Advice of the moral philosopher, &c.-p. 137.

See Isocrates. Edit. Wolf. Bas. 1570. p. 7. c. 30. which sentence, from the phrase "moral philosopher," and the use of the verbs aιOTEL, and #ISTEVELY, Seems here to be referred to, but is itself founded on a fragment of Epicharmus, preserved in Dio Chrysostom #epi aniσrias Orat. LXXIV. p. 636. Edit. Morell.

Ναφε και μεμνησ' απιστείν' άρθρα ταυτα των φρένων.

"The Sicilian wagg, Epicharmus, whispered,-Be watchfull, and distrust; for those are the nerves of the mind." Dr. Middleton's Life of Cicero, vol. 1. p. 282. 4to. 1741; and note [a].

Gave him a copy,-p. 143.

The venerable Archdeacon Owen, noticing the Polyglott, says, "One of the two copies of that great work in our school library, was the gift of Heath." Some account of the ancient and present state of Shrewsbury, p. 274.

In the Mem. of Bishop Walton, vol. 1. p. 269. ut supra, the donation of Mr. Heath is stated merely as a report. Mr. Henry, who must have known the fact, asserts it above positively. Mr. Todd's representation is rendered more observable, inasmuch as it stands connected with a reference to the Life of P. Henry.

He read the liturgy till, &c.-p. 143.

In Bishop Kennet's Register, vol. 1. p. 820. this statement somewhat varies. It is there said, that,-"Mr. Heath, at the persuasion of Bishop Walton, continued a few Lord's days after August 24, 1662, reading the Liturgy, but was soon silenced, because he could not come up to the imposed terms of conformity."

The account is taken from Dr. Calamy's Abridgment, and is adopted, without a remark, in the Noncon. Mem. vol. 3. p. 153.

Notwithstanding an apparent discrepancy, may not both the accounts be substantially correct? Mr. Henry's referring to Mr. Heath's conduct from the Restoration.-Bishop Kennet's, to the same fact, continued a little longer than August 24, when the Act of Uniformity, which passed in May preceding, was enforced.

A few only of the ministers who were ejected, it will be recollected, used the Liturgy. Mr. Fairclough, who left Keddington in Suffolk, "could and did submit to the use of it, though he made it not the matter of his choice." Clark's Lives of Eminent Persons, p. 157. ut su pra. And, Mr. Rowland Fogg, (son of Mr. Fogg, ante, p. 23.) "was among the first who restored its public use in 1660, and continued the use of it till Angust, 1662, yet he could not satisfy his conscience to keep in his living." Noncon. Mem. vol. 3. pp. 481, 482. Mr. Heath was like-minded. The continuance of the practice during his prolonged incumbency at St. Alkmond's is, therefore, probable.

In the Life of Mr. Wyar, who left Chiltern, in Wiltshire, it is remarked, that," If the reading of the Liturgy, without declaring un. feigned assent and consent, would have satisfied the law, he might have continued vicar." Noucon. Mem. vol. 3. p. 360. A like representa. tion was applicable to each of those who adopted the Liturgy, but were afterwards ejected, as well as to those who disliked its use.

While some seceded early, (Mr. Baxter, for instance, in May, Reliq. Baxter, part ii. p. 384. ut supra,) most of the nonconformists continued in their respective churches until the statutory limitation had nearly expired. Mr. Heath not only did the same, but it is likely remained, according to the statement followed by Bishop Kennet, a few Lord'sdays after. Many instances of such continuance may be referred to. See (int. al.) the Lives of Mr. Ashhurst, Noncon. Mem. vol. 1. p. 281. Mr. Tapper, ib. p. 357. Mr. Hardy, ib. vol. 2. p. 146. Mr. Crossin, ib. p. 265. Mr. Creswick, ib. p. 266. Mr. Hawes, ib. p. 292. Mr. Angier, ib. p. 360. And Mr. Truman, ib. vol. 3. p. 92.

It may be noticed, that, immediately after the restoration, the hazard of not reading the Common Prayer was great, and the results costly. See ante, pp. 45, 46; and Fawcett's Life of O. Heywood, p. 31; also the Lives of Mr. Thoroughgood, Noncon. Mem. vol. 2. p. 342; Mr. Barret, ib. vol. 3. p. 103; and Mr. Slater, ib. p. 257.

