, morning the truant coming under examination, and being asked whether he saw the monitor, said, Yes, he did; at which DR. BUSBY was much surprised, and turned his eyes upon the monitor, with this word, * (' What thou, my son') and gave him correction, and appointed him to make a penitential copy of Latin verses, which when he brought he gave him six-pence, and received him into his favor again.

Among the mercies of GOD to him in his youth, (and he would say, it were well if parents would keep an account of those for their children, till they came to be capable of doing it for themselves, and then to set them upon the doing of it,) he has recorded a remarkable deliverance he had at Westminster-School, which was this: It was customary there among the studious boys, for one or two or more, to sit up the former part of the night at study, and when they went to bed, about midnight, to call others; and they others, at two or three o'clock, as they desired: His request was to be called at twelve, and being awaked, desired his candle might be lighted, which stuck to the bed's head; but he dropped asleep again and the candle fell, and burnt part of the bed and bolster, before he awaked; but through GOD'S good Providence, seasonable help came in, the fire was soon quenched, and he received no harm.

It was the ancient custom of Westminster-School, that all the King's scholars who stood candidates for an election to the University, were to receive the LORD'S Supper the Easter before, which he did with the rest, in St. Margaret's Church, at Easter, 1647, and he would often speak of the great pains which DR. BUSBY took with his scholars, that were to approach to that solemn ordinance, for several weeks before at stated times; with what skill and seriousness of application, and manifest concern for their souls, he opened to them the nature of the ordinance, and of the work they had to do in it; and instructed them what was to be done in preparation for it; and this he made a business of, appointing them their religious exercises instead of their school exercises. What success this had, through the grace of GOD, upon young MR. HENRY, (to whom the Doctor had a particular regard,) read from his own hand:’ There had been treaties (says he) before, between my soul and JESUS CHRIST, with some weak overtures towards him; but then, then I think it was that the match was made, the knot tied: Then I set myself in the strength of Divine grace, about the great work of self-examination* in order to repentance; and then I repented; that is, solemnly and seriously, with some poor meltings of soul; I confessed my sins before GOD, original and actual, judging and condemning myself for them, and casting away from me all my transgressions, receiving CHRIST JESUS the LORD, as the LORD my Righteousness, and devoting and dedicating my whole self absolutely and unreservedly to his fear and service. After which coming to the ordinance, there, there I received him indeed, and he became mine; I say mine.” Bless the LORD, O my soul.”'

I have heard him tell how much he surprised the Doctor, the first time he waited upon him after he was turned out by the Act of Uniformity: For when the Doctor asked him,’ Prithee (child) what made thee a Non-conformist'‘ Truly sir,' says MR. HENRY,’ you made me one; for you taught me those things that hindered me from conforming.'

May 17. 1647. He was chosen from Westminster-School to Christ-Church in Oxford, with four others, of which he had the second place. At his election he was very much countenanced by his godfather the EARL of PEMBROKE, who was one of the electors.

CHAPTER 2: His

Years spent at Oxford.

THOUGH he was chosen to the University in May, yet being then under sixteen, and in love with his school learning, he made no haste thither. It was in December following, that he removed to Oxford. Some merciful providences in his journey (he being a young traveler) affected him much, and he used to speak of them, with a sense of GOD'S goodness to him in them; and he has recorded them with this thankful note:’ That there may be a great mercy in a small matter;' as the care that was taken of him by strangers, when he fainted and was sick in his inn the first night; and in his casual meeting with MR. ANNESLEY, (who was chosen from Westminster School, at the same time that he was,) when his other company, going another way, had left him alone, and utterly at a loss what to do. Thus the sensible remembrance of old mercies may

answer the intention of new ones, which is to engage our obedience to GOD, and to encourage our dependence on him.

Being come to Oxford, he was immediately entered at Christ-Church, where DB. SAMUEL FELL was the Dean; the Tutor assigned to him and the rest of that election was Ma. UNDERWOOD, a very learned man.

His godfather, the EARL of PEMBROKE, had given him ten pounds to buy him a gown, to pay his fees, and to set out with. This in his papers he puts a remark upon, as a seasonable mercy in regard of some straits, which Providence, by the calamity of the times, had brought his father to. GOD had taught him from his youth that excellent principle, which he adhered to all his days, ’that every creature is that to us, and no more, that GOD makes it to be; and therefore while many seek the Ruler's favor, and so expect it to make their fortunes, as they call it: Seeing” every man's judgment proceedeth from the LORD;” it is our wisdom to seek His favor, who is the Ruler of rulers, and that is an effectual way to make sure our happiness.

To the proper studies of this place he now vigorously addressed himself; but still retaining a great kindness for the classic authors, and the more polite exercises he loved so well at Westminster-School.

He was admitted student of Christ-Church, March 24, 1648, by DR. HENRY HAMMOND, that great man, then Sub-Dean, who called him his god-brother; the EARL of PEMBROKE being his god-father also, and Prince HENRY the other, who gave him his name. The visitation of the University by the Parliament happened to be the very next month after. Oxford had been for a good while in the hands of the Parliament, and no change made; but now the EARL of PEMBROKE, and several others appointed, came hither to settle things upon a new bottom. The account MR. HENRY in his papers gives of this affair, is to this purpose: The sole question which the Visitors proposed to each person, high and low, in every College, that had any place or profit, was this,’ Will you submit to the power of the Parliament in this present visitation' To which all were to give in their answer in writing, and accordingly were either displaced or continued. Some cheerfully complied, others absolutely refused; (among whom he would sometimes tell of one that was but of his standing, who gave in this bold answer,’ I neither can, nor will submit to the power of the Parliament in this present visitation: I say I cannot, I say I will not, J. C.;} others answered doubtfully, pleaded youth and ignorance in such matters. MR. HENRY'S answer was,’ I submit to the power of the Parliament in the present visitation, as far as I may with a safe conscience and without perjury.' His reason for the last salvo, was, because he had taken the oaths of allegiance and supremacy a little before, at his admission; which he was jealous of doing any thing to contradict or infringe. However, this answer of his satisfied; and by the favor of the EARL of PEMBROKE he was continued in his Student's place. But great alterations were made in that, as well as in other Colleges, very much to the discouragement of young scholars, who came to get learning, not to judge of the rights of Government. DR. SAMUEL FELL, the Dean, was removed, and DR. EDWARD REYNOLDS, afterwards Bishop of Norwich, was put in his room; DR. HAMMOND and all the Canons, except DR. WALL, were displaced; and MR. WILKINSON, MR. POCOCK, and others of the Parliament's friends were preferred to their places. His thoughts of this in the reflection long after, was, that milder methods might have done better, and would have been a firmer establishment to the new interest; but considering that many of those who were put out (being in expectation of a sudden change, which came not for many years after) were exasperating in their carriage towards the Visitors; and that the Parliament (at this time masters) had many of their own friends ready for University preferments, (which Oxford having been from the beginning a garrison for the King, they had been long kept out of,) and these were concerned to oblige; it was not strange if they took such strict methods. And yet nothing being required but a bare submission, which might be interpreted but as a crying quarter, he thought withal, that it could not be said the terms were hard, especially (says he) if compared with those of another nature imposed since.

Among other Student-masters removed, his tutor, MR. UNDERWOOD, was one, which he often bewailed as ill for him, for he was a good scholar, and one that made it his business to look after his pupils, who were very likely, by the blessing of GOD, to have profited under his conduct: But it pleased GOD to give him interest in the affections of a young man, an under-graduate- then, but two or three years his senior from Westminster; one MR. RICHARD BRYAN, who took him to be his chamber-fellow while he continued at Oxford, read to him, overlooked his studies, and directed him in them. Of this gentleman he makes a very honorable mention, as one who was, through GOD'S blessing an instrument of much good to him. MR. JOHN FELL also, the Dean's son, (afterwards himself Dean of Christ-Church, and Bishop of Oxford,) taking pity on him, and some others that were neglected, voluntarily read to them for some time; a kindness which he retained a very grateful sense of, and for which he much honored that learned and worthy person.

Here he duly performed the college-exercises, disputations every day, in term-time; themes and verses once a week, and declamations when it came to his turn; in which performances he frequently came off with great applause. At the latter end of the year 1648, he had leave given him to make a visit to his father at Whitehall, with whom he stayed some time; there he was Jan. 30, when the King was beheaded, and with a sad heart saw that tragical blow given. Two things he used to speak of, that he took notice of himself that day; which I know not whether any of the historians mention. One was, that at the instant when the blow was given, There was such a dismal, universal groan, among the thousands of people that were within sight of it, (as it were with one consent,) as he never heard before; and desired he might never hear the like again, nor see such a cause for it. The other was, That immediately after the stroke was struck, there was, according to order, one troop marching from Charing-cross towards King-street, and another from King-street towards Charing-cross; purposely to disperse and scatter the people, and to divert the dismal thoughts which they could not but be filled with; by driving them to shift every one for his own safety. He did upon all occasions testify his abhorrence of this unparalelled action, which he always said was a thing that could not be justified; and yet he said he saw not how it could be called a national sin; for, as the King urged upon his trial, it was certain that not one man of ten in the kingdom did consent to it; nor could it be called the sin of the Long Parliament, for far the greatest part of them were all that time, while the thing was in agitation, imprisoned and kept under a force; and scarce twenty seven of the forty that were left to carry the name of a Parliament, did give their vote for it; which the Commissioners for the trying of the King's Judges, in the year 1660, (some of whom had been themselves members of the Long Parliament,) urged again and again, in answer to that plea which the prisoners stood so much upon, that what they did was by authority of the Parliament: But it is manifest it was done by a prevailing party in the army, who (as he used to express it) having beaten their plough-shares into swords, could not so easily beat their swords into ploughshares again; as having fought more for victory and dominion, than for peace and truth.

In the year 1651, he took his Bachelor of Arts degree; and he has recorded the goodness of GOD in raising him up friends, who helped him out in the expenses.

He would often mention it with thankfulness to GOD, what great helps he had in the University, not only for learning, but piety. Serious godliness was in reputation, and besides the public opportunities, there were many of the scholars that used to meet for prayer, and Christian conference, to the great confirming of one another's hearts in the fear and love of GOD, and the preparing them for the service of the church in their generation. I have heard him speak of the prudent method they took then about the University-sermons on the LORD's-day in the afternoon; which used to be preached by the Fellows of Colleges in their course; but, that being found not so much for edification, DR. OWEN and DR. GOODWIN performed that service alternately, and the young Masters that were wont to preach it, had a lecture on Tuesday appointed them.

In December 1652, he proceeded Master of Arts, and in January following preached his first sermon at South-Hinkley in Oxfordshire, on John viii. 34.” Whosoever committeth sin, is the servant of sin.” On this occasion he writes in his diary, what was the breathing of his heart towards GOD:’ The LORD make use of me as an instrument of his glory, and his church's good, in this high and holy calling!'

His great parts and improvement, notwithstanding his extraordinary modesty and humility, had made him so well known in the University, that in the following Act, in July 1653, he was chosen to be Junior of the Act, that is, to answer the Philosophy Questions, which he did with great applause.

He has noted it of some pious young men, that before they removed from the University into the country, they kept a day of fasting and humiliation for the sins they had been guilty of in that place and state. And in the visits he made afterwards to the University, he inserts into his book, as no doubt GOD did into his,—a tear dropped over my University-sins.

CHAPTER 3:

His Removal to Worihenbury in Flintshire; his Ordination to the Ministry, and his Exercise of it there.

WOKTHENBURY is a little town by the Dee side, in that hundred of Flintshire, which is separated some miles from the rest of the country, and known by the name of English Mailors; because though it is reputed in Wales as pertaining to Flintshire, yet in language and customs it is wholly English, and lies mostly between Cheshire and Shropshire. The principal family in Worthenbury parish, is that of the PULESTOHS of Emeral. The head of the family was then JOHN PULESTOM, Serjeant at Law, one of the Judges of the Common Pleas.

