Life and Death of Philip Henry, Chapter 5
CHAP. V.
His Ejectment from Worthenbury, His Nonconformity, his Removes to Broad-Oak, and the Providences that were concerning him to the Year 1672.
HAving thus laid together the Instances of his Family Religion, we must now return to the History of Events that were concerning him, and are obliged to look back to the first Year after his Marriage, which was the Year that King Charles the Second came in; a Year of great Changes and struggles in the Land, which Mr. Baxter in his Life gives a full and clear and Impartial Idea of; by which it may easily be guess'd, how it went with Mr. Henry in his low and narrow Sphere, whose Sentiments in those things were very much the same with Mr. Baxter's.
Many of his best Friends in Worthenbury Parish were lately removed by Death; Emeral Family contrary to what it had been; and the same Spirit which that Year reviv'd all the Nation over was working violently in that Country, viz. a Spirit of great Enmity to such Men as Mr. Henry was. Worthenbury, upon the Kings coming in, returned into its former Relation to Bangor, and was look'd upon as a Chappelry dependant upon that. Mr. Robert Fogg had for many Years held the sequestred Rectory of Bangor, to which now Dr. Henry Bridgman (Son to Iohn Bishop of Chester, and Brother to the Lord Keeper Bridgeman) return'd to the Possession of. By which Mr. Henry was soon Apprehensive that his Interest at Worthenbury was shaken, but thus he writes. The will of the Lord be done. Lord If my Work be done here, provide some other for this People that may be more Skilful, and more Successful, and cut out Work for me elsewhere; However, I will take nothing ill which God doth with me.
He laboured what he could to make Dr. Bridgman his Friend, who gave him good words and was very civil to him, and assured him that he would never remove him till the Law did. But he must look upon himself as the Doctors Curate, and depending upon his Will, which kept him in continual expectation of a removal; however, he continued in his Liberty there above a Year, though in very ticklish and precarious Circumstances.
The Grand Question now on foot was, whether to conform or no. He us'd all means possible to Satisfy himself concerning it, by reading, and discourse, (particularly at Oxford with Dr. Fell (afterwards Bishop of Oxford) but in vain, his dissatisfaction remain'd; however (saith he) I dare not judge those that do conform, for who am I that I shall judge my Brother: He hath noted, that being at Chester, in discourse with the Dean and Chancellor and others, about this time, the great Argument they used with him to perswade him to conform was, that else he would lose his Preferment, and what (said they) you are a young Man, and are you wiser then the King and Bishops? But this is his reflection upon it afterwards, God grant I may never be left to consult …ith Flesh and Blood in such matters.
In September 1660. Mr. Fogg and Mr. Steel and Mr. Henry were Presented at Flint-Assizes for not Reading the Common Prayer, though as yet it was not enjoyn'd, but there were some busie People, that would out-run the Law. They entred their Appearance, and it fell; for soon after the King's Declaration, touching Ecclesiastical Affairs came out, which promised Liberty and gave hopes of Settlement, but the Spring-Assizes afterwards Mr. Steel and Mr. Henry were presented again. On this he writes. Be merciful to me O God, for Man would swallow me up. The Lord shew me what he would have me to do, for I am afraid of nothing but Sin.
It appears by the Hints of his Diary that he had Melancholy Apprehensions, at this Time about publick Affairs, seeing and hearing of so many faithful Ministers distur'b, silenced, and ensnared; the ways of Sion mourning, and the quiet in the Land treated as the troublers of it; his Soul wept in Secret for it. And yet he join'd in the Annual Commemoration of the King's Restauration, and preach'd on Mar. 12. 17. Render to to Caesar the Things that are Caesar's,) considering (saith he) that it was his right; also the sad Posture of the Civil Government through Usurpers, and the manner of his coming in, without Bloodshed. This he would all his Days speak of as a national Mercy, but what he rejoyced in with a great Deal of Trembling for the Ark of God; and he would sometimes say, That during those Years between forty and sixty, though on Civil accounts there were great Disorders, and the Foundations were out of Course, yet in the matters of God's Worship, things went well; there was Freedom, and Reformation, and a Face of Godliness was upon the Nation, tho' there were those that made but a mask of it. Ordinances were administred in Power and Purity, and though there was much amiss, yet Religion at least in the Profession of it did prevail: This (saith he) we know very well, let Men say what they will of those times.
In November 1660. he took the Oath of Allegiance at Orton, before Sir Thomas Hanmer, and two other Justices, of which he hath left a Memorandum in his Diary, with this added, God so help me, as I purpose in my Heart to do accordingly: Nor could any more Conscientiously observe that Oath of God than he did, nor more sincerely promote the Ends of it.
That Year (according to an Agreement with some of his Brethren in the Ministry, who hoped thereby to oblige some People) he Preached upon Christmas-day. The Sabbath before it happen'd that the 23d Chapter of Leviticus (which treats intirely of the Jewish Feasts, called there the Feasts of the Lord) came in course to be Expounded, which gave him occasion to distinguish of Feasts into Divine and Ecclesiastical; the Divine Feasts that the Jews had were those there appointed; their Ecclesiastical Feasts were those of Purim and of Dedication: and in the Application of it he said, He knew no Divine Feast we have under the Gospel but the Lord's Day, intended for the Commemoration of the whole Mercy of our Redemption. And the most that could be said for Christmas was, that it is an Ecclesiastical Feast; and it is questionable with some, whether Church or State, though they might make a good Day, Esth. 9. 19. could make a Holy Day: Nevertheless, for asmuch as we find our Lord Iesus (Joh. 10. 22.) so far complying with the Church Feast of Dedication, as to take occasion from the Peoples coming together to Preach to them, he purposed to Preach upon Christmas-day, knowing it to be his Duty in Season and out of Season. He Preached on 1 Ioh. 3. 8. For this purpose was the Son of God manifested, that he might destroy the Works of the Devil. And he minded his People, that it is double dishonour to Iesus Christ, to practise the Works of the Devil, then when we keep a Feast in Memory of his Manifestation.
His Annuity from Emeral was now with held, because he did not read the Common Prayer: (tho' as yet there was no Law for Reading of it) hereby he was disabled to do what he had been wont, for the Help and Relief of others; and this he has Recorded as that which troubled him most under that Disappointment; but he blessed God, that he had a Heart to do good, even when his Hand was empty.
When Emeral Family was unkind to him, he reckoned it a great Mercy, which he gave God thanks for (who makes every Creature to be that to us that it is) that Mr. Broughton and his Family (which is of considerable Figure in the Parish) continued their kindness and respects to him, and their countenance of his Ministry, which he makes a grateful mention of more than once in his Diary.
Many attempts were made in the Year 1661. to disturb and ensnare him, and it was still expected, that he would have been hindred; Methinks (saith he) Sabbaths were never so sweet as they are, now we are kept at such uncertainties; now a day in they Courts is better than a thousand; such a day as this (saith he of a Sacrament Day that Year) better than ten thousand; O that we might yet see many such days!
He was advis'd by Mr. Ratcliff of Chester and others of his Friends to enter an Action against Mr. P. for his Annuity, and did so; but concerning the Success of it (saith he) I am not over sollicitous; for though it be my due, (Luke 10. 7.) yet it was not that which I Preached for; and God knows I would much rather Preach for nothing than not at all; and besides I know assuredly, if I should be Cast, God will make it up to me some other way. After some Proceeding he not only mov'd but sollicited Mr. P. to refer it, having learned (saith he) that it is no Disparagement but an Honour, for the Party wronged, to be first in seeking Reconciliation; The Lord (if it be his Will) incline his Heart to Peace. I have now (saith he) two great Concerns upon the Wheel, one in reference to my Maintenance for time past, the other as to my continuance for the future; the Lord b… my friend in both, but of the two rather in the latter. But (saith he) many of greater Gifts and Grace than I are laid aside already, and when my turn comes, I know not, the Will of God be done; He can do his Work without us.
