books out of his study, and cast them into a hole between two chimnies: and though they broke open chests, trunks, and boxes, and searched every corner in the house they could think of, the books remained undiscovered. Nevertheless, they carried Mrs. Bradshaw before the high commission, where she underwent a severe examination, with an evident design to make her betray her husband; but their purpose having utterly failed, after binding her to appear when called, she was dismissed.*

In the year 1617, Mr. Bradshaw returning from a journey, the bishop's chancellor welcomed him home with a suspension from preaching any more, without his further allowance. But, by the mediation of a worthy friend, the chancellor soon became satisfied; took off his restraint; and the good man went forwards in the peaceable exercise of his ministry. Besides preaching constantly at Stapenhill, this learned divine united with his brethren in their associa tions at Ashby-de-la-Zouch, Repton, and Burton-uponTrent. On these occasions, besides public preaching, for the benefit of the respective congregations, they had private religious conference among themselves. For their mutual advantage, they proposed subjects for discussion; when Mr. Bradshaw is said to have discovered a depth of judgment, and a power of balancing points of controversy, superior to the rest of his brethren. On account of his great abilities, he was commonly styled the weighing divine. He was well grounded in the fundamental doctrines of the gospel, and well studied in the points about subscription, the ceremonies, the civil power, and the authority of the prelates; yet he was an enemy to separation.+

Mr. Bradshaw, in his last sickness, had very humiliating views of himself, and exalted views of God and the power of his grace. He exhorted those about him, to learn to die before death approached; and to lay a foundation in time of life and health, that would afford them comfort in time of sickness and death. At Chelsea, near London, he was seized with a malignant fever, which baffled all the power of medicine, and soon terminated his mortal existence. "He died in peace, and in great satisfaction with his nonconformity, in the year 1618, aged forty-seven years: his remains were interred at Chelsea, and most of the ministers about the city attended the funeral solemnity. His funeral sermon

* Clark's Lives, p. 43-46.

+ Ibid. p. 49, 52, 56.

was preached by his worthy friend Mr. Thomas Gataker, who gave him the following character: "He was studious, humble, upright, affectionate, liberal, and compassionate. He possessed a sharp wit, a clear apprehension, a sound judgment, an exact method, a powerful delivery, and a singular dexterity in clearing up intricate debates, discovering the turning points in dispute, stating controversies aright, and resolving cases of conscience." The celebrated Bishop Hall says, "He had a strong understanding, and a free spirit, not suffering himself for small matters of judgment to be alienated from his friends; to whom, notwithstanding his seeming austerity, he was very pleasing in conversation, being full of witty and harmless urbanity. He was very strong and eager in argument, hearty in friendship, regardless of the world, a despiser of compliment, a lover of reality, full of digested learning and excellent notions, a painful labourer in God's work, and now, no doubt, gloriously rewarded."

"I am

The productions of Mr. Bradshaw's pen were numerous, and most of them very excellent. His Treatise of Justi fication," was much admired by men of learning, as appears from the following anecdote: Some time after Mr. Bradshaw's death, the famous Dr. Prideaux, being in company with his son, and, finding who he was, said, glad to see the son of that man, for the old acquaintance I had, not with your father, but with his Book of Justification."+ We shall give a list of his pieces, in addition to those already mentioned, though perhaps not in the exact order in which they came forth, as it is difficult to procure an exact statement of the time of their publication.

His WORKS.-1. A Treatise of Divine Worship, tending to prove that the Ceremonies imposed upon the Ministers of the Gospel in England, in present Controversy, are in their use unlawful, 1604.2. A Treatise of the Nature and Use of Things Indifferent, tending to prove that the Ceremonies, in present Controversy, are neither in Nature or Use Indifferent, 1605.-3. Twelve Arguments, proving that the Ceremonies imposed upon the Ministers of the Gospel in England by our Prelates, are unlawful; and, therefore, that the Ministers of the Gospel, for the bare and sole omission of them in Church-service, for conscience sake, are most unjustly charged of Disloyalty to his Majesty, 1605.-4. A Protestation of the King's Supremacy, made in the name of the Afflicted Ministers, and opposed to the shameful Calumniations of the Prelates, 1603.-3. A Propo sition concerning Kneeling in the very Act of Receiving, 1605.-6. A short Treatise of the Cross in Baptism.-7. A Consideration of

* Clark's Lives, p. 51, 60.

+ Ibid. p. 53.

certain Positions Archiepiscopal.-8. A_Preparation to the Lord's Supper.-9. A Marriage Feast.-10. A Meditation on Man's Mortality.-11. Sermons on the second Epistle to the Thessalonians.12. A Treatise of Christian Reproof-13. A Treatise of the Sin against the Holy Ghost.-14. A Twofold Catechism.-15. An Answer to Mr. G. Powel.-16. A Defence of the Baptism of Infants.17. The Unreasonableness of Separation.