This was the family to which Mix. HENRY came from Christ-Church, presently after lie had completed his Master's decree, in 1653. Ordered into that remote coiner of the country, by that over ruling Providence which deter-rmneth the times before appointed, and the bounds of our habitation.

The Judged lady was a person of more than ordinary parts and wisdom, in piety inferior to few; but in learning superior to most of her sex. This was the lady who brought MR. HENRY into this country. She wrote to a friend of hers, MR. FRANCIS PALMER, Student of Christ-Church, to desire him to recommend to her a young man to be in her family, and to take the oversight of her sons, (some of whom were now ready for the University,) and to preach at Worthenbury on the LORD's-days. Mr. PALMER proposed it to his friend MR. HENRY, who was willing for one half year to undertake it, provided it might be required of him to preach but once on the LORDs-day, he being now but twenty-two years of age, and newly entered upon that great work. Provided also, that he should be engaged but half a year, as little intending to break off so soon from an academical life, which he delighted in so much.

In September, 1653, he came down to Emeral. Long after, when it had pleased GOD to settle him. in that country he would often reflect upon his coming into it first, what a stranger he then was, and how far it was from his thoughts ever to have made it his home in those parts; and passing over the brook that parts between Flintshire and Shropshire, would sometimes very affectionately use that word of JACOB'S,” With my staff I passed over this Jordan, and now I am become two bands.”

At Emeral he prayed in the family, was tutor to the young gentlemen, and preached once a day at Worthenbury; other help being procured for the other part of the day, according to his request. But it soon happened, that one Loao's-day, the supply that was expected failed; and so he was necessitated, rather than there should be a vacancy, to preach twice, in which he found the promise so well Fulfilled,” As the days, so shall thy strength be,” that, from thenceforward he waived looking out for other help than what came from above, and would sometimes speak of this as an instance,’ that we do not know what we can do, till we have tried.'

Here he applied himself to a plain and practical way of preaching, as one truly concerned for the souls of those he spoke to. He would say sometimes,’ We study how to speak that you may understand us: And I never think I can speak plain enough when I am speaking about souls and their salvation.' I have heard him say, he thought it did him good, that for the first half year of his being at Worthenbury, he had few or no books with him, which engaged him to a closer search of the Scripture, and his own heart. What success his labors had in that parish, which, before he came to it, was accounted one of the most loose and profane places in all the country, may be gathered from a letter of the LADY PULESTON'S to him, when he was inclinable to return to settle at Christ-Church.

DEAR MR. HENRY,

' I find your audience is. increased three for one in the parish, and five for one out of other places. And I have neither heard of their being in the ale-house on our Lord's-day, nor ball-playing that day, which before you came was frequent. I think I can name four or five in the parish, that of formal Christians are become real: But you know, all are not wrought on at first by the word. GOD may have reserved those that have not bowed the knee to Baal, and may call them at the latter part of-the day, though not in this half year. It is a good sign, most are loth to part with you; and you have done more good in this half year, than I have discerned these eighteen years.' It is easy to imagine what an encouragement this was to him, thus, at his first setting out to see of the travail of his soul, and what an inducement it was to him not to leave those among whom GOD had thus owned him. However, that Spring he returned to Oxford. The LADY PULESTON soon after oamc to him thither, with her *, of whom she placed the two eldest under his charge, in llie College In the following vacation he went to London, to visit his relations there; and there in October he received a letter from JUDGE PULESTON, with a very solemn and affectionate request subscribed by the parishioners of Worthenbury, earnestly desiring his settlement among them, as their Minister; which he was persuaded to comply with, having fixed to himself that good rule, in the turns of his life, to follow Providence, and not force it: So in the Winter following, he came down and settled with them. He continued in his Student's place in Christ-Church for two or three years, attending the service of it once a year; but disposing of most of the profit of it for the use of poor scholars there.

He continued for some years in the EMERAL family, where he laid out himself very much for the spiritual good of the family, even of the meanest of the servants, by catechising, repeating the sermons, and personal instruction, and he had very much comfort in the conversation of the Judge and his Lady. Yet he complains sometimes in his diary of the snares and temptations that he found in his way there, especially because some of the branches of the family were uneasy at his being there, which made him willing to remove to a house of his own; which, when JUDGE PULESTON perceived, in the year 1657, he did at his own cost build him a very handsome house in Worthenbury, and settled it upon him by a lease, bearing date, March 6, 1657, for threescore years, if he should so long continue at Worthenbury.

In the year 16595 he was, by a writing of JUDGE PULESTOU'S, collated, nominated, and presented to” the Church of Worthenbury, and (the powers that then were, having so appointed) he had an approbation thereof from the Commissioners for Approbation of Public Preachers.

There were but forty one communicants in that parish, when he first set up the ordinance of the LORD's Supper; and they were never doubled: Yet he had such low thoughts of himself, that he not only never sought for a larger sphere, but would never hearken to any overtures of that kind made to him; and withal, he had such high thoughts of his work, and the worth of souls, that he laid out himself, with as much diligence and vigor here, as if he had the oversight of the greatest parish in the country.

The greatest part of the parish were poor tenants, and laboring husbandmen; but the souls of such (he used to say) are as precious as the souls of the rich. His prayer for them was,’ LORD, despise not the day of small things in this place, where there is some willingness but much weakness.' And thus he writes upon the Judge's settling a handsome maintenance upon him: ’LORD, thou knowest I seek not theirs, but them: Give me the souls.'

He was in labors more abundant to win souls. Besides preaching, he expounded the Scriptures in order; catechized, and explained the Catechism. At first he took into the number of his catechumens some that were adult, who (he found) wanted instruction; and when he had taken what pains he thought needful with them, he dismissed them from further attendance, with commendation of their proficiency, and counsel to hold fast the form of sound words, to be watchful against the sins of their age, and to apply themselves to the ordinance of the LORD'S Supper, and make ready for it; afterwards he catechized none above seventeen or eighteen years of age.

He set up a monthly lecture there of two sermons, one he himself preached, and the other his friend, MR. AMBROSE LEWIS, of Wrexham, for some years. He also kept up a monthly conference in private from house to house in which he met with the more knowing and judicious of the parish, and they discoursed familiarly together of the things of GOD, to their mutual edification. By this means he came better to understand the state of his flock, and so knew the better how to preach to them, and pray for them, and they to pray for one another. If they were in doubt about any thing relating to their souls, that was an opportunity of getting satisfaction. It was likewise a means of increasing knowledge, and love, and other graces.

He was very industrious in visiting the sick, instructing them, and praying with them; and in this he would say, he aimed at the good not only of those that were sick, but also of their friends and relations that were about them.

He preached funeral sermons for all that were buried there, rich and poor, old or young, or little children, for he looked upon it as an opportunity of doing good. He called it.’ setting in the plough of the word, when. Providence had softened and prepared the ground.' He never took any money for that or any other ministerial performance, besides his stated salary, for which he thought himself obliged to do his whole duty to them as a Minister.

When he first set up the ordinance of the LORD'S Supper there, he did it with great solemnity. After he had endeavored to instruct them in his public preaching, touching the nature of that ordinance, he discoursed personally with all that gave their names, touching their knowledge, experience, and conversation, obliged them to observe the law of Christ, touching brotherly admonition in case of

to the congregation who they were that were admitted; adding this: ’Concerning these, and myself, I have two things to say: 1. As to what is passed we have sinned:” If we should say we have not, we should deceive ourselves, and the truth were not in us;” and yet this withal we can say, and have said it, some of us with tears,” We are grieved that we have sinned.”

2. For the time to come, we are resolved, by GOD'S grace, to walk in new obedience; and yet, seeing we are not angels, but men and women, compassed about with infirmities and temptations, it is possible we may fall; but if we do, it is our declared resolution to submit to admonition and censure, according to the rule of the Gospel.' And all along he took care so to manage his admissions to that ordinance, as that the weak might not be discouraged, and yet the ordinance might not be profaned. He would tell those whom he was necessitated to debar from the ordinance for ignorance, that he would undertake, if they were but truly willing, they might in a week's time (by the blessing of GOD upon their diligent use of means, reading, prayer and conference) get such a competent measure of knowledge, as to be able to discern the LORD's body. And those that had been scandalous, if they would but come and declare their repentance, and resolutions of new obedience, they should no longer be excluded.

He very rarely, if ever, baptized in private; but would have children brought to the solemn assembly upon the LORD's day, that the child might have the more prayers put up for it, and the congregation might be edified. And yet he would say, there was some inconvenience in it too, unless people would agree to put off the feasting part of the solemnity to some other time, which he very much persuaded his friends to; and observed that ABRAHAM made a great feast the same day that ISAAC was weaned, (Gen. 21: 8.) not the same day that he was circumcised.

His carriage towards the people of his parish was very exemplary, condescending to the meanest, and conversing familiarly with them; “bearing with the infirmities of the

weak,” and” becoming all things to all men.” He was exceeding tender of giving offence, or occasion of grief to any body, minding himself in his diary upon such occasions, that” the wisdom that is from above, is pure, and peaceable, and gentle.” Yet he plainly and faithfully reproved what he saw amiss in any, and would not suffer sin upon them; mourning also for that which he could not mend.

Many out of the neighboring parishes attended upon his ministry, and some came from far. They who had spiritual senses exercised to discern things that differ, would attend upon that ministry which they found to be most edifying.

He had not been long at Worthenbury, but he began to be taken notice of by the neighboring Ministers. Though his extraordinary modesty and humility made him to sit down with silence” in the lowest room,” and to say, as ELIHU,” Days shall speak,' yet his eminent gifts and graces could riot; be hid. He was often called upon to preach the Week-day lectures, tvhich were let up plentifully, and diligently attended upon in those parts, and his labors were generally very acceptable and successful. His advice was sought for by many neighboring Ministers and Christians; for he was one of those that found favor and good understanding in the sight of GOD and man.

He was noted, at his first setting out, (as I have been told by one who was then intimately acquainted with him, and with his character and conversation,) for three things: 1. Great piety and devotion, and a mighty savor of godliness in all his converse. 2. Great industry in the pursuit of useful knowledge; he was particularly observed to be very inquisitive when he was among the aged and intelligent, hearing them, and asking them questions; a good example to young men, especially young Ministers. 3. Great self-denial, self-diffidence, and self-abasement; this eminent humility put a lustre upon all his other graces.

Besides his frequent preaching of the lectures about him, he was a constant and diligent attendant upon those within his reach as a hearer; and not only wrote the sermons he heard, but afterwards recorded in his diary what in each sermon reached his heart, adding some pious ejaculations, which were the breathings of his heart, when he meditated upon, and prayed over the sermons.

His diligent improvement of the word preached, contributed more than any one thing, as a means to his great attainments in knowledge and grace. He would say sometimes, that one great use of Week-day lectures was, that it gave ministers an opportunity of hearing one another preach, by which they are likely to profit, when they hear not as masters, but as scholars.

His great friend, and companion, and fellow-laborer in the work of the LORD, was MR. RICHARD STEEL, (Minister of Hamner, one of the next parishes to Worthenbury,) whose praise is in the Churches of Christ; with him he frequently joined at Hanmer, and elsewhere, in Christian conference, and in days of humiliation and prayer; besides their meetings with other Ministers at public lectures; after which it was usual for them to spend some time among themselves in set Disputations in Latin. This was the work that in those days was carried on among Ministers, who made it their business, ”as iron sharpens iron, to provoke one another to love and good works.”