It would be difficult to find an exemption from trouble between the Restoration and St. Bartholomew's day, 1662, unless where the Liturgy was used, either in whole or in part. Mr. Heath remained, during that interval, undisturbed, which strengthens the probability, that, agreeably to Mr. Henry's assertion, he read the Liturgy, before August, 1662. On any other principle it is puzzling to account for his freedom from molestation. Mr. Tallents was indulged with like tranquillity; and Mr. Matthew Henry expressly says, that, "when the king was restored, in the year 1660, he (Mr. T.) intimated his readiness to conform, as far as he could, &c. He therefore read (as I think I have been told) some parts of the Liturgy at that time." Life of Mr. Tallents, appended to his Funeral Sermons, in this vol.

The only point of difference between the two narratives seems to be, -in Mr. Heath reading, according to Mr. Henry, till August 24, and then being silenced;-and, according to the register, at the persuasion of Bishop Waltou, continuing, before actual silence, a few Lord's-days after, reading the Liturgy. Without pressing an inference in Mr. Heary's favour from his vicinity to, and intimacy with, Mr. Heath, it may fairly be observed, that his record derives confirmation from the very phraseology adopted by Bishop Kennet. The register does not say that Mr. Heath read the Liturgy from August, but that he contimed a few Lord's days after, reading it; thus implying the previous habit, as mentioned by Mr. Henry.

Mr. Henry's notice of the case is perfectly natural; for the silencing, "because Mr. Heath could not come up to the imposed terms of conformity," (in which both statements agree,) was, in pursuance of the

Act, which strictly operated on the Lord's-day preceding the 24th of August. The rigid effects of that statute were warded off in each instance, (and at great peril,) by special favour, which favour terminated, with a few exceptions only, speedily. It will appear less surprising, that the continuance of Mr. Heath, "a few Lord's-days after August 24," should not have been adverted to, when it is borne in mind, that, in such an occurrence, there was nothing singular. The habit of reading the Liturgy was more unusual, and was therefore memorialized.

Two objections to the other account present themselves. The register even mistakes the name of the church in which Mr. Heath officiated, St. Mary's, instead of St. Alkmond's. It asserts, also, that Mr. Heath's continuance a few Lord's days beyond August 24, 1662, was at the persuasion of Bishop Walton. Bishop Kennet, indeed, properly notices, in the margin, that "Bishop Walton died Nov. 29, 1661;" it is added, however, he "yet might respect him, (Mr. Heath,) and advise him to church-conformity." Were the writer to abandon the explanation thus offered, he should, unhesitatingly, determine in favour of Mr. Henry's accuracy. It is conceived, that another circumstance, in addition to what has been submitted, would justify such a conclusion. The third and best edition of the Life of Philip Henry, "corrected" by his biographer, was published several years after the promulgation of the account adopted by Bishop Kennet; but, in the statement in question, no alteration was made. Dr. Calamy's Abridgment appeared in 1702. The third edition of Mr. Henry's Life, in 1712. Mr. Tallents, too, who was the fellow-townsman and associate of Mr. Heath, lived several years after the circulation of Dr. Calamy's statement, with two prior editions of Mr. Henry's Life, published in 1698 and 1699, before him. He had, as we have seen, special communications with Mr. Matthew Heury, relative to the facts introduced into that volume. Had, therefore, any inaccuracy crept in, it is difficult to conceive of it remaining unobserved by both of those excellent men,-Mr. Tallents, an acute and indefatigable chronologist, and Mr. Matthew Henry, a vigilant and minute inquirer after truth.

On the whole, the conclusion seems justifiable, that, not withstanding Mr. Henry's silence as to Mr. Heath's habits after Bartholomew-day, 1662, both his statement, and that adopted in the register, are entitled to credit. Mr. Henry's, as an account not quite complete, but to the full extent correct; and Bishop Kennet's, or rather Dr. Calamy's, as perfect, evincing Mr. Heath's use of the Liturgy, not only before August 24, 1662, but also for a few Lord's-days after.

Mr. Joshua Richardson, &c.-p. 144.

The same power that displaced Mr. Moore, did, in his stead, place in Myddle Mr. Joshua Richardson, M. A. (Son of Joshua Richardson, of Broughton,) upon condition that he would allow the tythes of Hadnall's Ease, or pay a salary, equivalent to the value thereof, to a preach. ing minister, to be constantly resident in Hadnall's Ease. This Mr. Richardson was an able and laboriouse minister; his whoale im. ployment was about the concernes of his ministry. His wife, beeing a prudent and carefull woman, managed the rest of his afaires with great diligence and discretion. After the death of Mr. Moore, the Right Honourable John Earle of Bridgewater, (knowing that Mr. Richardson was well beloved in his parish,) by a certain kind of state amnesty, permitted him to continue minister, on the same termes and condicons that hee was putt in by the Parliament. This Mr. Richardson built that pt. of the psonage house, which is the kitchen and the romes beelow it, in which hee made use of soe much of the timber as was left of the barne that fell downe in Mr. More's time. After the restauracon of King Charles the Second, when the act for conformity came out, Mr. Richardson refuseing to subscribe the declaracon inserted in the act concerning the solenine league and covenant, lost his place, and with him fell the minister of Hadnall's Ease.

