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Whereby one may foretell, what sins next year
Shall both in France and England domineer;
Then shall religion to America flee :
They have their times of gospel, even as we.
My God, thou dost prepare for them a way;
By carrying first their gold from them away;
For gold and grace did never yet agree,
Religion always sides with poverty.
We think we rob them, but we think amiss;
We are more poor, and they more rich by this.
Thou wilt revenge their quarrel, making grace
To pay our debts, and leave our ancient place
To go
to them; while that which now their nation
But lends to us, shall be our desolation.

I pray God he may prove a true prophet for poor America, not against poor England. Ride on, most mighty Jesu, because of the word of truth. Thy gospel is a light big enough for them and us: but leave us not. The The people of thine holiness have possessed it but a little while; Isaiah lxiii. 15, &c.


When some farmers near the place where Mr. Farrer lived, somewhat before these times, desired longer leases to be made them, he intimated, that seven years would be long enough; troublous times were coming; they might thank God if they enjoyed them so long in peace.

But considering the accustomed modesty of Dr. Jackson in speaking of things not certain, I much admire that strange appendix to his sermons, (partly delivered before the king, about the signs of the times, printed in the year 1637.) touching the great tempest of wind which fell out upon the eve of the fifth of November, 1636. He was much astonished at it; and what apprehension he had of it appears by these words of his: "This mighty wind was "more than a sign of the time, tempus ipsum admonebat, "the very time itself was a sign, and interprets this mes"senger's voice better than a linguist, as well as the pro

phets (were any now) could do. Both wind and time "teach us that truth often mentioned in these meditations. "Thus much the reader may understand, that though we "of this kingdom were in firm league with all the nations "of the earth, yet it is still in God's power, we may fear "in his purpose, to plague this kingdom by his own im"mediate hand, by this messenger, or by like tempests, "more grievously than he hath done at any time, by the famine, sword, or pestilence, to bury many living souls,


"as well of superior as inferior rank, in the ruins of their stately houses or meaner cottages," &c.


And what shall be thought of that which fell from his pen in his epistle dedicatory of his Attributes, written November 20, 1627, and printed 1628, in these words, or more?" If any maintain, that all things were so decreed "by God before the creation, that nothing since could "have fallen out otherwise than it hath done; that nothing can be amended that is amiss: I desire leave to oppugn his opinion, not only as an error, but as an ignorance involving enmity to the sweet providence of "God; as a forerunner of ruin to flourishing states and "kingdoms, where it grows common, or comes to full "height."




Was this a conjecture of prudence? or a censure of the physical influence, or of the meritorious effect of these te nets? or rather, a prediction of an event? Let the reader judge.

In these they did agree: the sequel will shew wherein they differed.

This author, Mr. G. Herbert, was extracted out of a generous, noble, and ancient family: his father was Richard Herbert of Blache-hall, in Montgomery, esq. descended from the great sir Richard Herbert in Edward the Fourth's time; and so his relation to the noble family of that name well known. His mother was daughter of sir Richard Newport of Arcoll, who doubtless was a pious daughter, she was so good and godly a mother. She had ten children, Job's number, and Job's distinction, seven sons; for whose education she went and dwelt in the university, to recompense the loss of their father by giving them two mothers. And this great care of hers, this good son of hers studied to improve and requite, as is seen in those many Latin and Greek verses, the obsequious Parentalia, he made and printed in her memory: which though they be good, very good, yet (to speak freely even of this man I so much honour) they be dull or dead in comparison of his Temple Poems. And no marvel; to write those, he made his ink with water of Helicon, but these inspirations prophetical were distilled from above: in those are weak motions of nature; in these, raptures of grace. In those he writ flesh and blood; a frail earthly woman, though a mother: but in these he praised his heavenly Father, the God of men and angels, and the Lord

Jesus Christ his master; for so (to quicken himself in duties, and to cut off all depending on man, whose breath is in his nostrils) he used ordinarily to call our Saviour.

I forget not where I left him: he did thrive so well there, that he was first chosen fellow of the college, and afterward orator of the university. The memorials of him left in the orator's book, shew how he discharged the place; and himself intimates, Church, p. 39. that whereas his birth and spirit prompted him to martial achievements, the way that takes the town, and not to sit simpering over a book; God did often melt his spirit, and entice him with academic honour, to be content to wear and wrap up himself in a gown so long, till he durst not put it off, nor retire to any other calling. However, probably he might, I have heard, (as other orators,) have had a secretary of state's place.

But the good man, like a genuine son of Levi, (I had like to have said Melchizedek,) balked all secular ways, saw neither father nor mother, child nor brother, birth nor friends, save in Christ Jesus; chose the Lord for his portion, and his service for employment. And he knew full well what he did when he received holy orders, as appears by every page in this book, and by the poems called Priesthood, and Aaron; and by his unparalleled vigilancy which he used over his parish, which made him (says that modest author of the epistle before his poems, N. F. who knew him well)" a peer to the primitive saints, and more "than a pattern to his own age."