In the beginning of his days he often labored under bodily distempers. It was feared that he was in a consumption; and some blamed him for taking so much pains in his ministerial work, suggesting to him,” Master, spare thyself.” One of his friends told him he lighted up all his pound of candles together, and that he could not hold out long at that rate; but he often reflected upon it with comfort afterwards, that he was not influenced by such suggestions:’ The more we do, the more we may do (so he would sometimes say) in the service of GOD.' When his work was sometimes more than ordinary, and bore hard upon him, he thus appealed to GOD:’ Thou knowest, LORD, how well contented I am to spend and be spent in thy service; and if the outward man decay, O let the inward man be renewed.' Upon the returns of his indisposition he expressed a great concern how to get spiritual good by it; to come out of the furnace, and leave some dross behind; for it is a great loss to lose an affliction. He mentions it as that which he hoped did him good, that he was ready to look upon every return of distemper as a summons to the grave; thus he learned to die daily.’ I find (says he) my earthly tabernacle tottering, and when it is taken down, I shall have a building in Heaven that shall never fail. Blessed be GOD the Father, and my LORD JESUS CHRIST, and the good SPIRIT of GRACE. Even so, Amen.' This was both his strength and his song under his bodily infirmities.

While he was at Worthenbury, he constantly laid by the tenth of his income for the poor, which he faithfully disposed of in the liberal things which he devised, especially the teaching of poor children: And he would recommend it as a good rule to lay by for charity, (in someproportion, according as the circumstances are.) and then it will be the easier to lay out in charity; we shall be the more apt to seek for opportunities of doing good, when we have money lying by us, of which we have said,’ This is not our own, but the poor's.' To encourage himself and others to works of charity, he would say,’ He is no fool who parts with that which he cannot keep, when he is sure to be recompensed with that which he cannot lose.'

In the year 1658, the Ministers of that neighborhood began to enlarge their correspondence with the Ministers of North Wales; and several meetings they had at Ruthin, and other places, for the settling a correspondence, and the promoting of unity and love among themselves, by entering into an association. They appointed particular associations; and (notwithstanding the ^differences of apprehension that were among them; some being in their judgments Episcopal, others Congregational, and others Classical) they agreed to lay aside the thoughts of matters in variance, and to give to each other the right hand of fellowship; that with one consent, they might study each in their places to promote the common interests of CHRIST'S kingdom, and the common salvation of souls.

He observed that this year, after the death of OLIVER CROMWELL, there was generally throughout the nation, a great change in the temper of v GOD'S people, and a mighty tendency towards peace and unity, as if they were by consent weary of their long clashings, which in his diary he expresseth his great rejoicing in, and his hopes that the time was at hand, when” Judah shall no longer vex Ephraim, nor Ephraim envy Judah, neither shall they learn war any more.” And though these hopes were soon disappointed by a change of the scene, yet he would often speak of the experience of that and the following year in those parts, as a specimen of what may yet be expected, (and therefore in faith prayed for,) when the SPIRIT shall be poured out upon us from on high.” But alas! Who shall live when GOD does this” From this experience he likewise gathered this observation, That it is not so much our difference of opinion that doth us the mischief; (for we may as soon expect all the clocks in the town to strike together, as to see all good people of a mind in every thing on this side heaven;) but the mismanagement of that difference.

They frequently set apart a day of fasting and prayer among themselves to bewail ministerial neglects, and to seek to GOD for direction and success in their ministerial work. They met sometimes for, this purpose at MR. HENRY'S house at Worthenbury.

September 29, 1658, the Lady PULESTON died.’ She was (says he) the best friend I had on earth; but my Friend in heaven is still where he was, and” He will never leave me nor forsake me.”' He preached her funeral sermon from Isaiah 2: 22:” Cease from man, whose breath is in his nostrils.” He has noted this expression of hers not long before she died:’ My soul leans to JESUS CHRIST; lean to me, sweet Savior.' About this time he writes,’ A dark cloud is over my concerns in this family,- but my desire is, that whatever becomes of me and my interest, he interest of CHRIST may still be kept on foot in this

place.' But he adds soon after, that saying of ATHANASIUS, which he used often to quote and take comfort from; *: It is a little cloud, and will soon blow over.

About a year after, Sept. 5, 1659, Judge POKESTON died, and all MR. HENRY'S interest in the Emeral family was buried in his grave. He preached the Judge's funeral sermon, from Neh. 13: 14.” Wipe not out my good deeds that I have done for the house of my GOD, and for the offices thereof.”

In March, 1659, he was much solicited to leave Worthenbury, and to accept of the Vicarage of Wrexham, which was a place that he had both a great interest in, and a great kindness for, but he could not see his call clear from Worthenbury, so he declined it. The same year he had an offer made him of a considerable living near London; but he was not of them that are given to change, nor did he seek great things to himself.

He was hearty towards the return of the King, in April, 1600, I was much affected with the mercy of it. ' While others rejoice carnally, (says he,) LORD, help thy people to rejoice spiritually, in our public national mercies.' It was upon that occasion that MR. BAXTER. preached his sermon of’ Right Rejoicing,1 on Luke 10: 20. But he and others soon saw cause to” rejoice with trembling,” and to sing both of mercy and judgment; for about that time he has this melancholy remark; ‘ Religion loses ground exceedingly, and profaneness gets it; help, LORD!' However, he was very industrious to quiet the minds of some who were uneasy at that great revolution; and that Scripture yielded him much satisfaction,” The FATHER loves the SON, and has given all things into his hands.” (John 3: 35.) If CHRIST be not only the Head of the church, but Head over all things to the church, we may be assured, that all things shall be made to work together for good to it. His sense of that great mercy of GOD to the nation, in the peaceable and legal settlement of King CHARLES the Second upon the throne, was the same with that of multitude besides, both Ministers and others, that were of the quiet in the land, who yet not long after suffered very hard things under him. Soon after the return of the King, he notes how industrious some were to remove him from Worthenbury, on which he writes this as the breathing of his soul towards GOD;’ LORD, if it please thee, fasten me here as a nail in a sure place; if otherwise, I will take nothing ill which thou doest with me.' And when pressed by his friends more earnestly than before, to accept of some other place,’ LORD, (says he,) mine eye is unto thee, I am wholly at thy disposal, make my way plain before my face, because of mine enemies; my resolution is to deny myself if thou callest me. Here (or any where, it is no great matter where) I am.'

There are two things further which I think it may be of use to give some account of in this chapter. 1. Of the course of his Ministry at Worthenbury; and 2. Of the state of his soul in those years.

As to the subjects he preached upon, he did not use to dwell long upon a text. Better one sermon upon many texts, (namely, many Scriptures opened and applied,) than many sermons upon one text: To that purpose he would sometimes speak.

He used to preach in a fixed method, and linked his subjects in a sort of chain: He adapted his method and style to the capacity of his hearers, fetching his similitudes for illustration, from those things which were familiar to them. He did not shoot the arrow of the word over their heads in high notions, nor under their feet by blunt and homely expressions, as many do under pretence of plainness, but to their hearts in close and lively applications. His delivery was very graceful and agreeable, far from being noisy and precipitate on the one hand, or dull and, slow on the other. His doctrine dropped as the dew, and distilled as the soaking rain, and came with a charming pleasing power, such as many will bear witness to, that have wondered at the gracious words which proceeded out of his mouth.

He would often advise Ministers not to tie themselves too strictly to their notes, but having well digested the matter before, to allow themselves a liberty of expression, such as a man's affections, if they be well raised, will be apt to furnish him with. Bui for this, no certain rule can be given; there are” diversities of gifts,” and each” to profit withal.”

To the last he studied new sermons; for he thought a sermon best preached, when it was newly meditated. When he went to Oxford, and preached there before the University in Christ-church, as he did several times, his labors were not only very acceptable, but successful too; particularly one sermon which he preached there, on Prov. 14: 9: “Fools make a mock>t sin;” for which sermon a young Master of Arts came to his chamber afterwards to return him thanks, and to acknowledge the good impressions which Divine Grace, by that sermon, had made upon his soul.

In his diary he frequently records the frame of his spirit in studying and preaching. Sometimes blessing GOD for signal help vouchsafed, and owning him the LORD GOD of all his enlargements; at other times, complaining of great deadness and straitness:’ It is a wonder (says he) that I can speak of eternal things, with so little sense of the reality of them: LORD, strengthen that which remains, which is ready to die.' And he once writes thus upon a studying day;’ I forgot explicitly and expressly when I began, to crave help from GOD, and the chariot-wheels drove accordingly. LORD, forgive my omissions, and keep me in the way of duty.

As to the state of his soul in these years, it should seem by his diary, that he was exercised with some doubts and fears concerning it.’ I think (says he) never did any poor creature pass through such a mixture of hope and fear, joy and sadness, assurance and doubting, as I have done.' It would affect one, to hear one that lived a life of communion with GOD, complaining of great straitness in prayer.’ No lie at all in the duty, many wanderings; if my prayers were written down, and my vain thoughts interlined, what incoherent nonsense would there be! I am ashamed, LORD, I am ashamed; O pity and pardon.' To hear him suspecting' the workings of pride of heart, when he gave an account to a friend who inquired of him, touching the success of his Ministry, and that he should record this concerning himself, with this ejaculation annexed,’ The LOUD pardon and subdue.' It was a sign that he kept a very watchful eye upon the motions of his own heart.

Great mercies, but poor returns; signal opportunities, but small improvements: Such are his complaints concerning himself. And though few or none excelled him in profitable discourse, yet in that he often bewails his barrenness and unprofitableness:’ Little good done or gotten such a day for want of a heart; it is my sin and shame. O that I had wings like a dove!'

Yet when he wanted joy, he lived by faith,’ Such a day (says he) a full resignation was made of all my concernments, into the hands, of my heavenly FATHER, let him deal with me as seems good in his eyes; I am learning aiu} laboring to live by faith; LORD, help my unbelief.' Another time he notes that many perplexing fears being upon his spirit, they were silenced with that sweet word which was seasonably brought to his remembrance,” Fear none of those things which thou shalt suffer.”

He very frequently kept days of fasting and humiliation in secret, which he calls his days of atonement. Sometimes he observed these monthly, and sometimes only upon special occasions; but the memorandums in his diary (not only while he was at Worthenbury, but often after) show what sweet communion he had with GOD in those solemn duties, which no eye was witness to, but His who”seeth in.secret,” and” will reward openly.” “Remember (O my soul) such a^ day, as a day of more than ordinary engagements entered into, and strong resolutions taken up of closer walking, and more watchfulness; O my GOD, undertake for me!' And upon another of those days of secret prayer and humiliation, he notes,’ If sowing in tears be so sweet, what then will the harvest be, when I shall reap in joy’( Bless the LORD, O ray soul, who forgiveth all thine iniquities, and will in due time heal all thy diseases.'

CHAPTER 4:

His Marriage, Family-Religion, and the Education of his Children.

HE removed from Emeral, to the house in Worthenbury, which the Judge had built for him, in February, 1659, and then had one of his sisters with him to keep his house. No sooner had he a tent, but GOD had an altar in it. There he set up a repetition on Sabbath evenings, and welcomed his neighbors to it.

His Christian friends often, and sometimes his brethren in the Ministry, kept days of fasting and prayer at his house. He used to tell people when they had built new houses, they must dedicate them, (referring toDeut. 20: 5, and Psalm 30: ult.) that is, they must invite GOD to their houses, and devote them to his service.

Providence having thus brought him into a house of his own, soon after provided a help-mate for him. After long agitation, and some discouragement and opposition from the father, April 36, 1660, he married CATHARINE, the only daughter and heir of MR. DANIEL MATTHEWS, of Broad-Oak, in the township of Iseoyd, in Flintshire. MR. MATTHEWS was a gentleman of a very competent estate; such an one as King JAMES the First used to say was the happiest lot of all others, which set a man below the office of a Justice of Peace, and above that of a Petty-Constable. This was his only child; very fair and honorable overtures had been made for her disposal; but it pleased GOD so to order events, that she was reserved to be a blessing to this good man.

