The life & death of Mr. Joseph Alleine, late teacher of the church at Taunton, in Somersetshire, assistant to Mr. Newton whereunto are annexed diverse Christian letters of his, full of spiritual instructions tending to the promoting of the power of Godliness, both in persons and families, and his funeral sermon, preached by Mr. Newton.

CHAP. I. The Introduction.

AS History is both Useful and Delightful to Man-kind; so Church-History above all, hath the preheminence in both: for it Treateth of the greatest and most necessa∣ry Subjects: It is most eminently Divine, as Recording those Works of God, in which he most Graciously condescendeth unto Man, and those Actions of Men, in which they have most nearly to do with God; and Treat∣ing of those Holy Societies, Events, and Businesses, in which God's Holiness is most conspicuous, and his Honour most con∣cerned in the World. The Narratives of the great Victories

and large Dominions of Alexander, Caesar, Tamberlain, or such others, are but the Portraiture of Phantasms, and the Relati∣on of the Dreams of Vagrant Imaginations, or of the Lifeless motions in a Poppit-Play, where there is much stir to little purpose, till the Play be ended; further than the Mat∣ters of God, and of the Church, and Mens everlasting con∣cernments, are comprehended in them. The report of one Souls Conversion to God, and of the Reformation of one Family, City, or Church, and of the noble Operations of the blessed Spirit, by which he brings up Souls to God, and conquereth the World, the Flesh, and the Devil; the Heavenly Com∣munications of God unto Sinners, for their Vivification, Il∣lumination, and holy Love to God, and to his Image, are so far better than the Stories of these grand Murderers, and Ty∣rants, and their great Robberies, and Murders, called Con∣quests, as the Diagnosticks of Health are than those of Sick∣ness: Or, as it is more pleasant to read of the Building of Ci∣ties, than of their ruins; or of the Cures of a Physitian, than of the hurts done by Robberies and Frays; yea, of the Healing of Immortal Souls, than of the over-hasty destroying of mens Bodies, which would quickly turn to Dust of them∣selves, if these valiant Murderers had but the patience to stay the time.

And among all parts of Church-History, the Lives of Wise and Holy Men, do seem to be not least Useful and Delight∣ful; (which is the reason why Satan hath so marvelously and successfully bestird himself, to corrupt this part of History with so many impudent lies in the Popish Legends, as might render all such Narratives afterwards Contemptible and In∣credible, and might destroy the Ends:) Therefore is the Sacred Scripture so much Historical; and the Gospel it self is not a Volumn of well composed Orations, or a Systeme, or Encu∣clopaedia of the Sciences and Arts; nor yet a great Volumn of unnecessary Laws; but the History of the Life and Death of Christ, and the wonderous Works of Himself, and his Spirit in his Servants, and a Record of those brief Laws and Do∣ctrines, which are needful to the Holiness and Happiness of Man.

In the Lives of Holy Men we see God's Image, and the Beauties of Holiness, not only in Precept, but in Reality and

Practice; not Pictured, but in the Substance: And though the Precepts and Rules be more perfect in their kind, as wanting no Degree or Part, yet the real Impress and Holiness in the Soul, is that living Image of God, which is the end of the former, and of which the Scripture is but the Instrumental cause. And Holiness in visible Realities, is apt to affect the World more deeply, than in Portraiture and Precept only. There∣fore, we find that Satan and his Instruments, are used to do that against the Scriptures exemplified in the Godly, which they have not done against the Scriptures in themselves: They can bear the bare Precepts of a perfect Rule, who cannot bear the very imperfect practice of them in a Holy Life. Many have burnt Martyrs, that could endure good Books. Living Holiness most exciteth Malice! Besides, that the best of men have Imperfections, which may be a pretence for Detraction, Slander, and Persecution, when the Sacred Rule is not so boldly to be accused, till they are ripened in Malignity and Audacity.

Many a one can read with Reverence the Life of a dead Saint, who will neither imitate nor indure the Living. And I doubt not but many can bear the Narrative of this holy per∣sons Life, who could not have endured to see themselves con∣demned in the Exercises of his present Holy Zeal.

