honcslus es at â—â—…heranus Aumphâ—…iâ— vita â—uâ—llis Heb. 12.16 1 Ioh. 3.12 Gal. 4.29 Isa 36.4.7 2 Pet. 2.8 Isaiah 5â— â—5 he became a vessell of honour sanctified and meete for his masters use and prepared unto every good worke And thus according to that wisdome which was given him from above hee became first pure But here some man will thinke that to bee so pure in heart and life word and deed as you speak of him to his great praise will bee returned back both upon him and you to his just rebuke and your farther blame For are not we now fallen into those times and are wee not compassed about with such prophane Esaus murthering Caines scoffing Ismaels railing Rabsekahs filthy and cursed Sodomites that a man can hardly refaine from any wickednesse but he makes himselfe a prey as the Prophet speaketh nor seeketh after any goodnesse but they will bee ready to vexe and persecute him Psal 38.20 and will needs be his adversaries because hee followeth the thing that good is Doubtlesse it may be said of us Hermodorus E phe so pulsus quod fâ—ugi esset Cic. Tusc-Quaest l. 5. Sic Aristides Ostracismo pulsus Athenis Ostracism Arist Polit lib. 3. c. 9. Tertul. in Apoluget cap. 2. Ego Lucium virum sapientem repentè factum Christianum defero Tertul ib. 1 Cor. 4.13 Isa 8.18 Luc. 2.34 for many persons and places as once it was of Rome Omnia cum liceant non licet esse pium All things are there lawfull only to be a godly and a good man is held amongst them to bee unlawfull So Tertullian hath observed it to be the streyne and manner of those times Cajus Sejus bonus vir ideo tantum malus quia Christianus Cajus Sejus is a good man therefore evill only because hee is a Christian And even so the case stands with us at this day and that in our Israel where the children of God that desire to be as their father is and they are charged to be pure and holy are no better esteemed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as filth of the world and off-scouring of all things even untill this day Or at the best but as signes and wonders in Israel and markes to bee shot at as Christ himselfe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Butt or marke to bee shot at by such as bend their tongues like Bowes to shoote out their arrowes even base and bitter words against him The Disciple is not above his master nor the servant above his Lord if they have called the master of the house Beelzebub Mar. 10.24.25 what better language can we expect from them being his poore servants in the same house But what good reason have these vaine or vile persons to open their foule mouths so wide against purity in religion and holinesse of life and conversation One of their best is that which they have borrowed of their father Caine and which he was taught of his father the Divel when hee slew his brother And what was his reason wherefore slew he him Because his own workes were evill and his brothers good 1 Ioh. 3. â—2 Is it then your antipathy against goodnesse and your enmity against the godly for their holinesse that provokes you to swell against them and so much to splene and spite them that you reproach and revile them Act 7.54 and are ready to burst with anger because you cannot wreake your malice upon them Isa 57.3 4. Gen. 3 15 â— Kin. 21 10. 2 Cor. 6.18 Gal. 4.29.30 If this be your reason of this your cruell dealing then judge you your own selvs of what breed you are Are yee not rather of the seed of the serpent than of the seed of the woman Are yee not rather sonnes of Belial than the children of God And are ye not rather the children of the bond woman with scoffing Ismael than children of the free woman with holy Isaac CHAP. LI. BUt why should it seem so strange a thing unto you that every true Christian should so carry himself as this Gentleman did that hee may shew himself pure and holy in all maner of conversation Doth not our heavenly father command it 4 Pet. 1.16 Be ye holy for I am holy Doth not the vertue of the death and resurrection of Christ require it that henceforth wee dye unto sin Rom. 6.5 6 11 13 â—8 and live unto him yeelding our members to bee servants to righteousnesse unto holinesse Doth not his blessed Spirit challenge it at our hands That we be sanctified throughout in soule spirit and body 1 Co. 6.12 1 Thes 5.23 and preserved blamelesse untill the comming of our Lord Jesus Christ Doth not the Word of God tell us that This is the will of God even our sanctification that every one learne to possesse his vessell in holinesse and in honour Heb. 11. 12.1 13.7 Eph. 2.19 Doe not the examples of all holy men call upon us to follow their faith and to walk in their wayes of righteousnesse and holinesse before the Lord all our dayes Doth not the communion of saints and citizens both in heaven and earth exact and expect of us Eph. 5.3.1 Tim. 2.2 such a conversation as becommeth saints in all godlinesse and honesty Again consider What is the true religion It is pure and undefiled before God Iam. 1.27 And who is a true professor of this Religion He that is pure in heart and undefiled in his way And what is the word Mat. 5.8 Psal 119.1 which is the rule of this Religion The words of the Lord are pure words as silver tryed in a fornace of earth purified seven times Psa 19.10 Pla. 12.6 And what are the Sacraments annexed to this Word They are sacred Signes and Seales of holy mysteries in heavenly things And what are the speciall priviledges of such as are pure and true Christians 1 Cor. 11.24 Rom. 4.11 Vnto the pure all things are pure they have a great liberty and large interest in all Gods blessings Tit. 1.15 1 Cor. 3.22.23 and in the use and comfort of them Their holinesse here is a pledge of their happinesse hereafter Having their fruit in holinesse and the end everlasting life Heb 12.14 Ro. 6.22 Ioh. 17.24 1 Ioh 3.3 2 Tim. 2.21 And what must then bee the conversation of every one that hath this hope to be with Christ where he is and as hee is for ever Hee must of necessity purifie himselfe even as hee is pure and so being a vessell of honour sanctified hee shall bee meet for his Masters use and prepared unto every good worke Such are the persons and such are the things which the Lord requires and expects in the profession and practice of every true Christian Mal. 3.17 And are not all these pure and precious in the eyes of Almighty God and in the sight of heavenly Angels and holy men Mat. 7.6 Hath God