I had so much intimate acquaintance with Mr. Richardson, that hee would willingly have conformed to the discipline and constitucons of the Church of England. But hee told mee bee could not, with a safe conscience, subscribe to the declaration against the covenant; he received the tythes due before Bartholomew.tide, (according to the act of Parliament,) at which time all the ry and wheate was gott in, and some oates. Hee removed to Broughton, where he lived one year with his brother, Captaine Richardson, and afterward went to a farme called Ditches, neare Wem. But when the Act of Parliament came forth that noe outed minister should live within five myles of the place where he had formerly officiated, hee removed to Alkinton, near Whit church, (the place from whence his father came when hee had purchased his lands in Broughton, of Mr. Ottey.) Here Mr. Richardson lived a private, peaceable, and pyouse life, exercising himselfe in religiouse duetyes, and instructing and teaching his owne, and some of his relations' children in good literature. He dyed at Alkinton, and was buried at Whitchurch. Dr. Fowler preached his funeral sermon, and therein gave him a deserved commendation. He bequeathed a certaine number of bibles, and of those books of Mr. Baxter, entitled "A Call to the Unconverted," to be given to certaine poore people in the parish of Myddle, after his decease; which legacy was faithfully performed by his prudent widdow, and executrix. Antiquityes and Memoyres of the Parish of Myddle, written by Richard Gough, anno æt. suæ 66. anno domini 1700. MS in folio, pp. 10, 11.

The following elegy on his death was written by Mr. Malden. See ante, p. 146.

Venture, I will, to fix a verse

On my dear brother's sable hearse.
This star did sometimes shine most bright,
Although the clouds eclipst his light.
And now he's set, both grief and fears,
Express themselves in showers of tears.

But, let our hope our grief refrain,
For he shall rise and shine again.
While he doth hallelujahs sing,
Let us devout hosannahs bring.
Help, Lord!-our lights go out apace;
Shew us the brightness of thy face.
Heath, Porter, Wright, and Richardson,
And York, and Thomas, dead and gone!
A sign thou wilt no longer stay,
But break up house, and go away,
When thou thy jewels dost remove,
From this below, to that above.

And, wilt thou leave us here behind,

Like worthless stuff? Lord, be so kind

As to continue with us here;

Or else to take us with thee there!

From a MS. in the hand-writing of Mrs. Savage.

Mr. Samuel Hildersham, &c.-p. 144.

See Clark's Lives, annexed to the Martyrologie, p. 124. ut supra. Also, Vindicia Fœderis; or, a Treatise on the Covenant of God entered into with Man-kinde in the several Kindes and Degrees of it," by Thomas Blake, 4to. 1653. The " Epistle Dedicatory" is from Mr. Blake's study in Tamworth, and addressed "To bis Reverend and much Honoured Friend, Mr. Samuel Hildersam, Bachelor in Di. vinity, and Pastor of West Felton, in the County of Salop; together with Mrs. Mary Hildersam, his pious Consort." After referring to a severe affliction,-the pestilence,-which had issued in an invitation to himself, "and those who had dependence upon him," to Mr. Hildersham's house, Mr. Blake thus proceeds;-" In your house I had not only leisure to make a good progresse in this work, but singular accommodation from your accomplished library. I know you affect not panegyricks; neither am I fitted for them, nor was ever accustomed to them. There is much published to the world of one of you in the life of the reverend father, to whom I have often, in my thoughts, applied that of Dr. Hall,* concerning learned Whittaker;- Who ever saw him without reverence, or heard him without wonder?' Having lead the reader through his glory, they adde;-And yet his name, with the lively picture of his person, lives, in his worthy sonne, Master Samuel Hildersam; whose learning Cambridge knew, when he was Fellow of Emmanuel College; and whose present ministerial labours, and pious conversation, at West Felton, in Shropshire, do perpetuate the honour of his reverend father; whose memory he doth much reverence; and whose rich virtues, both personal and ministerial, he doth happily imitate. And it is not little that is said of the other, where it is remembered, that you were propounded by him, for a meet wife for his dearest sonne; and recorded, that he was heard with affection to ingeminate these words;- Never man had a kinder daughterin-law. To be a follower of such a precedent, and to be found worthy of such a testimony, is a greater glory than all the noble blood that ran through the veins of the greatest of either of your ancestors."