The issue of this affair was, that there having been some Disputes between Mr. P. and Dr. Bridgman, about the Tithe of Worthenbury, wherein Mr. P. had clearly the better Claim to make, yet by the Mediation of Sir Tho. Hanmer they came to this Agreement, Septemb. 11. 1661. that Dr. Bridgman and his Successors, Parsons of Bangor, should have and receive all the Tithe Corn and Hay of Worthenbury, without the Disturbance of the said Mr. P. or his Heirs (except the Tith-Hay of Emeral Demesn) upon Condition that Dr. Bridgman should before the first of November following, avoid and discharge the present Minister or Curate Philip Henry, from the Chappel of Worthenbury, and not hereafter at any time re-admit the said Minister Philip Henry, to Officiate the said Cure. This is the Substance of the Articles agreed upon between them, pursuant to which Dr. Bridgman soon after dismiss'd Mr. Henry; and by a Writing under his Hand, which was published in the Church of Worthenbury, by one of Mr. Puleston's Servants October the 27th following, Notice was given to the Parish of that Dismission. That Day he Preached his Farewel Sermon on Phil. 1. 27. Only let your Conversation be as becomes the Gospel of Christ. In which (as he saith in his Diary) his desire and design was rather to profit then to affect; it matters not what becomes of me (whether I come unto you, or else be absent) but let your Conversation be as becomes the Gospel. His parting Prayer for them was, The Lord, the God of the Spirits of all Flesh, set a Man over the Congregation. Thus he ceased to Preach to his People there, but he ceased not to love them, and pray for them; and could not but think there remained some dormant Relation betwixt him and them.
As to the Arrears of his Annuity from Mr. P. when he was displaced; after some time Mr. P. was willing to give him 100 l. which was a good deal less, than what was due, upon Condition that he would surrender his Deed of Annuity, and his Lease of the House, which he for Peace-sake was willing to do, and so he lost all the Benefit of Judge Puleston's great Kindness to him. This was not compleated till September, 1662. until which time he continued in the House at Worthenbury, but never Preached so much as once in the Church, tho' there were vacancies several times.
Mr. Richard Hilton was immediately put into the Curacy of Worthenbury by Dr. Bridgman; Mr. Henry went to hear him, (if he were at home) as long as he continued at Worthenbury; and join'd in all the parts of the publick Worship, particularly attending upon the Sacrament of Baptism; not daring (saith he) to turn my back upon God's Ordinance, while the Essentials of it are retained, tho' corrupted circumstantially in the Administration of it, which God amend. Once being allow'd the liberty of his Gesture, he join'd in the Lord's Supper. He kept up his Correspondence with Mr. Hilton; and (as he saith in his Diary) endeavoured to possess him with right Thoughts of his Work, and advis'd him the best he could in the Soul affairs of that People; which (saith he) he seemed to take well; I am sure I meant it so, and the Lord make him Faithful.
Immediately after he was Removed and Silenced at Worthenbury, he was sollicited to Preach at Bangor, and Dr. Bridgman was willing to permit it, occasionally; and intimated to his Curate there, that he should never hinder it; but Mr. Henry declin'd it: Tho' his Silence was his great Grief, yet such was his Tenderness, that he was not willing so far to discourage Mr. Hilton at Worthenbury, nor to draw so many of the People from him, as would certainly have followed him to Bangor: But (saith he) I cannot get my Heart into such a Spiritual Frame on Sabbath-days now, as formerly; which is both my Sin and my Affliction. Lord quicken me with quickning Grace.
When the King came in first, and shew'd so good a Temper, as many thought; some of his Friends were very earnest with him, to revive his Acquaintance and Interest at Court, which it was thought he might easily do. 'Twas reported in the Country, that the Duke of York had enquired after him; but he heeded not the Report: nor would he be perswaded to make any Addresses that way. For (saith he) my Friends do not know so well as I the Strength of Temptation, and my own inability to deal with it. Qui benè latuit benè vixit; Lord lead me not into Temptation.
He was greatly affected with the Temptations and Afflictions of many Faithful Ministers of Christ at this time, by the pressing of Conformity; and kept many private Days of Fasting and Prayer in his own House at Worthenbury, seeking to turn away the Wrath of God from the Land. He greatly pitied some, who by the urgency of Friends, and the fear of want, were over perswaded to put a force upon themselves in their Conformity. The Lord keep me (saith he) in the Critical time.
He Preached sometimes occasionally in divers neighbouring places, till Bartholomew-day 1662. the day (saith he) which our sins have made one of the saddest days to England, since the Death of Edward the 6th; but even this for good, though we know not how nor which way. He was invited to preach at Bangor on the black Bartholomew-day, and prepared a Sermon on Ioh. 7 37. in the last day, that great day of the Feast, &c. but was prevented from Preaching it; and was loth to strive against so strong a stream.
As to his Nonconformity, which some of his worst Enemies have said was his only fault, it may not be amisshere to give some Account of it.
1. His Reasons for his Nonconformity were very considerable. 'Twas no rash act, but deliberate and well weigh'd in the Balance of the Sanctuary. He could by no means submit to be Re-ordain'd; so well satisfied was he in his Call to the Ministry, and his solemn Ordination to it, by the laying on of the Hands of the Presbytery, which God had graciously own'd him in; that he durst not do that which looked like a Renunciation of it, as null and sinful, and would be at least a tacit invalidating and condemning of all his Administrations. Nor could he truly say, that he thought himself moved by the Holy Ghost, to take upon him the Office of a Deacon. He was the more confirm'd in this Objection, because the then Bishop of Chester, Dr. Hall (in whose Diocess he was) besides all that was requir'd by Law, exacted from those that came to him to be Re-ordain'd, a Subscription to this Form. Ego A. B. praetensas meas Ordinationis literas, à quibusdam Presbyteris olim obtentas, jam penitus renuncio, & dimitto pro vanis; humiliter supplicans quatenus Rev. in Christo Pater & Dominus Dominus Georgius permissione divinâ Cestr. Episc. me ad sacrum Diaconatus ordinem juxta morem & ritus Ecclesiae Anglicanae dignaretur admmittere. This of Reordination was the first and great Bar to his Conformity, and which he mostly insisted on. He would sometimes say, that for a Presbyter to be Ordained a Deacon, is at the best, suscipere gradum Simeonis.
Besides this, he was not at all satisfied to give his unfeigned Assent and Consent, to all and every thing contained in the Book of Common-Prayer, &c. for he thought that thereby he should receive the Book it self, and every part thereof, Rubricks and all, both as true and good; whereas there were several things which he could not think to be so. The Exceptions which the Ministers made against the Liturgy, at the Savoy Conference, he thought very considerable; and could by no means submit to, much less approve of the Imposition of the Ceremonies: He often said, that when Christ came to free us from the Yoke of one Ceremonial Law, he did not leave it in the Power of any Man or company of Men in the World, to lay another upon our Necks. Kneeling at the Lord's Supper he was much dissatisfied about, and it was for many Years his great Grief, and which in his Diary he doth often most pathetically lament; that by it he was debared from partaking of that Ordinance, in the solemn Assembly: For to submit to that Imposition he thought whatever it was to others (whom he was far from judging) would be Sin to him. He never took the Covenant, nor ever-express'd any foundness for it; and yet he could not think, and therefore durst not declare that (however unlawfully impos'd) it was in itself an unlawful Oath, and that no Person that took it, was under the Obligation of it: For sometimes Quod fieri non debuit factum valet. In short, it cannot be wondred at, that he was a Nonconformist, when the Terms of Conformity were so industriously contrived, to keep out of the Church such Men as He; which is manifest by the full Account which Mr. Baxter hath left to Posterity of that affair; and it is a passage worth noting here, which Dr. Bates in his Funeral Sermon on Mr. Baxter relates; that when the Lord Chamberlain Manchester told the King (while the Act of Uniformity was under debate) that he was afraid that the Terms were so hard, that many of the Ministers would not comply with them; Bishop Sheldon being present replied, I am afraid they will. And it is well known how many of the most sober, pious, and laborious Ministers, in all parts of the Nation, Conformists as well as Nonconformists did dislike those Impositions.
