portrait of a man   

THE LIFE and DEATH OF Mr. HENRY JESSEY, Late Preacher of the Gospel of Christ in London;  
Who, having finished his Testimony, was Translated the 4th day of September, 1663.  
Written for the benefit of all, especially such as were acquainted with his godly conversation, and partakers of his unwearied Labours in the Lord.  
With an Elegy upon the Death of Mr. WILLIAM bridge.  
The menory of the Just is blessed.  Prov. 10.7. 
He being Dead, yet speaketh.  Heb. 11.4. 
The Righteous shall be in everlasting remembrance.  Psal. 112.6. 
And Samuel dyed, and the Israelites were gathered together, and Lamented, and butted him.  1 Sam. 25.1. 
Anno Domini 1671.   

To the Christian READER.  
Reader,  
THe divine Oracle from the mouth of Holy David, tells us, that the Righteous shall be in everlasting remembrance, Psal. 112.6. And in the mouth of wise Solomon, That the memory of the just is blessed. Prov. 10.7. Both Father and Son agree in this, That the just shall be remembered when they are dead, and praised for their Goodness, and good deeds, long after they are dead; the just man shall be to everlasting memory, as Mr. Ainsworth translates, Psal. 112.6. and, when persons living in after ages, shall remember the just, already dead, they shall bless them, and highly esteem them; they shall speak of them, after their death, with praise; Gracious souls leave a sweet sent behind them: And it hath been used by the Saints, in all ages, to erect Monuments of the righteous, to posterity, as a memorial to preserve their Names to all generations. Some men, for their own remembrance, have set up the most lasting materials, Pillars of Marble, or pyramids of ston; As Absalon, of whom it was said, 2 Sam. 18.18. That he in his life time, did take to rear up, for himself, a Pillar, and he called it after his own Name, because he had no Son to keep his Name in remembrance. The Author of this ensuing Narrative, or History of the life and death of Mr. Henry Jessey, hath erected a Paper Monument for him for posterity as a memorial, to preserve the Name of this worthy man of God to succeeding ages. The subject of this Narrative, was so well known in his day, and so much esteemed, and honoured, by good men, of all persuasions, in his life time, and at his death, that he needs not any letters of commendation from my Pen, and if I were desirous to give him his due praise, and publish to the world, his learning, piety, humility, gravity, industry and diligence in his Masters work, I am prevented, this Author hath done it to my hand; Et frustra fit per plura quod fieri potest per pauci ora, It's invain to do that by many, which may be done by few. How the Author hath performed his undertaking, I leave thee ( Christian Reader) to judge. If I mistake not, thou wilt find a holy man, a Gospel Minster in this little piece, set out to the life, red and judge. There is but one piece of his worth and excellency which I shall especially glance upon, and that is, the admirable Gospel spirit, wherewith the Lord was pleased to bless and adorn him, above many of his Brethren: I mean, that spirit, whereby he was carried out to love, and do good too, all Saints, of what opinion or persuasion soever, though in some things differing from himself; where the foundation was held, he did love, though in some supper structures he could not join, where he saw the Image of the Father, and the Spirit of the Son, there he could not but love and delight. And therefore as Christ said to Mary, that the love which she manifested unto him, should be published to her praise and honour wherever the Gospel should be preached: So give me leave to say that the love which Mr. Henry Jessey did bear, and manifest to the Saints, the members of Christ, deserves to be published to his praise and honour, while the Gospel shall be preached. I only add this desire, that we had more Henry Jessey's, more Saint-lovers, qua such, yea, that all who profess Faith in Christ Jesus, did sincerely love all Sts. though in some circumstantial things, they may differ one from another. I long to see this spirit poured forth more abundantly. I shall exceedingly rejoice( through grace) if I may live to see it so;& while I live, I shall not cease to pray, that it may be so; and in the mean time subscribe myself, Reader, if thou be a Saint,  
He that desires to love thee, 
 and all Saints in Christ Jesus.   

Upon the Death of Mr. WILLIAM bridge, another faithful and painful Labourer in the Lords vineyard, who died whilst this Narrative was in the Press.  

LIke to the Lamp that spendeth liberally  
His oil, that we may do our work thereby.  
Or like the sparkling Star, that shineth bright,  
Directing of the Traveller by night.  
Or like the Sun, that chaseth by his rays  
Darkness before him, and his Beams displays  
From his bright zodiac, that the Earth may spring  
With fruitful crops, and them in season bring.  
So bridge dispersed his fruitful beams whilst here,  
But now he's fixed in a higher Sphere.   

You that have skill, sorrow,& joy to blend,  
Somwat of both upon this Prophet spend:  
Grieve for your loss, and yet rejoice in this,  
He's gone from trouble, to a place of bliss.  
Mourn, that you did no more improve his pains,  
And yet rejoice, that he now reaps the gains.  
Weep, that so bright a Lamp, no longer shined,  
Yet joy in those choice works he left behind.  
Mourn, that such Lights do set, when that is don,  
Joy in that place, needs not Moon, or Sun,  
Which never shall be stained with a night,  
But hath Eternal glory for its light.  
And let those darkened intervals you see;  
Increase your longing in that place to be:  
For here are changes; Prophets, they must die,  
Yet let me that Expression mollifye.  
If the Philosopher of old could say,  
All of me shall not die, then sure we may,  
Trancendently affirm of bridge, that he,  
Yet lives, and shall to perpetuity:  
He lives in Heaven, on Earth he doth the same;  
There, in his Soul; here, in his works,& name  
And though his Body now be turned to dust,  
Yet at the Resurrection of the just,  
Each atom shall be gathered, for to raise  
A glorious fabric to his Makers praise:  
And Soul and Body jointly then shall sing,  
Grave, where's thy Conquest, Death, where is thy Sting.  
We now in Triumph shall ascend on high,  
Having obtained, through Christ, the Victory.    

THE LIFE and DEATH OF MR. JESSEY.  
THis good old Servant of the Lord, Mr. Henry Jessey( alias Jacie) was born upon the third day of September, 1601. 
His Birth  at West Rowton,( where his Father was Preacher) being a Town in the North-Riding of the County of York, nigh Cleveland, and about five miles distant from North-Allerton. 
His Education.  He was carefully Educated by his Parents, until he became capable of the Grammar-School, at the which he was closely kept, until the 17th year of his age; and being then fit for the University, versity, he was by his said Parents set thither about midsummer, 1681 and placed a Pensioner in Johns college at Canbridge. His first four years studies there, were chiefly logic and Philosophy, 
His diligence in studying.  wherein he manifested his great sedulity and diligence; and in his pursuit hereof, he contented not himself with the authority of Tradition, nor was willing to be imposed upon by an Ipse Dixit, without undeniable reason or experiment( which is the onely true and noble learning in the world) and that this was his practise, it appeareth by those industrious and voluminous collections which he made( and are left behind him) from classic and the best approved Authors.  
Nevertheless all those natural attinments were so covered under the veil of Meekness and the singular humility of this good man, 
His modesty and humility.  that disposed him rather to affect sauciness of style, speech, apparel, and demeanour, which he used throughout his conversation, rather then to seek any popular appluse; insomuch that some persons who knew nothing of him more then his outside, might peradventure less esteem him, although many others who knew his great worth; his name will be had in everlasting Remembrance, when the name of the wicked shall rot.  
Whiles he was thus pursuing after natural knowledge, it pleased the Lord to give him spiritual Understanding by converting his soul to himself, 
His Comversion.  through the effectual working of his holy Spirit in the Ministry of the Word, in September 1622. about the time he came to be of 21 years of age, then did he begin to be truly Learned in knowing the Onely true God, and Jesus Christ whom he sent. Nor did grace put any interruption to his studies, but farther enlightened him to see his own Darkness, and lgnorance, and so regulated both him and them, that we find him afterward steering a course more directly useful for a Minifler of the Gospel, to which employment God had designed him, and he chiefly inclined unto.  
The following Summer, 1623. he Commenced bachelor of Arts and was chosen scholar of the House, 
His first degree in the University.  but shortly after in the same year, his Father dyed, who had supplied him according to his ability from time to time all the while he lived. But after his death, Mr. Jessey the younger became so straightened in maintenance, that for some time he had not above three pence a day for his provision of diet, and yet he did so frugally manage that small allowance that he spared some part of it towards ●yring of books, 
His frugality. ( which after perusal he returned to the Stationer) more especially Commentators on the Bible, as well Popish as Protestants, &c. Ecclesiastical Histories, Chronologies.  
Thus he improved six years in the University, the benefit of which well-spent time, he was wont to remember with thankfulness to God, saying, he would not part with that little human Learning he had got for any thing, 
His esteem of human learning.  except his Interest in Christ.  