Mr. R. Nevet died, &c.-p. 144.

This event, in connexion with the death of several Shropshire worthies already mentioned, and others, not named, produced the following lines from the pen of Mr. Tallents. They are transcribed, by favour of the Reverend Dr. Butler, from Mr. Tallents's own handwriting, in a copy of a thin folio, entitled, " Large and Sure Foundations," published anonymously by that gentleman, and deposited in the Library of the Royal Free Grammar School, in Shrewsbury:"On occasion of the death of Mr. Rowland Nevet, formerly Minister of Oswestre, in Shropshire, December, 1675, and of other nonconformist ministers in that county, before that time.

When dismal edicts, fourteen years ago,
Thousands of pastors from their flocks did throw;
In this small countie many took that way,
And, mourning, yet, with courage, bore the day;
Like stars i' th' night, more glorious did appear,
And in their scorns and suff rings brighter were.
Great Hildersam, and zealous Nevet go,
Kind Richardson, and reverend Porter too;
Smith, Paston, Thomas, Adams, Humphreys, Bote,
With famous Wright, and Froysel, men of note;
Sadler, and learned, holy, humble Heath;-
Others survive, and many; May their breath
Keep many precious souls from endless death!
These, from their labours rest, nor can their name,
Envy, or fierce ambition justly blame.

Forty went out that never conformed after; and out that did coneighteen were put

form after.

Good men, from you these troubles never are, Your actions, and your mildness since declare; Nor, from those peers and patriots, who forbear To press, with rigorous force, the laws severe; Nor from those clergymen, that deeply groan, For needless burdens on their brethren thrown ;But, from those churchmen, and their friends, and train, Whose blindness, pride, and int'rest, made the flame; And from those men, whose bitter spirit stands Irreconcileable to puritans.

Epistles, Dec. 1, Ep. 7. Bishop Hall's Works, vol. 7. p. 137. ut supra.

Rome counsell'd, strove, rejoiced, in this success, As a good step to their hop'd happiness; Blind seers they, who could not this descry, And feel their downfall by these arts draw nigh, When large and sure foundations they laid by.

Blest King of Saints, of thy dear church take care, And faithful pastors for thy flocks prepare ;And haste those righteous days, thou seem'st to say, Shall be on earth, before the last great day;And when the tares are burnt, the just let shine Forth, like the glorious sun, in light divine."

He was a young man, &c.-p. 146.

The following is a copy of a manuscript in Mrs. Savage's hand-writ. ing, entitled,-"On the Death of Mr. William Jennings, who died February 2, 1676-7, by Cosin Robert Bosier."

My mother, (reader, pardon me,

If that I interrupted be;

And if my trembling hand doth dread,
And knows not how to write,) is dead.
Oh, grief! What news is next? Sure, some,
My sorrow to allay, is come.

No, no; more sable clouds are spread;
My uncle's sick, is worse, is dead.
Two friends, at once, are lost, I see;
And both of them most dear to me.
Two ways I'll tell my grief likewise,
By ink and tears, by tongue and eyes.
But how must I these two bestow
Both these to both of them I owe.
I'll, then, divide; and, to be just,
I'll write his fame, and wash her dust.
And, now, I wish that any one
Would pen his deeds as they were done :
My glutted quill would write but dull;
I cannot speak, my mouth 's so full,
First, we unto the church will go,
For one o' th' first he's there, I know.
If he were absent, ask not why;
'Tis sickness, or necessity.

No cold, nor heat, could him prevent,
Through rain and snow he often went;
And yet on foot; he thought it best,
On sabbath days, his beasts should rest,
(If he more pains did take;) though I
May call it, his humility.

Unto his closet next return;
Thither betake thyself, and mourn.
But yet, my muse, awhile forbear;
Thou art too hasty ;-he's at pray'r.
Search it throughout, and you will find
Some relics of a godly mind;
Some wit and ingenuity;

Some learning, but more piety;
Some memorandums of his end;

Some notes of sermons by him penn'd,
And fix'd upon the wall, that he
Without a guide might never be.
Besides;-he lov'd, unto the end,
The king his country, and his friend.
A loyal heart he ever bore
Unto his prince. Need I say more?
He always took as great a care

To do what he had sworn, as swear.
A man of peace; as such was known
In ev'ry town, chiefly his own.
Next, I appeal unto the poor,
Which were relieved at his door.
And, oh, methinks, I hear them say,—
"Alas, we miss him ev'ry day!"
Much used, in our neighbourhood,

A private man of publick good.