And yet it is not to be denied, but that Humane Nature yet containeth such Principles and Inclinations, as give an honou∣rable testimony to goodness; For the exercises of prudent, impartial, equal Vertue, and eminent holiness in a Heavenly Life, and in the joyful Hopes of the invisible Blessedness, and in servent Love to God and Man, and in an innocent Life, and Self-denying endeavours to do good to all, do so much convince and awe Mans Nature, and so powerfully command Approbation and Honour, that Satan and bad Men could not resist them; were it not that such excellent Persons are too Rare, and that the far greater number of good Men are la∣mentably imperfect, and tainted with many unlovely Faults: And were it not 〈◊〉〈◊〉 for two great advantages that Satan layeth hold on; that is, Mens Strangeness and Disaecquaintance with those that are good, and the Slanderous reports of them by others. And whoever noteth it, shall find, that most that ever Hated and Persecuted men of eminent Holiness, were such as never intimately knew them, but only at a deceitful distance,

and such as heard them odiously described by lying Tongues.

And it is not a small benefit of this kind of History, that the Weak and Lame Christians may see such excellent Exam∣ples for their imitation; and the sluggish and distempered Christian may have so real and lively a reproof; and the discouraged Christian may see that higher degrees of good∣ness, are indeed attainable; and that the dark and troubled Christian may see the Methods in which Gods Spirit doth work upon his Servants, and see that a Genuine Christian life, is a Life of the greatest joy on earth: And that the sloathful Hy∣pocrite, may see that Religion is a serious Business: And that the factious Christian, may see that a man may be eminently Holy, that is not of his Opinion, Side, or Party: And that both the proud domineering Pharisee may see, that eminent Piety is separated from his Traditions, Formalities, Cere∣monies and Pomp: And the Opinionative Hypocrite may see, that Holiness consisteth of something else, than in cir∣cumstantial and siding Singularities, and in a condemning of other mens outward Expressions, or Modes of Worship, or a boisterous Zeal against the Opinions and Ceremonies of others.

And it is a notable benefit of this kind of History, that it is fitted to Insinuate the Reverence and Love of Piety into young unexperienced Persons: For before they can read much of Theological Treatises with understanding or delight, Nature enclineth them to a pleasure in History, and so their Food is sugard to their Appetites, and Profit is entertained by delight. And nothing taketh well with the Soul, that is not pleasant to it; nor did he ever know the true way of Educating Youth, or doing good to any, that knew not the way of drawing them to a pleasedness, and love to goodness: Omne 〈◊〉〈◊〉 pun∣ctum qui miscuit utile dulci.

On such Accounts, we may conclude that such men as Melchior Adamus, Mr. Samuel Clark, &c. that have served the Church with this sort of History, have done no small or useless Service; which we the easilier perceive when we re∣member at what rates now the Church would purchase a full History of the Lives of all the Apostles, and all the Eminent Pastors of the Churches for the first two hundred, or three hundred Years; yea, or but of some few of them. And how

much of the History of the Times they lived in, is contained in a just History of such mens Lives.

It were to be wished that more did as Thuanus, at large; or as Scultetm, in his Curriculum vitae suae at least; or yet as Ju∣nius, and many others, that give us a Breviate of the most con∣siderable Passages of their own lives: Because no man know∣eth usually those intimate Transactions of God upon mens Souls, which are the Life of such History, or at least no use∣less part. But men are commonly supposed to be so selfishly partial, and apt to over-value all their own, and to fish for ap∣plause; and it is so meet to avoid appearances of Pride, and Ostentation, that few think meet to take this course. And the next desirable is, That their intimate Friends would write their Lives at large, who are best able; as Camerarius hath done Melancthons; and Beza, Calvins; and as the Lives of Bucholtzer, Chytreaas, and many more are written.

But none of all this must be expected concerning this our Brother: Because he was young, and taken away before any had thoughts of gathering up his Words or Actions for any such use: Those that have done this little, being his Fathers, and Seniors, who looked to have died long before him: And because he lived in a time of Trouble, and Division, and Suspition, in which every man had great concernments of his own to mind; and in which men are afraid of praising the Holy Servants of God, lest it offend those that in some things differed from them.