And indeed it appeareth he was so hard a Student, not onely in the University, but ever since his removal thence, that some Schollers who have had the opportunity of perusing his papers, have given an ample Testimony of is Learning and Skill, in the Original Tongue, the writing of rabbis, and his knowledge and exact observations of Scripture and other Histories, 
His learning.  above many who are reputed great Schollers in the World; for there were scarce any of his books( whereof he had many) wherein there were not some observations written which shewed his great industry and care in perusing them.  
He removed from Cambridge the 18th. 
His removing from Cambridg to Suffolk.  of Novemb. 1624. and was first entertained by old Mr. Brampton Gurdon of Assington in the County of Suffolk, Father to three Parliament men. This he looked upon as an answer of Prayer, having often begged the Lord to place him in Essex near Suffolk, or in Suffolk near Essex; in regard that he had sometime been there and heard famous Preachers, and found many precious Christias.  
The first Summer of his Sojourning in this place, 
His first Sickness  he was afflicted with a vehement fever, but it pleased the Lord to have mercy on him, and not on him only but on his people also, to whose service he was as Epaphroditus restored, Phil. 2.27. He abode nine years in that worthy family improving his time well, and enlarging his Talents.  
And among his other Studies in that place, he spent much time in Physuk. 
His studying physic  For in those days human Ordinances and Ceremonies in public Worship, had gotten more footing then he could comply with.  
Yet did he not wholly leave the University, but went often to keep terms and the Commencements, until 1626. 
His Commencing Mr. of Arts  at which time he Commenced Mafter of Arts, and so he took his leave of the University.  
The next year he took Orders from the Bishop, 
His Ordination.  according to the usual practise of those times, and the dimness of Light then appearing, although afterward he was convinced that this Acddemical and Episcopal submissions were imposed according to human Ordinances onely, and were sinfully and unwarrantably submitted unto by himself.  
During the rest of his time of his continuance in the Family of his said Patron, he confined his labours thereunto, and to the Neighbourhood thereabouts, teaching more privately, and distribuiting Godly practical books among them. He associated himself with the most tender Christians and suffering Ministers. He grew every day more observable, not only in the places thereabouts, but also in the remoter parts of the Kingdom, 
His refusal of Promotions.  and was solicited to accept of sundry promotions, but he could not be prevailed with to leave his said Patron, until the year, 1633. at which time he was called to Aughton, 9 miles from York to succeed Mr. Alder, who was removed thence for Non-conformity. But Mr. Jessey was not likely to continue long there, 
His Non-Conformity.  not daring( as we find it under his own hand) to comform so far as Mr. Alder had done, and accordingly the next year, himself was also removed from that place for not using the Ceremonies then imposed, as well as for the removing of a Crucifix there. Yet was he not altogether rendered useless in the Lords Vineyard, but as men cast him out from one part, the Master thereof employed him in another: For Sir Matthew Bointon of Barneston near Bridlington in the said County of York entertained him to preach there, 
His removal from Suffolk to Yorkshire  as well as at Rowsby, another place not far distant.  
In the year 1635. he removed with Sir Matthew Bointon to London, 
His coming to London.  and the next year to Hedgly house, near Uxbridge, within the County of Middlesex, where he had not continued above the space of one Month or two, before he was earnestly importuned to remove and join himself with that Congregation where Mr. Henry Jacob and Mr. John Lathrop had been Pastors, 
His Call by a Church of Christ in London.  which Church was gathered by means of the said Henry Jacob in the year, 1616.  
At the first conference Mr. Jessey seemed altogether to decline such an Overture, alleging that the work was weighty and that they knew his weaknesses; 
His selfdenyal.  besides all which that he had another place in his eye. viz. New-England, and that until his going thither he could not remove from the place in which he then was, the Lord having so manifestly called him thereunto and given him so much comfort and successful employment there, those providences appearing unto him as the Pillar of the Cloud before him, so that he durst not remove until it removed and instructed him in the way: To all which, the Church replied, that many of themselves had heard him preach, and been informed of his conversation, and were satisfied of his fitness for them, if the Lord were pleased so to order it. And for that other place, New-England; they conceived that he was rather engaged to his endeavours for the advancement of Christ here, than there. For as much as all the good which he had received, he had received it here; and more especially for that New-England was much better provided with able Godly Preachers than this Nation, in the which so many Flocks was destitute. And as to the place in which he then lived, though the Lord called him thither and might have some work for him to do there, Yet that hindered not but that he might be called thence, and have more work elsewhere; alleging further, that the one was but a Christian Family, the other a Christian Church. And lastly that his chief employment there( so far as it appeared to them) was that which many Godly and Learned conceived, to be an office inseparable from the governor of each Family, so long as he is able to perform the same and not transferrable to another.  
This was the sum of the conference between the Messengers of that Church and Mr. Henry Jessey, in conclusion he promised to ask counsel and advice in this matter, which being done, about Mid-summer 1637. he answered their desires, 
His acceptance of the Churches Call. — Came and joined himself with them, and settled himself by their advice, where he might be most serviceable to them.  
This was the Flock he fed, the Vineyard in which he laboured above 25 years, and bore in that space much hardship, yet continued faithful and diligent, not running away like a Hireling, nor murmuring because of the heat of the day. And certainly it was no blemish to that Congragation, that they chlse such a One, under whose Ministry they were so much united( though they differed from him in his judgement in some points) by means whereof they were preserved from those rendings and divisions which many other Congregations were too guilty of.  
Upon the 21th of Feb. following He with others of his Company being met together, 
His restraint by the Bishops Officers.  the greater part of them were seized and carried away from Queen-Hythe by the Bishops pursuivants, who did shortly after again disturb them in like manner in the Month of May following, in another place.  
In November 1639. 
His Call to and work in South-Wales.  he was sent into Wales by the Congregation for the assisting of old Mr. Wroth, Mr. Cradock, and others in their gathering and constituting the Church in L lanzuaches in Monmouthshire, in South Wales, which afterwards was like Antioch the Mother Church in that gentle country; being very famous for her Officers, Members, Order and Gifts, for the furtherance of which this worthy servant of the Lord was very instrumental, and ever afterwards acknowledged so by them.  
Upon the 21th of April in the year following, he was with a great number of the Members of several Congregations met upon Tower-hill to seek the Lord by fasting and prayer, but were again interrupted by the pursuivants, 
His Imprisonment in the Tower, and his speedy releasement.  and imprisoned in the Tower by Sir William Belfore, who soon after released them being bound over by Dr. William Laud, late Arch-bishop of Canterbury to answer at the Sessions for the Peace, at which place they appeared, but were never called, the Prosecutors thinking it not advisable to bring in any Bill of Indictment against them, ad the face of affairs then stood.  
This Congregation being at this time grown so numerous that they could not well meet together in any one place, without being discovered by the Nimrods of the Earth; after many consultations among themselves, and advice taken with others, but especially asking council from above; Upon the 18th day of the third Month called May, 1640. they divided themselves equally, and became two Congregations, the one whereof continued with Mr. Jessey, the other joined themselves to Mr. Praise God Barebone. each of the Churches renewing their Covenant and choosing distinct Officers of their own from among themselves; Notwithstanding all which prudence, he with five more of that Congregation were seized by Order from the Lord Mayou, upon the 22d of August 1641. 
His second imprisounient  and committed prisoners to Woodstreet Counter, whereupon he with the rest of his fellow prisoners made their appeals to the Parliament then sitting, by means whereof they were speedily set at liberty.  
This was the last restraint he underwent before the Wars, and with it you have already the most observable passages of the former part of his Pilgrimage, summed up in a narrow compass. We shall in the next place overtake him seated as a Labourer in that corner of the Lords Vineyard where he sojourned and most constantly laboured, during the remainder of his life; giving you also some short, but faithful account how the Lord was pleased to bear him up under the sense of sins and sufferings, enabling him to finish his course woth joy,— through the prospect of that everlasting Inheritance which he saw by. Faith laid up for him, and not for him only, but for all them also, that Love and look for the appearance of our Jesus Christ.  
He was a man of a free Spirit, and of Universal love to all men, though they differed from him, as by the latter part of this History will more appear, and he did through the Grace of God endeavour to keep the Unity of the Spirit in the bond of peace, being instructed that from the same God there are diversity of operations in all: And no wonder if there be diversity of ways wherein men do administer unto and serve the Lord in, 1 Cor. 12.5, 6: So the Church which is the Body of Christ hath Unity, though it consist of many members, and these members have several froms, the whole truth is in this body though diffused and  shed abroad upon many particular Members. But neithe is the little to, or the Eye, or Ear, or Hand the Body; nor have any of them the perfection of truth which is in the Body; yet hath every of them their part according to the measure of the gift of Christ as well as every individual Unity in those Members, Episcopacy, Presbytery, independency, anabaptism, or others holding fundamentals which are not many should not then with that eagerness be reprobated each of other, but left to the day and to his judgement who of right shall judge every mans work of what sort it is, and then may every one of all these serving Christ faithfully and in simplicity of heart according to the measure they have received have praise of God.  