He thought it a Mercy (since it must be so) that the Case of Nonqonformity was made so clear as it was, abundantly to satisfie him in his Silence and Sufferings. I have heard that Mr. Anthony Burgoss, who hesitated before, when he read the Act, blessed God that the Matter was put cut of doubt. And yet to make sure Work, the Printing and Publishing of the New Book of Common-Prayer was so deferr'd, that few of the Ministers, except those in London, could possibly get a sight of it much less duly consider of it before the time prefix'd; which Mr. Steel took Notice of in his Farewel-Sermon at Hanmer, August 17. 1662. That he was silenced and turn'd out, for not declaring his unfeigned Assent and Consent to a Book which he never saw nor could see.
One thing which he comforted himself with in his Nonconformity was, that as to Matters of doubtful Disputation touching Church-Government, Ceremoni…s and the like, he was unsworn either on one side or the other, and so was free from those snares and bands in which so many find themselves both ty'd up from what they would do, and entangled that they knew not what to do. He was one of those that fear'd an Oath, Eccl. 10. 2. and would often say, Oaths are Edg-Tools, and not to be played with. One passage I find in his Papers which confirm'd him in this satisfaction; 'tis a Letter from no less a Clergy-man than Dr. F. of Whitchurch to one of his Parishioners, who desired him to give way that his Child might be Baptized by another without the Cross and Godfathers, if he would not do it so himself; both which he refus'd: 'Twas in the Year 1672/3. For my part (saith the Doctor) I freely profess my Thoughts, that the strict urging of indifferent Ceremonies, hath done more harm than good; and possibly (had all Men been left to their liberty therein) there might have been much more Unity, and not much less Uniformity. But what Power have I to dispense with my self, being now under the Obligation of a Law and an Oath? And he Concludes, I am much grieved at the unhappy condition of my self, and other Ministers, who must either lose their Parishioners Love, if they do not comply with them, or else break their solemn Obligations to please them.
This he would say was the Mischief of Impositions, which ever were and ever will be bones of Contention. When he was at Worthenbury, though in the Lord's Supper he used the Gesture of Sitting himself, yet he Administred it without scruple to some, who chose rather to Kneel; and he thought that Ministers Hands should not in such things be tied up; but that he ought in his place (though he suffered for it) to witness against the making of those things the indispensable Terms of Communion, which Jesus Christ hath not made to be so. Where the Spirit of the Lord, and the Spirit of the Gospel is, there is liberty.
Such as these were the Reasons of his Nonconformity, which as long as he liv'd, he was more and more co…firm'd in.
2. His Moderation in his Nonconformity was very exemplary and eminent, and had a great influence upon many, to keep them from running into an Uncharitable and Schismatical Separation; which upon all occasions he bore hi… Testimony against, and was very industrious to stem the Tide of. In Church Government, that which he desired and wished for, was Arch-Bishop Usher's Reduction of Episcopacy. He thought it lawful to join in the Common-Prayer in Publick Assemblies, and practis'd accordingly, and endeavoured to satisfie others concerning it. The Spirit he was of, was such as made him much afraid of extreams, and sollici…ous for nothing more than to maintain and keep Christian Love and Charity among Professors: We shall meet with several Instances of this, in the progress of his Story, and therefore wave it here. I have been told of an aged Minister of his acquaintance, who being as'd upon his Death-bed, What his thoughts were of his Nonconformity, replied, he was well satisfied in it, and should not have Conformed so far as he did (viz. to join in the Liturgy) if it had not been for Mr. Henry. Thus was his Moderation known unto all Men.
But to proceed in his Story. At Michaelmas, 1662. he quite left Worthenbury, and came with his Family to Broad-Oak, just Nine Years from his first coming into the Country. Being cast by Divine Providence into this new place and state of Life, his Care and Prayer was, that he might have Grace and Wisdom to manage it to the Glory of God, which (saith he) is my chief End. Within three Weeks after his coming hither, his second Son was Born, which we mention, for the sake of the Remark he has upon it. We have no Reason (saith he) to call him Benoni, I wish we had not to call him I…habod. And on the Day of his Family-Thanksgiving for that Mercy, he writes, We have reason to Rejoyce with Trembling, for it goes ill with the Church and People of God, and reason to fear worse, because of our own Sins, and our Enemies Wrath.
At the latter end of this Year he hath in his Diary this Note. It is observed of many who have Conformed of late, and fallen from what they formerly Professed, tha… since their so doing, from unblamable, orderly, pious Men, they are become exceeding dissolute and profane, and instanceth in some: What need have we every day to Pray, Lord lead us not into Temptation.
For several Years after he came to live at Broad-Oak, he went constantly on Lords days to the publick Worship, with his Family, at Whitewell-Chapel (which is hard by) if there were any supply there, as sometimes there was from Malpas, and if none, then to Tylstock, (where Mr. Zachary Thomas continued for about half a Year, and the place was a little Sanctuary) and when that string fail'd usually to Whitchurch; and did not Preach for a great while, unless occasionally, when he visited his Friends, or to his own Family on Lords days, when the Weather hindred them from going abroad. He comforted himself, that sometimes in going to publick, he had opportunity of instructing and exhorting those that were in company with him, by the way, according as he saw they had need; and in this his Lips fed many, and his Tongue was as choice Silver; and he acted according to that Rule which he often laid down to himself and others, That when we cannot do what we would, we must do what we can, and the Lord will accept us in it. He made the best of the Sermons he heard in Publick; It is a Mercy (saith he) we have Bread, though it be not as it hath been, of the finest of the Wheat. Those are froward Children who throw away the Meat they have, if it be wholsome, because they have not what they would have. When he met with Preaching that was weak, his Note is, That's a poor Sermon indeed, out of which no good Lesson may be learned. He had often occasion to remember that Verse of Mr. Herbert's:
The worst speaks something good, if all want sense,
God takes the Text, and preacheth Patience.
Nay, and once he saith, he could not avoid thinking of Eli's Sons, who made the Sacrifices of the Lord to be abhorred: Yet he went to bear his Testimony to publick Ordinances; For still (saith he) the Lord loves the Gates of Zion, more than all the Dwellings of Jacob, and so do I. Such then were his Sentiments of things, expecting that God would yet open a door of return to former publick Liberty, which he much desir'd and prayed for, and in hopes of that was, backward to fall into the stated Exercise of his Ministry otherwise, (as were all the sober Nonconformists generally in those parts) but it was his grief, and burthen, that he had not an opportunity of doing more for God. He had scarce one Talent of opportunity, but that one he was very diligent and faithful in the improvement of. When he visited his Friends, how did he lay, out himself to do them good! Being asked once (where he made a visit) to Expound and Pray, which his Friends return'd him thanks for; he thus writes upon it, They cannot thank me so much for my pains, but I thank them more, and my Lord God especially, for the Opportunity. Read his Conflict with himself at this time: I own my self a Minister of Christ, yet do nothing as a Minister; What will excuse me! Is it enough for me to say, Behold, I stand in the Market place, and no Man hath hired me: And he comforts himself with this Appeal, Lord thou knowest what will I have to thy Work, publick or private, if I had a Call and Opportunity; and shall this willing mind be accepted? Surely this is a Melancholy Consideration, and lays a great deal of blame somewhere, that such a Man as Mr. Henry, so well qualified with Gifts and Graces for Ministerial Work, and in the prime of his time for usefulness; so Sound and Orthodox, so Humble and Modest, so Quiet and Peaceable, so Pious and Blameless, should be so industriously thrust out of the Vineyard, as a useless and unprofitable Servant, and laid aside as a despised broken Vessel, and a Vessel in which there was no pleasure. This is a Lamentation, and shall be for a Lamentation; especially since it was not his Case alone, but the Lot of so many Hundreds of the same Character.