The special Excellency of this Worthy Man, lay chiefly in the Harmony and Compleatness of such particular Gifts, and all of them in a high Degree, as use to exalt the fame of others, in whom some one or few of them is found. And all these in a man so young, as unless in one Job. Picus Mirandula, one Keckerman, one Pemble, in a Countrey, is rarely to be found. Do you desire the Preparatives of Languages, and Philosophy? In these he was Eximious, as his Treatise de Providentia, Li∣censed for the Press (of which more anon) doth shew; with several other Manuscripts of like nature. How throughly had he searched the Writings of Philosophers? How fully had he found out how much Natural Reason doth attest, and speak for the Attributes and Providence of God, and the Principles of a Godly Life. And how much Super-natural Revelation

presupposeth, and findeth ready to entertain it and befriend it in the Light and Law of Nature? How excellently able was he to deal with the Naturalist at his own Weapons, aud to shame them that call Religion an unproved or unreasonable thing? No doubt it was an excellent help to his own Faith, to have so clear and full a sight of all those Subsidiary natural Verities, which are known propriae luce, and are out of the reach of those malignant Suggestions, by which the Tempter is often questi∣oning Supernatural Truths. Few Christians, and too few Divines do dig so deep, and proceed so wisely, as to take in all these natural helps; but overpassing those presupposed Veri∣ties, do ost leave themselves open to the subtil affaults of the Tempter, who knoweth where the Breach is; and will some; times urge such Objections on them, as need a Solution 〈◊〉〈◊〉 those helps which they are ignorant of.

Do you look for an high degree of Zeal? In this he was Marvellous, being a living Fire, continually burning in the love of God and Man; still mounting upward, and kindling all that were capable about him; As prone to Fervour and Activity, as earthen Natures to Cold and Idleness; not weary of well doing; not speaking slightly, and with indifferent af∣fection of the great Jehovah, and of holy things; but with the reverence and seriousness, as became one that by Faith still saw the Lord: Not doing God's Work with an unwilling or a sluggish heart, as if he did it not, nor as those that fear be∣ing losers by God, or of giving him more than he deserveth, or getting Salvation at too dear a rate: But as a Soul that was Kin to Angels, which are active Spirits, and a flame of Fire that came from God, the Lord of Life, and Father of Spi∣rits, and liveth in God, and is working and passing up to God. As one that knew that none other work was worthy of a Man, (and approveable by any Reason, save that which is made a Salve to sense) except onely the Souls Resignation, Obedience, and Love to God, and the seeking of the Heavenly durable Felicity, in the use of all those Means which God in Nature, and Scripture, hath appointed for the obtaining of it.

It is too common to find men that are long and deep Stu∣dents in Philosophy, and the Doctrinals, and Methods of Theo∣logie, to be found none of the most Zealous or serious Divines;

and for the learnedst Doctors to be but of the coursest and weakest sort of Christians. Because they exercise the Head almost alone, and take little pains to work what Truths they know upon their Hearts: As if the head were more diseased with sin, than the Heart is, and the Heart had not as much need of a Cure: Or as if God's Grace did not as much dwell in the Will, as in the Understanding; and the Heart had not the noblest Work to do. Life, Light, and Love, are the In∣separable Influences and Effects of the Sanctifying Spirit: But yet sometimes the Indisposition of the Receiver, may keep out one of them more than the rest. Light alone may be profitable to the Church, by breeding Light in others: But Life and Love, also are as suitable means to produce their like, as Light is. And without them, it is not a flashy Light and frigid Knowledge that will save the Soul.

And on the other side, alass, how ordinary is it for Zeal to make a bussle in the Dark, and for those that are very earnest to be very blind? And strong Affections (not to God himself, but about the exercise of Religious Duties) to be guided by a weak Understanding: And so for such well-meaning Per∣sons, to make most haste when they are out of the way, and to divide and trouble the Church and Neighbourhood, by their fervency in Errour, till late Experience hath ripened them to see what mischief their Self-conceitedness hath done? O! how happy were the Church of God, if great Understanding and fervent Zeal, were ordinarily as well conjoyned, as they were in this worthy Man.

And many have much Reading, and plentiful Materials for Learning, who yet were never truly Learned, as being Injudicious, and never having well digested what they Read, into the habits of solid Understanding. But so was it not with this our Brother, as his very Letters fully witness: How clear∣ly and solidly doth he resolve that great Question which he speaketh to? As one that had Theologie, not in his Books on∣ly, but in his Head and Heart.