The due consideration hereof might invite men to more patience, and moderation each to other, especially seeing we are under the kingdom of Christ the lamb, whose meekness, gentleness and patience, we should follow. For every man must give an account to God for himself, and not for another, Rom. 14.12. But let a man examine himself, 1 Cor. 11.28.  
What needs this fierceness among men then to have dominion over the faith of others who are brethren. May not this Lamb overtake them as a lion and call them to account or beating their fellow Servants with their hands or with their Tongues, and who then can shield them from his wrath when once he is angry.  
And indeed he onely is a schismatic or makes a Scism, that being a Member takes no care for other Members, but such only as are of his particularity, 1 Cor. 12. 2●. Diversity of Sex betweenb a Man and his Wife, makes no division between them, but hatred brings forth disvorce. Tis envy that divides brethren not the difference of height, strength, sex or knowledge.  
As for heresy, the Apostle tells us there must be Heresies, 1 Cor. 11.19. that they that are approved might be made manifest, And for these if the Apostles account be true; Tit. 3.11. He that is an heretic is condemned of himself, or sins against his own Conscience, then surely there will not be so many as this age pretends to find. When Babel that Prototype of pride was building, it was carried on by the Unity of Language and Speech: and it pleased the Lord to put an end to that lofty and proud attempt, by dividing their language and caused that work so to cease, Gen. 11.6. And without controversy it doth appear to be his work Now, in these diversities of operations and administrations among men, to begin to cause to cease the building o Mystical Babylon, whose work is carried on by Unity and Uniformity, these were reasons might invite Mr. Jessey to that great moderation and patience toward all men, and by his patience and moderation was he better fitted for his work in the Gospel of our Lord Jesus, unto which his Call was from above, or he was, as the Scripture doth phrase it, {αβγδ} Set apart unto the service of the Gospel of God. And although he waled in the flesh, yet he did not war, nor war, nor walk after the flesh, nor were there to be found in him any of these qualifications, which might set him apart from the Gospel of Christ, according to Aposto lical injunction, 1 Tim. 3.3.  
1. For He was not given to Wine, such men are cut off from any pretence to be the Servants or Ministers of the Gospel or Stewards of God. Tit. 1.7. And though they may call themselves Pillars of the Church, yet every Boy knows they do speak falsely. If they are Pillars they are reeling ones, smitten by strong drink( as the philistines Pillars were by samson) and such as follow their Doctrine and practise may( and as they did) perish with them.  
2. He was not double tongued, which is another Negative qualification of a true Minister; For though a man were no drunkard, yet being of a double tongue, such a one is also separated from the Ministration of the Gospel of Christ. 1 Tim. 3.8. and if the Apostle had not enjoined such to be excluded from the Gospel-Ministration, yet would any man believer God who is the God of Truth, or Christ who is the Amen, the Faithful or true Witness; hating all manner of hypocrisy and double dealing, would ever employ such instruments in the work of the Gospel; No verily. For if they call themselves Trumpets, they give an uncertain sound, and who will prepare himself to their Battle, In the beginning of the late unnatural War, some of them would like mad-men casting firebrands, arrows and death, deceived their Neighbours, nad now say; was I not in sport, Pro. 26.19. swearing then, abjuring now. Cloakmen then, and Gownmen now. Chemarims then and white linen men now. If these be shepherds, then surely they are strange ones, that would led their Flock into snares and danger, and flee because they are but Hirelings, and trust unto their old trick of Tacking about. If these be Preachers, surely they have spoken lies in hypocrisy, having their conscience seared with an hot Iron; otherwise they would have been Ensamples to the Flock in patience, in meekness, in Moderation. But these Hectors on all sides, these double tongued people are like the Cretians always liars, evil beasts, slow-bellies and mus t be rebuked sharply, 1 Tit. 12. for they declare plainly, that the signs of an Apostle or Minister of Christ in the Gospel are not to be found among them.  
3. Another qualification given by the Apostle is, that a Bishop or good Minister of Christ should be the husband of one wife; which some expound to be the husband of one wife at one time, but if the former be dead, he may mary another. Others there are who though they conceive a Minister of the Gospel may mary a second wife, the former being dead, yet do quesion whether by this apostolic injunction they ought not to lay down their Ministry upon so doing: For if the younger widows being under 60 years old are to be refused in Church-work, least they begin to wax wanton against Christ, and do mary again and so become criminal, 1 Tim 5.12. Why say they may not the second wit in a Misnister be accounted wantonness against Christ also, seeing it dot engage him to care again, for the things of the world, how they may please their wife, and so to wax wanton against Christ and became criminal also. However the words of one wife be expounded, yet this good man was never cumbered with house, with children or with wife, having of grace separated himself from those troubles in the flesh for the Kingdom og heavens sake living and buying a single man, blameless sober and of holy conversation which rendered him more at leisure as well as capable and qualified to take care about the things of God and the Churches of God whereof he became by grace an over-seer.  
4. He was no striker or brawler, either of which vices do incapacitate a man for the work of the Gospel, 1 Tim. 3.3. The great shepherd of the Sheep lived in those Eastern Countries, where then and now also, the shepherds went before the Sheep, and the Sheep knowing the voice of the shepherd followed him, and without all peradventure the Sheep of those Countries would do the same, being a more gentle and loving sort of Cattle, had not the bad custom of our Shepherds inverted that Order, by driving the Sheep before them: Christ spake that Parable to such as knew well, and used that cnstome among themselves; the shepherds or Ministers are to go before by ensample, and the Flock to follow. Phil. 3.17. They are to reason or persuade men, and the people are to be perseased, but he that is unperswaded or unblieving or disobeying the Son,( for all those the word beareth) shall be damned, John 3. And indeed a sword doth better become the hand of a Prince than a shepherd; to the one it is a omely and useful Armature, to the other it looks like the instrument of a foolish, of an Idol. shepherd, Zach. 11.16, 17, 18. And the Lord said, Take to thee yet, &c.  
Our Lord Jesus and the Apostles, Paul and Peter, did never use tart expressions to the people, but only to the Scribes and Pharisees, saducees, False Teachers, False Apostles, amp; c. against whom they deeply complained, and them they moset sharply reproved. These were they to whom Christ pronounceth so many woes, and the Apostle calls dogs, concision, evilworkers, wisheth them cut off; but as for the people, Christ saith, O Jerusalem, thou that killest, &c. and the Apostle, I could wish myself accursed from Christ, for my Brethren, my Kinsmen. And O foolish Galathians, who hath bewitched you. This was the Spirit of Christ and of his Apostles; their weapons were not carnal but spiritual; they were persuaders, but not strikers.  
When the late experience of our times  told us of another Generation of men, that know not what spirit they were or would have been of, being of a discent, rather from Mount Sinai than Mount Zion; And although they are good men, yet certainly in their hands were found the instruments of a foolish shepherd, in that they endeavoured to stir up the civil Magistrate to punish by confiscation, banishment and death, whosoever should do contrary to their Edict,( which they called the Law of God) when as in truth it was but a Lottery of the more part of Voices in their Assembly, and those governed too much by interest, or( whihc is worse) by ignorance. Poor men, are these the Spirit of a Spiritual kingdom; do you think you look like the Messengers of the Lamb, would you have been found in his patience and peace and meekness at his coming, or would you not rather have been justly numred among them that smite their fellow servants; for instead of going before, you drove the Sheep with swords in your hands, or road them as Balaam did the ass, thinking these Animals should bear whatsoever you would impose, and did not the Lord by these Asses, who saw the Angel of the Lord with a drawn sword, forbid the foolishness of such Pastors. Poor men, did he whom you profess to Preach, drive at his rate; did he come to be administered unto; no, but to adminster: are you the Clergy, and are not they? 1 Pet. 5.3. Not as Lords over Gods, Clery or Inheritance; are they the Laity, and are not you? Rom. 9.25. And they shall be called any People or my Laity. These considerations invited this deceased Servant of Christ to strike Sail, and make himself equal to them of a lowere sort, and to refuse the title of Pastor, but as he called himself Brother to the meanest Servant of Christ.  
And although you or any other sall use these instruments of a foolish shepherd unto the Flock of slaughter, and to proceed to lay our bones to the bones of them already slain, until your measure be fulfilled; yet know of a truth, that the saying of this man of God Zachary, shall most certainly come to pass, verse 17. Wo to the Idol shepherd that leaveth the Flock, the sword shall be upon his right arm, and upon his right eye, his arm shall be clean dried up, and his right eye unterly darkened, and the poor of the Flock that wanit upon him do know that this is the word of the Lord.  