mother as sometimes he did from Rachel so that by her he had no issue After her decease he tooke to wife the daughter of Thomas Holford of Holford Esquire by whom the Lord gave him 14 children sonnes and daughters So did the Lord trust him with a large portion of his own Inheritance and recompence the former barrennesse with a plentifull increase of his Family For children are the inheritance of the Lord Psalm 127. and the fruit of the wombe his exceeding rich reward Of these 14 children which God of his mercy had given his servant This John Bruâ—n the object of my thoughts and subject of my speech at this time was the first bomb of the male children the beginning of his Fathers strength and heire of his Family Many of his brethren and sisters were holymen and holy women of pecially that rate Gentle-woman Mistresse Katherine Brettergh his own deare sister whose pray so is in print had whose name and same hath been founded out Deaths advantage M. Leigâ— M. Haris Prov. 21.29 and proclaimed to the Churches of Christ above twenty yeares aged by two Silver Trumpets of the Gospel Of whom as it may truly bee said among her sisters many daughters have done vertuously but thou excellest them all 1 Chro 4.9.10 So may that as truly be said of him amongst his brethren which is recorded of Jaâ—â—â— amongst his because of his greater acquaintance and acceptance with God Jaâ—â—â— was more humnable than his brethren because he called on the God of Israel and God granted his that which he requested Well descended It was not his double portion the priviledge of the first borne nor his birth and bloud to be so worshipfully descended nor his gentry and dignity to be so honorably allyed nor his Inheritance and possessions to be heyre of such an estate and family It was not I say Icr. 9.23 1 Cor. 1.13 2 Cor. 10.17 1 Cor. 12.29 either any or all of these that either hee did or we doe reckon or esteem the ground of his true prayse and honour or the staffe of his comfort and rejoycing in this World Hee was otherwise taught of God and had otherwise learned Christ Let not the wise man glory in his wisdome neither let the mighty man glory in his might Let not the rich man glory in his riches but let him that glorieth glory in this that he knoweth me saith the Lord and let him that rejoyceth rejoyce in the Lord Inter Christianum Gentilem non fides tantum debet sed vita distinguers Hieron ad CelgutiaÌ„ Heb. 11.25 26. Psa 84.10 Heb. 11.24 that every soule may be humbled and no flesh may glory in his presence A lesson of great importance and use for many of our Gentry which seeing the Lord is pleased both by precept and by patterne so often to teach theÌ„ they should therfore learn at length lesse to admire themselvs for their birth and bloud or any outward pomp power in the World and to esteeme the reproach of Christ greater riches than the treasures of Egypt And to be a doore-keeper in the house of God a greater honour than to dwel in the. Tents of wickednesse yea than to be the son of Pharaoh's daughter Quid est dignit as in indigno nisi ornamentuÌ„ in luto Sal. lib. 4. Pro. 26.23 For what is the flower of Nature without grace but a stinking weed of a faire colour What is Nobility without Religion and Piety but an earthen pitcher covered with silver drosse And what is he that is rich in the world and is not rich towards God but a branded foole even by Gods own Sentence though he have goods laid up for many yeares and say unto his soule as if he had spake unto a swine Soule take thine ease eat Luke 12.19 20 21 Sub Christiano nomine Gentilem vitam agunt Hieron ad Celant drinke and be merry And what is a Gentleman without the true Faith of Christ in his heart Eph. 2.15.12 Gal 2.15 and the holy fruits thereof in his life but a meere Gentileman without Christ an alien from the Common-wealth of Israel and a stranger from the Covenant of promise Eph. 2.12 without hope and without God A very Atheist as the Greek word importeth in the World Such gentilemen Atheists we have too many both younger and elder which walk inordinatly not as they have this gentleman and many others for example Eph. 2.2 3 1 â—et 4.2 3 but after the will of the Gentiles not after the Word of God but after the course and custome of the world and the brutish and base lusts of men and that in all lasciviousnesse excesse of wine drunkennesse revellings banquetings and other abhominable villanies CHAP. 2. BUt to proceed further and to bring this Gentleman from his birth to his childhood and youth and from his youth to his riperage 2 Tim. 1.5 His education in his Infancy Albeit he wanted Timothy's education who through the care and paines which his grand-mother Lois and his moher Eunice bestowed upon him and the blessing of God upon their labours was well acquainted and instruction in the Scriptures from a child Yet have I heard well of his Parents both care and course in