And I account it no small part of his Excellency, that his Judgment led him to dwell so much on the great Essentials of Godliness and Christianity; the Love of God, and a holy, just, and sober Life: And that he laid not out his Zeal diseasedly, and unproportionably, upon those outward Circumstances,

where the noise doth call off the minds of too many, from the inward life of Communion with God: His Sermons, his Conference, his Letters, were not about Mint and Commin, but about the Knowledge of God in Christ, which is the Life Eternal.

Yet that he did not prostitute his Conscience to the Interest of the Flesh, nor subject God to the World, nor deny Self∣denyal and the Cross of Christ; nor Hypocritically resolve to shift off the costly part of Religion, on pretence of Indiffe∣rency or Smallness of any thing, which he thought God forbad him; you need no other proof than the following History.

And he was not one of those weak well-meaning Mini∣sters, who think that their meer Honesty is enough to deserve the esteem of worthy Pastors; nor was he one of those proud and empty Persons, who think that the Dignity of their Fun∣ction is enough to oblige all to bow to them, and to be Ruled by them, without any personal Wisdom, Holiness, or Ministerial Abilities, suitable to their Sacred Office: But, so great was his Ministerial Skilfulness in the publick Explicati∣on, and Application of the Holy Scriptures, so Melting, and Winning, Convincing and Powerful, his unaffected sacred Ora∣tory; so wise and serious his private dealing with particular Families and Souls, that it is no wonder if God blessed him with that great success, which is yet visible among the People where he lived, and which many of his Brethren wanted. For he did not by slovenly Expressions, nor immethodical Ex∣travagances, nor unsound injudicious erroneous Passages, nor by jocular Levities, or by nauseous Tautologies, make Ser∣mons, or Prayers, become a scorn; nor give advantage to carnal captious Hearers, who for every hair, not only abhomi∣nate the wholsomest Food, but also write Books to breed their own Disease in others: Nor yet did he by an affected unna∣tural curiosity of Jingling Words, and starched Phrases, make Sermons like Stage-plays, and destroyed the Peoples Edifica∣cion, or their reverence of Holy Things: But he spake as one that spake from God, in the Name of Christ, for mens Re∣novation and Salvation, in a manner suitable to the Weight and Holiness of the Matter.

And his servent Zeal and Thirst for the Peoples Conversi∣on and Salvation, was a great advantage to his Success. For;

〈◊〉〈◊〉 mens Parts be never so great, I seldom have known any man do much good, that was not earnestly desirous to do good; If he long not for mens Conversion, he is seldom the means of Converting many. For there is a certain lively seriousness ne∣cessary in all our Studies, to make our Sermons suitable to their ends, and in all our Preaching, to make them fit to reach mens Hearts; without which they are as a blunted Knife, or as a Bell that's crackt, or any other unmeet Instruments, un∣able for their proper use. And though God can work Mira∣cles, and therefore can work without means, or without their fitness, yet that is not his ordinary way, and therefore is not to be expected.

And his great diligence from House to House in private, was a great promoter of his Successes. I never knew Mini∣ster, who prudently and diligently took that course, to be un∣prosperous in his Work; but by them that have wisely and faithfully used it, I have known that done, that before seem∣ed incredible: And truly, when I think of some men yet living, and some few (too few) places (great places) which by the great Abilities, and excellent Preaching, the Personal Exhortations, and Catechizing, the 〈◊〉〈◊〉 Pains, and the extraordinary Charity to the Poor, the the holy exemplary Lives of their Pastors (I can scarce forbear naming four or five of my Acquaintance) have been so generally seasoned with Piety, that the great Market Towns have become as Religi∣ous, as the selected Members, which some think onely fit for Churches; it makes me conclude, that it is principally for want of such a Ministry, that the World is so bad, and that greater things are not done among us: And that for another sort of men to cry out of the Peoples Ignorance and Propha∣ness, and obstinate Wickedness, while their 〈◊〉〈◊〉, Sloath, Miscarriage, and Negligence, is the cause; is as little honour to them, as to the Physitian or Surgeon, that when he can skilfuller but few, doth cast the blame upon the Patient, when skilfuller men do cure the like.