5. He was not given to filthy lucr, insomuch that it may not unfitly be said of him as of Luther, that he had no temptation to covetousness. He often prayed that he might not be rich, and repeated the Psalmists words, Incline my heart to thy Testimonies and not to covetousness, Psal. 119.36. and indeed his open-handedness to the poor with the small estate he left behind him gotten in 30 years, and not exceeding; Besides, his books will sufficiently make it evident. And it were much to be desired, that those who do eagerly pursue this world, would remember that they are but Stewards of it, and be warned not to be high-minded or trust in uncertain riches, nor set their own mark upon them, but dispose them so as the donor intended, unto whom they must give an account, and not to think it enough that we pray that it may please him to provide for the Fatherless and Widow, and all that be desolate and afflicted, Seeing he gives to his Stewards sufficiency to do it, with command also, but to do it with our own hands, distribuiting the kindness of God to them that need. Is not such a prayer sent up from a stratned heart, and a hand abiding of God to do his work himself, for wo will not? and may it not provoke him to turn us out of our Steward-ship for such mocking of God?  
6. He was not a novice; one that was not lifted up with pride; we speak of appearance, for we would not think of him above what is meet, and it is the Lord that knows the heart where this sin lurks. The Apostle entitles this sin in this place to young men, and indeed we find them usually overtaken with it. Ajunior Sophister in the University will fill his sails and make more noise then a sober and more learned man, like empty cask that sound higher then such as are full fraught with liquour. These are generally filled with traditional learning, the other with experimental. Mr. Jessey was above 30 years old when he began to take a charge, and was never willing to meddle with strifes or controverted matters in religion but practical. Yet many persons that may be of less experience and far short in learning, will pretend to plany the part of a Master of this Art also, and will expound all Scripture, and are not willing to own any question to be a thing unlearned of them. This pride or over-wisdome in these pretenders, but indeed very ignorance together, with the laziness of the hearers, who receive such Traditions without due examination, do prove commonly the one and the other to be the very Father and Mother of heresy; and it were to be desired that ourhearts were rather established with grace, than such meats or new Doctrines, which have not yet profited them that have been exercised therein, Hcb. 13.9. And indeed a persuading of men to any human inventions or ordinances against their conscience, is but a lust that the persuaders have to glory in the flesh of poor bewitched Christians, whom they have or would proselyte unto such things. If it be God that giveth us a pure mind or conscience in any thing, we should take heed how we defile it, for if any man defile this Temple, him will God destroy.  
Thus we have done with his Negative qualifications, what he was not, we shall briefly also set forth what he was.  
1. And first, He was a man of a very quiet and peaceable spirit, no sour of sedition or mower of tumults in any kind, maintaining this position, Arma Ecclesiae sunt praeces& lachrymae. The weapons of the Church are Prayers and Tears, Rom. 13.1. Let every soulbe subject to the higher powers. And as he knew the Churches weapons, so he knew also their victories were to be like Christs, who by his death overcame him that had the power of death, Heb. 2.14. And the Church overcame by the blood of the Lamb and the word of their Testimony, and they loved not their lives to the death, Rev. 12.11.  
2. Secondly, He was of a lowly spirit, esteeming others better than himself, 2 Phil. 3. this grace which he received was a preservative to him against two epidemical Vices too common among men, tried and Censoriousness, being Mother and Daughter. He lived not, preached not, or walked as though Christ had died for men of his judgement only; but did honour and love all good men different from him in opinion, and esteem them as heirs of that Kingdom and Glory promised, walking every one of them in integrity.  
3. He had also a free heart and an open hand in relieving the poor, living more frugally himself that he might be the better able to help others.  
4. He knew the Lord and had acquaintance and communion with him in the Spirit by Jesus Christ, serving him with an upright heart and in all hurnility of mind, with many tears and some temptations also, being by grace kept clean from the blood and cries— of all men, not coveting any mans Gold, Silver, or Apparel, and so finished his course with joy and the Ministry he had received to testify the Gospel of the grace of God, especially to the poor and broken hearted, unto whom and for whose sake he seemed to have a more peculiar work, Ministration and Office from our Lord Jesus Christ which he laboured to fulfil.  
In the Year 1656. at the request and for the support of some of those broken poor doubting souls, he wrote his own experiences, which are now made public to the benefit of all unto whose hands they may come, and are as follow from his own Copy.  
The Lord having wrought on me by degrees, and brought me to rely on free grace in his Son for pardon of sin and all good, and giving in joy and peace through believing, Rom. 5.1. I thought now( as Job and David sometimes did, Job. 29.18. Psal. 30.6, 7. touching themselves) I shall be thus always, my sin dying, corruptions abating, grace increasing, and shall be carried on with life and joy in all the ways of God. But after all this( quiter contrary to my expectation) finding such a body of sin and corruption, such weakness and sloth unto all good, I thought that none that ever tasted of Gods love, were in such a case, 2 Pet. 2.22. I feared that all the former joys were delusions, or that I was a Back slyder, yea, a dog turned to the vomit, better I had never lived under the Gospel. But by searching scripture and my own heart, and hearing some Sermons, I hoped sometimes the former was a true saving work. But soon after I was again persuaded against it as before, and that I was a painted Hypocrite, and all I did was in hypocrisy. None that had a saving work were so dead, so hard hearted, so carnal and sottish, so proud, so lazy, so filthy a beast as I. I could not turn to any of the Saints that were like me, as Job 5.1. None in the Old Testament, nor New like me.  
Davids sins, Manasses, Mary Magdalens, Peters sins, all fell short of mine; mine being against such light, conscience, promises, vows( renewed again and again) and against fresh motions of the holy spirit. I feared I had finned that sin that should never be forgiven here nor hereafter, Mat. 12.32. Some saying I might be counted a shane to profession, as if all religion consisted in sadness, in whining and moping and complaining, such miserable Comforters I met withal. At last opening my heart to one plain broken hearted Christian, his departing words were to this effect. I am persuaded the Lord will make use of you to comfort others afflicted in sptrit, and thesefore you are thus, that you may comfort others with the consolations wherewith you shall be comforted of God, 2 Cor. 1.4  
The Lord made this a sweet word to my soul, and I was resigned to him if he would be pleased to make use of me his will be done. And I think then the Lord began to comfort. My usual recourse had been to such signs and marks of saving grace, &c. as these, Blessed are the Mourners, such as hunger and thirst, that are weary and hevy laden. But these comforts were soon dried up. I feared after sin, to believe in Christ; because in confessing I was not so humbled or affencted, but hard hearted, fearing it would be but presumption, if I should then apply Christ to my soul. I would gladly have had my heart humbled and in a better spiritual frame that then I might believe, else I durst not; As if I should gain further acceptance by neglecting to believe, or as if I must bring something to God first, before I receive Christ: contrary to Rom. 11. to the end. Isaiah 50.10, 11. The recovery then and often since, was thus, not to mend what was wrought, to prop up the old house, as to go to God( though a sinner) in this very relation as he is styled a God,  
1. That justifieth the ungodly Rom. 4.5. seeing I am but ungodly.  
2. That justifieth such, freely by his grace, through the redemption that is in and by Jesus Christ without works, Rom. 3.22.  
3. That hath given us this faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief( not I was, but I am the chief) 1 Tim. 1.15. accordingly as it was in Phil. 2.3. Let each( Believer) esteem others better than themselves in all lowliness of mind: The holy spirit therein showing each believer more to aggravate his own sins than to judge any others. And leads us to pled with the Lord as Isa. 63.16. Doubtless thou art our Father though Abraham be ignorant of us,( as if we were not his Seed) who believed against hope, not being weak in Faith, and reasoned not from the deadness of his own body and Sarahs womb, Rom. 4.18. And though Israel acknowledged us not, yet thou O Lord, art our Father and Redeemer, and we his generation, Seekers of the Lords face, for he wrestled with God and would not let him go unless he blessed him, Gen. 32.26. Hos. 12.3, 4. he wept and made supplications unto him.  
This naughty Child thus coming and pleading with the Lord, pleaseth him far better than One that is as naughty a Child having dirted his clothes, and defiled himself, and stand off as if he were not his Son, and will not come to his Father whiles he yet saith to him come and kiss me.  
They who thus confess sin and believe on his name are blessed, more than such as Thomas who would not believe except he felt. Psal. 25.11. Jer. 14.7. Isa. 50.10. Joh. 20.17, 20.  