Besides his parsonage, he had also a prebend in the church of Lincoln; which I think (because he lived far from, and so could not attend the duty of that place) he would fain have resigned to Mr. Farrer, and often earnestly sued to him to discharge him of it: but Mr. Farrer wholly refused, and diverted or directed his charity (as I take it) to the reedifying of the ruined church of Leighton, where the corpse of the prebend lay. So that the church of England owes to him (besides what good may come by this book, towards the repair of us churchmen in point of morals) the reparation of a church-material, and erection of that costly piece of Mosaic or Solomonic work, the temple; which flourishes and stands inviolate, when our other magnificences are desolate and despised.

These things I have said are high; but yet there is one thing which I admire above all the rest: the right managing of the fraternal duty of reproof is one of the most difficult offices of Christian prudence. O Lord! what is

then the ministerial? To do it as we should is likely to anger a whole world of wasps, to set fire on the earth. This, I have conjectured, was that which made many holy men leave the world, and live in wildernesses; which, by the way, was not counted by the ancients an act of perfection, but of cowardice and poor-spiritedness; of flight to shade and shelter, not of fight in dust and blood, and heat of the day. This author had not only got the courage to do this, but the art of doing this aright.

There came not a man in his way, be he of what rank he would, that spoke awry, (in order to God,) but he wiped his mouth with a modest, grave, and Christian reproof: this was heroical; adequate to that royal law, Thou shalt in any case reprove thy brother, and not suffer sin upon him. And that he did this, I have heard from true reporters, and thou mayest see he had learned it himself, else he never had taught it us, as he does in divers passages of

this book.

His singular dexterity in sweetening this art, thou mayest see in the garb and phrase of his writing. Like a wise master-builder, he has fetched about a form of speech, transferred it in a figure, as if he was all the while learning from another man's mouth or pen, and not teaching any. And whereas we all of us deserved the sharpness of reproof, (λeyxe Tотóμws,) he saith, " he does this, and he "does that;" whereas, poor men, we did no such thing. This dart of his, thus dipped, pierces the soul.


There is another thing, (some will call it a paradox,) which I learned from him, and Mr. Farrer, in the managery of their most cordial and Christian friendship: That this may be maintained in vigour and height without the ceremonies of visits and compliments; yea, without any trade of secular courtesies, merely in order to spiritual edification of one another in love. I know they loved each other most entirely, and their very souls cleaved together most intimately, and drove a large stock of Christian intelligence together long before their deaths: yet saw they not each other in many years; I think scarce ever, but as members of one university, in their whole lives.

There is one thing more may be learned from these two (I may say these three) also; namely, that Christian charity will keep unity of souls, amidst great differences of gifts and opinions. There was variation considerable in their endowments: doctor Jackson had in his youth (as if he then had understood God's calling) laid his grounds carefully in arithmetic, grammar, philology, geometry, rhe

toric, logic, philosophy, oriental languages, histories, &c. (yea, he had insight in heraldry and hieroglyphics,) he made all these serve either as rubbish under the foundation, or as drudges and day-labourers to theology. He was copious and definitive in controversies of all sorts. Master Farrer was master of the western tongues; yet cared he not for criticisms and curiosities. He was also very modest in points of controversy, and would scarce venture to opine, even in the points wherein the world censured him possessed. Our author was of a middle temper betwixt, or a compound of both these; yet having rather more of master Farrer in him: and to what he had of him, he added the art of divine poesy, and other polite learning, which so commended him to persons most eminent in their time, that doctor Donne inscribed to him a paper of Latin verses in print; and the lord Bacon having translated some psalms into English metre, sent them, with a dedication prefixed, to his very good friend, master George Herbert, thinking that he had kept a true decorum in choosing one so fit for the argument, in respect of divinity and poesy, (the one as the matter, the other as the style,) that a better choice he could not make.

In sum, to distinguish them by better resemblances out of the Old and New Testament, and antiquity: methinks doctor Jackson has somewhat like the spirit of Jeremy, saint James, and Salvian; master Herbert like David, and other psalm-men, saint John, and Prudentius; master Farrer like Esay, saint Luke, and saint Chrysostom: yet in this diversity had they such an harmony of souls as was admirable. For instance; in one who differed in some points from them all, yet in him they so agreed all, as that master Farrer, out of a great liking of the man, translated him into English; master Herbert commented on him, and commended him to use; and doctor Jackson allowed him for the press: it was Valdesso's 110 Considerations.

It would swell this preface too much to set down the several excellencies of our author: his conscientious ex

pense of time, which he even measured by the pulse, that native watch God has set in every of us; his eminent temperance and frugality, (the two best purveyors for his liberality and beneficence,) his private fastings, his mortification of the body, his extemporary exercises thereof, at the sight or visit of a charnel house, where every bone, before the day, rises up in judgment against fleshly lust and pride at the stroke of a passing bell, when ancient charity used, said he, to run to church, and assist the dying

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