Memoires of the lives, actions, sufferings & deaths of those noble, reverend and excellent personages that suffered by death, sequestration, decimation, or otherwise, for the Protestant religion and the great principle thereof, allegiance to their soveraigne, in our late intestine wars, from the year 1637 to the year 1660, and from thence continued to 1666 with the life and martyrdom of King Charles I / by Da. Lloyd ...

THE Life and Death OF Dr. THOMAS WESTFIELD, Bishop of Bristol.

MOurnful Ieremy of Great Saint Bartholomews, and the pow∣erful Boanerges of Lumbard-street, were loving in their lives, and in their death were not divided; the thunder of the one is aptly followed by the showers and tears of the other, who would melt those hearts the other broke. Dr. West∣field (our Gildas, both the Wife and the Querulous, though as he no murmurer, no complainer, impious against God, or unchari∣table against Man, complaining without cause, or without measure) but only inveighing against the sins, and bemoaning the sufferings of his time; when he might call some that called themselves Cler∣gy, as Gildas did Montes malitiae; and the Brittains too generally, as the other doth Atramentum saeculi.a 1.1 Whose Preaching, with∣out a Parable, was mourning to his people; his lips and eyes by a strange Metathesis changing their offices, these out-did the oratory of those (for tears are very vocal) he in the Prophets phraseb 1.2 dropping his words (though soft and silent, yet warm and melting ones) and his doctrine (not in a Metaphor) distillingc 1.3 like the Rain, and descending on his people like Dew, the Holy Spirit falling on him like the Dove, innocent and mournful) was Native and Schol∣lar d 1.4 of St. Maries in Ely, Scholar and Fellow of Iesus Colledge in Cambridge, born 1573. when two Girls, Agnes Bridges about twenty years of age, and Rachel Pinder about twelve, deceived many Mini∣sters in London, and dying 1644. when few young London Mini∣sters were made use of to Impose upon the whole Nation.

He was taught undere 1.5 Bishop Felton (who was happy in his assistants, two of them being preferred Bishops, and more in his Chaplains, all of them reputed learned and religious men) how to manage a Cure, before he injoyed one, whence it was his usual ob∣servation. Thatf 1.6 Curacies (which young men were so impa∣tient of, though some men when elder maintained them) were Nurseries, wherein young, raw, and unexperienced men, that

could not continue in the University under Learned Tutors and Governors, might finde an University in the Country under grave and sober Pastors, gaining that stock of Learning and Ex∣perience in business, by the direction and example of wise-men upon their Charges, which they might lay out upon their own: he found happiness in this world as they that study the Philosophers-Stone, without any desire to finde it: he was neither stupidly igno∣rant of the Affairs of the world, nor scornfully regardless of his concerns in it, but submissively contented with Gods allotment a∣about it. The French are said to have so graceful a behavior, that all postures that they are in, and all attire that they put on, be∣comes them; this good man became any condition, and every condition became him, as if he had been born to that alone. Others affected a more high way of talking than he (which he compared to a Kites high-flying in the Air, that would yet vouchsafe to con∣descend to a Carrion upon the ground) but he continued in a higher way of living than they; being happy in an humble height whereby he did truly, what the Emperor is said Ironically to do, viz. descendere in Coelum, he could not indure to hear men tell their friends what others said ill of men behinde their backs, it being all one as to go and tell a man what is said of him when he is dead. Let your prayers (he would say) be as frequent as your wants,* 1.7 and your thanksgiving as your blessings, miss not the Confession and Ab∣solution in publick, unless you have no sins to repent, or no care to be forgiven them: Think not the worse of the Ordinance of God for the sins of the Administrator; those that are ill themselves, may through Gods blessing (that is not confined to the person, but to the thing) be Instruments of good to others. It was our Saviours rule, Do as they say: the Stone sheweth the way that can∣not stir in it, and the Bell calleth others to Church that heareth not it self. A sickly Physician may Cure, and a loose Divine may Save, acquaint your selves rather with Gods Commandments than his Decrees, and conclude thy Salvation rather from a diligent observing of Gods Revealed will, than a curious search into his secret one.

When people pleaded Conscience for known sin, he would say, It was sad when the greatest restraining from sin was the great pre∣tence to it, and tell them their Conscience was not their rule, but their guide, so far only can Conscience justifie our actions as it is its self justified by his word.

He was to the last, he said, contented to live, and yet desirous to dye; his little saying he called it, was, let it be your first care to be good to your selves, and your next, to make others so. Let it trouble you more to do a fault than to hear of it, being more sor∣ry that it is true, than that it is known; never think to be free from censures, or faulty, while thy Neighbors and thy self are but men.

He was the man that received no Opinion upon Credit, and vent∣ed none upon Discontent, embracing Doctrines that might save, rather than fancies that might raise him: Speaking what he

thought, not what others (though good men, yet but men) said; who, he said, should be his Copies no longer than they agreed with the Original. The man that entertained whatever God sent thankfully, and did whatever God commanded chearfully, that spa∣red no mans sins for the persons sake, nor reflected on no mans person for his sins sake; That feared more to do ill, than to suf∣fer it: the Author of this rule, fear to do any thing against that God whom thou lovest, and thou wilt not love to do any thing against that God whom thou fearest.