Thus much I do often to this day, that I, when I see myself as black as hell, I must believe that I am comely in Christ, Cant. 4.5. through the comeliness he puts upon me, Ezek. 16.11, 11, 14. even his perfect righteousness, 2 Cor. 5.21. Isa. 45.24. And in this way the Lord frequently still comforts my soul in his free& unchangeable Covenant, viz. by improving, 2 Sam. 23.5. Thus— namely. Although my house my heart, be not so with God,( not so as I would, yet he hath made with me an Everlasting Covenant ordered in all things,—( though I am disordered) and sure,( even the sure mercies of David) though I am so fickle and unsteadfast,( fast and loose) and this is all my Salvation, and all that I depend upon for life and salvaton( and all my desire,( wherein I am well satisfied and well pleased) although he makes it not to grow, bud forth and appear. After this I considered seriously of this question,  
Quest. Why doth the Lord leave such as he loves to be full of sin and corruption?  
Answ. 1. That such should daily confess and aggravate their sins and be kept humble, 1. John 1.8, 9. Rom. 7.23, 24.  
2. To be more tender of all others, good and bad, and speak ill of none, Tit. 3.28.  
3. To admire Gods grace the more, daily saying before the Lord, who is so as I? but who a God like to thee, pardoning sin, Mic. 7.18.  
4. Fourthly, To exalt Christ more, when we still feel such need of him, 1 Tim. 1.15. Rom. 7.23, 24, 25  
5, Fifthly, To make us willing to depart home, to be present with the Lord, and sin no more, 2 Cor. 5.6. Phil. 1.23. seeing it is so that our sins and corruptions( such cursed Canaanites) will be our tenants in spite of us, so long as we sojourned here below, therefore we should be daily the more watchful and looking up to Jesus Christ for help. And withal let us always mind this which the Lord graciously brought me unto after those beforesaid sad days; that confessing and aggravating our sins daily we never end there( as I oft did) to the robbing of God and of Christ of his glory and mine own soul of true joy in the Lord, who is our strength every way. Neh. 8.10. but always end in the eyeing and in the sense of the Lords superabounding grace, Rom. 7.23.25. Rom. 5.20. hereby setting the Crown on his head in believing and giving him the glory of his name, in having such good and high thoughts of him that he can both forgive, and is willing to forgive such vile sinners, who desire to return unto him: and not nourishing such ill thoughts that he cannot, or that he is unwiling to pardon such great sinners, Num. 14.17. Exod. 34.5, 6. Isa. 48.8, 9, 11. Isa. 43.22.25.  
Thus far his Experiences. And we find in the same year that he wrote them, he made his Will: the Preface of which declares the sweet calm, and serenity of his soul, in manner as follows, Viz.  
I Henry Jessey of London, a Servant of Jesus Christ in the Ministry of the Gospel, do declare, that from the Lords most gracious Manifestation of his most free love in his son to me the chiefest of all saved sinners, I have committed my soul to him, as to a faithful Creator and Redeemer being assured by the witness of his good Spirit, that Jesus Christ hath loved me and washed me from all my sins in his precious blood, and that he will save me everlastingly.  
His Spiritual state being thus secured and his soul safely lodged in the bosom of Gods eternal love, he did not pollute himself or cloud his evidence by a careless carriage or remiss conversation; but he diligently kept them clear and uninterrupted by a steadfast watch fullness and constant jealousy over his own heart and ways, which made him walk cheerfully in the light of Gods countenance all his days, and kept his graces in a flourishing blossoming condition, which rendered him very useful to poor drooping souls, to resolve their doubts and cherish their sinking Spirits. He would say to them( where sorrow had so filled their hearts that they could not speak to vent it, as Joseph did to his Brethren) Am not I your Brother? And is not a Brother born for a day of adversity? Be free to me, which I cannot do what I cannot do I will carry to my Father.  
He was very compassionate and of an extraordinary fellow-feeling, in all the wants and miseries of others: rejoicing with them who rejoiced and mourning with them who mourned.  
He was unto onely a Talker of God, but( like Enoch) a Walker with God, His life did commend and preach forth the grace of the Gospel, his design and business in all places and company was to pled and speak for the laws, honour and interest of Christ, and to gain over souls to him.  
Where ever he came his custom was to rebuk sinful actions or expressions, with a great deal of faithfulness, and seriousness in Scripture language. But duty and well doing he would take notice of with cheerfulness and encouragement repeat some promise of reward.  
He so consecrated his inward man to the Lord that he grudged the time spent in passing from one place to another, which made him habitually to move so lightly and swiftly; and to make his visits and the prayers that he made to be so brief and pertinent. And in his journeys he would call for good discourse, and out off exuberant talk. He thought it lost time wherein some intercourse had not been between Christ and him. Coming once into a Meeting, he asked a friend what they had discoursed about, and being  told, Oh( said he) how many steps do I take, and not think on Jesus Christ. Into what friends house soever he entred, he would with much kindness persuade the unconverted and give them good books and his lips did so drop with gracious words, his behaviour was so loving and courteous to all in the ways of God, that he convinced many gain-sayers, at least to think well of him,( though they might still oppose the ways of God) as he did the Jews themselves, though in opinion still Jews; who had a superlative respect and report for him. Thus he imitated his Lord in going up and down, and doing good, And the grace of God wrought by him abundantly in giving in a proportionable success. For he laboured above many others, and used indeed to say, That he cared not how much he laboured, for he was sure of wages.  
He ever took special Notice of the outgings of God in all his providences: In which scrutinous observation, not a few may, and do complain for want of a successor to take pains and pleasure, in seeking out Gods works, judgments and tokens of displeasure against sin and sinners, and of his acceptation, owning a deliverance of his people; of the signs and wonders which he works in heaven above and earth beneath, of the things he brings to pass above, beyond or against the usual order of natural causes, or any other secondary means: Nay in particular designs, intentions or businesses, if any providence did interrupt, delay, hinder or overthrow, he was satisfied that the Lord had a hand in so over-ruling; and that it was best the thing should not come to pass; and so at that time endeavours to accomplish it should be laid aside. How beit he did not on the contrary think it sound arguing, to judge of Gods approbation of things from his prospering them, nor of his dislike of good designs by the present frustration thereof; he having many gracious ends to permit such actions to thrive, which cannot be warranted in their Undertaking.  
As for his Civil Deportment to all men,( as men) his conversation was affable, pleasing and seemly, giving to all their due respect and titles; honor to whom honor did belong, and approved not the rudeness of some, who deny to do so, grounding their carriage on Mat. 23.9.10. For the clearing of which place, he wrote a sheet of Paper for satisfaction of friends; which is here omitted in regard it would swell swell the Narrative too big. And according to that rule he walked wisely, and inoffensively towards them who are without, and to the Church of God. His words were few, and seasoned with salt, abundantly gracious, teaching and speaking in Scripture Phrase where the matter would bear it.  
When he went long journeys into the Country, to prevent extravagant expressions or discourses, he composed divers Rules to which his fellow Travellers agreed, that a forfeiture shall be paid( for the use of the poor) in case of speaking( at unawares) any untruth, or positively affirming what cannot be made good, or unnecessarily using asseverations or taking the Lords name in vain; swearing or cursing, or disorderly mentioning the fault of others; or being sinfully angry, or passionate with another. To these and many like orders those who subscribed, after several forfeitures professed solemnly, that they should have cause hereby to bless the Lord as long as they lived; for hereby they were become far more watchful and careful over their words and hearts then ever they had been. And they hoped they should so continue all their days; having discovered the horrible vileness and baseness of their own hearts and sins( in that they had not before been so humbled and abased for such sins and been so watchful against them, though they knew it cost nothing less then the blood of Christ, more precious then all Gold and Silver) as since they have been, when they took this kind of revenge on themselves, that it cost them but a penny or two pence. Hereby also they more often saw their infinite need of that blood, and of more frequent improving of that fountain set open to wash away all their vain words, passions and actions.  
Hence he could not brook idle talking, 
His care to Redeem Time.  or fruitless visits, and wrote his mind concerning it over his studie-dore accordingly and so his first salutation to his visitors was. Aut agito paucis, aut abi, aut me laborantem adjuva.( That is) dispatch quickly or be gone, or help me in my work. And had he not taken this course, the Throngs of Visitors would have wholly interrupted his Studies, which still were so great that after his last restraint he was forced to hang over his Chamber door this following Paper.  
To all in general that in Christian love would visit me, I return kind thanks for all their friendly visits in this restraint and for all loving tokens. And as be formerly did openly, so now, he desires your further love to be shewed in forbearing to visit him, unless some case of Conscience or the like urge you to it. The reasons are  
He would learn Christs lesson not to receive such honour of men but enjoy more of God onely, Joh. 5.44. 
His care to give God his due honour.   
2. He hath occasion now of being often abroad, and when he comes home would be retired and follow his work For it's a great loss and might much hinder him to loose any precious time( which he would prise more then silver or Gold) or else upon your seeing of him, he must desire you presently to forbear, because an unseasonable visit might hurt his spirit.  