And his great humility in stooping to the meanest, and con∣versing with the poorest of the 〈◊〉〈◊〉, and not affecting things above him, nor 〈◊〉〈◊〉 by 〈◊〉〈◊〉 into men of world∣ly Wealth and Power, no doubt helps on his great Successes; though it was not the way to Preferments, Honours, no nor

Safety and Quietness to the Flesh. Had Balaam 〈◊〉〈◊〉 through∣out sincerely, it had been a very honourable and comforta∣ble word to him from King Balack, Num. 24. 11. I thought to promote thee to great honour, but 〈◊〉〈◊〉, the Lord hath kept thee back from honour. It is more honourable and comfortable to be kept from honour by God and a good Conscience, than to be honoured by men on sinful terms.

And the moderation and peaceableness of this holy Man, was very exemplary and amiable; which I the rather mention, because in these distempered times of Temptation, too ma∣ny think that the excellency of Zeal lyeth in going to the furthest from those they differ from, and suffer by. And be∣cause some will think, that knew no more of him, but onely how oft and long he lay in the Common Goal, that sure, he was some violent unpeaceable Zealot. No, his Zeal was for Peace and Quietness, for Love and for good Works: He was not used to inflame men against Dissenters, nor to Back-bite others, nor to make those odious that were willing enough to have made him so: He fled from one extream with fear, and suspition of the other. He was indeed himself a Silenced Mi∣nister, in a Place, and among a People who had his heart, and who had been blessed with his fruitful Labours; and his Judgment was, That it is Sacriledge for a Minister Consecra∣ted to God, to alienate himself, and violate that Covenant and Ministerial Dedication, by giving over his Work as long as he hath ability and opportunity, and the peoples Souls have a true necessity. And therefore he chose that long Imprison∣ment, rather than voluntarily to Surcease. But whilst he had Liberty, he went oft to the publick Assembles, and was a Hearer where he was wont to be a Teacher, and encoura∣ged the People to do the like. He spake not evil of Digni∣ties, nor kindled seditious Principles or Passions in the Peo∣ples minds, nor disaffected them against Authority, nor ag∣gravated his own Sufferings to exasperate their minds against such as he suffered by; though how great they were as to the Effect, the Sequel will acquaint you. In all, he did in patience possess his Soul, and learned still more patience by the things which he suffered, and taught others what he learned him∣self.

But above all, it is his highest excellency in my eyes, that

he attained to the right temperament of the Christian Religi∣on, and to a truly Evangelical frame of Spirit, suitable to the glorious hopes of Faith, and to the wonderful love of our Redeemer. And when most Christians think that they have done much, if they can but weep and groan over their Cor∣ruptions, and can abstain from the lustful Pollutions of the World, in the midst of many doubts and fears; LOVE and JOY, and a HEAVENLY MIND, were the Internal part of his Religion; and the large and fervent PRAISES of God, and THANKS GIVING for his Mercies, espe∣cialiy for CHRIST, and the SPIRIT, and HEAVEN, were the External Exercises of it. He was not negligent in confessing Sin, nor Tainted with any Antinomian Errours; but PRAISE, and THANKSGIVING, were his Na∣tural Strains; his frequentest, longest, and heartiest Services: He was no despiser of a broken Heart; but he had attained the blessing of a healed joyful Heart. The following Narra∣tives, the strain of his Letters, but above all the admirations of his nearest Friends, will tell him that will enquire, how his tryumphant Discourses of the Hopes of Glory, and his frequent and fervent Thanksgiving and Praise, were the Lan∣guage which he familiarly spake, and the very business of his Heart and Life. And, O how amiable is it to hear the Tongue employed seriously, and frequently, in that which it was made for; even in the praise of him that made it! And to see a man passing with joyful hopes towards Immortality! And to live as one that seriously believeth, that he must quick∣ly be in the Heavenly Church, and live with God and Christ for ever. O how comely is it to see a man that saith, he be∣lieveth that Christ hath redeemed him from Hell, and re∣conciled him to God, and made him an Adopted Heir of Glory, to live like one that was so strangely saved from so great a misery, and with the most affectionate gratitude to honour the Purchaser of all this Grace: And how uncomely a thing is it to hear a man say, That he believeth all this Grace of Christ, this Heavenly Glory, this Love of God, and yet to be inclined to no part of Religion, but fears and complain∣ings, and scarce to have any words of Praises or Thanksgi∣ving, but a few, on the by, which are heartless affected, and constrained. O did Christians, yea Ministers, but Live with