In these Circumstances of Silence and Restraint, he took comfort himself, and administred Comfort to others from that Scripture Isa. 16. 4. Let mine out-casts dwell with thee Moab. God's People may be an Out-cast People, cast out of mens Love, their Synagogues, their Country; but God will own his People when Men cast them out; they are out-casts, but they are his, and somewhere or other he will provide a dwelling for them. There were many worthy, able Ministers thereabouts turn'd out, both from Work and Subsistence, that had not such comfortable Support for the Life that now is, as Mr. Henry had, for whom he was most affectionately concern'd, and to whom he shew'd kindness. There were computed within a few Miles round him, so many Ministers turn'd out to the wide World, stript of all their Maintenance, and expos'd to continual Hardships, as with their Wives and Children (having most of them Numerous Families) made up above a Hundred, that liv'd upon Providence; and though oft reduced to wants and straits, yet were not forsaken, but were enabled to rejoyce in the Lord, and to joy in the God of their Salvation notwithstanding: to whom the promise was fulfilled, Psal. 37. 3. So shalt thou dwell in the Land, and verily thou shalt be fed. The World was told long since, by the Conformists Plea, that the worthy Mr. Lawrence (Mr. Henry's intimate Friend) when he was turn'd out of Baschurch, and (if he would have Consulted with Flesh and Blood) having (as was said of one of the Martyrs) Eleven good Arguments against Suffering, viz. a Wife and Ten Children; was ask'd how he meant to maintain them all, and cheerfully replied, they must all live upon the 6th of Matthew, Take no thought for your Life, &c. and he often sung with his Family Psal. 37. 16. And Mr. Henry hath Noted concerning him in his Diary, some time after he was turn'd out, that he bore witness to the love and care of our Heavenly Father, providing for him and his in his present Condition, beyond Expectation.
One Observation Mr. Henry made not long before he Dyed, when he had been young and now was old, that though many of the Ejected Ministers were brought very low, had many Children, were greatly harrassed by Persecution, and their Friends generally poor and unable to support them; yet in all his Acquaintance he never knew, nor could remember to have heard of any Nonconfor mist Minister in Prison for Debt.
In October 1663. Mr. Steel and Mr. Henry, and some other of their Friends, were taken up and brought Prisoners to Hanmer, under pretence of some Plot, said to be on foot against the Government: and there they were kept under confinement some days, on which he writes; it is sweet being in any Condition with a clear Conscience: The Sting of Death is Sin, and so of Imprisonment also, 'Tis the first Time (saith he) I was ever a Prisoner, but perhaps may not be the last. We felt no hardship, but we know not what we may. They were after some Days examin'd by the Deputy Lieutenants, charged with they knew not what, and so dismissed, finding verbal security to be forth-coming upon Twenty four hours notice, whenever they should be called for. Mr. Henry return'd to his Tabernacle with Thanksgivings to God, and a hearty prayer for his Enemies, that God would forgive them. The very next day after they were released, a great Man in the Country, at whose Instigation they were brought into that trouble, died (as was said) of a drunken Surfeit. So that a Man shall say, verily there is a God that judgeth in the Earth.
In the Beginning of the Year 1665. when the Act for a Royal Aid to his Majesty of two Millions and a half came out; The Commissioners for Flintshire were pleas'd to nominate Mr. Henry Sub-collector of the said Tax for the Township of Iscoyd, and Mr. Steel for the Township of Hanmer. They intended thereby to put an Affront and disparagement upon their Ministry, and to shew that they look'd upon them but as Laymen, His note upon it is, It is not a Sin which they put us upon, but it is a Cross, and a Cross in our Way, and therefore to be taken up and born with patience. When I had better work to do, I was wanting in my Duty about it, and now this is put upon me, the Lord is righteous. He procured the gathering of it, by others only took account of it, and saw it duly done and deserv'd, (as he saith, he hoped he should) that Inscription mentioned in Suetonius foreign. To the Memory of an honest Publican.
In September the same Year, he was again by warrant from the Deputy Lieutenant's fetch'd Prisoner to Hanmer, as was also Mr Steel and others. He was examined about private Meetings: some such (but private indeed) he own'd he had been present at of late in Shropshire, but the Occasion was extraordinary; the Plague was at that Time raging in London, and he, and several of his Friends having near Relations there, thought it time to seek the Lord for them, and this was imputed to him as his Crime. He was likewise charged with Administring the Lord's Supper, which he denied, having never Administred it since he was disabled by the Act of Uniformity. After some Days Confinement, seeing they could prove nothing upon him, he was discharged upon Recognizance, of 20 l. with two Sureties to be forth-coming upon Notice, and to live Peaceably. But (saith he) our Restraint was not Strict for we had liberty of Prayer, and Conference together, to our mutual Edification: thus, out of the Eater came forth meat, and out of the strong Sweetness, and we found Honey in the Carcase of the Lion. It was but a little before this, that Mr. Steel setting out for London, was by a Warrant, from the Justices, under Colour of the report of a Plot, stop't and search'd, and finding nothing to accuse him of, they seiz'd his Almanack in which he kept his Diary for that Year; and it not being written very legibly, they made what malicious readings and comments they pleas'd upon it, to his great Wrong and Reproach; though to all sober and sensible people, it discover'd him, to be a Man that kept a strict Watch over his own heart, and was a great Husband of his time, and many said they got good by it, and should love him the better for it, Psal. 37. 5, 6. This Event made Mr. Henry somewhat more cautious and sparing in the Records of his Diary, when he saw how evil Men dig up Mischief.
At Lady-day 1666. The Five-mile Act, commenced, by which all Nonconformist Ministers, were forbidden upon pain of Sixth Months imprisonment to come, or be within five Miles of any Corporation, or of any pla…e, where they had been Ministers, unless they would take an Oath: of which Mr. Baxter saith, 'twas credibly reported, that the Earl of Southampton then Lord High Treasurer of England said, no honest Man could take it. Mr. Baxter in his Life, hath set down at large, his Reasons against taking this Oxford Oath, as it was called, part. 2. p. 396. &c. part. 3. p. 4. &c. Mr. Henry, set his down in short. 'Twas an Oath, not at any time, to endeavour any Alteration of the Government in the Church or State. He had already taken an Oath of Allegiance to the King, and he look'd upon this to amount to an Oath of Allegiance to the Bishops, which he was not free to take, Thus he writes, March. 22. 1665/6.
This Day methoughts it was made more clear to me than ever, by the Hand of my God upon me, and I note it down, that I may remember it. (1) That the Government of the Church of Christ, ought to be managed by the Ministers of Christ. It appears, Heb. 13 7. that they are to rule us, that Speak to us the Word of God. (2) That under Prelacy, Ministers have not the Management of Church-Government, not in the least, being only the Publishers of the Prelates Decrees, as in Excommunication, and Absolution, which Decrees sometimes are given forth by Lay Chancellors. (3) That therefore Prelacy is an Usurpation in the Church of God upon the Crown and Dignity of Jesus Christ, and upon the Gospel-Rights of his Servants the Ministers. And therefore (4) I ought not to subscribe to it, nor to swear not to endeavour in all lawful ways the Alteration of it, viz. by Praying, and Perswading, where there is opportunity. But (5) that I may safely venture to suffer in the refusal of such an Oath, committing my Soul, Life, Estate, Liberty, all to him who judgeth righteously.