That love would be shown more in two things.  
1. In praising the Lord for all his goodness to him to soul and body, 
His special desire.  giving health and peace.  
2. In praying for a blessed improvement of mercies, and that his last days and works may be the best. This would be far more pleasing to him, and better then such Visits.  
This small glance may suffice for the evidencing of his sound conversation and graces, the beauty of which did shine forth through all his words and Actions.  
As for his Doctrine and manner of teaching, 
His Doctrine.  he preached not himself either for his own glory or gain, nor his own private persuasions wherein he dissented from others; nor preached he the will of man, or sought to please men that he might be rewarded of man, much less did he preach up the interest of the flesh, sensuality, pride, or profaneness.  
Nor yet did he preach Christ from envy or strife, or to add affliction to others Bonds.  
But he preached Christ crucified, the wisdom of God, and the power of God, 1 Cor. 1.23.24. not to 'tice men into belief by subtlety of speech, lest the across should be made void, verse 17. but in that plain simplo style, and dress, which though the World calls foolishness, 
The manner of his Preaching.  yet God hath chosen this kind of folly to confounded and make foolish the wisdom of the World, ver. 27. and to be most successful to the gaining of the disciples, and silence gainsayers, for it is the good pleasure of God to save them who believe by the foollishness of preaching, ver. 21.( The experience of this Age doth yield a lamentable proof, that since Ministers have garnished their Sermons with so much neatness and art, the Holy Ghost hath not given them that success in converting and persuading their hearers, as the old honest plain Preachers had, in the Age newly past;) that he that glories may glory in the Lord ver. 31.  
Thus did this faithful servant of Christ nakedly deliver his Masters Errand in his Masters words and phrase, and with Authority in his name, and after his example.  
He preached the sum of the Law and Gospel, viz Repentance towards God and Faith towards our Lord Jesus Jesus Christ. He made fundamental Truths the chief and almost the only subject matter of his teachings, but laid no other foundations than what were already laid, and evidenced by the holy spirit to be such according to the Scriptures, viz. 2 Tim. 2.19. 1 Cor. 3.11. Eph. 2.19.& Eph. 3.17. Heb. 6. 1. which do include much of the Essentials of our Religion relating both to doctrine, Faith, and Obedience.  
And from those and the like Scriptures he pressed the Election of God, 
The chief point be insisted upon in his preaching.  secondly in Christ, thirdly more establishment upon the foundation for the present in Faith, Love, and good Works, for the future, in laying up a good foundation for time to come, 1 Tim. 6.19.  
These were the Doctrines which he chiefly insisted upon in his public Lectures to the World, and to believers in their more retired meeting, in season and out of season; for besides what he did in his own Congreagation: He taught frequently on the Lords day in the forenoon in public at Georges Southwark, and once in the week dayes at Ely-House, and the Savoy to the maimed Souldiers; He was very constant every Lords day( after noon) among his own people, and began usually with answering the questions which were wont to be made upon occasion of some portion of Scripture, 
His pructice in his Cengregation.  or cases of conscience: especially such as tended to consolation, and edification, but he avoided all foolish questions that tended to strife and disunion amongst Saints.  
After this his manner was to red and expound some Chapter, beginning at Genesis, he proceeded near to the end of Levitecus; thence showing how all the Judaical Types did signify and hold forth Christ, and sometime he preached after Exposition.  
Once a week he met in private with the Brethren of the Church, for the ordering of Church matters, in which he exercised much humility, wisdom, and condescension.  
And into whatsoever house he entered, he preached Christ, and gave every one suitable exhortations, admonitions, or reprehentions according to their places and conditions, and in such meekness of wisdom, kindness, and sweetness, that none could be offended thereat.  
He stooped to the capacity of Children, 
His condescension to honest.  and Babes, for whom he compiled and printed an easy Chatechisme, in which the Answers were wholly in the words of Scripture. Nor did he think it below himself, to teach them to spell, and red, if the had a quarter of an hour to spare where such young ones were,( as he did his Keepers son, when he was under Restraint) And he ever shewed a singular compassion to little Children, and so won them that they would presently upon the sight of him run, and Cling about him, and would be willing either t do, or forbear doing any thing, if their parents  told them Mr. Jessey would be pleased or angry with them.  
Hence might be the ground of their mistake( because themselves delight in fine nothings) did therefore imagine this good mans plain preaching, simplicity& humility, to proceed from difficiency of his abilities, or meanness of his spirit; whereas his learning& parts were such, had he( as too many do) put them forth by way of ostentation, he might have had more selfehonour. 
His self denial.  But he affencted the more familiar condescending way of Christ his Prophets and Aplstles, whereby he had more honour, and all sorts of men more profit; for the holy Scriptures were his guide, and directory, and it might be said of him as it was of the Aplstles {αβγδ}.  
These were the Mines in which he daily digged, and found much treasure of great price, which some others in their too superficial search, have over looked: They were his protection and defence, the only weapons he carried about him. The Hebrew and Greek Testaments he often called the one his Sword and Dagger, and the other his Shield and Buckler, in a word they were his Meditation, Discourse, practise and Study, yea few did more thoroughly study the Scriptures, n all points than he.  
His first labour was to understand fully the Languages in which they were written, which is as the key to unlock the door, and led us in. Besides the Hebrew and Greek, he preached into the Syriac and Chalde Dialects which the unlearned Jews speak in their captivity, which gave occasion to the holy Pen-men, who then lived( as Daniel Ezekiel, &c.) to use( wholly or miscelaniously in part) those Dialects; that the people might the better understand them, which was accordingly practised by our Lord himself, and his Apostles who spake ordinarily the Syriac, from whence in the N. T. are many borrowed expressions, ut quaedam quae Graeco dubia sunt, in Syriaco perspicua sunt. He endeavoured so much to become proficient Master in all these, as that he made good use of them, in his ordinary expounding of Scripture, for he restend not in making such entrance for himself into these Mysteries, but would have the door opened as wide as might be to others, that might enter in also; which he endeavoured many ways as well by an Essay, towards the bettering of our English Translations, as for the translating of the holy Srciptures into modern Languages.  
He acknowledged in the first place touching that work, that since the Reformation the Lord hath stirred up in this and other Protestant Countries divers learned and( some of them) godly men to advance it. And many of these in King James's time( had they been as well conscientious in point of fidelity, and godliness, as they were furnished with abilities, they) would not have moulded it to their own Episcopal notion rendering {αβγδ},( the office of oversight) by the term bishopric Acts 1.20. &c. as they do in 14 places more( noted herein afterwards in page. 37. to 43. others of them have laboured successively in the Vintage, some in the translating, others in correcting the several Translations of their own Nation, and have marvelously acquitted themselves usque ad Invidiam; so the great growth of truth and knowledge, notwithstanding all the secret underminings, open oppositions, and loud slanders, by the plots, swords, and pen of Papists, Atheists, and other Antiscripturists.  
Yet he said( upon review) he must be forced to grant, that even the best translations are many ways faulty. Which may be asserted without disparagement to the skill of the worthy Translators, there being in the original Texts a depth that only by degrees can be perfectly fathomed. And hence the most learned men have seen cause of revising their Translations again and again; and still rectifying and amending, what themselves had translated and published. As did Tremelius, Junius, and Bezn among the reformed. And Pagninius, Ar. Montanus among the Romanists.  
And( upon Examination) it will be found, that in the ancient( as well as later) versions, are many considerable erratas, besides the Translators mistakes, some through the unskilfulness of the Translator; others out of unfaithfulness, to make their own opinions warrantable, and some from carnal reasoning, yet with an honest intent, thinking to amend and so to teach the Holy Spirit to speak, or at best, to explain the Scripture. Thus it happened in that famous Translation of the old Testament into Greek, which our Lord Christ and his Apostles quoted and cited out of Moses and the Prophets, as well as his Apostles commonly called the Septuagint, which was made by 72 eminent Jewish Doctors, as by tradition is of old received, yet of late denied in part thereof, by some learned men, I say made 270 years or thereabouts, before the birth of Christ, by the a pointment of Seleucus Ptolomeus King of egypt; which, besides the corruption, crept into some Copies of this Septuagint Translation in process of time, did grossly err and very from the originals, in materia things, both in detracting, and especially is adding sometimes almost whole Ghapters thinking to alter it for the best; as Gen. 1.26. Let us make man, 
In the Vatican Copy which we now have, it is in the plu. numb. in both places, so chap. 18.12. It is, Sarah laughed, {αβγδ} in her self.  and the 11. Let us go down, which they put in the singula number, lest it should be supposed they acknowledged more Gods than one. So Gen 18. For Sarah laughed within her self. The put laughed with those that were with her lest it should be objected, who  told you what was done within her. In Exod. 12.40. The time that the sons of Israel wh● dwelled in Egypt, was 430 years, they added and in the Land of Canaan was 430 years because they were in Egypt but 210, the calculation of 430. commencing from the birth of Isaac the Son of the promise. And in the 49 Gen. 6. the Septuagint render subnervaverunt Taurum, they enfeebled Bull, which the English renders, they digged through a wall; either of which Tranlastions the Original may very well beat and indeed these two last variations of the Septuagint from the Original are the mo●… considerable; the former of which about the peregrination of the children of Israel in the Land of Egypt, and in the Land of Canaan is warranted by the Samaritan Pentateuch, which is of great antiquity, and used many hundred years before Christ, and therefore might probably prefer that addition( and in the Land of Canaan) unto these times from the very original itself, although in those Copies of the Hebrew Text, which are preserved unto our times. It is not impossible but that there might be an omission of those words by the Transcriber; and thus also it might be, that in the Song of Moses, Deut 32.43. rejoice ye Heavens together with him, and let all the Angels of God worship him.  