His skill in husbandry was much,

You'll scarce, in all these parts, find such
His house and orchards, all complete;
Not only needful were, but neat.
Expect not I should tell you all :-
Go, ask his garden, and his wall,

His walks, his trees, his meads, and fields,
Which of his care an instance yields.
Next, I could tell you, might it be,
How good a friend he was to me:
At every time his readiness,
In every thing, he did express.
Few like himself he left behind;
A faithful friend is hard to find.
And, now I've done, I do desire,
My spark may kindle others' fire;
That better poets may amend,
And finish what I did intend;-
For, there's a great deal yet behind;
My tongue could not express my mind.
He's dead, and yet he lives; and, why?
His lasting fame shall never die.

The works he did shall live his praise,
He died not old, but full of days.
Though thou hast slain him, death, yet he
Shall rise again in spite of thee; -
And be partaker of that joy,
Where he shall live, but never die.

From Mrs. Savage's MS.

A taking, popular preacher,—p. 146.

Dr. Wordsworth, in the work already referred to, has, in this place, and another part of the volume, instituted a charge against Matthew Henry, as his father's biographer, which, if correct, would be not only detrimental to his fidelity, but opposed to his well-known simplicity and uprightness.

In allusion to the obituary of Mr. Bridge, Dr. Wordsworth says;"It must be mentioned, though it cannot be told without regret, that this native dress + has not, in all cases, been so carefully preserved as it might have been wished. One instance, at least, will be specified where the biographer has departed from the original diary, for which departure, it should seem, no honourable motives can be easily assigned." ‡

Again-in that part of the Life where the present observations are introduced, Dr. Wordsworth thus writes:-"The passage in Mr. Philip Henry's own diary, upon which the above particulars are founded, stands (notwithstanding the declaration made at the commencement of the present chapter) in the following terms:

"Oct. 7. Mr. Thomas Bridge, minister of the higher-parsonage of Malpas, near fifty-eight years, aged eighty-two years, was buried this day. Mr. Green preached. Text, 1 Timothy i. 16. told what he had declared to him in a late fit which he had concerning his repentance; towards his latter end, very charitable; a taking, popular, good preacher; preached often, and, to the last, could read the smallest print without spectacles, having used glasses in private ever since forty. The decisive word "good," it will be remarked, is omitted in the printed account. The repentance is there "upon his death-bed;" but, by the manuscript, may have respected former repentance, as well as final. The circumstance of his being, "towards his latter end, very charitable," that is, (probably,) towards the non-conformists, is totally omitted."

On this, the only confirmatory instance, the following observations may be submitted.

It seems to be assumed, that Mr. Matthew Henry, having stated his selection of the materials to be from his father's papers, especially his diary, was thereby obliged if he found, as in this instance, a character, any where drawn, to print it as it stood, without reference to any other papers, even on the same subject.

The truth is, that, although it was Mr. Henry's custom, on the death of some of his neighbours and friends, to preserve characteristic remarks, it was seldom (I am aware only of a solitary instance) that he wrote, in one place, a complete account. His sketches of the same character are usually scattered in the diaries, though the most minute statement accompanies the record of dissolution.

It may be noticed, that this part of the volume is, confessedly, from "his own

terestingement and not confined to the diaries, although those in

are made prominent. It may be further remark. ed, that Mr. Henry, in compiling his father's Life, would not write it as one utterly ignorant of the parties to whom the manuscripts referred. He had lived almost all his days in the neighbourhood of most of them, and accurately knew his venerable father's opinion of their character and attainments. This, indeed, he has placed beyond doubt. In a letter addressed to Mr. Tallents, he thus wrote:-"My project is, to put the collection concerning my dear father, (which I have now finished, out of my own knowledge, and his diary,) into the hands of my friend, Mr. Tong, who, you know, hath a very great facility of expression; and will, I hope, put it into an agreeable shape, such as may recommend it to those who, otherwise, would be apt to despise it. To these I would have to be added a brief extract of your sermon, (if you please,) and of Mr. Owen's, and Mr. Lawrence's, the Wednesday following, taking that out of each which is nervous, and which may not be liable to exception, and so the sermon will be much better preserved than if published in a loose paper by itself. What is historical will be much more accurately related in the narrative. His imprisonment at Chester being only cautionary, and in company with many that had little of religion, he never put much upon the score of suffering for righteousness' sake. Some little mistakes in your narrative I observed;-p. 13. Mr. Taylor, of Wem, was buried, not August 24, but June 28, 1695, just a year before my father: and, page 14 the 355th day of his climacteric was not August 30, but August 13. Some other little mistakes also there are which should be rectified, and some things, likewise, which may not be so very proper to be spoken to all the world in this critical age. There are some of your friends here, (particularly Dr. Tylston, who truly loves and honours you,) who wish you rather to suppress it, at least for the present, especially considering that the occasion is such as will certainly bring it into the hands of many who are very industrious in seeking matter of cavil and reproach" I think, after this authentic specimen of Mr. Matthew Henry's prudence, and desire of accuracy, it may safely