His purpose of marriage was published in the Church three LORD's-days before; a laudable practice, which he greatly approved, and persuaded others to. The day before his marriage, he kept as a day of secret prayer and fasting. He used to say, Those who would have comfort in that change of their condition, must see to it, that they bring none of the guilt of the sins of their single state with them into the married state. And the presence of CHRIST at a wedding, will” turn the water into wine;” and He will come, if He be invited by prayer.

He took all occasions while he lived, to express his thankfulness to GOD for the great comfort he had in this relation.’ A day of mercy (so he writes on his marriage-day) never to be forgotten.' GOD had given him one (as he writes afterwards) every way his helper, in whom he had much comfort, and for whom he thanked GOD with all his heart. He writes in his diary, April 26, 1680.’ This day we have been married twenty years, in which time we have received of the LORD more than twenty thousand mercies; to GOD be glory.' Sometimes he writes, We have been so long married, and never reconciled; that is, there never was any occasion for it. His usual prayer for his friends in the married state, was according to his own practice in that state;’ That they might be mutually serviceable to each other's faith and holiness, and jointly serviceable to GOD'S honor and glory.'

MR. MATTHEWS settled part of his estate before marriage upon them and theirs; he lived about seven years after;’and when he died, the remainder of it came to them. This competent estate which the Divine Providence brought into his hand, was not only a comfortable support to him when he was turned out of his living; but it enabled him likewise, as he had opportunity, to preach the Gospel freely, which he did to his dying day; and not only so, but to give for the relief of others that were in want, in which he sowed plentifully; and often blessed GOD that he had wherewithal, remembering the words of the LORD, ”It is more blessed to give than to receive.”

Such was his house, and such the vine which GOD graciously planted by the side of his house. By her, GaD gave him six children, all born within less than eight years; the two eldest, sons, JOHN and MATTHEW; the other four, daughters, SARAH, KATHERINE, ELEANOR and ANN. His eldest son JOHN died in the sixth year of his age; and the rest were in mercy continued to him. -

The LORD having built him up into a family, he was faithful in making good his solemn vow at his ordination, that” he and his house would serve the LORD.” He would often say, that we are really which we are relatively. It is not so much what we are at Church, as what we are in our families. Religion in the power of it will be family-religion. In this, his practice was very exemplary; he was one that walked before his house in a perfect way, with a perfect heart. His constant care was not only to put away iniquity far from his tabernacle, but that where he dwelt, the word of Christ might dwell richly. If he might have no other Church, yet he had a Church in his house.

He made conscience of clouet-worship, and did abound in it, not making his family-worship to excuse from that. He has this note in his diary, upon the removing of his closet but from one room in the house to another,’ This day,' says he, my new closet was consecrated, if I may so say, with this prayer: That all the prayers that ever should be made in it according to the will of GOD, morning, evening and at noon-day, ordinary or extraordinary, might be accepted of GOD, and obtain a gracious answer. Amen and Amen.' It was the advice which he frequently gave to his children and friends;’ Be sure you look to your secret duty; keep that up whatever you do: The soul cannot prosper in the neglect of it.1 He observed that apostasy generally begins at the closet-door. Secret prayer is first neglected or carelessly performed, then frequently omitted, and after a while wholly cast off; and then farewell GOD, and CHRIST, and all religion.

Besides this, he and his wife constantly prayed together morning and evening: And never, if they were together at home or abroad, was it intermitted; and from his own experience of the benefit of this practice, he would take all opportunities to recommend it to those in that relation, as conducing very much to the comfort of it, and to their furtherance in that, which he would often say is the great duty of yoke-fellows; and that is, to do all they can to help one another to heaven. He would say, that this duty of husbands and wives praying together, is intimated in that of the Apostle, where they are'exhorted to”live as heirs together of the grace of life, that their prayers (especially their prayers together) be not hindered;” (1 Pet. 3: 7;) that nothing may he done to hinder them from praying together, nor to hinder them in it, nor to spoil the success of those prayers. This sanctifies the relation, and fetches in a blessing upon it, makes the comforts of it the more sweet, and the cares and crosses of it the more easy, and is an excellent means of preserving and increasing love in the relation. Many to whom he has recommended the practice of this duty, have-blessed GOD for him, and for his advice concerning it. When he was abroad arid lay with any of his. friends, he would mind them of his rule, that they who lie together must pray together. In the performance of this part of his. daily worship he was usually short, but often- much affected.

Besides these he made conscience, and made a business of family-worship in all parts of it; and in it he was uniform, steady and constant, from the time that he was first called to the charge of a family to his dying day; and according to his own practice, he took all occasions to press it upon others. He would say sometimes,’ If the worship of GOD be not in the house, write, LORD have mercy upon us, upon, the door; for there is. a plague, a curse in it.' How earnestly would MR. HENRY reason with people sometimes about this matter, and tell them what a blessing it would bring upon them and their houses, and all that they had. He that makes his house a little Church, shall find, that GOD will make it a little sanctuary. It may be of use to give a particular account of his practice in this matter, because it was exemplary. As to the time of it, his rule was, the earlier the better, both morning and evening; in the morning before worldly business crowded in,” early will I seek thee.” He that is first should have the first; nor is it fit that the worship of GOD should stand by and wait while the world's turn is served. And early in the evening before the children and servants began to be sleepy; and therefore, if it might be, he would have prayer at night before supper, that the body might be the more fit to serve the soul in that service of GOD.

And indeed he did industriously contrive all the circumstances of his family-worship, so as to make it most solemn and most likely to answer the end. He always made it the business of every day, and not (as too many make it) a bye business. This, being his fixed principle, all other affairs must be sure to give way to this. And he would tell those who objected against family-worship, that they could not get time for it; that if the would but put on a. Christian resolution at first,. They would not find the difficulty so great at, they imagined; but after a while, their other affairs would fall in easily and naturally with this, especially where there is that wisdom which is profitable to direct. Nay, they would find it to be a great preserver of order and decency in a family, and it would be like a hem to all their other business, to keep it from raveling. He “was ever careful to have all his family present at family worship; though sometimes, living in the country, he had a great household; yet he would have not only his children and sojourners (if he had any) and domestic servants, but his workmen and day-laborers, and all that were employed for him, if they were within call, to be present, to join with him in this service; and as it was an act of his charity many times to set them to work for him, so to that he added this act of piety, to set them to work for GOD. And usually when he paid his workmen their wages, he gave them some good counsel about their souls: Yet if any that should come to family-worship were at a distance, and must be staid for long, he would rather *vant them, than put the duty much out of time; and would sometimes say at night,’ Better one away than all sleepy.'

The performances of his family worship were the same morning and evening. He observed that under the law, the “morning” and the” evening lamb,” had the same. “meatoffering" and "drink offering." (Exod. 29: 38, 41.) He always began with a short, but very solemn prayer, imploring the Divine presence and grace, assistance and acceptance; particularly begging a blessing upon the word to be read, in reference to which he often put up this petition:’ That the same SPIRIT that indited the Scripture, would enable us to understand the Scripture, -and to make/up something to ourselves out of it that may do us good:' And, esteeming the word of GOD as his necessary, food, he would sometimes pray in a morning,’ That -our souls might have a good meal out of it.' He commonly/concluded even this short prayer, as he did also his blessing before and after meat, with a doxology, as PAUL upon all occasions,” To Him be glory,” &c.; which is properly adoration, and is an essential part of prayer.,. He next sung a Psalm, and his usual way was to sing quick; yet with a good variety of proper and pleasant tunes. ’He-would say, that a Scripture ground for singing Psalms in femilies, might be taken from Psalm cxviii. 15,” The voice of rejoicing and of -salvation, is in the tabernacles of the righteous;” and that it is a way to hold forth godliness (like RAHAB'S scarlet thread, Josh. 2: 17) to such as pass by our windows.

He next read a portion of Scripture, taking the Bible in order; he would sometimes blame those who only pray in their families, and do not read the Scripture: In prayer we speak to GOD, by the word He speaks to us; and is there any reason, says he, that we should speak all In the tabernacle, the Priests were* every day to” burn incense” and to ”light the lamps;” the former figuring the duty of prayer, the latter the duty of reading the word. Sometimes he would say,’ Those do well that pray morning and evening in their families; those do better that pray and read the Scriptures; but those do best of all, that pray, and read, and sing Psalms; and Christians should covet earnestly the best gifts.'

He advised the reading of the Scripture in order; for though one star in the firmament of the Scripture differ from another star in glory, yet wherever GOD has a mouth to speak, we should have an ear to hear; and the diligent searcher may find much excellent matter in those parts of Scripture, which we are sometimes tempted to think might have been spared. How affectionately would he sometimes bless GOD for every book, and chapter, and verse, and line, in the Bible.

What he read in his family, he always expounded; and exhorted all Ministers to do so, as an excelled means of increasing their acquaintance with the Scripture. His expositions were not so critical, as plain and practicable -, and such as tended to edification. His observations were many times very surprising, and such as one shall not ordinarily meet with. Common!\ in his expositions he reduced the matter of the chapter or Psalm read, to some heads; not by a logical analysis, which often minces it too small, and confounds the sense with the terms; but by such a distribution as the matter did most easily and enforcedly fall into. He often mentioned that saying of TERTULLLIAN'S,’ I adore the fullness of the Scriptures. When sometimes he had hit upon some useful observation that was new to him, he would say afterwards to those about him,’ How often have I read this chapter, and never before now took notice of such a thing in it P He put his children, while they were with him, to write these expositions; and when they were gone from him, the strangers that sojourned with him did the same. Some expositions of this nature, that is, plain and practical, and helping to raise the affections and guide the conversation by the word, he often wished were published by some good hand, for the benefit of families: But such was his great modesty and self-diffidence, (though few more able for it,) that he would never be persuaded to attempt any thing of that kind himself.

The chapter or Psalm being read and expounded, he required from his children some account of what they could remember of it; and sometimes would discourse with them plainly and familiarly about it, that he might lead them into an acquaintance with it; and (if it might be) impress something of it upon their hearts.

He then prayed, always kneeling. He usually fetched his matter and expressions in prayer, from the chapter that was read, and the Psalm that was sung, which was often very, affecting. In family prayer he was usually most full in giving thanks for family-mercies, confessing family-sins, and begging family blessings. Very particular he would Sometimes be in prayer for his family; if any were absent, if any were sure to have an express petition put up for them. He used to observe concerning JOB, that he offered burnt offerings for his children,” according to the number of them all,” (Chap. 1: 5) an offering for each child; and so would he sometimes, in praying for his children, put up a- petition for each child.

CHAPTER 5:

His ejectment from Worthenbury; his Non-conformity; his removes to Broad Oak; and the Providences that to the year 1672.

Many of his best friends in Worthenbury parish were now removed by death; Emeral family contrary to what it had been; and the same spirit which that year revived all the nation over, was working violently in that country, namely, a spirit of great enmity to such men as MR. HENRY was. But he must look upon himself as the Doctor's Curate, therefore he was in continual expectations of a removal; however, he continued in his liberty there above a year.

The grand question now on foot was, whether to conform or no. He used all means possible to satisfy himself concerning it, by reading and discourse, (particularly at Oxford with DR. FELIX, afterwards Bishop of Oxford,) but in vain; his dissatisfaction remained:’ However, (says he) I dare not judge those that do conform; for who am I that I should judge my brother'

In September, 1660, MR. STEEL and Ms. HENRY were presented at Flint Assizes for not reading the Common Prayer, though as yet it was not enjoined; but there were some busy people, that would out-run the law. They entered their appearance, and it fell; for soon after the King's Declaration, touching Ecclesiastical Affairs, came out, which promised liberty; but the Spring Assizes afterwards MR. STEEL and MR. HENRY were presented again. On this he writes,’ Be merciful to me, O GOD, for man would swallow me up. The LORD show me what he would have me to do, for I am afraid of nothing but sin.'