bringing up him and the rest of their children orderly and civilly and as those times were religiously also And although child-hood and youth be vanity Free in some good meâ—sure from Popery and prone enough to Popery and prophanenesse which as the Oake and the Ivy grow up together and with love and good likeing embrace one another Yet did the Lord so preserve him in his child-hood and youth from the poyson of Popish superstition and the contagion of those common and grosser sins which for want of the light and life of the Ministery of the Gospel reigned then in those parts as if he had a purpose to reserve him as a vessell of honor and for his own house and so by little and little to fit him and prepare him for his masters use and service which I speak not to this end as if his vessel then were altogether free from al savour and smel of Popish lees and lyes or as if his heart in the heat of youth had been altogether cleane from the lusts of youth but to magnifie Gods mercy and grace in his Parents care and his owne carriage that he was not settled upon any Popish dregs nor addicted unto on polluted with any of those common and cursed sins of the time And prophanenesse also as base lying wanton and wicked swearing rioting and revelling drinking and gaming or the fleshly sin of fornication with which many of our young Gentlemen have now blasted the beauty and glory of their youth blemished their names polluted their soules and defiled their bodies To the rebuke of profane Parents Libidini froena permittentes naturalem cordis ardorem qui in adoles entia
a soule from death and shall hide a multitude of sinnes So Abigail may draw David by her wisedome and wholesome counsell from his bloody passion and intended cruelty and cause him to repent and refraine yea to blesse the Lord for her comming and counsell too So was Monica Augustines mother humbled and reclaimed by her maide So Monica vid. Aug lib. Conf. l. 9. cap. 8. calling her Meribibulam So did Augustine in a Rhetorick Lecture convert Alipius by a similitude taken from the vaine games wherein hee immoderately delighted Alipius thinking that Augustine aimed at him whereas Augustine then did not so much as thinke of him which made Augustine to admire the wisdome and goodnesse of God who was working graciously though secretly for Alipius his correction and reformation when neither of them had any thought of it August confes l. 6. cap. 7. Vt apertè tibi Domine tribueretur ejus correctio per me quidem illam sed nescientem operatus es That his conversion or reformation might evidently be ascribed unto thee O Lord Thou didst worke it indeed by me but by me not knowing what I did at that time either for him or from thee To which purpose hee addeth this also a little after Vtens tu Domine scientibus c nescientibus Possidon in viâ—â—… Aug. cap. 15. ordine quo nosti ille ordo justus est de corde lingua mea carbones ardentes operatus es quibus mentem spei bonae adduceres tabescentem sanares Thou O Lord using men both witting and unwitting in what order thou knowest and that order is just didst raise up out of my heart and my tongue burning coales wherein thou mightest so scorch the minde of good hope that thou mightest heale it And so did the Lord inflame the heart of this young Gentleman with burning coales of his Word and Spirit which he raised and reached out unto him from the heart and mouth of his companion and friend that the drosse of Popish errors was consumed and his soule so healed that the treasure of Gods Word was ever after better esteemed and entertained by him And here I could wish with all my heart A worthy example for young Gentlemen that our young Gentlemen following the good example of these two both in the University and Countrey would have more care and make more conscience of their company and so frame their studies and courses that either by doing good upon their fellow students and companions or receiving good from them by converting some from their errors and confirming others in the truth See Aschams Schoolemaster p. 21. by causing some to returne from their wicked way and others to turne unto God and walke in his wayes they might shew forth better fruits of love one to another and reape sweeter comforts in their happy fellowship and society one with another Examp. sir Iohn Cheke D. Redman But I will turn my wishes into prayers unto God for them and for their Tutors and Governours that have charge and should have care to looke unto them and this is all the good that I can do them Aug. ad Festum Ep. 167. Nam phrenetici nolunt ligari lethargici nolunt excitari Sed perseveret c. CHAP. VI. He was much like Galeacius cap. 7. His proficiency at Oxford but small WHat and how great his proficiency was in learning during his abode in Oxford I cannot well tell only I conjecture it could not be much because the time was but short the meanes but small for his helpe and impediments many to his hurt and hinderance in his studies especially those two which are blocks in the way and great ones too and do dull the edge of many young Gentlemens desire and delight in Universitie studies namely idlenesse The causes of it and remisnesse at home in their fathers houses and ignorance of the true grounds of Grammar which they should have beene throughly acquainted withall in the countrey before they had beene sent up to the University Of this minde was Master Ascham Aschams Schoolemaster li. 2 in fine sometimes Schoolemaster to Queene Elizabeth who in his booke of training up of youth in the Countrey to make them fit for the University hath this saying to the same purpose As I began plainly and simply with my young Schollar So will I not leave him God willing untill I have brought him a perfect Schollar out of the Schoole and placed him in the University to become a fit Student for Logicke and Rhetoricke and so after to Physick Law or Divinity as aptnesse of nature advice of friends and Gods disposition shall leade him Ex quovis ligno non fit Mercurius Some unfitnesse for learning Plato lib. 3. de Repub. p. 425. Edit Steph. 