• Ecclesiastical Biography, vol. 6. p. 107.

Referring to the phrase used in Mr. Matthew Henry's preface, see ante, p. 5. as to the genuineness of the illustrations in the narrative. Ecclesiastical Biography, vol. 6. p. 119. Ibid. vol. 6. p. 384. n. Mr. Nevet, see p. 144. ante. See ante, chap. xi. commencement. This letter is in Mr. Matthew Henry's hand-writing, is dated September 30, 1696, and superscribed,-" For the Rev. Mr. Tallents, at his house in Salop, These."-Penes me. Mr. Tallents's sermon, to which it refers, was not printed entire till the year 1816. See Eighteen Sermons, by Philip Henry, ut supra; also, the preface to that volume, pp. vii, viii,

be concluded he would not, by a misrepresentation of Mr. Briage, his near and well-known neighbour, expose himself to that, which, in the letter just quoted, he so explicitly deprecates.

Regarding the general tenour of the note in question, it seems only fair to remark,-that, as the word "good" evidently imported no moral qualities, its omission ought not to be so construed as to intend delinquency.

That Mr. Matthew Henry has rejected the term, and also added the words, 64 upon his death-bed," is admitted; nor need such an omission to be considered at all detrimental, since he retains, what in strictness, no doubt, though, perhaps, not common parlance, was more applica ble,-" taking and popular." The introduction of the limitation as to repentance would appear, to a reader of Mr. Henry's manuscripts, in accordance with truth. The words used in the genuine Life were, in all probability, supplied from some document now unknown.* This is the more likely, because Mr. Bridge's name frequently occurs, and a manuscript account of him, now before me, (a transcript, by Mr. Matthew Henry, from his father's papers,) varies, in some particulars, though unimportant, both from the paragraph in the Life, and the record in Dr. Wordsworth's note; not to mention, that, in the several accounts respecting Mr. Bridge, which I have seen, the words, " towards his latter end very charitable," do not occur. The insinuation, as to these words, certainly does not agree with the record of those excellent clergymen, Mr. Haines, Mr. Edwards, and Mr Cawdrey, ante, pp. 146, 147, nor, indeed, with the general features of the Life. The whole narrative supports the conclusion,-that neither Mr. Henry, nor his faithful biographer, felt any inclination to withhold just praises on account of ecclesiastical conformity. Nor can it escape observation, that all the publications of Mr. Matthew Henry discover an exemplary freedom, even from an approximation to bigotry or censoriousness. Both he, and his father, evidently agreed in sentiment with Archbishop Tillotson,-that, "there is no readier way for a man to bring his own worth into question, than by endeavouring to detract from the worth of other men."+

Were it not for the note in Dr. Wordsworth's volume, it may be queried whether the memorial referred to could, by possibility, have been construed unfavourably to Mr. Bridge. That Mr. Matthew Henry had no intention it should be so regarded, is sufficiently clear from the whole paragraph introductory to chapter xi. ante, p. 142. The object of that chapter is, professedly, to record "the gifts and graces of persons to whom Philip Henry " delighted to do honour." They are therefore mentioned "with respect," as "the righteous," and as "glorified souls, whose memories it was fit to embalm."

As allusion is made to something more than variations, it may ap pear necessary to introduce instances in corroboration of the present statements. But, since no injustice of intention is imputed to the reverend annotator, it can answer no good purpose to remove the veil, which has, hitherto, concealed those parts of Mr. Henry's diary, which relate to the subject, from public inspection; especially, as the learned and venerable communicator of the note stated to the editor, that he was not aware of any other document than that which he quoted, and which seemed to support the assertion. It is only justice to add, that, from the many opportunities an extensive and familiar acquaintance with the manuscripts has afforded of judging, the editor can tes tify, not merely the strict accuracy of Mr. Matthew Henry, but also his delicacy and tenderness in this and various other instances.