In the Septuagint Translation is inserted next before the words rejoice ye Nations with his people, which words though they are redundant from the Hebrew copies in the Song of Moses, yet are they quoted by the Author of the Epistle to the Hebrews, chap. 1. ver. 6. As to the other Variations before mentioned in Genesis, they seem to be spurious and foisted into some later copies but are not found amongst that authentic copy which was lodged in the Library of Alexandria by Philadelphus King of egypt. Howsoever Tutius ex puero font bibuntur aquae, Waters are drunk more safely out of the pure fountain; and although the Septuagint and the samaritan being more ancient, and other modern Translations are but Translations, and have more chiefly perused sense than words, as did the blessed Evangelists in reporting to us by the aflistance of the holy Spirit the History of the Life, Works, Miracles, Doctrines, and Death of our Lord, though they may very in the strictness of quotatation of words, yet differ not in truth; so all those Translations of the holy Scriptures among which the Septuagint hath received at all times the highest honour, may in all their places be esteemed more worthy and of greater Authority by how much they bear the more lively impression of truth from the Original Fountain itself, unto which form of words it is our duty principally to hold fast, and to contend for the same as it was first delivered.  
And in case of such omissions of words in the Originals coming to our hands, for there appeareth no reason to imagine, but that some lines as well as whole books might be lost from the holy Scriptures by the ruins of Time, as the book Sasher, and of Iddo the Seer, yet these ancient and authentic Translations do serve us as a light shining in a dark place. And although many Scriptures were written more than what remain, yet those things that do remain, were written that we might believe, and by the Commandement of the Everlasting God are now made known to all Nations for the obedience of Faith Rom. 16.27.  
'tis to be lamented that our Language is not copious and significant enough to bear the true import of every word( the sacred Languages being so full) and that we study not( with prayer) to find it out. We add marginal explanations, when our own expressions are not fully comprehensive; and upon occasions we do tell the unlearned, it is thus or thus in the Original, but not designing to impose it on their ignorance, or Lord it over their Conscience. And we aclowledge that because this diversity of rendering the texts, hath been a stumbling to many, and an occasion of reproach to others; it is our duty to endeavour to have. the whole Bible rendered as exactly agreeing with the Original as we can attain. In which work this Holy and Faithful man Mr. Jessey laboured very much for divers years, and made considerable progress therein; and engaged his soul so much in the work, that he often cried out, O that I might see this done before I die! But he always spake of it and acted in it, with this Caution, that if any particular persons should do it( on their own head) without due care had, to the supervising thereof( by learned persons sound in the fundamentals of Religion) it might be a president of dangerous consequent emboldning others to do the like; and might rend at the last, to bring in other Scriptures, or another Gospel, instead of the Oracles of God, and the Gospel of our Lord Jesus Christ. He therefore proposed, that public Authority, would appoint Godly and able men, to review and amend the defects in our translation, as is above desired.  
And in confidence that such a profitable work would not be denied or declined, as also being encouraged with promises that it should not: He actually set about it, and used the help of many learned Ministers of this, and of other Nations also, with whom he kept a Correspondence,( in order to it) and stirred them up with much vehemency of Zeal, by such Letters as this, whereof an Abridgement here follows, Viz.  
There bring a strange desire in many that love the truth, to have a more pure, proper Translation of the Originals than hitherto; and I being moved and inclined to it, and desirous to promote it, with all possible speed, and exaotness do make my request( now in my actual Entrance on Genesis) that as you love the truth as it is in Jesus, and the Edificatinn of Saints, you with others( in like manner solicited) will take share and do each a part, somewhat in the work, which being finished will be fruit to your Account, &c.  
Thus thorough his persuasions many persons excelling in knowledge, integrity, and holiness, did buckle to this great work of bettering the Translation of the Bible, but their names are thought fit at present to be concealed to prevent undue Reflections upon their persons: but may come to light,( if that work shall ever come to be made public) and unto each of them was one particular book, or more allotted, according as they had leisure, or as the bent of their Genius, advantages of Books or Studies lay, which when supervised by all the rest, dayes of assembling together were to have been set apart, to seek the Lord for his further direction, and for conference each with other touching the matter then under consideration.  
In process of time this whole work was almost completed, and stayed for nothing but the appointment of Commissioners to examine it, and warrant its publication Nor did any other objection appear against so worthy and noble a design than this, that it might not be supposed needless, in regard our last Translation is most correct and allowed as authentic, by special order of King James( to his chiefest Renown be it spoken) who appointed these Orthodox and able men being good Linguists, and of both Universities, as well as some City Ministers to undertake that work. And being finished, the Translators in their Epistle Dedicatory to that King, do profess that they walked in ways of simplicity, and integrity, as before the Lord.  
To this Mr. Jessey hath left his Answer as follows. By way of confession that the last is the best Translation, and is in most material things exact and true. And the Translators were learned, sincere and diligent; and therefore he encourages all Christians to prise and value it, and not perplex themselves at the Sophiftries of Popish Priests, as if in differences between them and us, their Version were truer than ours, which we challenge them to make good.  
It is no dishonour to the Translators to affirm that it is now 50. years and more since that Tranflation was finished, and that the knowledge of the Hebrew and Greek hath been improved even to admiration since that time, and so consequently a Translation might be undertaken and made to be more perfectly agreeing with the Original, by learned men, who coming later, and standing as it were on the heads of the former have the advantage of seeing further than they could.  
Mention might be made of some unhandsome dealing, not in the Translators, but in a great Prelate of that time, the chief Supervisor of the work, who, as the Reverend Doctor Hill declared in a great and honourable Assembly, would have it speak the Prelatical Language, and to that end altered it in 14 places; many of which, he instanceth in, as Easter for {αβγδ}, or the Passeover, Acts 12.4. Bishopiick for {αβγδ}, or Charge, Acts 1.20. Hell for {αβγδ}, or the Grave. Divine Service {αβγδ}, or Institutions of worship, and in margin, Ceremonies, Heb. 9.1. neither of which Texts or margin do answer the Original. Robbers of Churches, for Robbers of the Temple, namely of Diana Acts 19.37. As if there were Treasures, as Copes, Surplices, Hangings, Plate, &c. in the meeting place for Gods worship; concerning which the unwary Reader might be too apt to misunderstand the word as they have rendered it. Indeed those and such like alterations were not only against the mindes of the Translators, but of the then Bishop of gloucester, who was joined with the other, as a Supervisor, and complained of it to a friend, a Minister of that County, but he is so potent, said he, that there is no contradicting him. Of this more might be said. But,  
The Church of England doth not exempt the aforesaid Translation from all deficiency, and do show in their Pulpits continually how the Text may be better translated, so or so. And Dr. Burgess in his answer rejoined, published by his Majesties special command 1631. page. 23.( justifying his conformity) treats( among other things) of subscribing to Scriptures not rightly rendered, saith, that our subscription to the Common-Prayer Book, is to approve the reading of such Scriptures as are therein appointed to be red, and not to justify the Printers or Translators errors therein. And page. 26. these Interpretations King James accepted, and his Lordships grace of Canterbury, affirmed to be the true sense, meaning and intention of the Church of England, &c.  