1578. His sufficiency not great for great imployment cannot be made of every peece of timber neither is every mans metall of gold but some of silver some of brasse c. as Plato hath observed in setting forth the variety of mens natures and dispositions as they are fitted for diverse studies and imployments I will not say that this young Gentleman of whom we speake was in his naturall disposition of the best timber and temper to make a Schollar nor of the best metall to make a man of the best rank for great imployments but I am well assured that the Lord was pleased upon such grounds of nature and learning as he had given him to lay a good foundation of a better building begun in his youth and reared up in his riper age than all the gold and silver either of nature or of art could otherwise have purchased or provided for him It is the wisedome and goodnesse of our God when he will furnish men with his graces and imploy them in his service sometimes to neglect and passe by such as are noble by birth Yet such as God chose to shew his power in comely for their person excellent for parts both of nature and of learning and otherwise in mans judgement very accomplished persons for such and such places and to make choice of some other of a middle or a meane estate of inferiour parts and gifts and very unlikely in the eye of reason to compasse any great matters or performe any good services either to God or man And this he hath done formerly Calv. in Act. 1 26. and daily doth both in publike and in private persons and callings that all might know their sufficiency to be of God and the efficacy and fruit of all their desires and endeavours not of themselves but from him also that so as good reason is he that worketh all might have the glory of all both now and ever I have read of that admirable man Galeacius Caracciolus As in Galeacius Marquesse of Vice in Italy that being but a youth and a meane Schollar and little studied and but lately entered into the Schoole of Christian
cause the light of his countenance to shine upon leaders and followers comming into his Sanctuary Holy exercises acceptable to God And how doe you thinke doth hee looke upon them that forsaking the fountaine of Living Waters digge unto themselves such broken Ciâ—ernes as these are which can hold no water What is there in those exercises but that which is warrantable commendable profitable and comfortable And what in these that hath any sent or savour of such things Profitable to men If these men were truly changed themselves they would bee easily induced to make an exchange also of baser company Yet will none make an exchange but such as are changed themselves for a better society of fading and false joyes for durable and true comforts of worldly profits and filthy lucre for spirituall gaine and the true treasure and of the vaine applause and praise of men for the true honour and praise which comes from God only CHAP. XXXIV IN the middst of these sweet comforts and refreshings He was otherwise exercised also â—y affliction which hee thus received and enjoyed by these publike exercises of Religion It pleased the Lord otherwise also to exercise his servant with a grievous affliction in the taking away with a stroke his deare wife the desire of his eyes and faithfull Yoke-fellow In the death of his wife who being well in the morning began to bee ill and sicke at Supper and departed this life the same evening Sudden death a fearefull judgment to some Suddaine death is held to bee a fearefull judgement as though it were a testimony of the wrath of God And so indeed it hath beene and may bee to some who being wicked persons and continuing in their sinnes without any feare of God any repentâ—nce or faith in Christ are suddenly arrested by the LOrds hand and cut off by death in his sore displeasure So it was to Err and Onan the sonnes of Judah to Nadab and Abihu the sonnes of Aaron Gen. 38 7 10. to Corah a Levite and Dathan and Abiram Lev. 10.1 2. two of the Princes of the Assembly And so it is likely it was also to Nabal that churlish foole Num. 16.1 2 30 31 32. of whom it is said that after ten dayes the Lord smote him that hee dyed The Scripture also seemeth to make it the ordinary portion and condition of the wicked that God will shoote at them with his arrow Psal 64.7 and suddenly shall they be wounded that spending their dayes in wealth Iob 21.13 in a moment they goe downe into the grave and that flourishing for a wile they fuddenly perish and come to a fearefull end Ps 73.19 Sudden Death upon a wicked lif fearfull True it is that a sudden death attending upon and following a wicked life is a fearefull judgement and a dreadfull signe so far as we can judge of the wrath of God and yet we will not limit nor confine the Lords mercies for inter Pontem Fontem ferrum jugulum Dei misericordia Betwixt the Bridge and the Brook the Knife and the Throat the mercy of God may appeare But as all that live wickedly do not dye suddenly Yet all that dye suddenly do not dye fearefully so neither all that dye suddenly are to bee thought to dye fearefully as though they were deprived of Gods favour and fallen under his heavy wrath and displeasure for ever more No we may not censure so severely