In the preceding remarks, the object has not been to raise an imputation against Mr. Bridge; his intimacy with Mr. Philip Henry seems to have been regular and neighbourly; and his preaching, judging from his sermons, preserved in Mr. Henry's hand-writing, in accord ance with sound doctrine, not to say evidential of respectable pulpit ability. The design is, simply, to defend a reputation, which is too brilliant to be easily sullied; and which, in the absence of something unequivocally gross, may, without offence, be permitted to retain its full share of blessedness.

Mr. Jonathan Roberts, &c.-p. 147.

Mr. Roberts's character was drawn, and his loss deplored, by Mr. Matthew Henry, in the following tributary poem:

Should I go charm the muses now?
Summon Parnassus' top to bow
To my just griefs, or call upon
The purling streams of Helicon,
To fill mine eyes, as full of tears,
As is my heart of grief, and fears;

And make my lines breathe doleful tones;
Put words for sighs, and stops for groans?
Such high-strain'd raptures, those that knew
Our loss would think no more than due.
But yet, methinks, I see him stand
In glorious robes, at God's right hand,
Triumphing in this happy day.
And thus, to us, I hear him say;-
Weep not for me, my brethren, dear;
Weep for yourselves, and children, there.

Of Mr. Henry's regular diaries the loss is very great. It is probable they consisted of thirty-nine interleaved almanacks. The editor could never trace more than eleven :

"1657. This was the first year in which I began to keep an account of my time in this method. If the Lord bless me, I mean to hold on, and I hope use will make me more and more perfect in it;-it is a pleasing, profitable, heavenly art. O Deus, doce me numerare dies meos." P. Henry. Diary, Orig. MS.

+ Preface to Bishop Wilkins's Sermons, oct. 1682. The Rev. Archdeacon Churton.

And so we do, blest soul, for we
Do not lament so much for thee.
Too well we loved thee, to express
Repinings at thy happiness;
As knowing well, that, though it be
A loss to us, 'tis gain to thee.
For, now thy blessed race is run,
Thou hast received thy-Well done;
And, seasonably, put in to shore,

When winds and storms are at the door.
Now, got safe in thy resting-place,
Just now, when tempests rise apace.
Therefore it was thou mad'st such haste
To hide thee, till the storm be past.
But, for ourselves, we may, we must
Shed showers of tears over this dust.
We need not wonder if the wall
Do tremble when the pillars fall.*
Well may we fear an evil day,
When righteous men are ta'en away.
A sign night's coming o'er our head,
When God thus calls his babes to bed.
A sign he will no longer stay,
When he sends for his pearls away.

A sign he'll as an enemy, come,
When he commands his agents home.+
What reason, then, with one accord,
If ever, now to cry,-Help, Lord!

His character I need not tell

To those his friends, that knew him well.

His learning, and his piety,
His patience, and humility.
How general a scholar he
Always approv'd himself to be!
How he, by long experience, knew
Both study's pains, and pleasures too!
How much he diligently read,
And what a memory he had ;-
How readily he could produce

That which he read for others' use;
E'en as the good householder brings,
Out of his store, old and new things.
His warm and zealous British blood,
He well employ'd for God and good.
The faith he stoutly did defend,
And for the present truths contend.
But plainness was his master-grace;
He was of honest Jacob's race;-

A son of old Nathaniel,

Without allow'd, approv'd of, guile.
No welt, or gard; a downright man,
As preacher, and as Christian.

It presageth the fall of an house when the pillars are removed. Rev. T. Watson's Funeral Sermon for Mr. John Wells, 4to. 1676. p. 32.

Well may we all feare God intendeth wars,
When he commands home his ambassadours.

Poem upon the Death of so many reverend ministers of late. See Enoch's Walk and Change, ur supra, p. 49. 1 A plain man he was, as Jacob, without welt or gard; and a plain dealing man, as Nathaniel, without craft or guile; free from all courtship, either for counterteit, or compliment. Clark's Lives annexed to the Martyrologie, p. 59. ut supra.

He learnt that lesson,-to despise
Being despis'd in others' eyes.
Much hated by the world was he,
As Christ's befov'd ones us'd to be;-
For he, consulting the repose

And quiet of his couscience, chose
The greatest suff'rings rather than
The seeming least, and smallest sin.