It appears by the hints of his diary, that he had melancholy apprehensions at this time about public affairs; and yet he joined in the annual commemoration of the King's Restoration. This he would all his days speak of as a national mercy, but what he rejoiced in with a great deal of trembling for the Ark of GOD; and he would sometimes say, that’ during those years between 1640 and 1660, though on civil accounts there were great disorders, and the foundations were out of course, yet in the matters of GOD'S worship, things went well: There was freedom and reformation, and a face of godliness was upon the nation, though there were those that made but a mask of it. Ordinances were administered in power and purity, and though there was much amiss, yet religion did prevail: This (says he) we know very well, let men say what they will of those times.'

In November, 1660, he took the Oath of Allegiance at Orton, before SIR THOMAS HANMER, and two other Justices, of which he has left a memorandum in his diary, •with this added,’ GOD so help me, as I purpose in my heart to do accordingly:' Nor could any more conscientiously observe that oath of GOD than he did, nor more sincerely promote the ends of it.

His annuity from Emeral was now withheld because he did not read the Common Prayer, (though as yet there was no law for reading of it,) hereby he was disabled to do what he had been wont, for the help and relief of others; and this he has recorded- as that which troubled him most under that disappointment; but he blessed GOD, that he had a heart to do good, even when his hand was empty.

When Emeral family was unkind to him, he reckoned it a great mercy, that ME. BROUGHTON and his family (which is of considerable figure in the parish) continued their kindness to him, and their countenance of his Ministry, which he makes a grateful mention of, more than once in his diary.

Many attempts were made in the year 1661, to disturb and ensnare him; and it was still expected, that he would have been hindered:’ Methinks (says he) Sabbaths were never so sweet as they are, now w are kept at such uncertainty: Now a day in thy courts is better than a thousand, such a day as this (says he of a sacrament-day that year) better than ten thousand: O that we might yet see many such days!'

He was advised by his friends, to enter an action against Mr. P. for his annuity, and did so; but concerning the success of it (says he)’ I am not over solicitous; for though it be my due, yet it was not that which I preached for; and GOD knows I would much rather preach for nothing, than not at all; and besides, I know assuredly, if I should be cast, GOD would make it up to me some other way.' After some proceedings he not only moved but solicited MR. P. to refer it, having learned (says he) that it is no disparagement, but an honor, for the party wronged to be first in seeking reconciliation; the LORD, if it be his will, incline his heart to peace. 1 have now (says he) two great concerns upon the “wheel; one in reference to my maintenance for time past; the other as to my continuance for the future: The LORD be my friend in both; but of the two rather in the latter. But (says he) many of greater gifts and graces than I are laid aside already, and when my turn come I know not; the will of God be clone: He can do his work without us.'

The issue of this affair was, that there having been some disputes between MR. P. and DR. BRIDGMAN, about the tythe of Worthenbury, they came to this agreement, Sept. 11, 1661, that DR. BRIDGMAN should have all the tithe corn and hay of Worthenbury, upon condition that DR. BRIDGMAN should before the first of November following, discharge the present Minister or Curate, PHILIP HENRY, from the Chapel of Worthenbury, pursuant to which DK BRIDGMAN soon after dismissed MR. HENRY; and by a writing under his hand, which was published in the Church of Worthenbury, by one of Mil. PULESTON'S servants, October 27 following, notice was given to the Parish of that dismission. That day he preached his farewell sermon on Phil. 1: 27: “Only let your conversation be as become The Gospel of CHRIST.” In which (as he says in his diary) Ins desire and design was rather to profit than to affect; it matter not what becomes of me, (whether I come into you, or else be absent),i else be absent.) but let your conversation be as becomes the Gospel.” His parting prayer for them was,’ The LOUD, the GOD of the spirits of all flesh, set a man ovei the congregation.' Thus he ceased to preach to his people there; but he ceased not to love them, and pray for them.

As to the arrears of his annuity, after some time, MR. P. was willing to give him one hundred pounds, which was a good deal less than was due, upon condition that he would surrender his deed of annuity, and his lease of the house, which he, for peace-sake, was willing to do; and so he lost all the benefit of Judge PULESTON'S kindness to him. This was not completed till September, 1662, until which time he continued in the house at Worthenbury; but never preached so much as once in the church, though there were vacancies several times.

MR. RICHARD HILTON was immediately put into the Curacy of Worthenbury, by DK. BRIDGMAN; MR HENRY went to hear him while he was at Worthenbury, and joined in all the parts of public worship, particularly attending upon the Sacrament of Baptism; not daring (says he) to turn my back upon GOD'S ordinance, while the essentials of it are retained. Once being allowed the liberty of his gesture, he joined in the LORD'S Supper. He kept up his correspondence with MR. HILTON, and (as he says in his diary) endeavored to possess him with right thoughts of his work, and advised him the best he could in the soul-affairs of that people; which (says he) he seemed to take well; I am sure I meant it so, and the LORD make him faithful.

Immediately after he was silenced at Worthenbury, he was solicited to preach at Bangor, and DB. BRIDGMAN was willing to permit it, occasionally; and intimated to his Curate there, that he should never hinder it; but Mil. HENRY declined it: Though his silence was his great grief, yet such was his tenderness, that he was not willing so far to discourage Mr. HILTON, at Worthenbury, nor to draw so many of the people from him, as would certainly have followed him to Bangor:’ But (sidith he) I cannot get my heart into such a spiritual frame on Sabbath days now, as formerly; which is both my sin and my affliction. LORD, quicken me with quickening grace.'

When the King came in first, and showed so good a temper, as many thought, some of his friends were very earnest with him to revive his acquaintance and interest at Court; which it was thought he might easily do. It was reported in the country, that the DUKE of YORK had inquired after him; but he heeded not the report, nor would he be persuaded to make any addresses that way.’ For (says he) my friends do not know so well as I the strength of temptation, and my own inability to deal with it. LORD,” lead me not into temptation.”'

He was greatly affected with the temptations and afflictions of many faithful Ministers of CHRIST at this time, and kept many private days of fasting and prayer at his own house, seeking to turn away the wrath of GOD from the land. He greatly pitied some, who by the virgency of friends, and the fear of want, were over persuaded to put a force upon themselves:’ The LORD keep me (says he) in the critical time.'

He preached sometimes occasionally in divers neighboring places, till BARTHOLOMEW Day, 1662;’ The day (says he) which our sins have made one of the saddest days to England, since the death of EDWARD the Sixth; but even this is for good, though we know not how or which way'

As to his Non-conformity, which some of his worst enemies have said was his only fault, it may not be amiss here to give some account of it.

His reasons for his Non-conformity were very considerable. It was no rash act, but deliberate and well-weighed. He could by no means submit to be re-ordained; so well satisfied was he in his call to the Ministry, and his solemn ordination to it, by the laying on of the hands of the Presbytery, that be durst not do that which looked like a renunciation of it, as null and sinful, and would be at least a tacit invalidating and condemning of all his administrations. This of reordination was the first and great bar to his conformity, and which he mostly insisted on.

Besides this, he was not at all satisfied to give his unfeigned assent and consent, to all and every thing contained in the Book of Common Prayer; for he thought that thereby he should receive the book itself, and every part thereof, both as true and good; whereas there were several things which be could not think to be so. He never took the Covenant, nor even expressed any fondness for it; and yet he could not think, and therefore durst not declare that (however unlawfully imposed) it was in itself an unlawful oath, and that no person that took it, was under the obligation of it: In short, it cannot be wondered at, that he was a Non-conformist, when the terms of Conformity were so industriously contrived to keep out of the Church such men as he. It is a passage worth noting here, which Dr. BATES in his funeral sermon on MR. BAXTER, relates;’ That when the LORD Chamberlain MANCHESTER “ told the King, (while the Act of Uniformity was under debate,) he was afraid the terms were so hard, that many of the Ministers would not comply with them;' Bishop SHELDON being present, replied,’ I am afraid they will.' And it is well known how many of the most sober, pious, and laborious Ministers, in all parts of the nation, Conformists as well as Non-conformists, did dislike those impositions.

And yet to make sure work, the printing and publishing of the new Book of Common Prayer was so deferred, that few of the Ministers, except those in London, could possibly get a sight of it, much less consider of it before the time prefixed; which MR. STEEL took notice of in his &1 farewell sermon at Hammer, August 17, 1662. That he was silenced and turned out for not declaring his unfeigned assent and consent to a book which he never saw nor could see.

His moderation in his Non-conformity was very exemplary, and had a great influence upon many, to keep them from running into an uncharitable and schismatical separation; which upon all occasions he bore his testimony against, and was very industrious to stem the tide of. In church-government, that which he desired and wished for, was Archbishop USHEH'S reduction of Episcopacy. He thought it lawful to join in the Common Prayer in public assemblies, and practiced accordingly, and endeavored to satisfy others concerning it. The spirit he was of was such as made him much afraid of extremes, and solicitous for nothing mere than to maintain Christian love and charity among professors.

At Michaelmas, 1662, he quite left Worthenbury, and came with his family to Broad-Oak, just nine years from his first coming into the' country. Being cast by Divine Providence into this new place and state of life, his care and prayer was, that he might have grace and wisdom to manage it to the glory of GOD. Within three weeks after his coming hither, his second son was born; on the day of his family-thanksgiving for that mercy, he writes,’ We have reason to “rejoice with trembling,” for it goes ill with the Church and people of GOD, and reason to fear worse because of our own sins, and our enemies' wrath.

At the latter end of this year he has in his diary this note;’ It is observed by many who have conformed of late, that since their so doing, from unblamable, pious men, they are become exceeding dissolute and profane;' and instance in some. What need have we every day to pray, LORD,” lead us not into temptation!”

For several years after he came to live at Broad-Oak, he went constantly on LORD's-days to the public worship, with his family, at Whitewell Chapel, (which is hard by,) if there were any supply there, as sometimes there was from Malpas; and if none, then to Tylstock, (where Mr. ZACHARY THOMAS continued for about half a year, and the place was a little sanctuary,) and when that failed, usually to Whitchurch; and did not preach for a great while, unless occasionally, when he visited his friends, or to his own family on the LORD's-days, when the weather hindered them from going abroad. He comforted himself, that sometimes in going to public worship, he had opportunity of instructing and exhorting those that were in company with him by the way; and in this his lips fed many, and his tongue was a.a choice silver; and he acted according to that rule which he often laid down to himself and others, That when we cannot do what we would, we must do what we can, and the LORD will accept us in it. He made the best of the sermons he heard in public.’ It is a mercy (says he) we have bread, though it be not as it has been, of the finest of the wheat. Those are froward children who throw away the meat they have, if it be wholesome, because they have not what they would have.' When he met with preaching that was weak, his note is,’ That is a poor sermon indeed, out of which no good lesson may be learned.1 He had often occasion to remember that verse of MR. HERBERT:

' The worst speaks, bomething good; if all want sense, GOD takes a text, and preacheth patience.'

Nay, and once he says, he could not avoid thinking of ELI'S sons, who” made the sacrifices of the LORD to be abhorred:” Yet he went, to bear his testimony to public ordinances;’” For still (says he) the LORD loves the gates of Zion, more than all the dwellings of Jacob;” and so do 1:' Such then were his sentiments of things, expecting that GOD would yet open a door of return to public liberty; and in hopes of that, was backward to fall into the stated exercise of his Ministry otherwise, (as were all the sober Non-conformists generally in those parts,) but it was his grief and burden, that he had not an opportunity of doing more for GOD. He had scarce one talent of opportunity, but that one he was very diligent and faithful in the improvement of. When he visited his friends, how did he” lay out himself to do them good! Being asked once (where he made a visit) to expound and pray, which his friends returned him thanks for; he thus writes upon it,' They cannot thank me so much for my pains, but I thank them more, and my LORD GOD especially, for the opportunity.' Read his conflict with himself at this time:’ I own myself, a Minister of CHRIST, yet do nothing as a Minister; what will excuse me Is it enough for me to say,” Behold, I stand in the market-place, and no man has hired me”‘ And he comforts himself with this appeal,’ LORD, thou knowest what will I have to thy work, public or private, if’1 had a call and opportunity.'