nor judge so rashly neither of our Brethren nor of the wayes and works of God 1 Sam. 4.18 Old Ely dyed suddenly when hee fell backwards from his chaire and brake his neck and yet I dare not say but that as he lived so he dyed the servant of the Lord. Josiah was suddenly slaine with an arrow going against Pharaoh Necho in the field 2 Chro 35 33. and yet I dare not say but that as he lived so hee dyed the servant of the Lord. Gen. 35.19 Jacob had his wife Rachel to dye suddenly in his journey on his hand and so dyed the wife of Phineas 1 Sam. 4.19 20. when she heard that the Arke of God was taken and yet wee may not otherwise conceive but that as they lived so they dyed the servants of the Lord. And so we are to judge of this Gentlemans wife being a gracious and holy woman As this Gentlewoman very hope-fully that albeit the Messenger that was sent for her seemed to be angry and too hasty to take away her life yet hee brought her no worse news than of a joyfull and a blessed death which was indeed a passage to a better life Possid in invit Aug. It was the saying of S. Ambrose upon his death bed which might have been hers also I have not so lived that I am ashamed to live any longer or affraid to dye if it had been sooner The life of the righteous findes never any worse end than the death of the righteous Num. 33.10 Rev. 14.13 2 Con 5 6 7 8 9. Rom. 14.8 and they that have the grace to live unto the Lord shall never fayle of this mercy to dye in the Lord and so they enjoy a double blessing whether they live or dye they are the Lords Besides all this No Death suddeine to a sound Christian Iob 14.14 the reckoning and account of a true Professor and sound Christian is not to seeke nor to make at the houre of their death All the dayes of their appointed time they wayte when their change shall come Their wholle life a Meditation of death and a preparation for it Every day they stand in readinesse Eph. 6.14 Mat. 25.4 10. Gen. 5.2 2. Mic 6.8 Psa 4.8 having oyle in their lamps and their lights burning wayting for the Bridgroome and their Masters comming In the morning they awake with God all the day long they walke with him and before him and in the evening and night season they lye down in peace Ma. 24.44 Heb. 13.5 and rest with him So that what time or houresoever their Master shall come and call upon them they shall not through his mercy and grace Mat. 7.4 44 45 45. who will never take them at the worst bee unprovided or unprepared for their meeting of him And albeit this were a suddeine stroke unto her worthy husband Ezek 24.16 18. as that was to Ezekiell when his wife the desire of his eyes being well in the morning dyed in the evening Thi Affliction sanctified yet did the Lord in mercy so sanctifie this affliction unto his servant that by the power of grace and Christian wisdome hee did moderate his affections and subdue his passions mourning for her death as sensible of his own losse And passions moderated As Abrah did for Sarah Gen. 23.2 1 Thes 4.13 yet neither wayling nor weeping as a man without hope For Grandis in suos pietas impiet as in Deum est
every company either to do good unto others or to receive good from others 5 The fifth Iust dealing A good intention to deale justly honestly and uprightly with all men doing no otherwise unto them than we would have them to do unto us 6 The sixth Take all to the best An honest disposition to take doubtfull things in the best sense and best part so farre as well we may without wound of conscience in our selves or offence giving unto others 7 The seventh A carefull watchfulnesse over our heart and tongue spirit and speech that our words being powdered with salt Watchfulnesse may minister grace not griefe unto the hearers 8 The eight To bee sparing in speech A great willingnesse to be slow to speake and swift to heare yea sometimes to heare and see much and to say little unlesse we have a good calling thereunto 9 The ninth Renouncing all worldly fashions and humours An utter renouncing of all the vaine conformities of the world neither following the fashions nor serving the humours of vaine or vile persons nor staying longer than needs wee must amongst them if by occasion we be in company with them 10 The tenth Peaceable A good inclination to seeke and follow peace with all men so farre as in us lieth and so farre as it may be had and held with holinesse cutting off all occasions and provocations to strife and variance with all speed that may be 11 The eleventh Contentednesse in every estate A contented minde and good courage in every estate and condition of life entertaining all crosses with patience and turning them to their best use and embracing all comforts with thanksgiving bearing and bringing forth the right and proper fruit of them 12 The twelfth and last To keep our peace with God An unfained desire and endeavour to nourish our peace with God walking as Abraham did humbly and uprightly before him and referring all that ever we think speak or do to the furtherance of our own reckoning and to his farther praise and glory According to these and other the like rules of righteousnesse and holinesse he was taught of God to order his conversation aright in the feare of God Iam. 3.13 And thus he attained unto some measure and degree of that wisdome and grace which S. Iames commendeth so well and worthily in a found Christian Who is a wise man and indued with knowledge among you Let him shew out of a good conversation his works with meeknesse of wisedome For so did this Gentleman work and walk even according to that wisdome which is from above the properties whereof are very precious For it