But now kind death hath sent him thither,
Where sin and sorrow cease together,
And placed him in that happy state,
Where all their writs are out of date.
Lo, he who was a planet here,

Is a fixt star in glory there;;
With freedom to his heavenly home,
Though not to his earthly he could come.

Death gave him his quietus-est,
And laid him where the weary rest.
Those that but little rest ean have
On earth, yet find it in the grave;
Except some commissary know;
And then, perhaps, 'twill not be so.
But hold awhile:-Shall Jonathan,-
Jonathan die,-do what we can?
Nay; 'tis too late; too late to cry,-
Shall Jonathan, dear Jonathan, die?
The stroke is giv'n;-he is sent,

To his father's house from banishment.
Where now we leave him full possess'd
Of everlasting peace and rest;

While I, in these poor rhymes, do tell
A prophet's fall in Israel.

HIS EPITAPH.

Reader! consider, and adjust

Thy thoughts to this despised dust.
'Tis learn'd Athenian dust; nay, more;
'Tis sacred dust from Zion's floor.
Here fell a star, that once did stand.

A shining star, in Christ's right hand;
A faithful, painful minister
Of Jesus Christ, lies sleeping here.
Consid'ring, then, it is his due,
Come drop, with me, a tear, or two.
From Mrs. Savage's MS.

Mrs. Crew, &c.-p. 148.

See Dr. Ormerod's History, vol. 2. p. 136. To the merits of this lady the following testimony appears in Sir John Crewe's manuscript journal. "Sunday, July 6, 1600. This day died my mother, the best parent, the truest friend, the best mistress, the greatest housekeeper of her rank, and the most pious Christian of her time." She was brought up under the direction of her kinsman, the celebrated John Bruen, of Stapleford, Esq. Ib. 136.

• To him, who must judge us all at the great day, we can appeal before angels and men, that it is not this thing, or that thing, that puts us upoɑ this dissent, but it is conscience towards God, and fear of offending him. Dr. Jacomb. Farewell Sermons, p. 115. 4to. 1663.

TO THE READER.

THAT distinction which the learned Dr. Henry More insists so much upon, in his explanation of the Grand Mystery of Godliness, between the Animal Life and the Divine Life, is certainly of great use to lead us into the understanding of that mystery. What was the fall and apostasy of man, and what is still his sin and misery, but the soul's revolt from the Divine Life, and giving up itself wholly to the Animal Life? And what was the design of our Redeemer, but to recover us to the Divine and Spiritual Life again, by the influences of his grace? And to this, his gospel has a direct tendency; his religion

I indulge an inclination of my own; for this doctrine of the Pleasantness of Religion is what I have been long delighted with, and taken all occasions to mention. Yet I would not thus far have gratified either my friends' request, or my own inclination, if I had not thought that, by the blessing of God, it might be of some service to the common interest of Christ's kingdom, and the common salvation of precious souls. M. H May 31, 1714.

PROVERBS iii. 17.

are peace.

The conflict is between these two. Nothing draws more forcibly than Pleasure; in order therefore to the advancing of the interests of the Divine Life in myself and others, I have here endeavoured, as God has enabled me, to make it evident, that the Pleasures of the Divine Life are unspeakably better, and more deserving, than those of the Animal Life. Were people convinced of this, we should gain our point.

The substance of this was preached last year in six sermons, in the ordinary course of my ministry, among many other Reasons why we should be Religious. I was then solicited to make it public, and now take this opportunity to prepare it for the press, when, through the good hand of my God upon me, I have finished my Fifth Volume of Expositions, before I go about the Sixth. And herein, I confess,

TRUE religion and godliness are often, in Scripture, and particularly in this book of the Proverbs, represented, and recommended to us, under the name and character of wisdom; (Prov. i. 2, 7, 20; ii. 2, 10; iii. 13; Ps. cxi. 10.) because it is the highest improvement of the human nature, and the best and surest guide of human life. It was one of the first and most ancient discoveries of God's mind to the children of men, to the inquisitive part of them, that are in search for wisdom, and would have it at any rate. Then when God made a weight for the winds, and a decree for the rain, when he brought all the other creatures under the established rule and law of their creation, according to their respective capacities, then he declared this to man, a reasonable creature, as the law of his creation, (Job xxviii. 25–28.) Behold, the fear of the Lord, that is wisdom, and to depart from evil, the evil of sin, is understanding.

The great men of the world, that engross its wealth and honours, are pretenders to wisdom, and think none do so well for themselves as they do; but though their neighbours applaud them, and their