In these circumstances of silence and restraint, he took comfort himself, and administered comfort to others from that Scripture,” Let my outcasts dwell with thee.” (Isa. 16: 4.) GOD'S people may be an outcast people, cast out of men's love, their synagogues, their country; but GOD will own his people when men cast them out; they are outcasts, but {hey are His, and somewhere or other He will provide a dwelling for them. There were many worthy able Ministers thereabouts turned out, both from work and subsistence, that had not such comfortable support for the life that now is, as MR. HENRY had, for whom he was most affectionately concerned, and to whom he showed

kindness. There wcic computed, within a few miles round him, so many Ministers turned out to the wide world, stripped of all their maintenance, and exposed to continual hardships, as with their wives and children (having most of them numerous families) made up a hundred, that lived upon Providence; and though oft reduced to wants and straits, yet were not forsaken, but were enabled to rejoice in the LORD, and to joy in the GOD of their salvation, to whom the promise was Fulfilled,” So shall thou dwell in the land, and verily thou shall be fed.” (Psalm xxxvii. 3.)

One observation MR. HENRY made not long before he died, when he had been young and now was old, that though many of the ejected Ministers were brought very low, had many children, were greatly harrassed by persecution, and their friends generally poor and unable to support them; yet, in all his acquaintance, he never knew nor could remember to have heard of any Non-confonmst Minister in prison for debt.

In October, 1663, and some friends, were taken up and brought prisoners to Hammer, under pretence of some plot against the Government, and there they were kept under confinement some days, on which he writes;’ It is sweet being in any condition with a clear conscience:” The sting of death is sin,” and so of imprisonment also. It is the first time (says he) I was ever a prisoner, but perhaps it may not be the last. We felt no hardship, but we know not what we may.' They were after some days examined by the Deputy Lieutenants, and dismissed, finding verbal security to be forth-coming upon twenty-four hours' notice. MR. HENRY returned to his tabernacle will thanksgivings to GOD, and a hearty prayer for his enemies, that GOD would forgive them. The very next day after they were released, a great man in the country, at whose instigation they were brought into that trouble, died of a drunken surfeit. So that a man shall say, “Verily there is a GOD that judgeth in the earth.”

In September, 1665, he was again by warrant from the Deputy Lieutenant, fetched prisoner to Hammer, as was also MR. STEEL and others. He was examined about private meetings: Some such (but private indeed) he owned he had been present at of late in Shropshire, but the occasion was extraordinary; the plague was at that time raging in London, and he, and several of his friends having near relations there, thought it time to seek the LORD for them, and this was imputed to him as his crime. He was likewise charged with administering the LORD's-Sup-per, which he denied, having never administered it since he was disabled by the Act of Uniformity. After some days' confinement, seeing they could prove nothing upon him, he was discharged upon recognizance of twenty pounds, with two sureties to be forthcoming upon notice, and to live peaceably. But (says he) our restraint was not strict, for we had liberty of. prayer and conference together, to our mutual edification: Thus,” out of the eater, came forth meat, and out of the strong, sweetness;” “and we found honey in the carcass of the lion.”

At Lady-day, 1666, the Five-mile Aet commenced, by which all Non-conformist Ministers were forbidden, upon pain of six months' imprisonment, to come or be within five miles of any Corporation, or of any place where they had been Ministers, unless they would take an oath; of which” MR. BAXTER says, It was credibly reported, that the EARL of SOUTHAMPTON, then LORD High Treasurer of England, said, No honest man could take it.

On March 25, the day when that Act took place, he thus writes:’ A sad day among poor Ministers up and down this nation; who by this Act of restraint, are forced to remove from among their friends, acquaintance and relations, and to sojourn among strangers, as it were in Mesech, and in the tents of Kedar. But there is a GOD who tells their wanderings, and will put their tears, and the tears of their wives and children into a bottle; are they not in hib book The LORD be a sanctuary to them, and a place of

refuge from the storm and tempest; and pity those places, from which they are ejected.'1

MR. HENRY'S house at Broad-Oak was but four reputed miles from the utmost limits of Worthenbury Parish, but he got it measured, and accounting 1760 yards to a mile, (according to the statute 85 ELIZ. cap. 6,) it was found to be just five miles and threescore yards, which one would think might have been his security: But there were those near him who were ready to stretch such laws to the utmost rigor, under pretence of construing them in favor of the King, and therefore would have it to be understood of reputed miles: This obliging him for some time to leave his family, and to sojourn among his friends, to whom he endeavored wherever he came to impart some spiritual gift.

He was much affected with it, that the burning of London happened so soon after the Nonconformists were banished out of it. He thought it was in mercy to them, that they were removed IK fore that desolating judgment came; but, tlial if -.poke aloud lo our Governor'; 'Let my people go that they may serve me, and if ye will not, behold thus and thus will I do unto you.” This was the LORD'S voice crying in the city.

In the beginning of the year, 1667, he removed with his family to Whitchurch, and dwelt there above a year, except that for one quarter of a year, about harvest, he returned again to Broad-Oak. His remove to Whitchurch was partly for the benefit of the school there for his children.

There in April following he buried his eldest son, not quite six years old, a child of extraordinary pregnancy and forwardness in learning, and of a very towardly disposition; his character of this child is,*, This was a great affliction, to the tender parents: ME. HENRY writes upon it in the reflection,*.

Many years after, he said, he thought he did apply to himself at that time, but too sensibly, that Scripture: “I am the man that has seen affliction.” (Lam. 3: 1.) And he would say to his friends upon such occasions,’ Losers think they may have leave to speak; but they must have a care what they say, lest speaking to GOD'S dishonor they make work for repentance, and shed tears that must be wept over again.' He observed concerning this child, that he had always been very penitent under rebukes,’ The remembrance of which' says he,’ teacheth-me now how to carry it under the rebukes of my heavenly FATHER.' His prayer under this providence was, ‘ Show me, LORD, show me wherefore thou contendest with me; have I over-boasted, over-loved, over-priced' A LORD's-day intervening between the death, and burial of the child,’ I attended,' says he,’ on public ordinances, though sad in spirit, as JOB, who after all the evil tidings that were brought him, whereof death of children was the last and heaviest, yet fell down and worshipped.' And he would often say upon each occasions, that weeping must not hinder sowing Upon tin. interment of his child, he writes,’ My dear child, now mine no longer, was laid in the cold earth, not lost, but soon to be raised again a glorious body, and I shall go to him, but he shall not return to me.' A few days after, his dear friend, MR. LAWHENOE (then living in Whitchurch Parish)-buried a daughter, that was grown up, and gave good evidence of a work of grace wrought upon her soul:’ How willing,' says he,’ may parents be to part with such, when the LORD calls.' And he has this further remark,’ The LORD has made his poor servants, that have been often companions in his work, now companions in tribulation, the very same tribulation; me for my sin, him for his trial.'

While he lived at Whitchurch, he attended constantly upon the public Ministry, and there (as ever) he was careful to come to the beginning of the service, which he attended upon with reverence and devotion; standing all - the time, even while the chapters were read. In the evening of the LORD's-day, he spent some time in instructing his family, to which a few friends and neighbors in the town would sometimes come in; and it was a little gleam of opportunity, but very short; for (as he notes)’ He was offended at it, who should rather have rejoiced, if by any means the work might be carried on in his people's souls.'

In this year ([ think) was the first time that he administered the LORD'S Supper (very privately) after he was silenced by the Act of Uniformity; and he did not do it without mature deliberation. A fear of separation kept him from it so long; what induced him to it at last, I find thus under his own hand:’ I am a Minister of CHRIST, and as such I am obliged by all means to endeavor the good of souls. Now here is a company of serious Christians, whose lot is cast in a Parish, where there is one set over them, who preacheth the truth; and they come to hear him; and join with him in other parts of worship; only as to the LORD'S Supper, they scruple the lawfullness of the gesture of kneeling, and he tells them, his hands are tied, and he cannot administer it unto them any other way; wherefore they come to me, and tell me, they earnestly long for that ordinance; and there is a competent number of them, and opportunity to partake; and how dare I deny this request of theirs, without betraying my ministerial trust, and incurring tlie guilt of a grievous omission'

In February, 1668, MR. LAWRENCE and he were invited by some of their friends to Betley, in Staffordshire, and (there being some little public connivance at that time) with the consent of all concerned, they adventured to preach in the Church, one in the morning, and the other in the afternoon of the LORD's-day, very peaceably and profitably. This action of theirs was presently after reported in the House pf Commons, by a member of Parliament, with these additions, That they tore the Common Prayer book, trampled the surplice under their feet, pulled the Minister of the place out of the pulpit, &c. Reports which there was not the least color for. But that, with some other such like stories, produced an Address of the House of Commons to the King, to issue out a Proclamation for the putting of the laws in execution against Papists and Non-conformists, which was issued accordingly; though the King at the opening of that session a little before, had declared his desire, that some course might be taken to compose the minds of his Protestant subjects in matters of religion; which had raised the expectations of some, that there would be speedy enlargement; hut MR. HENRY had noted' upon it, We cannot expect too little from man, nor too much from GOD.'

And here it may be very pertinent to observe, how industrious Mr. HENRY was at this time, when he and his friends suffered such hard things from the government, to preserve and promote a good affection to the government notwithstanding. It was commonly charged upon the Nonconformists in general, especially from the pulpits, that they were all a factious and turbulent people, as was said of old,” hurtful to kings and provinces;” (Ezra 4: 15;) that their meetings were for the sowing of sedition and discontent: And there is some reason to think, that one thing intended by the hardships put upon them, was to drive them to this; there is a way of making a wise man mad; but how peaceably they carried themselves, is manifest in the consciences of many. For an instance of it, it will not be amiss to give some account of a sermon which MR. HENRY preached in some very private meetings, such as were called seditious conventicles, in the year 1669, when it was a day of treading down, and of perplexity: It was on that text,” Against them that are quiet in the land;” (Psalm xxxv. 20;) whence he taught his friends this doctrine,’ That it is the character of the people of GOD, that they are a quiet people in the land.' This quietness he described to be’ an orderly, peaceable subjection to governors and government in the LORD.' We must maintain a reverent esteem of them, and of their authority, in opposition to despising dominion, & Pet. 2: 10. We must be meek under severe commands and burdensome impositions, not murmuring and complaining, as the Israelites against MOSES and AARON; but take them up as our cross in our way, and beai them as we do foul weather. We must not” speak evil of dignities,'1 (Jude 8,) nor” revile the gods.” (Exod. 22: 28.) We must not traduce their government. Great care is to be taken, how we speak of the faults of any, especially of Rulers. The people of GOD do make the word of GOD their rule, and by that they are taught, (1.) That Magistracy is GOD'S Ordinance, and Magistrates GOB'S Ministers; that” by Him kings reign,” and” the Powers that be are ordained of Him.” (2.) That they, as well as others, are to have their dues, honor, and fear, and tribute. (3.) That their lawful commands are to be obeyed, and that readily and cheerfully. (4.) That the penalties inflicted for not obeying unlawful commands, are patiently to be undergone. This is the rule,” and as many as walk according to this rule, peace shall be upon them,” and there can be no danger of their unprofitableness. They are taught to pray for Things and all in authority; and GOD forbid we should do otherwise, was though they persecute. Peaceable prayer bespeak a peaceable people If some- professing religion have been unquiet, their unquietness has given the lie to their profession. Quietness is our badge; it will be our strength, our rejoicing in the day of evil; it is pleasing to GOD; it may work upon others. The means he prescribed for the keeping of us quiet, were to get our hearts filled with the knowledge and belief of these two things: 1. That" the kingdom of CHRIST is not of this world;" many have thought otherwise, and it made them unquiet. 2. That" the wrath of man worketh not the righteousness of GOD;” He needs not our sin to bring to pass his own counsel. We must mortify unquietness in the causes of it; we must always remember the oath of GOD; the oath of allegiance is an oath of quietness: And we must beware of the company and converse of those that are unquiet. Though deceitful matters be devised, yet we must be quiet still; nay, be so much the more quiet.