is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits without partiality and without hypocrisie CHAP. LI. AND here I thinke it will bee well worthy our labour and paines if for the better confirmation hereof we measure this Gentlemans life by this line of heavenly wisdome and take a speciall view of these jewels of grace which being attendants upon it in his person did much beautifie and adorne that which now we speak of his holy and religious conversation He endeavoured to be pure First therfore according to this wisdome which God had given him from above he endeavoured to make his conversation pure and holy answerable to that religion which he did professe which by the testimony of the Holy Ghost is pure and undefiled before God and the Father and as here it is said it is first pure He was no doubt well atquainted with his naturall corruptions Psal 51.5 Rom. 7.20 23 24 Act. 1â— 15 passions and pollutions of sinne both originall and actuall inward and outward spirituall and corporall and knew that though hee should wash himselfe with snow water yet could he not say My heart is clean 2 Cor. 7. 1 Job 9.30.31 Zac. 13. 1. Ezek. 36. 26. Rev. 1.6 Rev. 7.14 1. Cor. 6.11 1 Pet. 1.15 I am cleansed from all my filthinesse so long as he did bear about with him a body of sin and of death And yet he knew as well also that the Lord having opened the fountaine of Grace unto him and powred cleane water upon him and washed him in the blood of Christ both for the remission of his sinnes and for purging away the pollution of them He was no longer to be held polluted and uncleane but holy and pure in his person through Christ and so ought to strive to be more and more in all manner of holy conversation And therefore hereunto Act 24.16 hee did ever most carefully and conscionably endeavour himselfe that being espoused to one husband 2 Cor. 11.12 hee might preserve and present himselfe as a chaste virgin unto Christ Jesus 1 Pure in heart Mat. 5.8 2 Cor. 7.1 Eph. 4.28 To which end he laboured to bee first Pure in heart knowing that Blessed are the pure in heart for they shall see God And this he did by faith and repentance and the helpe of Gods spirit every day purging out old sins and renewing the beauty of former graces 2 To be pure in hand free from all iniquity and injury and so washing his hands in purity 2 Pure in hand 1 Tim. 2.8 and innocency he was ever ready in every place to lift up pure hands unto God and to compasse his Altar 3 Pure in tongue Eph. 4.29 Esa 19.18 Psal 37.30 3 To be pure in lips and tongue never suffering any rotten speech or unseemely word to fall from him but having his language as pure as the language of Canaan his tongue did oftentimes speake of judgement and his speeches were sometimes as the very Oracles of God 4 To be pure in his senses 1 Pet. 4 11 Aug. Conf. lib. 10. Cap. 34. Iob. 31. 1. Psal 119.37 his eyes hee made a covenant withall to restraine them from wanton lookes and to shut up those windowes against all spectacles of vanity And then only or especially to open them when they might serve as necessary lights unto the body or to behold the workes of the Lord that so he might be the better by them His cares were circumcised Aug. Conf l. 10. c. 33. Rev. 2.7 Hos 14.8 1 Thes 4.4 nailed to the posts of Gods house bored by the spirit of grace for audience and obedience to heare what the spirit speakes unto the Churches What have I to doe any more with idols I have heard him I have observed him 5 To be pure in his whole body Iude v. 23. 2 Cor. 7.1 2 Tim. 2.21 ever preserving and possessing his vessell in holinesse and in honor and hating the very garment spotted by the flesh 6 To be pure in the whole man both soule and body which he performed very effectually when clensing himselfe from all filthinesse of flesh and spirit Amaremte Juelle si noÌ„ esses Zuinglianus â—e eticus fide vitâ certè videris angelus
kill the heart of his adversary with kindnesse Pro. 15.1 Rom. 12.20 and as if coales of fire had beene cast upon his head did cause him to melt into teares and tendernesse and so having such a returne from so gracious a Gentleman of peace for warre of love for hatred of mildnesse for fiercenesse of discretion for foolishnesse of so great kindnesse for so great unkindnesse he presently changed his minde and being willingly reconciled became a faithfull and true friend unto him for ever afterwards Now as he was thus peaceable in procuring and preserving his owne peace with others so was he no lesse carefull of preventing or removing and occasions of variance and strife amongst neighbours and friends A peace-maker both neare about him and farther from him If he saw naturall brethren likely to fall out as even they are not alwayes the best friends he would lovingly and wisely admonish them for peace Gen. 45.24 as Joseph did his brethren You are brethren fall not out by the way If he saw two Gentlemens servants at strife and variance fearing least such sparks of contention begun by servants might kindle a fire and flame as many times they doe betwixt the masters He would begin to take up the matter with the Masters and then appease and pacifie the servants with meeke and gentle words of wisedome and peace for their better instruction and reformation following herein the example of holy Abraham who upon a strife betwixt his brother Lots heardsmen and his owne spake thus wisely and peaceably unto him Let there be I pray thee no strife betweene me and thee nor between my heardsmen Gen. 13.8 and thy heardsmen for we are brethren And as hee spake peaceably unto him so did he deale for peace sake as peaceably with him in giving him the choice of the right