the Joy and Gratitude, and Praise of Jehovah, which beseem∣eth those that believe what they believe, and those that are entring into the Coelestial Chore, they would then be an ho∣nour to God and their Redeemer, and would win the World to a love of Faith and Holiness, and make them throw away their worldly Fool-games, and come and see what it is that these Joyous Souls have found: But when we shew the World no Religion, but Sighing, and Complaining, and live a sad∣der life than they, and yet talk of the glad-Tydings of Christ, and Pardon, and Salvation, we may talk so long enough, be∣fore they will believe us, that seem no more to be Believers our selves, or before they will leave their fleshly pleasures, for so sad and dreadful a Life as this.

And as this kind of Heavenly, Joyful Life is an honour to Christ, and a wonderful help to the Converting of the World, so is it a Reward to him that hath it; which made this Holy Person live in such a vigour of Duty, such fervour of ho∣ly Love, and such continual Content in God, so that the King∣dom of God in him was Righteousness, Peace, and Joy in the Holy Ghost; which others think consisteth in Meats, Drinks, and Dayes, in Shadows and Circumstances, in Sidings and in singular Conceits, Rom. 14. Col. 2. 16. It was not a Me∣lancholy Spirit that acted him, nor did he tempt his People into such an uncomfortable state and strein. But in the mul∣tude of his thoughts within him, the comforts of God did de∣light his Soul: His Meditation of God and his Redeemer was sweet, and he rejoyced in the Lord. He delighted in the Law of the Lord; and when delight invited him, no wonder if it were his Meditation day and night, Psal. 1. 2. & 104. 34. & 119. 103. & 94. 19.

And how great a Solace was this in his Sufferings, when he could be in a Goal, and in Heaven at once? When he could, after the terrible torment of Convulsions, have the foresight and taste of Heavenly Pleasures? Nihil Crus sentit in Ner∣vo, cum Animus est in Coelo, saith Tertul.

And as he lived, so he died, in Vigorous, Joyful Praises, and Thanksgivings: Reviving out of his long speechless Con∣vulsion, into those fervent Raptures, as if he had never been so impatient of being absent from the Lord, as when he was just passing into his Presence; or rather as if with Stephen, he

had seen Heaven opened, and Christ in his Glory, and could not but speak of the unutterable things which he had seen. I deny not but his vigorous active Temper, might be a great help to all his holy Alacrity and Joy, in his healthful State: But when that frame of Nature was broken by such Torments, and was then dissolving, to hear a dying Man about sixteen hours together, like the ferventest Preacher in the Pulpit, pour out his Soul in Praises and Thanskgiving; and speak of God, of Christ, of Heaven, as one that could never speak enough of them; and that with a Vivacity and Force, as if he had been in former Health, and to tryumph in Joy as one that was just laying hold upon the Crown; surely in this there was something that was the Reward of all his former Praise and Thankfulness; and that which must needs tell the Audi∣tors the diference, not onely between the death of a Righte∣ous Believer, and the wicked Unbeliever, but the weak and distempered Believer; also the difference between a sound and a diseased Christian, and between the tryumphant Faith and Hopes, of one that saw the God and World invisible, and the staggering Faith, and trembling Hopes of a feeble and distrustful Soul; and between the death of one that had been used to converse in Heaven, and to make Thanksgiving and Praise his Work, and of one that had been used to cleave to Earth, and make a great matter of the concernments of the Flesh, and to rise but little higher in Religion, then a course of outward Duty animated most with troublesome Fears: Though he died not in the Pulpit, yet he died in Pulpit-Work.

And I must also note, how great an advantage it was to him∣self, and to his Ministerial Works, that he was possessed deeply with this true sentiment, That the PLEASING of GOD is the proper ultimate end of Man, (not doubting but it in∣cludeth the notion of glorifying him) for thus his heart was rightly principled, and all his Doctrine and Duties rightly animated.