And on March 25. the day when that Act took place, he thus writes. A sad day among poor Ministers up and down this Nation; who by this Act of Restraint are forced to remove from among their Friends, Acquaintance, and Relations, and to sojurn among strangers, as it were in Mesech, and in the Tents of Kedar. But there is a God who tells their wandrings, and will put their Tears, and the Tears of their Wives, and Children into his Bottle, are they not in his Book? The Lord be a little Sanctuary to them, and a place of Refuge, from the Storm, and from the Tempest, and pity those Places, from which they are ejected, and come and dwell where they may not.
He wished their Removes might not be figurative of Evil to these Nations, as Ezekiel's were, Ezek. 12. 1. 2. 3. This severe Dispensation forced Mr. Steel, and his Family from Hanmer, and so he lost the comfort of his Neighbourhood; but withal it drew Mr. Laurence from Baschurch to Whitchurch Parish, where he continued till he was driven thence too.
Mr. Henry's house at Broad O…k was but four reputed Miles from the utmost Limits of Worthenbury Parish, but he got it measured, and accounting 1760 Yards to a Mile (according to the Statute 35 Eliz. cap. 6.) it was found to be just five Miles and threescore Yards, which one would think might have been his Security: but there were those near him who were ready to stretch such Laws to the utmost rigor, under Pretence of construing them in Favour of the King, and therefore would have it to be understood of reputed Miles: this obliged him for some time to leave his Family, and to sojurn among his Friends, to whom he endeavoured wherever he came to impart some Spiritual Gift. At last he ventured home, presuming among other things, that the Warrant by which he was made Collector of the Royal Aid, while that continued, would secure him, according to a Promise in the last Clause of the Act, which when the Gentlemen perceived, they discharged him from that Office, before he had served out the Time.
He was much affected with it, that the Burning of London happned so soon after the Nonconformists were banished out of it. He thought it was in Mercy to them, that they were removed before that desolating judgment came, but that it spoke aloud to our Governours, Let my People go that they may serve me, and if ye will not, behold thus and thus will I do unto you. This was the Lord's voice crying in the City.
In the Beginning of the Year 1667. he removed with his Family to Whitchurch, and dwelt there above a Year, except that for one quarter of a Year, about harvest he returned again to Broad-Oak. His Remove to Whitchurch was partly to quiet his Adversaries, who were ready to quarrel with him upon the five Mile Act, and partly for the benefit of the School there for his Children.
There in Apr. following he buried his eldest Son, not quite six Years old, a child of extraordinary praegnancy and forwardness in learning, and of a very towardly disposition, his Character of this Child is,
Praeterquam aetatem nil puerile fuit.
This Child before he was seized with the Sickness whereof he died, was much affected with some Verses, which he met with in Mr. Whites Power of Godliness, said to be found in the Pocket of a hopeful young Man, who died before he was twenty four Years old. Of his own accord he got them without Book, and would be often rehearsing them, they were these.
Not twice twelve Years, (he might say
Not half twelve years) full told a wearied Breath
I have exchanged for a happy Death.
Short was my Life; the longer is my Rest,
God takes them soonest whom he loveth best.
He that is born to day and die's to morrow,
Loses some hours of joy, but months of sorrow;
Other Diseases often come to grieve us,
Death Strikes but once and that Stroak doth relieve us.
This was a great Affliction, to the render Parents: Mr. Henry writes upon it in the reflection,
Quicquid amas oupias non placuisse nimis.
Many Years after he said, he thought he did apply to himself at that Time but too sensibly that Scripture, Lam. 3. 1. I am the Man that hath seen affliction. And he would say to his Friends upon such occasions, Loosers think they may have leave to speak. but they must have a care what they say, lest speaking amiss to God's dishonour, they make work for Repentance and shed tears that must be wipt over again. He observed concerning this child, that he had always been very patient under rebukes, The remembrance of which (saith he) teacheth me now how to carry it under the rebuke's of my heavenly Father. His Prayer under this Providence was, shew me, Lord, shew me wherefore thou contendest with me; have I over-boasted, overlov'd, over-priz'd? A Lord's Day intervening between the Death, and burial of the Child, I attended (saith he) on publick Ordinances though sad in Spirit, as Job who after all the evil Tidings that were brought him, whereof, Death of Children was the last and heaviest, yet fell down and worshipped. And he would often say upon such occasions, that weeping must not hinder sowing. Upon the Interment of the Child, he writes, My dear Child, now mine no longer, was laid in the cold Earth, not lost, but sown to be raised again a glorious Body, and I shall go to him, but he shall not return to me. A few days after his dear Friend Mr. Lawrence (then living in Whitchurch Parish) Buried a Daughter, that was grown up and very hopeful, and giving good Evidence of a work of Grace wrought upon her Soul; how willing (saith he) may Parents be to part with such when the Lord calls; they are not amissi but praemissi. And he hath this further Remark, The Lord hath made his poor Servants, that have been often Companions in his Work, now companions in Tribulation, the very same Tribulation; me for my Sin, him for his Trial.
While he liv'd at Whitchurch, he attended constantly upon the publick Ministry, and there (as ever) he was careful to come to the beginning of the Service, which he attended upon with Reverence and Devotion; standing all the time, even while the Chapters were read. In the Evening of the Lord's day, he spent some time in instructing his Family, to which a few of his Friends and Neighbours in the Town would sometimes come in; and it was a little gleam of opportunity, but very short, for (as he Notes) He was offended at it, who should rather have rejoyced, if by any means the Work might be carried on in his Peoples Souls.
He observes in his Diary this Year, how zealous People had generally been for the Observation of Lent, a while ago. and how cold they are towards it now. The same he Notes of Processions in Ascention Week; for (saith he) what hath no good Foundation, will not hold up long; but in that which is Duty, and of God, it is good to be zealously affected always.
In this Year (I think) was the first time that he Administred the Lord's Supper (very privately to be sure) after he was Silenced by the Act of Uniformity; and he did not do it without mature Deliberation. A fear of Separation kept him from it so long; what induced him to it at last, I find thus under his own Hand: I am a Minister of Christ, and as such I am obliged, Virtute Officii, by all means to endeavour the good of Souls. Now here's a company of serious Christians, whose Lot is cast to live in a Parish, where there is one set over them, who Preacheth the Truth; and they come to hear him, and join with him in other parts of Worship; only as to the Lord's Supper; they scruple the lawfulness of the Gesture of Kneeling; and he tells them, his hands are tyed, and he cannot administer it unto them any other way; wherefore they come to me, and tell me, they earnestly long for that Ordinance; and there is a competent number of them, and opportunity to partake; and how dare I deny this Request of theirs, without betraying my Ministerial Tr…st, and incuring the Guilt of a grievous Omission.
In February 1667/8. Mr. Laurence and he were invited by some of their Friends to Betley in Staffordshire, and (there being some little publick Connivance at that time) with the Consent of all concerned, they adventured to Preach in the Church, one in the Morning, and the other in the Afternoon of the Lords day, very peaceably and profitably. This Action of theirs was presently after Reported in the House of Commons, by a Member of Parliament, with these Additions, That they tore the Common-Prayer Book, trampled the Surplice under their Feet, pull'd the Minister of the place out of the Pulpit, &c. Reports which there was not the least Colour for. But that, with some other such like false Stories, produced an Address of the House of Commons to the King, to issue out a Proclamation, for the putting of the Laws in Execution, against Papists and Nonconformists, which was issued out accordingly; though the King at the opening of that Session. a little before, had declared his desire, that some Course might be taken, to compose the minds of his Protestant Subjects, in matters of Religion; which had raised the Expectations of some, that there would be speedy enlargement; but Mr. Henry had Noted upon it, We cannot expect too little from Man, nor too much from GOD.