I have been thus large in gathering these hints out of that sermon, (which he took all occasions in other sermons to inculcate, as all his brethren likewise did,) that if possible it may be a conviction to the present generation; or however, may be a witness in time to come, that the Non-conformist Ministers were not enemies to CAESAR, nor troublers of the land; nor their meetings any way tending to the ”disturbance of the public peace, but purely designed to help to repair the decays of Christian piety.

In May, 1668, he returned again with his family from Whitchurch to Broad-Oak, which, through the good hand of his GOD upon him, continued his settled home, without any remove from it, till he was removed to his long home above twenty-eight years after. The edge of the five-mile act began now to rebate, at least in that country; and he was desirous to be more useful to the neighbors where GOD had given him an estate, than he could be at a distance from them, by relieving the poor, employing the laborers, especially instructing the ignorant, and helping as many as he could to heaven. He made that Scripture his standing rule, and wrote it in the beginning of his accounts,” Honor the LOUD with thy substance.'' (Prov. in. 9, 10.) And ha\ino set apart a day of secret prayer and humiliation, to beg of God a wise and an understanding heart, and, to drop a tear (as he expresseth it) over the sins of his predecessors, formerly in that estate, he laid out himself very much in doing good-; He was very serviceable upon all accounts in the neighborhood, and though it took up a great deal of his time, and hindered him from his beloved studies, yet it might be said of him, as of Archbishop TILLOTSON in his funeral sermon,’ That he chose rather to live to the good of others than to himself; and thought, that to do an act of charity, or even of tenderness and kindness, was of more value both in itself, and in the sight of GOD, than to pursue the pompous parts of learning, how much so ever his own genius might lead him to it.'

He was very useful in the common concernments of the township and country, hi which he was a very prudent counselor: It was, indeed, a narrow sphere of activity, but (such as it was) to him as to JOB,” Men gave ear and waited, and kept silence at his counsel; after his words they spake not again;” (chap. 29: 21, 22;) and many of the neighbors, who respected him not as a Minister, yet loved and honored him as a knowing, prudent and humble neighbor In the concern of private families he was very far from busying himself; but he was very much busied, advising many about their affairs, and the disposal of themselves and their children, composing differences among relations and neighbors, in which he had an excellent faculty. References have sometimes been made to him by rule of Court, at the Assizes, with consent of parties. He was very affable, and easy of access, and admirably patient in hearing every one's complaint, which he would answer with so much prudence and mildness, and would give such apt advice, that many a time to consult with him was to ask counsel at Abel, and so to end the matter. He observed, in almost all quarrels that happened, that there was a. fault on both sides; and that, generally, they were more in the fault that were most clamorous in their complaints. One making her moan to him of a bad husband, she said, (after a long complaint, which he patiently heard,)’Sir, what would you have me to do now'‘ Why truly, (says he,) I would have you to go home and be a better wife to him, and he will be a better husband to you.'

He was very industrious and oft successful in persuading people to recede from their right for peace sake; and he would, for that purpose tell them LUTHER'S story of the two goats, that met upon a narrow bridge over a deep water: They could not go back, they durst not fight; after a short parley one of them lay down and let the other go over him, and no harm was done. He would likewise relate sometimes a remarkable story, concerning a friend of his, who, in his youth, was greatly wronged by an unjust uncle of his. Being an orphan, his portion, which was two hundred pounds, was put into the hands of that uncle, who, when he grew up, shuffled with him, and would give him but forty pounds, and he had no way of recovering his right but by law; but before, he would engage in that, be was willing to advise with his Minister, who was the famous DR. Twiss, of Newberry. The counsel he gave him, (all things considered,) was, for peace sake, to take the forty pounds, rather than contend; and’ THOMAS, (said the Doctor,) if thou dost so, assure thyself that GOD will make it up to thee and thine some other way, and they that defraud thee will be the losers by it at last.' He did so; and it pleased GOD so to bless that little which he began the world with, that when he died in a good old age, he left his son possessed of some hundreds a year, and he that wronged him fell into decay.

Many worthy families in the country would say of Mr. HENRY, that they had no friend like-minded, who did naturally care for their state, and so affectionately sympathize with them, and in whom their hearts could safely trust.

He was very charitable to the poor, and was full of alms-deeds, which he did, not which he said he would do, or which he put others on to do, but which he did himself, dispersing abroad and giving to the poor, seeking and rejoicing in opportunities of that kind; and whenever he gave an alms for the body, he usually gave with it a spiritual alms, some good word of counsel, reproof, instruction, or comfort, and in accommodating these to the persons he spoke to he had a great dexterity.

He was very forward to lend money freely, to any of his poor neighbors that had occasion, and would sometimes say, that in many cases there was more charity in lending than in giving, because it obliged the borrower both to honesty and industry. When one of his neighbors, to whom he had lent three pounds, failed, so that he was never likely to see a farthing of it, he writes thus upon it: ’Notwithstanding this, yet still I judge it my duty to lend, *, nothing despairing,' so DK. HAMMOND reads it, Luke 6: 35. Though what is lent in charity be not repaid, yet it is not lost. When those that had borrowed money of him paid him again, he usually gave them back some part to encourage honesty. He judged the taking of moderate interest for money lawful, where the borrower was in a way of gaining by it: but he would advise his friends that had money, rather to dispose of it other ways, if they could.

It must not be forgotten, how punctual and exact he was in all his accounts with tenants, workmen, &c., being always careful to keep such things in black and white, (as he used to say,) which is the surest way to prevent mistakes, and a man's wronging either himself or his neighbor. Such was his prudence, and such his patience and peace-ableness, that all the time he was at Broad-Oak, he never sued any, nor ever was sued; but was very instrumental to prevent many a vexatious law-suit among his neighbors.

He was used to say,’ There are four rules to be duly observed in going to law: 1. We must not go to law for trifles, as he did who said, he would rather spend a hundred pounds in law than lose a pennyworth of his right. (Matt. 5: 39, 40, 41.) 2. We must not be rash and hasty in it, but try all other means possible to compose differences, therein he that \iekls most, as ABRAHAM did to LOT, is the better man, and there is nothing lost by it in the end. (1 Cor. 6: 1, 2.) 3. We must see that it be without malice or desire of revenge. If the undoing of our brother be the end of our going to law, it is certainly evil, and it speeds accordingly. 4. It must be with a disposition to peace, whenever it may be had, and an ear open to all overtures of that kind.

Four rules he sometimes gave to be observed in our converse with men:’ Have communion with few; be familiar with one; deal justly with all; speak evil of none.'

He was noted for an extraordinary neat husband about his house and ground, which, he would often say, he could not endure to see like” the field of the slothful, and the vineyard of the man void of understanding.” And it was strange how one who had been bred up utterly a stranger to such things, yet when GOD so ordered his lot, accommodated him&elf to the affairs of the country, making it the diversion of his vacant hours to oversee his garden and this care of this kind was an act of charity to poor laborers whom he employed; and it was a good example to his neighbors, as well as for the comfort of his family. His converse likewise with these things was excellently improved for spiritual purposes, by occasional meditations. He, used to say, that therefore many of the Scripture parables and similitudes are taken from the common actions of tfai life, that when our hands are employed about them, our hearts may the more easily pass through them to divine tujd heavenly, things.

I have heard him often Wane those whose irregular zeal in the profession of religion makes them neglect all their worldly business, which the good man wilt order with” discretion; and he would tell sometimes of a religious woman, whose fault it was, how she was convinced of it by means “of an intelligent neighbor, who coming into the house, and finding the good woman far in the day in her closet and the house sadly neglected, children” not tended, servants not minded;’ What, (says he) is there no fear of GOD in this house' which much startled the good woman that overheard him.

I cannot omit one little passage in his diary, because it may be instructive: When he was once desired to be bound foit*one that had upon a particular occasion been bound for him* he writes,’ SOLOMON says,” He that hateth surely sins) is true;” but he says also,” He that has friends must show himself friendly.”' But he always cautioned those that became sureties, not to be bound for more than they knew themselves able to pay; nor for more than they would be willing to pay, if the principal fail.

His house at Broad-Oak was by the road-side, which though it had its inconveniences, yet, he would say, pleased him well, because it gave his friends an opportunity of calling on him the oftener, and gave him an opportunity of being kind to strangers, and such as were any way distressed upon the road; to whom he was upon all occasions cheerfully ready, fully answering the Apostle's character of a Bishop, that he must be” of good behavior, {*, decent, affable, and obliging,) and given to hospitality;” (1 Tim. 3: 2;) like ABRAHAM sitting at his tent-door, in quest of opportunities to do good. If he met with any poor near his house, and gave them alms or money, yet he would bid them go to his door besides for relief there. He was very tender to poor strangers and travelers, though his charity and candor were often imposed upon by those he was not apt to be suspicious of; but would say >n the most favorable sense,’

Thou knowest not the heart of a stranger.' If any asked his charity, whose representation of their case he did not like, or who he thought did amiss to take that course, he would first give them an alms, and then mildly reprove them, and labor to convince them that they were out of the way of duty, and that they could not expect that GOD would bless them in it: And he would say, if he should tell them of their faults, and not give them an alms, the reproof would look only like an excuse to deny his charity.

In a word, his greatest care about the things of this world was, ho\\ to do good with what he had, desiring to make no other accession to his estate, butonh that blessing which attends beneficence. He did firmly believe, that” what is given to the poor is lent to the LORD,” who will pay it again in kind or kindness; and that piety is the best friend to outward prosperity: And he found it so; for it pleased GOD abundantly to bless his- habitation, and to” make a hedge about him, and about his house, and about all that he had:” And though he did not delight himself in the abundance of wealth; yet, which is far, better, he delighted himself in the” abundance of peace.” (Psalm xxxvii. 11.) All that lie had and did observedly prospered; so that the country often took notice of it, and called his family,’ A family which the LORD had blessed.' And his comforts of this kind were (as they used to pray they might be) oil to the wheels of his obedience; and in the use of these things he served the LORD his GOD” with gladness and singleness of heart;” yet still mindful of, and” grieved for the affliction of JOSEPH.” He would say sometimes, when he was in the midst of the comforts of this life, as that good man.’ All this, and heaven too! Surely, then, we serve a good Master!' Thus did the LORD” bless him, and make him a blessing;” and this” abundant grace, through the thanksgiving of many, redounded to the glory of GOD.”

After his settlement at Broad-Oak, whenever there was preaching at Whitewell Chapel, (as usually there was two LORD's-days in the month,) he constantly attended, and was usually with the first, and reverently joined in the public service. He diligently wrote the sermons, and always staid if the ordinance of Baptism was administered. He often had the Minister that preached to dine with him; after dinner he sung a Psalm, repeated the morning sermon, and prayed; and then attended in like manner in the afternoon. In the evening he preached to his own family; and perhaps two or three neighbors would drop in to hear him. On those LORD's-days, when there was no preaching at the Chapel, he spent the whole day at home, and many an excellent sermon he preached, when there were present only four besides his own family, (and perhaps not so many,) according to the limitation of the Conventicle Act.