Mr. JENKIN was son to a gentleman of considerable estate at Folkstone in Kent, and educated in the university of Cambridge, with a view to some considerable preferment in the church. Being here cast under the ministry of the celebrated Mr. William Perkins, he soon became impressed with great seriousness, and embarked with the puritans. His father discovering this upon his return home, and disliking that sort of people, was pleased to disinherit him of the greatest part of his estate. Thus young Jenkin was called to bear the yoke in his youth, and to forsake father and mother, houses and land, for his attachment to Christ and his cause. He trusted in the Lord, and found him to be a constant friend. When he found his company disagreeable to his father, he removed to the house of Mr. Richard Rogers, the old puritan minister of Wethersfield in Essex, where he diligently prosecuted his studies. Entering afterwards upon the ministerial function, he settled at Sudbury in Suffolk. In this situation he was laborious in preaching and catechising; and while he was signally useful to many, he adorned the whole by a corresponding holy conversation. After his settlement at this place, he married the grand-daughter of Mr. John Rogers, the famous protomartyr. Mr. Jenkin died about the year 1618.* Mr. John Wilson, another celebrated puritan, was his successor at Sudbury; and Mr. William Jenkin, the ejected nonconformist, was his son.+

SAMUEL HIERON.-This excellent divine was the son of a most worthy minister, who, being much respected by the famous Mr. John Fox, was persuaded to lay aside teaching school, and enter upon the christian ministry. He laboured in the sacred office many years at Epping in Essex, where God was pleased greatly to bless his endeavours. This his son was educated first by his father, then at King's school, * Calamy's Account, vol. ii. p. 17.

+ Palmer's Noncon. Mem. vol. i. p. 109.

near Windsor, and afterwards at King's college, Cambridge, where he made amazing progress in the various branches of literature. One of his name united with many others of Trinity college, in their invitation to Lord Burleigh, in 1595, to accept the office of treasurer of the college; but it does not appear with certainty whether this was the same person.*

He entered upon his public ministry, and gained, at the age of twenty-four years, a distinguished reputation, and was greatly admired and followed. Having finished his studies at the university, he was presented by Sir Henry Savile to the vicarage of Modbury in Devonshire, where he continued the remainder of his days, the Lord greatly blessing his labours. Here he was reverenced by the poor, admired by the rich, countenanced by the great, and respected by all.+

Mr. Hieron was a celebrated divine, and a most noted puritan. He wrote several excellent pieces in defence of nonconformity, though they were never collected and published with his other works. One of them is entitled, “ A short Dialogue proving that the Ceremonies and some other Corruptions now in question, are defended by no other Arguments than such as the Papists have heretofore used, and our Protestant Writers have long since Answered: whereunto are annexed certain Considerations why the Ministers should not be moved by the Subscription and Ceremonies," 1605. He was also the anonymous author of another piece, entitled, " A Defence of the Ministers' Reasons for refusal of Subscription to the Book of Common Prayer, and of Conformity, in Answer to Mr. T. Hutton, Dr. W. Covel, and Dr. T. Sparke," 1607. This work was printed in Holland, and sent over packed up with the goods of one Mr. T. Sheveril, an eminent merchant of Plymouth; but, as no bookseller durst sell it, on account of the severity of the times, the whole impression was given away. Some of the copies were sent to the persecuting bishops, some to his antagonists, and some to the universities; but the author was never discovered to his enemies, or to the collectors of his works. Thus Mr. Hieron was deeply engaged in the public controversies of the day, though unknown to his opponents. There was also, "The Second Part of the Defence of the Ministers' Reasons," 1608; and "The Third Part of the Same," 1608; but I am not sure, says my * Baker's MS. Collec. vol. iv. p. 50. + Hieron's Works, Pref. Edit. 1624,

author, whether Mr. Hieron was the author of them. He was particularly intimate with some of the most celebrated puritans, especially Dr. Lawrence Chadderton, to whom he dedicated some of his works.

Though Mr. Hieron was a minister of most eminent piety and usefulness; yet, during the greatest part of his last sickness, which continued about a month, his mind was under a cloud, and very uncomfortable. For the most part, he remained altogether silent, oftentimes not answering any question that was proposed to him, and sometimes he wept most bitterly. A brother minister addressing him, with a view to administer comfort to his troubled mind, he said, "There is a great mist betwixt me and the happiness I have looked after. I have judged partially of my own state, and thought better of myself than I deserved." He could not then be prevailed upon to speak any more.

About four days before he died, he began to revive and speak in a more comfortable strain, declaring his great peace and abundant consolation. To a friend who asked him how he did, he said, "A very weak man." When it was recommended that, though he was weak in body, he should labour to be strong in the spirit, he replied, " I thank God, I have laboured, and do labour, and I find my labour is not in vain. I have many things to speak that way, but now I want a tongue to utter them; yet something I must speak: I would not have it thought that my death is hopeless; for though I have lain all this time silent, as you have seen, yet my thoughts have been engaged about matters of great consequence; and now, I thank my God, my soul is full of comfort. I do verily believe I shall see the light of the Lord, in the land of the living. But what am I, or what is my father's house, that God should deal so graciously with my soul? He hath called me unto a state of grace; fitted me in my education for the ministry of the word; brought me in his appointed time to the practice thereof; given me some reputation in it; and blessed my labours in some measure unto his people. He hath not dealt thus with every one; no not of his own chosen. I speak not boastingly, but comfortably; not to extol myself, but to magnify the goodness of my God. I know whom I have professed, whom I have preached, whom I have believed, and now I see heaven open to receive me. I am freed from all care, except for my people. I wish, if God

• MS. Account of Mr. Hieron.