And here it may be very pertinent to observe, how industrious Mr. Henry was at this time, when he and his Friends suffered such hard things from the Government, to preserve and promote a good affection to the Government notwithstanding. It was commonly charged at that time upon the Nonconformists in general, especially from the Pulpits, that they were all a factious and turbulent People, and as was said of old, Ezra 4. 15. hurtful to Kings and Provinces; that their Meetings were for the sowing of Sedition and Discontents, and the like; and there is some reason to think, that one thing intended by the Hardships put upon them, was to drive them to this; there is a way of making a wise Man mad: But how peaceably they carried themselves, is manifest to God, and in the Consciences of many. For an Instance of it, it will not be amiss to give some Account of a Sermon, which Mr. Henry Preached in some very private Meetings, such as were called Seditious Conventicles, in the Year 1669. when it was a day of treading down, and of perplexity; it was on that Text, Psal. 35. 20. Against them that are quiet in the Land; Whence (not to curry favour with Rulers, for whatever the Sermon was, the very Preaching of it had it been known, must have been severely Punished, but purely out of Conscience towards God) he taught his Friends this Doctrine, That it is the Character of the People of God, that they are a quiet People in the Land. This Quietness he described to be an orderly, peaceable Subjection to Governours and Government in the Lord. We must maintain a reverent Esteem of them, and of their Authority, in opposition to despising Dominion, 2 Pet. 2. 10. we must be Meek under severe Commands, and burthensome Impositions, not murmuring and complaining, as the Israelites against Moses and Aaron; but take them up as our Cross in our way, and bear them as we do foul Weather. We must not speak evil of Dignities, Iude 8. nor revile the gods, Exod. 22. 28. Paul checked himself for this, Acts 23. 5, foreign: I did not consider it, if I had, I would not have said so. We must not traduce their Government as Absalom did David's, 2 Sam. 15. 3. Great care is to be taken, how we speak of the faults of any, especially of Rulers, Eccl. 10. 20.—The People of God do make the word of God their Rule, and by that they are taught, (1.) that Magistracy is God's Ordinance, and Magistrates God's Ministers; that by him Kings Reign, and the Powers that be, are Ordained of him. (2.) That they as well as others, are to have their Dues, Honour and Fear, and Tribute. (3.) That their lawful Commands are to be obey'd, and that readily and chearfully, 1 Tit. 3. 1. (4.) That the Penalties inflicted for not obeying unlawful Commands, are patiently to be undergone. This is the Rule, and as many as walk according to this Rule, Peace shall be upon them, and there can be no danger of their Unpeaceableness. They are taught to pray for Kings and all in Authority, 1 Tim. 2. 1. 2. and God forbid we should do otherwise: yea, thô they Persecute, Ier. 29. 7. Peaceable Prayers bespeak a peaceable People, Psal. 109. 4. If some professing Religion have been unquiet, their unquietness hath given the lye to their Profession. Iude 8. 11, 12. Quietness is our Badge, Coll. 3. 12. '…will be our Strength, Isa. 30, 7, 15. our Rejoycing in the day of Evil, Ier. 18. 18. it is pleasing to God, 1 Tim. 2. 2, 3. it may work upon others, 1 Pet. 2. 12, 13. The means he prescribed for the keeping of us quiet, were to get our Hearts fill'd with the Knowledge and Belief of these two things, 1. That the Kingdom of Christ is not of this World, Ioh. 18. 36. many have thought otherwise, and it hath made them unquiet. 2. That the wrath of Man worketh not the righteousness of God, Iam. 1. 20. he needs not our Sin to bring to pass his own Counsel. We must mortifie Unquietness in the Causes of it, Iam. 4. 1. we must always remember the Oath of God, Eccl. 8. 2. the Oath of Allegiance is an Oath of Quietness, and we must beware of the Company and Converse of those that are unquiet, Prov. 22. 24, 25. Thô deceitful Matters be devis'd, yet we must be quiet still; nay, be so much the more quiet.
I have been thus large in gathering these hints out of that Sermon, (which he took all occasions, in other Sermons to inculcate, as all his Brethren likewise did) that if possible it may be a Conviction to the present Generation; or however, may be a Witness in time to come, that the Nonconformist Ministers, were not Enemies to Caesar, nor troublers of the Land; nor their Meetings any way tending to the disturbance of the publick Peace, but purely design'd to help to repair the Decays of Christian Piety.
All that knew Mr. Henry, knew very well that his Practise all his days, was consonant to these his settled Principles.
In May 1668. he return'd again with his Family from Whitchurch to Broad-Oke, which, through the good Hand of his God upon him, continued his settled home, without any Remove from it, till he was removed to his long home above twenty eight Years after. The edge of the Five Mile Act began now a little to rebate, at least in that Country; and he was desirous to be more useful to the Neighbours, among whom God had given him an Estate, than he could be at a distance from them, by relieving the Poor, employing the Labourers, and especially instructing the Ignorant, and helping as many as he could to Heaven. He made that Scripture his standing Rule, and wrote it in the beginning of his Book of Accounts, Prov. 3. 9, 10. Honour the Lord with thy Substance, &c. And having set apart a day of Secret Prayer and Humiliation, to beg of God a wise and an understanding Heart, and to drop a Tear (as he expresseth it) over the sins of his Predecessors, formerly in that estate; he laid out himself very much in doing good. He was very serviceable upon all Accounts in the Neighbourhood, and though it took up a great deal of his time, and hindred him from his beloved Studies, yet it might be said of him, as the Bishop of Salisbury saith of Arch-Bishop Tillotson, in his Sermon at his Funeral, that he chose rather to live to the good of others than to himself; and thought, that to do an Act of Charity, or even of Tenderness and Kindness, was of more value both in it self, and in the sight of God, than to pursue the pompous parts of Learning, how much soever his own Genius might lead him to it.
He was very useful in the common Concernments of the Township and Country, in which he was a very prudent Counsellor; it was indeed a narrow Sphere of Activity, but (such as it was) to him as to Iob, chap. 29. 21, 22. Men gave ear and waited, and kept silence at his Counsel, after his words they spake not again; and many of the Neighbours who respected him not as a Minister, yet lov'd and honour'd him as a knowing, prudent and humble Neighbour. In the Concernments of private Families, he was very far from busying himself, and further from seeking himself, but he was very much busied, advising many about their Affairs, and the disposal of themselves and their Children, arbitrating and composing Differences among Relations and Neighbours, in which he had an excellent Faculty, and often good Success, inheriting the Blessing entail'd upon the Peace-makers. References have sometimes been made to him by Rule of Court, at the Assizes, with Consent of Parties. He was very affable and easie of access, and admirably patient in hearing every ones Complaint, which he would answer with so much Prudence and Mildness, and give such apt advice, that many a time to Consult with him, was to ask Counsel at Abel, and so to end the matter. He observ'd in almost all Quarrels that happened, that there was a fault on both sides; and that generally they were most in the fault, that were most forward and clamorous in their Complaints. One making her moan to him of a bad Husband she had, that in this, and 'tother instance was unkind; and (Sir,) saith she, after a long Complaint which he patiently heard, what would you have me to do now? Why truly (saith he) I would have you to go home, and be a better Wife to him, and then you'll find that he will be a better Husband to you. Labouring to perswade one to forgive an injury that was done him; he urged this, Are you not a Christian? and follow'd that Argument so close, that at last he prevailed.