And as in all his Ministry, he was extraordinarily addicted to open to the Hearers the Covenant of Grace, and to ex∣plain Religion in the true Notion of Covenanting with God, and Covenant-keeping, and greatly to urge men to deliberate well-grounded Resolutions in this Holy Covenant (as one

that understood that Baptizing is truly Christening, and that Baptism and the Lord's-Supper are our Sacramental Cove∣nanting, and that we need no new Descriptions nor Chara∣cters of Grace and Church-Titles, if we understand what these Sacraments truly mean:) So God was pleased to give him a certainty and sense of his Divine Faithfulness, in fulfil∣ling the Promises of his Covenant, and a lively sense of all the benefits of it; and his Faith in God for the performance of his part, was as strong and fixed, as was his own Resolution, in the strength of Grace to be true to God: I compare not his resolution to God's Fidelity; for what comparison between God and Man, but onely to his belief of God's Fidelity, and his comfort in the assurance of the Conclusion. And as he was resolved through Grace never to forsake Christ, so Christ did never fail him, nor forsake him. And in his Ministry, in his Sufferings, and his Death, this Faith, this Hope, this Heavenly Joy, was his support and strength; and in the Valley of the shadow of Death, he feared no evil. But when his flesh and heart failed, as to natural strength, the Lord was the Rock or Strength of his Heart, and never failed him, Psal. 73. 25. Let me die the death of the Righteous, and let my last end be like his.

I have premised this general Skeleton, as Limners and Builders first draw the Pillars and Stamina of their Work, which the following Narratives will fill up: And I have given you this general Index, or Contents, of what is distinctly contained in the Sequel. For the History is not drawn up by one Hand, nor as by one that intended rather to shew what he could say, than what the Person was, and did: But it is the brief Account of the several parts of his Life, drawn up by several of his most worthy and judicious Friends, that were present, or most intimate and familiar with him. And I take this to be the best Advantage to a History, as to the Truth, which should satisfie the Incredulous, though not as to Uniformity, and a fluid Stile, which might please the Curious. For a Man's Life is like a War or Battle: No dispersed War, no nor any one particular Battle, can fully be described by the Observations of any one man alone: But one Man is but in one place, and seeth onely that which is within his own pro∣spect, which his proper station did advantage him to see:

But when Intelligent Men from each part of the Army do every one bring in their several Narratives, all set together, may be a satisfactory History of the whole War, or Fight: So when a Man's course of Life is transient, and one is his Familiar in his Youth, and another at riper Age, one in the University, and another in the Ministry; one in Prison, and another at Home; one in Health, and another at Death; it is no one of himself that can credibly report the whole. And therefore though by variety of Stile, it may seem a Ceuto, or incongruously composed; yet Truth being the Soul of Histo∣ry; that's best which is best fitted to the lovers of Truth. And though one part be written by a Woman, (his Widow) and another by his Reverend Father in Law; another by that worthy Pastor whom he assisted; another by a Fellow Mini∣ster, and another by a Scholar of his intimate Acquaintance, &c. Yet is there such Agreement in them all, and such Evi∣dence of unquestionable Verity, especially to all that know these Worthy and Faithful Persons, that for my part I take it as coming to me with greater advantage, than if it had been an evener Thred, drawn out by one skilful Hand alone; as the writing of the History of Christ by the four Evangelists, is advantagious to the Christian Faith. The plainness and open Breast of a Godly Widow, and of so many Holy and most credible Friends, is another kind of Evidence, than the contrived History of a Learned Man, which is fitted to the In∣terest of a Party, to which the persons Fame and Honour seem∣eth requisite: I know not how a History of this Nature could come to the World with fairer humane Evidence of un∣questionable credibility than this doth.

And let Posterity know (for I need not tell it to this pre∣sent Age, who live in the Light) that though this Servant of Christ excelled very many of his Brethren, yet it is not that such men are wonders in this Age, that his Life is singled out to be recorded to Posterity: But because his affectionate Friends and Auditors, are forwarder than many others, hereby to tell the World, what Effects his Holy Doctrine, and Exam∣ple, hath left upon their hearts: It makes the Writers heart to bleed, to think how many thousands of Souls do perish by Ignorance, and ungodliness, even in England, and how many vast Kingdoms of the World are deprived of the Gospel.