He did not easily entertain Friendship with a man without con∣siderable Acquaintance, nor easily part with a Friend he had en∣tertained without a very great fault: he would say that he must have no friend, that would have a friend with no fault.

Every man, though his Adversary, was his Neighbor that need∣ed him.

How much pleased was he to hear another commended! how much more, if he had occasion to commend him himself: the first he would do without repining, and the second without detract∣ing.

He forgave many that he said he must reprove, because shewing them their fault, was instructing them in their duty; never lo∣ving a man the less for an injury, though trusting him less, being throughly satisfied when the party was throughly sorry. It was, he said, common to him with God to suffer injuries, to exercise his patience, therefore it should be proper to him as it was to God to forgive them, to exercise his Charity. In fine, a good man he was, without noise; a provident man, without perplexity, merry without lightness, grave without morosity, bountiful without waste.

These and many other his good virtues, recommended him first to Hornsey near London, and his faithfulness and success there open∣ed his way to St. Bartholomews the Great in London, as his prudence and gravity did to the Arch-Deaconry of S. Albans in Hertford-shire, and his worthy mannagement of these inferior Places and Offices, purchased to him the good degree of a Bishoprick, and that at Bristol, which was offered him Anno 1616. to maintain him, and then refused by him; because, he said, he wanted not subsistence: and again 1641. that he might maintain it, and then accepted, be∣cause Episcopacy wanted such a devout and well-reputed man to support it. For when his Majesty was resolved to chuse his new Bishops 1641. out of the most sound for judgement, and unblame∣able for conversation, the Learned Dr. Prideaux Kings Professor of Divinity at Oxford, for the good repute, his painful and learned Lectures procured him at home and abroad, was made Bishop of Worcester; Dr. Winniffe Dean of St. Pauls, for his Gravity, Learn∣ing and Moderation, Bishop of Lincoln; Dr. Brownrigge Master of Catherine Hall, for quick and solid parts in Disputing and Preach∣ing, Bishop of Exeter; Dr. King Arch-Deacon of Colchester for his general accomplishments as an obliging Gentleman, a great Scho∣lar, a devout Christian, an incomparable Preacher, a Generous,

Liberal, and Hospitable Clergy-man, the pious and popular Son of a pious and popular Father, Doctor Iohn King Bishop of Lon∣don.

Dr. Iohn Westfield for many years the painful and profitable Preacher of Great St. Bartholomews London, Bishop of Bristol: Surely, to use the words of the Historians, Si urbi defensa ••uisset, his dextris, if Divine Providence had appointed that Episcopa∣cy should have stood at that time, more probable persons could not have been picked out of England, envy and malice might feed upon their own flesh, their teeth finding nothing in the foresaid elects to fasten upon. But Episcopacy was so far from faring the better for them, that they fared the worse for it; In∣somuch that many who loved them much in their Gowns, did not at all like them in their Rockets. Nothing was thought too much for him by the Earl of Holland, and other Persons of Qua∣lity before the troubles, and nothing too little since: To disturb his Devotion they removed and burnt the Rails he had set about the Lords-Table: to interrupt his quiet, they made him sue for his right, who had for many years not known what it was to ask it; they who were glad formerly to converse with him in their Hou∣ses, would not have Communion with him at Church; and he whose tears and natural perswasive faculty, (for Bishop King said he was born an Orator) was reckoned powerful and heart search∣ing preaching, was neglected as the formal man of the dead Let∣ter.

He preached the first Latine Sermon at the Erection of Sion Colledge upon this Text, Benedic Sioni Domine: and the last Eng∣lish Sermon at a Visitation upon this Text, For Sions sake I will not hold my peace; he used often the story of Mr. Dods being strange∣ly moved at midnight without any reason in the world to visit a Neighbor, to whom when he said he was come, but knew not why, the Neighbor answered; You know not why you came, but God doth that sent you; for I was but just now under a temptation to make away my self; and he applied it thus, that he would never go to vi∣sit any out of Complement but Conscience, looking up to God that he might bless his presence in the Family whether he went to rebuke the temptations any of the people thereof might lie un∣der. As he made not that wearisom which should be welcome by the tediousness of his Sermons, never standing above his Glass (which he said was Mr. Robert Boltons way) nor keeping a Glass unless upon an extraordinary occasion above a quarter of an hour, so he made not that common which should be precious by the courseness, or cursoriness of them; he never offered God or his people what cost him nothing, being (unless surprized to an ex∣tempore performance, for which he desires to be rather excused than commended) of Demosthenes his minde, who never spoke what he had not studied, being wont to say, That he shewed how he ho∣nored and reverenced the people of Athens, because he was careful what he spake to them; desiring to admire rather than imitate them who made preaching their nature, and could discourse Sermons. It

cost him as much pains to set his own Sermon on his heart (that he might speak to the hearts of the people) as it did to get them into his head: he that speaks from his belly (called Ventri loquus) seems to be another at further distance which whispers; and when a man speaketh from the heart, the speech seems to come from one at distance, and that is God.