He was very industrious, and oft successful in perswading People, to recede from their Right, for Peace sake; and he would for that purpose tell them Luther's Story of the two Goats, that met upon a narrow Bridge over a deep Water; they could not go back, nor durst not fight; after a short parley, one of them lay down, and let the other go over him, and no harm done. He would likewise relate sometimes a remarkable Story, worthy to be here incerted concerning a good Friend of his, Mr. T. Y. of Whitchurch, who in his Youth was greatly wrong'd by an unjust Uncle of his, being an Orphan; his Portion, which was 200 l. was put into the hands of that Uncle; who when he grew up, shuffled with him, and would give him but 40 l. instead of his 200 l. and he had no way of recovering his Right but by Law; but before he would engage in that, he was willing to advise with his Minister, who was the famous Dr. Twiss of Newberry; the Counsel he gave him (all things considered) was, for Peacesake, and for the preventing of Sin and Snares, and trouble to take the 40 l. rather then contend; and Thomas (saith the Doctor) if thou dost so, assure thy self, that God will make it up to thee and thine, some other way, and they that defraud thee will be the losers by it at last. He did so, and it pleased God so to bless that little which he began the World with, that when he dy'd in a good old Age, he left his Son possess'd of some Hundreds a Year, and he that wrong'd him fell into decay.
Many very pious worthy Families in the Country would say of Mr. Henry, that they had no Friend like minded, who did naturally care for their State, and so affectionately sympathize with them, and in whom their Hearts could safely trust. He was very Charitable to the Poor, and was full of Almsdeeds, which he did (as is said of Tabitha, Acts 9. 36) not which he said he would do, or which he put others on to do, but which he did himself, dispersing abroad and giving to the Poor, seeking and rejoycing in Opportunities of that kind: And whenever he gave an Alms for the Body, he usually gave with it a Spiritual Alms, some good word of Counsel, Reproof, Instruction or Comfort, as there was occasion, and in accommodating these to the Persons he spoke to, he had a very great Dexterity.
He was very forward to lend Money freely, to any of his poor Neighbours that had occasion, and would sometimes say, that in many Cases there was more Charity in lending than in giving, because it obliged the Borrower both to Honestly and Industry. When one of his Neighbours, to whom he had lent three Pound, fail'd, so that he was never likely to see a Farthing of it, he writes thus upon it; notwithstanding this, yet still I judge it my Duty to lend, foreign, nothing despairing, so Dr. Hammand reads it, Luke 6. 35. Though what is lent in Charity be not repaid, yet it is not lost. When those that had borrowed Money of him paid him again, he usually gave them back some part, to encourage Honesty. He judged the taking of moderate Interest for Money lawful, where the Borrower was in a way of gaining by it: But he would advise his Friends that had Money, rather to dispose of it other ways, if they could.
It must not be forgotten, how punctual and exact he was in all his accounts with Tenants, Workmen, &c. being always careful to keep such things in black and white (as he us'd to say) which is the surest way to prevent Mistakes, and a Man's wronging either himself or his Neighbour; such was his Prudence, and such his Patience and Peaceableness, that of all the time he was at Broad-Oak, he never Sued any, nor ever was Sued, but was instrumental to prevent many a vexatious Law-Suit among his Neighbours. He used to say, There are four Rules to be duly observed in going to Law; (1. We must not go to Law for Trifles, as he did who said, he would rather spend a Hundred Pound in Law then lose a Penniworth of his Right. Matt. 5. 39, 40, 41. (2) We must not be rash and hasty in it, but try all other means possible to compose differences wherein he that yields most, as Abraham did to Lot, is the better Man, and there is nothing lost by it in the end, 1 Cor. 6. 1 2. (3) We must see that it be without Malice or desire of Revenge. If the undeing of our Brother be the end of our going to Law, as it is with many, 'tis certainly evil, and it speeds accordingly. (4) It must be with a disposition to Peace, whenever it may be had, and an Ear open to all Overtures of that kind. The two Motto's proper for the great Guns are applicable to this, Ratio ultima Regum, and Sic quaerimus Pacem.
Four Rules he sometimes gave to be observed in our Converse with Men: Have Communion with few; Be familiar with one; Deal justly with all; Speak evil of none.
He was noted for an extraordinary neat Husband about his House and Ground, which he would often say, he could not endure to see like the Field of the Sloathful, and the Vineyard of the Man void of Understanding. And it was strange, how easily one that had been bred up utterly a Stranger to such things; yet when God so ordered his Lot, acquainted himself with, and accommodated himself to the Affairs of the Country, making it the Diversion of his vacant Hours, to over-see his Gardens and Fields; when he better understood that known Epode of Horace, Beatus ille qui procul negotiis, than he did when in his Youth; he made an ingenious Translation of it. His care of this kind was an Act of Charity to poor Labourers, whom he employed; and it was a good Example to his Neighbours, as well as for the Comfort of his Family. His Converse likewise with these things was excellently improved, for Spiritual purposes, by occasional Meditations, hints of which there are often in his Diary, as those that Conversed with him had many in Discourse; Instances of this were easie, but endless to give. He us'd to say, that therefore many of the Scripture Parables and Similitudes are taken from the common Actions of this Life, that when our Hands are employed about them, our Hearts may the more easily pass through them to Divine and Heavenly things. I have heard him often blame those, whose irregular Zeal in the Profession of Religion, makes them to neglect their Worldly Business, and let the House drop through; the affairs of which the good Man will order with Discretion; and he would tell sometimes of a Religious Woman, whose Fault it was, how she was convinced of it, by means of an intelligent godly Neighbour; who coming into the House, and finding the good Woman far in the Day, in her Closet, and the House sadly neglected, Children not tended, Servants not minded; What saith he, is there no fear of God in this House? which much startled and affected the good Woman that over-heard him. He would often say, Every thing is beautiful in its Season; and that it is the Wisdom of the Prudent, so to order the Duties of their General Callings as Christians, and those of their particular Callings in the World, as that they may not clash or interfere: I have heard it observed from Eccl. 7. 16. That there may be over-doing in well-doing.
I cannot omit one little passage in his Diary, because it may be Instructive: When he was once desired to be bound for one that had, upon a particular occasion been Bound for him, he writes, Solomon saith, He that hateth Suretiship is sure; but he saith also, he that hath Friends must shew himself friendly. But he always cautioned those that became Sureties, not to be Bound for any more than they knew themselves able to pay, nor for more than they would be willing to pay, if the Principal fail.
His House at Broad-Oake was by the Road-side, which tho' it had its inconveniencies, yet (he would say) pleased him well, because it gave his Friends an opportunity of calling on him the oftner, and gave him an opportunity of being kind to Strangers, and such as were any way distressed upon the Road, to whom he was upon all occasions cheerfully ready, fully answering the Apostles Character of a Bishop, that he must be of good Behaviour, (foreign, decent, affable, and obliging) and given to Hospitality, 1 Tim. 3 2. like Abraham, sitting at his Tent Door, in quest of Opportunities to do good. If he met with any poor near his House, and gave them Alms in Money, yet he would bid them go to his Door besides for Relief there. He was very tender and compassionate towards poor Strangers and Travellers, though his Charity and Candor were often imposed upon by Cheats and Pretenders, whom he was not apt to be suspicious of; but would say in the most favourable sense, Thou knowest not the Heart of a Stranger. If any ask'd his Charity, whose Representation of their Case he did not like, or who he thought did amiss to take that Course; he would first give them an Alms, and then mildly reprove them: And labour to convince them that they were out of the way of Duty, and that they could not expect that God should bless them in it; and would not chide them, but reason with them: And he would say, if he should tell them of their Faults, and not give them an Alms, the Reproof would look only like an Excuse to deny his Charity, and would be rejected accordingly.