If you ask, What Labours he hath left behind him? I An∣swer; First, The great numbers of Holy Souls converted, con∣firmed, and edified by his Doctrine, and the Example of his holy Life. The Specimen, or Exemplar of a right Minister of the Gospel, which he hath left to the Neighbour Ministers that knew him, and to those that now possess their Places, and to all the Ministers of the Land, and to the Ages that are yet to come: For who will not be convinced of the necessity and sweetness of Holy Diligence, in so good 2 Work, and become Laborious in the Word and Doctrine, who seriously readeth such Examples as this here set be∣fore him? And who that considereth it aright, can chuse but see, how greatly such Holy Labourers do differ from those that Preach the Gospel in strife and envie, to add affliction to Pauls Bonds, Phil. 1. 15. And those that use their Ministry but as Lawyers use the Laws, to get Preferment and worldly Wealth by it; that they may say, Soul, take thy Ease, Eat, Drink, and be Merry, thou hast Goods enough laid up for many years: Till they hear at last, Thou fool, this night shall they require thy Soul; Whose then shall the things be which thou possessest? So is every one that layeth up Riches for himself, and is not Rich towards God.

Secondly, And for Writings, who can expect that a man that entered upon the Sacred Ministry at Twenty One years of Age; and died about Thirty Five, and lived in such ex∣ceeding Ministerial Labours, should leave many Books be∣hind him of his Writing, (in an Age wherein we have had too many Books, and too few such Ministers) yet the follow∣ing History tells us, He is the Author of tha Synopsis of the Covenant, in Mr. Richard Alleins Book. He Printed an Exposition of the Assemblies 〈◊〉〈◊〉, with an Exhortati∣on to use it. As also Prayers for his Peoples 〈◊〉〈◊〉: And left a Book to work on the Unconverted, not yet Printed. And he hath left (alass, imperfect!) a good part of a body of Natural Theology, called, Theologia 〈◊〉〈◊〉 〈◊〉〈◊〉 De cognitione Dei. 2. De Existentia Dei. 3. De 〈◊〉〈◊〉 & Substantia Dei. 4. De Attributis Dei in genere, & 〈◊〉〈◊〉 de ejus Unitate. 5. De Perfectione Divina, &c. 6. De Decretis Divinis. 7. De Providentia Divina. 8. De 〈◊◊〉〈◊◊〉, de Precibus. In all which he succinctly delivereth in a very good Latin Stile,

the Christian Doctrine; and then by way of Annotations, addeth the Testimony of the Antient Philosophers: so that you have together a sum of sound Doctrine, and the fullest Attestation of Ethnicks consent that ever I have seen; being such a Promptuary for any one that hath not leisure to peruse, or to gather to such particular uses the Philosophers themselves that I know not where you can find the like. For every Sheet or two of his Doctrine on the Subject, there is about eight, ten, twelve, or more Sheets of Collected Attestations. The rest are all impersectly written, onely that De Providentia, hath his Ultiman Manum, and is Licensed for the Press; but being Latin and Greek, and such Books having too few Buy∣ers in England, none yet is found that will be at the charge of Printing it, much less altogether; though indeed (though imperfect) it is pity they should be separated. The Title of this Licensed Piece is, Theologiae Philosophicae, sive Philosophiae Theologicae specimen: In quo AEterni Dei Providentia solius Nature lumine comprobatur, validissimis rationum momentis demonstratur, quoad Partes, Species, Objecta, & explicatur; Contrae omnes denique Adversariorum Objectiones firmatur: Ex Aristotele, Platone, Chalcidio, Sallustio, Firmico, Empi∣rico, Jamlico, Antonino, Epecteto, Proclo, Simplicio, Ci∣cerone, Seneca, Macrobio, Porphyrio, Xenophonte, Galeno, Plutarcho, Plotino, Tyrio, Appuleio, Alcinoo, alisque Philo∣sophis, Oratoribus & Poetis, tum Graecis tum Latinis, ad Athe∣orum Convictionem, & Orthodoxorum confirmationem; Elu∣cubratione J. A. Anno Dom. 1661.