hand or of the left in all the land before them Gen. 13.9 though he were superiour both in place and grace unto him And so would this Gentleman make peace betweene Masters and servants If hee saw two Christians strive together as Moses did two Hebrewes he would take up him that did the wrong with the same or the like words as Moses did Wherefore smitest thou thy fellow And if somtimes he had no better recompence for his good mind and meaning than Moses had as commonly the most wicked and injurious are most rude and clamorous he would be content to sit downe with the worse as Moses did Thus have we seen that walking according to that rule of heavenly wisedome which the Lord had given him he was first pure in his conversation and then peaceable And so the fruit of righteousnesse was sowne in peace of him that made peace CHAP. LIII HE was also according to the same rule and quality of the same wisdome Gentle Gentle that is of a moderate calme and quiet temper meeke in spirit and mild in speech This was a more speciall work of God in him and a remarkable fruit of this wisdome and grace which the Lord had given him from above Not by nature For by his naturall constitution and in his naturall estate and condition he was of a passionate disposition somewhat froward and fierce angry and hasty but now having received not onely pardon for sinne in the value of the death of Christ 1 Ioh. 1.7 1 Cor. 6.11 Rom. 6.17 18 19 But by grace but power against sinne in the vertue of it he found his nature healed his passions subdued his frowardnesse changed into mildnesse his fiercenesse into meeknesse and his roughnesse into gentlenesse The power of grace had now abated much of the violence of his passions and the sweet influence of Gods Spirit had taken away the bitternesse and virulency of them so that now they were of a better temper ordered by a better rule and directed to a better end and were made as it were hewers of wood and drawers of water as Ioshua made the Gibeonites Iosh 9.23 for the use of the Tabernacle That is They became more serviceable unto God and more profitable unto men Paul when hee was a Saul was as cruell and fierce as a Lion Aug. Conf. l. 8. c. 4. Aug. Conf. l. 9. c. 9. but being a converted Paul he became as mild and meek as a lamb So it is recorded of Patricius Austins father as also Calvin that holy man of God that he was in his naturall disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty and angry â—â—afervidus Beza in vit Calv. p. 109. which yet the Spirit of God taught him so to moderate that there was never any word heard from him which might seeme unbeseeming a good man And yet of this passion so subdued and seasoned the Lord gave him as he did also this Gentleman some good use when he dealt in the cause of God and of Religion and against refractory and obstinate offenders turning his naturall anger into spirituall zeale against them Many of the ancient Fathers were of violent and fierce spirits Many of the Fathers very passionate Vid. August Epist 14 15. Ep. 19. savouring much of pride and passion as they were men but being called and converted and become holy men of God were great Instruments of Gods glory the Lord making use of their naturall affections for spirituall services to give them thereby courage and boldnesse constancy and confidence to stand out against all such affronts and assaults of impieties and heresies as in their times did rise up and make head against them He that shall read some of their writings as of Hierome against Ruffinus Vigilantius Jovinian and against Austin himselfe of Austin also against the Pelagians and Donatists of Hilary against Auxentius and Constantius Socrat. Eccles Hist. l. 6. c. 16. Sozom. Eccles hist l. 7 c. 24. Yet well accepted of God and good men and of Chrysostomes sharpe invectives against Endoxia the Empresse and of Ambrose his severe dealing with Theodosius the Emperour may easily see as much as I say That as they were men subject to like passions as this Gentleman was and we are having some wilde fire mixed with holy fire in some of their best services so were they accounted and accepted as holy men of God both for their persons and imployments notwithstanding all their frailties and infirmities But to returne to this grace of Gentlenesse in this Gentleman Phil. 4.5 It is that which the Apostle Paul cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moderate and meeke both bearing and forbearing when indignities and injuries either in word or deed are offered unto us or intended against us His bearing and forbearing Thus did he make his patient minde knowne unto all men taking nothing that could possibly be well taken in ill part but interpreting all to the best would make the best of the worst In meeknesse like Moses Num. 12.1 2 3. and so abate the edge of mens