In a word, his greatest Care about the things of this World, was how to do good with what he had, and to devise liberal things; desiring to make no other Accession to his Estate, but only that Blessing which attends Beneficence. He did firmly believe (and it should seem, few do) that what is given to the Poor, is lent to the Lord, who will pay it again, in kind or kindness; and that Religion and Piety is undoubtedly the best Friend to outward Prosperity, and he found it so; for it pleased God abundantly to bless his Habitation, and to make a Hedge about him, and about his House, and about all that he had round about: And though he did not delight himself in the abundance of Wealth; yet which is far better, he delighted himself in the abundance of Peace, Psal. 37. 11. All that he had and did observably Prospered, so that the Country oftentimes took Notice of it, and called his Family, a Family which the Lord had Blessed. And his Comforts of this kind were (as he us'd to pray they might be) Oyl to the Wheels of his Obedience, and in the use of these things he served the Lord his God with joyfulness and gladness of Heart, yet still mindful of, and grieved for the Affliction of Ioseph. He would say sometimes, when he was in the midst of the Comforts of this Life, as that good Man; All this and Heaven too! surely then we serve a good Master. Thus did the Lord bless him, and make him a Blessing; and this abundant Grace, through the Thanksgiving of many, redounded to the Glory of God.
Having given this general Account of his Circumstances at Broad-Oak, we shall now go on with his Story, especially as to the Exercise of his Ministry there, and thereabouts; for that was his foreign the thing in which he was, and to which he wholly gave himself, taking other things foreign. After this Settlement at Broad-Oak, whenever there was Preaching at Whitewell Chappel (as usually there was two Lord's days in the Month) he constantly attended there with his Family, was usually with the first, and reverently joined in the Publick Service; he diligently wrote the Sermons; always staid if the Ordinance of Baptism was Administred, but not if there were a Wedding, for he thought that Solemnity not proper for the Lord's Day. He often Din'd the Minister that Preach'd; after Dinner he sung a Psalm, repeated the Morning Sermon, and Pray'd; and then attended in like manner in the Afternoon. In the Evening he Preach'd to his own Family; and perhaps two or three of his Neighbours would drop in to him. On those Lord's Days when there was no Preaching at the Chappel, he spent the whole Day at home, and many an excellent Sermon he Preach'd, when there were present only four besides his own Family (and perhaps not so many) according to the limitation of the Conventicle Act. In these narrow private Circumstances he Preached over the former part of the Assemblies Catechism, from divers Texts. He also Preached over Psalm 116. besides many particular occasional Subjects.
What a grief of Heart it was to him, to be thus put under a Bushel, and consin'd to such a narrow Sphere of Usefulness, read in his own words, which I shall Transcribe out of an Elegy he made (to give vent to his thoughts) upon the Death of his worthy Friend Mr George Mainwaring, sometime Minister of Malpas, (who was Silenced by the Act of Uniformity, and Dy'd Mar. 14. 1669/70) wherein he thus bewails (feelingly enough) the like restraints and Confinements of his Friend.
His later Years he sadly spent,
Wrap't up in Silence and Restraint.
A Burthen such as none do know,
But they that do it undergo.
To have a Fire shut up and pent
Within the Bowels, and no vent;
To have gorg'd Breasts, and by a Law
Those that fain would, forbidden to draw.
But his dumbSabbaths here did prove,
Loud crying Sabbaths in Heaven above.
His Tears, when he might sow no more,
Wat'ring what he had Sown before.
Soon after his Settlement at Broad-Oak, he took a young Scholar into the House with him; partly to teach his Son, and partly to be a Companion to himself to Converse with him, and to receive help and instruction from him; and for many Years, he was seldom without one or other such; who before their going to the University, or in the intervals of their attendance there, would be in his Family, sitting under his Shadow. One of the first he had with him, in the Year 1668. (and after) was Mr. William Turner, born in the Neighbourhood; afterwards of Edmund Hall in Oxford, now Vicar of Walberton in Sussex, to whom the World is beholden for that Elaborate History of all Religions, which he Published in the Year 1695. and from whom is earnestly expected the Performance of that Noble and useful Project, for the Record of Providences. Betwixt Mr. Henry and him there was a most intire and affectionate Friendship; and notwithstanding that distance of place, a constant and endearing Correspondence, kept up as long as Mr. Henry liv'd.
It was observ'd that several young Men who had sojourn'd with him, and were very hopeful, and likely to be serviceable to their Generations, dy'd soon after their Removal from him; (I could instance in Six or seven) as if God had sent them to him, to be prepared for another World, before they were called for out of this; yet never any dy'd while they were with him.
He had so great a kindness for the University, and valued so much the mighty advantages of improvement there, that he advis'd all his Friends who design'd their Children for Scholars, to send them thither, for many Years after the Change, though he always counted upon their Conformity. But long Experience altered his mind herein, and he chose rather to keep his own Son at home with him, and to give him what help he could there, in his Education, than venture him into the Snares and Temptations of the University.
It was also soon after this Settlement of his at Broad-Oak, that he Contracted an intimate Friendship with that learned and pious, and judicious Gentleman Mr. Hunt of Boreatton, (the Son of Colonel Hunt of Salop) and with his excellent Lady Frances, Daughter of the Right Honourable the Lord Paget. The Acquaintance then begun betwixt Mr. Henry and that worthy Family continued to his dying day, about Thirty Years. One Lords day in a Quarter he commonly spent with them, besides other interviews: And it was a constant rejoycing to him to see Religion and the Power of Godliness uppermost, in such a Family as that; when not many Mighty, not many Noble are called, and the Branches of it, Branches of Righteousness, the planting of the Lord. Divers of the Honourable Relations of that Family contracted a very great respect for him, particularly the present Lord Paget, now his Majesty's Ambassador at the Ottoman Court, and Sir Henry Ashurst, whom we shall have occasion afterwards to make mention of.
In the time of Trouble and Distress, by the Conventicle Act, in 1670. he kept private, and stirr'd little abroad, as loth to offend those that were in Power, and judging it Prudence to gather in his Sails, when the Storm was violent: He then observ'd, as that which he was troubled at, That there was a great deal of precious time lost among Professors, when they came together, in discoursing of their Adventures to meet, and their escapes, which he feared tended more to set up self, than to give Glory to God. Also in telling how they got together, and such a one Preached, but little enquiring what Spiritual Benefit and advantage was reaped by it; and that we are apt to make the circumstances of our Religious Services, more the matter of our Discourse, than the Substance of them.
We shall close this Chapter with two Remarks out of his Diary, in the Year 1671. which will shew what manner of Spirit he was of, and what were his Sentiments of things at that time. One is this, All acknowledge that there is at this day a number of sober, peaceable Men, both Ministers and others, among Dissenters, but who either saith or doth any thing to oblige them; who desireth or endeavoureth to open the Door to let in such; nay, do they not rather provoke them to run into the same Extravagancies with others, by making no difference, but laying load on them, as if they were as bad as the worst. 'Tis true, that about this time the Lord Keeper Bridgman and Bishop Wilkins, and the Lord chief Justice Hale, were making some Overtures towards an Accommodation with them; but it is as true, that those Overtures did but the more exasperate their Adversaries, (who were ready to account such moderate Men, the worst Enemies the Church of England had) and the event was greater Acts of Severity.
Another is this, If all that hath been said and written, to prove that Prelacy is Antichristian, and that it is Unlawful to join in the Common Prayer, had been effectually to perswade Bishops to Study and do the Duty of Church Rulers, in preaching and feeding the Flock, according to the Word, and to perswade People to be serious, inward, and spiritual in the use of Forms, it had been much better with the Church of God in England, than it now is. Consonant to the Spirit of this Remark, was that which he took all occasions to mention as his settled Principle. In those things wherein all the People of God are agreed I will spend my Zeal, and wherein they differ, I will endeavour to walk according to the Light that God hath given me, and Charitably believe that others do so too.