Soon after his settlement at Broad-Oak, he took a young scholar into his house with him; partly to teach his son, and' partly to be a companion to himself, to converse with him; and for many years he was seldom without one or other such, who, before their going to the University, or in the intervals of their attendance there, would be in his family, sitting under his shadow. One of the first he had with him, in the year 1668, (and after,) was MR. WILLIAM TURNER, born in the neighborhood, afterwards of Edmund Hall, in Oxford, now Vicar of Walberton, in Sussex. Betwixt MR. HENRY and him there was a most affectionate friendship; and notwithstanding that distance of place, a constant and endearing correspondence was kept up as long as Mr. HENRY lived.

It was observed, that several young men who had sojourned with him, and were very likely to be serviceable to their generations, died soon after their removal from him; that, and thanked GOD who put such a thing into the King's heart.' The tenor of the Declaration was this:’ In. consideration of the inefficacy of rigor, tried for divers years, and to invite strangers into the kingdom, ratifying the Establishment in the Church of England, it suspends penal laws against all Non-conformists and Recusants,, promiseth to license separate places for meetings, limiting Papists only to private houses.'

On this MR. HENRY writes,’ The danger is, lest the allowing of separate places help to overthrow our parish-order, and to beget divisions and animosities among us; which no honest heart but would rather should be healed. We are put hereby into a trilemma, either to turn Independents in practice, or to strike in with the Conformists, or to sit down in former silence and sufferings till the LORD shall open a more effectual door. That which he then heartily wished for was, that those who were in place would admit the sober Non-conformists to preach sometimes occasionally 111 their pulpits; by which means he thought prejudices /ould in tune ^earoif on both oides, cind lliej might mutually strengthen each other's hands against the common enemy, the Papists; who, he saw, would fish in troubled waters.' This he would choose much rather than to keep a separate meeting: But it could riot be had, no, not so much as leave to preach in Whitewell chapel, when it was vacant, as it often was, though it were three long miles from the parish Church. However, the overtures he made to this purpose, and the slow steps he took towards the setting up of a distinct congregation, yielded him satisfaction afterwards in the reflection, when he could say,’ We would have been united, and they would not.'

It was several weeks after the Declaration came out, that he received a license to preach, as PAUL, did, in his own house, and elsewhere,” no man forbidding him.” This was procured for him by some of his friends in London, without his privity, and came to him altogether unexpected. The use he made of it was, that at his own house, what he did before at his own family, and in private, the doors being shut for fear, he now did publicly; he threw his doors open, and welcomed his neighbors to him, to partake of his spiritual things: Only one sermon in the evening, on the LORD's-day, when there was preaching at Whitewell Chapel, where he still continued his attendance with his family and friends as usual; but when there was not, he spent the whole day in the services of the day,— exposition of the -Scriptures read, and preaching, with prayer and praise. This he did gratis, receiving nothing for his labors, either at home or abroad, but the satisfaction of doing good to souls, (which was his meat' and drink,) with the trouble and charge of giving entertainment to many of his friends, which he did with much cheerfullness: And he would say, he sometimes thought that the bread did multiply even in the breaking; and he found that GOD did abundantly bless his provision with that blessing which, as he used to say, will make a little go a great way. He was wont to observe, for the encouragement of such as had meetings in their houses, (which sometimes drew upon them inconveniences,)' That the ark is a guest that always pays well for its entertainment.' And he noted, that when CHRIST had borrowed PETER'S boat to preach a sermon out of it, he presently repaid him for the loan with a great draught of fishes. {Luke 5: 3, 4.)

Many thoughts of heart he had concerning this use he made of the liberty, not knowing what would be the end hereof; but after serious consideration, and many prayers, he saw his way very plain before him, and addressed himself with all diligence to the improvement of this gale of opportunity. Some had dismal apprehensions of the issue of it; and that there would be an after-reckoning: * But, says he,’ let us mind our duty, and let GOD alone to order events; which are His work, not ours.'

While this liberty lasted, he was” in labors more abundant.” Many lectures he preached abroad in Shropshire, Cheshire, and Denbighshire, laying out himself exceedingly for the good of souls, spending and being spent in the work of the LOE.D. And of that neighborhood, and of that time, it was said, That this and that man was born again then and there; and many there were who were (not proselyted to any party, but) savingly brought home to JESUS CHRIST. I mean this: Such as had been careless, and unmindful of GOD and another world, became sober, and serious, and concerned about their souls, and a future state. This was the conversion of souls labored after, and through grace not altogether in vain. Whatever lectures were set up in the country round, it was still desired that Mil. HENRY should begin them; (which was thought no small encouragement to those who were to carry them on;) and very happy he was both in the choice and management of his subjects at such opportunities, seeking to find out acceptable words.

In doing this work, he often said, that he looked upon himself but as an assistant to the Parish Ministers, in promoting the common interests of CHRIST'S kingdom, and the common salvation of precious souls, by the explication, and application of those great truths wherein we arc all agreed. And lie would compare the case to that in HEZEKIAH'S time, when the Levites helped the Priests to kill the sacrifice, which was an irregularity; but the exigence of affairs called for it; the Priests being too few, and some of them not so careful as they should have been, to sanctify themselves; and wherever he preached, he usually prayed for the Parish Minister, and for a blessing upon his Ministry. He has often said how well pleased he was, when, after he had preached a lecture at Oswestry, he went to visit the Minister of the place, MR. EDWARDS, and told him, he had been sowing a handful of seed among his people, and had this answer:’ ‘THAT is well; the LORD prosper your seed, and mine too: There is need enough of us both.' And another worthy Conformist that came privately to hear him, but was reprimanded by his superiors, told him afterwards with tears,, that his heart was with him.

His heart was wonderfully enlarged in his work at this time.” The fields were white to the harvest;” and he was busy, and GOD did remarkably own him, setting many seals to his Ministry, which much confirmed him in what he did. He has an observable passage in his diary about this time, which he recorded for his after-benefit:’ Remember that if trouble should come hereafter, for what we So now in the use of present liberty, I neither shrink from it, nor sink under it; for I do herein approve myself to GoBj and to my own conscience, in truth and uprightness; and the LORD whom I serve can and will certainly both bear me out, and bring me off with comfort in the end. I say, remember, and forget it not, this 24th day of March, 1678.'

It Was at the beginning of this liberty, that the Society at Broad-Oak did commence; made up (besides their neighborhood) of some out of Whitchurch, and Whitchurch parish, some out of Hammer parish, and some out of the parishes of Wem, Frees, Ellismere; persons generally of moderate and sober principles, quiet and peaceable lives, &nd hearty well-wishers to the King and Government; and Most rigid and Christatical in their separation, but willing to attend (though sometimes with difficulty and hazard) upon those administrations which they found most lively and edifying, and most helpful to them in the great; business of working out their salvation. To this society he Would never call himself a Pastor; nor was he willing that they should call him so; but a helper and a Minister of CHRIST for their good. He would say, that he looked upon his family only as his charge, and his preaching to others was but accidental; whom, if they came, he could no more turn away, than he could a poor hungry man that should come to his door for an alms. And being a Minister of JESBS CHRIST, he thought himself bound to preach the Gospel as he had opportunity.

Usually once a month he administered the ordinance of the LORD'S Supper. Some of his opportunities of this kind he sets a particular mark upon, as sweet sealing days, on which he found it good to draw near to GOD.

On the 3d of March, 1677, being Saturday night, the town of Wem, in Shropshire, (about six miles-from him,) was burned down; the church, market-house, and about one hundred and twenty-six dwelling-houses, and one man, in little more than an hour's time, the wind being exceedingly violent; at which time, MR. HENRY was very hopeful to his friends there, both for their support under, and their improvement of this sad Providence.

It was about half a year before, that a threatening fire had broken out in that town, but did little hurt; some serious people there, presently after celebrated a thanksgiving for their deliverance, in which MR. HENRY imparted to them a spiritual gift (Oct. 3, 1676) from Zech. lii. 2.” Is not this a brand, plucked out of the fire” In the close of that sermon, pressing them from the consideration of that remarkable deliverance, to amendment of life: That those who had been proud, covetous, passionate, liars, swearers, drunkards, sabbath-breakers, would be so no more; he added, ‘ If this Providence have not this effect upon you, you may in reason expect another fire; for when GOD judgeth he will overcome.' The remembrance of this could not but be affecting, when, in so short a time after, the whole town was laid in ruins.

The first time he went thither after that calamity, a neighboring Justice having notice of it, sent to forbid him to preach, to his own grief as well as to the grief of many others, who came expecting.’ But (says he in his diary) there was a visible sermon before us, the ruins preaching, that sin is an evil thing, and GOD a terrible GOD.' However, a few days after, he got an opportunity of preaching to them a word in season, which some will not forget, from Hosea 6: 1:” Come, and let us return, unto the LORD, for he has torn,” Sec. And at the return of the year, when the town was rebuilding, he gave them another very suitable sermon, from Prov. 3: 33:” The curse of the LORD is in the house of the wicked, but he blesseth the habitation of the just.”

In the years 1677, 1678, and 1679, in the course of his Ministry at Broad-Oak, he preached over the Ten Commandments, and largely opened from other texts of Scripture the duties required, and sins forbidden, in each Commandment. For though none delighted more than he in preaching CHRIST and Gospel-grace; yet he knew, that *' CHEIST came not to destroy the Law and the Prophets, but to Fulfill 5” and that though through grace we are not under the Law, as a covenant, yet we are under it as a role,” under the Law to CHRIST.” He was very large and particular in pressing second table duties as essential to Christianity. ' We have known those (says he) that have called preaching on such subjects, good moral preaching; but let them call it as they will, I am sure it is necessary, and as much now as ever.' How earnestly would he press upon the people, the necessity of' righteousness and honesty, in their whole conversation. ' A good Christian (he used to say) will be a good husband, a good father, a good master, a good subject, and a good neighbor, and so in other relations.' How often would he urge to this purpose, that it is the will and command of the great GOD, the character of all the citizens of Sion, the beauty and ornament of our Christian profession. One thing I remember he was more than ordinarily enlarged in the pressing of, which was upon the ninth Commandment, to speak evil of no man. If we can say no good of persons, we must say nothing of them. He gave it as a rule,’ Never to speak of any one's faults to others, till we have first spoken of them to the offender himself.' He was himself an eminent example of this rule. Some that have conversed much with him, have said, that they never heard him speak evil of any body; nor could he bear to hear any spoken evil of, but often drove away a backbiting tongue with an angry countenance.

In the year 1680, he preached over the doctrines of Faith and Repentance, from several texts of Scripture. He used to say, he had been told concerning the famous MR. Don, that some called him in scorn,” Faith and Repentance;” because he insisted- so much upon those two, in all his preaching. ‘But (says he) if this be to be vile, I will yet be more vile; for Faith and Repentance are all in all in Christianity.'

Concerning Repentance he has sometimes said,’ If I were to die in the pulpit, I would desire to die preaching Repentance; as if I die out of the pulpit, I would desire to die practicing Repentance.' And he had often this saying concerning Repentance;’ He that repents every -day, for the sins of every day, when he comes to die, will have the sins but of one day to repent of. Even reckonings make long friends.

That year also, and the year 1681, he preached over the duties of hearing the Word and Prayer. He looked upon the LORD'S Prayer to be not only a directory or pattern for prayer, but (according to the advice of the Assembly of Divines) proper to be used as a form; and accordingly he often used it both in public and in his family. And as he thought it was an error on the one hand, to lay so much stress upon it as some do, who think no solemn prayer accepted without it, and so repeat it five or six times, and perhaps oftener, at one meeting; so he thought it an error on the other hand not to use it at all; sincc it is a prayer, a comprehensive prayer, and maj be of use Lo us, <U least as other Scripture-prayers; but he thought it a much greater error to be angry at those that do use it, to judge and censure them, and for no other reason to conceive prejudices against them and their Ministry.