charme he never so wisely Thus have we made it manifest that this gracious and Godly Gentleman was in his holy conversation full of mercy and full of good fruits All of which do taste and relish so much the better because they were seasoned with two other gracious qualities of that wisedome which is from above namely Equity and Syncerity for hee was without partiality and without hypocrisie According to that of the Prophet Micha He hath shewed thee O man what is good and what doth the Lord require of thee but to doe justlie and to love mercy and to walk humbly and uprightly with thy God And thus have we according to our purpose and promise taken a more speciall view of some parts and passages of this Gentlemans life wherein the gifts of Gods grace the vertues of Christ and the fruits of the Spirit did more eminently appear As first in his conversing with God and secondly in his conversation in the world And so wee come from the course of his life in the world and draw towards the end of his life namely his departure out of the world which was the third and last of those 3. generall heads which were proposed to be handled CHAP. LX. COncerning his departure out of this world 3. General Head His departure out of the world 1. Prepar 2. His Resol 3 His confidence 4. His const Psa 90.12 we propole divers things to be considered and observed First his preparation for it Secondly his patient resolution to Beare all the sharpe occurrents of it Thirdly his gracious confidence of a blessed and happy exchange after it Fourthly his happy constancy in the faith of Christ unto the end and in the end untill hee was put in possession of it and so obtained the end of his faith the salvation of his lonle in Christ Jesus Now for the first as his whole life was a meditation of death so was it also a continuall preparation for it For the Lord had taught him so to number his dayes that he did apply his heart unto wisdome I say both to be wise unto salvation and so wise also as to consider Wisedom Deut. 32.29 Iob. 14.14 and often think too upon his latter end So that all the dayes of his appointed time he did wait as Iob did till his change should come Al his studies and labours all his holy duties and services all his prayers and tears all his watchings and fastings all his desires and endeavors were especially bent and directed unto this end next unto Gods glory that he might so run that he might obtaine and so fight His preparation for death that he might overcome and in the end be more than a conquerour in him that loved him that is in Christ Jesus It was therefore his care and confidence ever so to live that he might never be affraid to dye yea so to live that he might desire to dye and to bee with Christ which is best of all even where he is and as he is for over Phil 1.23 Paulm in vita Amb. Possidon in vita Aug. As Paulinus hath recorded of Ambrose that being ready to dye he uttered these comfortable words unto his friends about him Non sic vivi ut pude no me inter vos vivere nec mori timeo quiu bonum habemus Dominum I have not so lived that I am ashamed to live amongst you neither am I affraid to dye because we have a good Lord. His more especiall preparation for his latter end His more speciall preparation in ten speciall duties consisted in these holy duties and heavenly exercises 1. To deny himself his wit his will his reason and affection 2. To renounee the world and to we are himselfe from the love of it and from all the pleasures profits honours and favours of the fame 3. To set and settle his affections on the things which are above placing his heart where his head Christ is 4. To take all his decayes of nature his bodily infirmities want of vigour and strength abatement of naturall heate and moisture to be certeyne Impressions of his mortality and evident Summons to a dissolution 5. To make all his spirituall rejoycings and refreshings in the estate of grace to bee pledges and earnests as it were of heavenly and everlasting joy and happinesse in the estate of glory 6. To consider that unto the godly death is but a passage unto life a dissolution of soule and body for a season which afterwards shall bee restored again in greater beauty and glory at the resurrection 7. To observe that death puts an end to all sins and sorrows to all temptations and afflictions and brings us into the possession of an heavenly inheritance where the true treasure is in abundance where also there are rivers of pleasures and fulnesse of joy for ever more 8. To meditate that here we are but strangers and pilgrims having here no continuing city but seeking one to come that heaven is our home and that whiles we are present in the body we are absent from the Lord and that Ierusalem which is above is the city of the Saints and mother of us all 9. To conferre and talke with his godly friends of the day of death and time of his departure out of this world even in the middest of all other comforts as Christ himself did with Moses and Elias in the holy Mount of his departure that is of his death at Ierusalem and as Austin had much holy and heavenly communication with his mother Monica Aug Cons l. 9. t. 10. and shee with him to the like purpose 10. Lastly to watch and pray with oyle in our Lamps and our lights burning taking every day for our last day Mat. 25.4 2 Tim. 2.21 Mat. 25.23 and so bee ready and prepared for our Masters worke for our Masters comming and for our owne reckoning Thus much of the means which he used and duties which he performed to prepare himself for his departure out of this world Now for his patient resolution to beare all the sharp occurrents of it As hee had obtained mercy of the Lord to bee faithfull in doing his will So had he also to be patient and resolute in suffering and abiding his good pleasure both in life and death To which end the Lord had given him a great measure of spirituall strength Phil. 4.13 Eph. 6.13 that he was able to doe in a manner all things in Christ which strengthened him and hee had furnished him also with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God whereby he might be able to stand fast in the evill day whether of tentation or affliction against all adverse power that might assaile him We read of that faithfull servant of Christ Chrysostome when hee was grievously persecuted by Eudoxia the Empresse that the Lord did give him such courage and resolution that he feared nothing which she could doe unto him though shee did threaten never