He kept up all Ordinances, Prayers, Sermons, and Sacraments in equal esteem, as Scipio in a Controversie between two who should have the s••aling Crown due to him that first climbed the walls, gives it to them both, knowing that they both got up the wall together.

Especially taking care of Catechizing (priding him self as much as Luther did in this Character, Discipulus Catechismi) that men stu∣dying the dark corners of Divinity, might not lose themselves in the beaten Road of it; looking upon Catechizing as the way of set∣tling Religion at first, and maintaining it still.

Our Saviour is observed not to preach against Idolatry, Usury, Sabbath•• breaking, among the Jews, because not so dangerous in an age wherein, saith one, Iniquity was spun with a finer thred: but a∣gainst spiritual pride and hypocrisie; this his Servant connived not at Debauchery, the confessed, bewailed, and lamented sins of one part of the Nation, but was very severe against Sacriledge, Disobedience, Curiosity, and Hypocrisie, the maintained sins of the other: Mens Consciences, he said, flew in their faces for the one, and would reform them, but their Consciences were made parties for the other, and would harden them. Those sins he said were to be preached against, that were grown into so much repu∣tation as to be preached for: He looked upon it as equally im∣pertinent to confute an old Heresie which time had confuted, and to spend time in reproving those sins which every ones heart re∣proved him for. He read much, but orderly (drawing up his noti∣ons as the King of Sweden used to do his men, not above six deep, because he would not have them lie in useless Clusters, but so that every particular might be drawn into Service;) but meditated more, dispiriting his Books into himself. He was glad to go from London to Bristol to avoid the tumults, but he was gladder to be translated from Bristol to Heaven, quite heart-broken with the Rebellion.

He never, though almost fifty years a Preacher, went up a Pul∣pit, but as Luther said, he trembled; such an aw and reverence of God was upon his heart: he preached but once before the King at Oxford, and he fainted; so great his modesty before men, that gra∣cious Prince (under whom it was incouragement enough to be a good Divine) speaking to the people to pray for him, for he said, It might be any mans Case, and wishing him to retire, saying, he was a good man, and he would with patience wait for him, as he did, untill the good Bishop being a little refreshed, came up again and preached the best Sermon, and the last that ever he made. What good opinion the Parliament, as it was called, had of him, though not over-fond of Bishops, appears by the insuing Order, which

with the following particulars are transcribed from his Daughter Elizabeths Mouth and Papers.

The Thirteenth of May 1643.

from the Committee of Lords and Com∣mons for Sequestration of Delinquents Estates.

Upon Information in behalf of the Bishop of Bristol, that his Te∣nants refuse to pay him his Rents, It is ordered by the Committee that all Profits of his Bishoprick be restored to him, and a safe Conduct be granted him to pass with his Family to Bristol, being himself of great age, and a person of great Learning and Merit.

Io. Wylde.

About the midst of his Life he had a terrible Sickness, so that he thought (to use his own expression in his Diary) that God would put out the Candle of his life, though he was pleased only to snuff it. By his Will, (the true Copy whereof I have) he desired to be buryed in his Cathedral Church, near the Tomb of Paul Bush, the first Bishop thereof; and as for my worldly Goods, (Reader, they are his own words in his Will) which (as the times now are) I know not well where they be, nor what they are; I give and bequeath them all to my dear Wife Elizabeth, &c. he protested himself on his death-bed a true Protestant of the Church of England, and dy∣ing Iunii 28. 1644. lyeth buryed, according to his own desire above-mentioned, with this Inscription.

Hic jacet Thomas Westfield, S. T. D.
Episcoporum Infimus, peccatorum primus.
Obiit 25 Junii, Anno M D C X L I I.
Senio & maerore confectus.
Tu Lector (Quisquis es) Vale & Resipisee.

Epitaphium ipse sibi dictavit vivus.
Monumentum Vxor Maestissima Elizabeth Westfield.
Marito Desideratissimo posuit superstes.

Thus leaving such as survived him to see more sorrow, and feel more misery, he was seasonably taken away from the evil to come, and according to the Anagram made on him by his Daughter, Thomas Westfield,I Dwell the most safe.

Enjoying all happiness, and possessing the reward of his pains, who converted many, and confirmed more by his constancy in his Calling.

Notes

• a 1.1

  〈…〉〈…〉
• b 1.2

  Ezek 20. 40.
• c 1.3

  Deut. 32. 2.
• d 1.4

  Where 〈◊〉〈◊〉. Spight (a bad name of a good man) was his Master.
• e 1.5

  Dr. B••wl•• and Dr. West¦field, at M••••y le Bow in Cheapside.
• f 1.6

  His obser∣vation of Cu∣racies.
• * 1.7

  His. Advice.