Mang places which are not falsely, may be yet better rendered, or more consonant to the Text, as the salutation of the Apoftle Paul in almost all his Epistles translated, Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ, might be as well, if not better rendered; Grace be unto you, and peace from God the Father of us and the Father of the Lord Jesus Christ, and in Isa. 9.3. Thou hast multiplied the Nation, and not increased their joy; they joy before thee according to the joy of Harvest, and as men rejoice when they divide the spoil, which Translation of the verse seemeth to bear a manifest contradiction in its front, by reading of {αβγδ} adverbially, and might be rendered Thou hast multiplied the Nation and hast increased their joy, they joy before thee, &c. So in John 15.2. Every branch in me that beareth not frnit, he taketh away; which might better be rendered, Every branch that bringeth not forth fruit in me, he takes away Jer. 50.5. Come let us join ourselves to the Lord in a perpetual Covenant that shall never be forgotten, which might be better rendered, Come and let us join ourselves to the Lord, the perpetual Covenant shall never be forgotten. And especially in places where the Original carries a two-fold or contrary signification,( as oft it doth) as to bless and curse, possess and dispossess, holy or filthy,( as a Sodomite) plague, or a healing: all contraries yet bear the same Hebrew word: How often doth the Margin amend the line.  
We must in the last place confess ingeniously, that many things even in this newest and best Translation do cry aloud for correction; as the learned may easily observe, by comparing it with the Original; and others may quickly find by looking into Expositors and Commentators, as Ainsworth and others, The mistakes and slips( besides the above mentioned) are such as these.  
1. Leaving out some words or sentences found in the Original; as Eccles 8. last Though a man labour to seek it out, he shall not( be able) or find it: yea farther.  
2. Adding some words as( days) 2 Col. 16.( to be) 1 Cor. 1.2. Some additions may be warranted, as of particles and auxiliary Verbs as[ and][ was] and to avoid an Asyndeton or imperfect sense, where a verbatim version would not be true English, Nam unaquaeque lingua habet suam phrasin, but such additions should be underlin'd, or printed in another Character( as some are) To this head might be reduced the using of the Popes Canonization of the Saints, St. Matthew, St. Mark, &c. with Popish partiality in not Sainting, alsi Moses, Samuel, Aaron, and David, &c.  
Some places are otherwife rendered, turned, then the Original signifies; as Gen. 33.9.11. Esau said [ I have much] and Jacob said [ I have all] are rendered both alike, viz.[ I have all] so [ Cush] is often translated [ Ethiopia] which is the same with Numidia,( in the heart of Africa;) instead of [ Cush] which is in Asia, bordering on Euphrates, and Mesopotamia. red it therefore Cush in Gen. 2.13.( and many other places) for paradise was not in Africa. In some Texts, as Nahum 9.3.9. &c. is meant another Cush, bordering on Egypt; in the Mediterranean. In many places though the translation be right in the main, yet there may be ftill cause of bettering it many ways, as  
1. They have made use of that corrupt Phrase of putting in the name of God through the whole Translation, thus; [ God grant] or [ would to God] or [ Godforbid] instead of [ {αβγδ}] that is, [ let it not be] or [ far be it] And {αβγδ},[ O I wish, or O that] Nam o inservit omni affectui. O is used unto all the affections, some ignorant Priests, have taken occasion from hence to treat of the Nature and Attributes of God: which is most absurd, and though these above cited phrases be good English, yet are they not convenient, but needless to countenance the using of Gods name, in which manner of speaking, we vainly train up the Youth of the Nation by their phrasing our Optatives, some hundred of times in two Moods of lilies Grammar is a fait Introduction to embolden them at last to swear idly by that holy name, when they are playing or fighting.  
2. Some harsh expressions might be made more gentle and soft, as Ruth 1.20. where good Naomi saith, [ Because God hath caused bitterness to me greatly] it is rendered thus, [ God hath dealt very bitterly with me]  
So in seven places more, as Gen. 12.1.& 31.13.& 42.2. Exod. 11.8.& 7.15.& 32.7. Numb. 27.12. with many more.  
Where it is said[ Go thou, or go ye, or go ye up, &c.] they translate[ Get thee out, &c. which manner of speech doth not hold forth that kindness the Lord intended to Abraham and the rest, in bidding them go out, or go up, &c. So 1 King. 9.6, 7. it is translated if you shall [ at all] turn from following me, then will I cut off Israel, &c.( which translation is contrary to Psal. 89.32, 33.& 130.3, 5.) in the Hebrew it runs thus [ if turning you shall turn] that is [ if you shall quiter or wholly turn, &c.]  
And Usury, Mat. 25.27. might have been better rendered[ gain, or advantage] according to the Geneva Translation; which more agree with the Text, else we shall either condemn all Merchandizing with other mens moneys, or on the other hand, encourage the grinding of the face of the poor with biting usury.  
3. Obscure words should be made more plain for mean people to understand, of which many instances might be made, but we shall onely( for brevity sake) mention this one old word [ Occupy] which hath various significations, in Luk. 19.13. For[ Occupy while I come] red [ trade, or traffic till, &c.] as the Greek word {αβγδ} signifies so, Ezek. 27.9. ib. 27. Exod. 28.24. judge. 16.11. for ( Ropes which have not been occupied) red ( which have not been used or wrought with) so in 1 Cor. 14.16. ( He that occupieth the place of the unlearned) red ( that supplieth or fills up) as {αβγδ} signifies, so the same word is used Phil. 2.30. 1 Thes. 2.16.& Heb. 13.9. For [ which have not profited them that have been occupied therein] red [ that have walked about therein] as the Greek word {αβγδ} signifies; or that have been exercised herein.  
4. Hebraisms being so much honoured as to be kept frequently up in the New Testament, should be carefully observed in Translations, where they do not destroy sense or doctrine, as 1 King. 9.6. Numb. 18.15. turning thou shalt turn, and, redeeming thou shalt redeem, and such like, for those Reduplications( as also other Hebraisms) have their peculiar weight. And it is dangerous for the Translator to act the part of a Commentator.  
Yet sometimes Hebraisms translated exactly, verbum verbo, will prove not well; and then they must be rendered, turned ad sensum, as the Jews form of Oath( by H. J.) these also would be unpleasing Aposiopesis, Nesim Deus! ne habear Verax! as Psa. 95.11. which is well rendered in our English according to the Apostles Quotation, Heb. 3.11.  
5. Lastly, In a more exact translation care should be taken to divide the Chapters and Verses more accurately; which will not wrong, but illustrate the Texts; their division being but opus humanum, and not of divine authority, Col. 4.1. should be more fitly the 3.26. and Mark 9.1. be 8.39. So also Eph 1.11. &c.& ch. 63.& 64. I say in these and many more particulars, too tedious to be here comprised, Mr. Jessey proposed to amend our late Translation; with submission to any who would better direct. He used much the assistance of Mr. John Row, Hebrew Professor of Aberdeen, who took exceeding pains herein.  
By him the said Mr. Row were the Overtures made, how the work might be best done, which because they are too large to insert here, we have annexed this said following Scheme, drawn up by the said Mr. Row himself.  
For bettering the Translation, first printted 1612, five things are found necessary.  
First, The lopp of all needless, and evil additions, viz.  

1. All apocryphal writings.  
2, All Scandalons and Popish Pictures as in the little leaf.  
3. All Apotheosing and Cannonizing of men, as St. Matth. St. Mark.  
4. Many particular additions of words or sentences, as spurious Subscriptious of Epistles, &c.   
Secondly, All evil and unnecessary Detractions to be supplied, viz.  

1. The Epitome of the Contents of Chapters better at the leaf.  
2. The Emphasis not exhausted as Idols expressed( tops) 13. ways.  
3. Notification not Noticed.  
4. A Superlative Translated but as a Positive.  
5. Parenthesis omitted where it ought to be.  
6. Many particular detractions of words and sentences.   
Third. In regard of Mutation or Change, four things are to be endeavoured, viz.  
1. The Translators ought to be wary and not to change any thing except convincingly to be better.  
2. Nine evil Changes are to be amended, viz.  

1. Hebraisms Transsated amiss.  
2. When words or sentences are mistaken.  
3. When Participium Paül Translated as if it were Niphal.  
4. When the margin is righter than the Line.  
5. When Conjugat Piel is Translated as if it were Kal.  
6. When Genders are confounded.  
7. When an Active is Translated as if it were Passive.  
8. When Particles are confounded.  
9. When word plural is Translated as if it were singular.   
Nine good Changes are to be endeavoured, viz.  
1. That some Letter and Point notified.  
2. That whatsoever designs, the true God be written, Littera Capitali.  
3. That we have more English, and fewer Hebrew, greek, and latin words.  
4. That Parallel places be better marked in the margin.  
5. That all be Scripture Language; nothing savouring of error.  
6. That what may be yet bettered, though it be not amiss, may be endeavoured.  
7. That something Analogical to Keri, or Kethis noticed.  
8. That a course be taken with English words not understood in Scotland.  
9. That the Magistrate restrain misprinting Bibles in Scotland.  
4. There is an harmless change, whereby neither Truth, nor Piety is harmed.  
5. All evil and unnecessary transposition of words, under pretence of Hypallage or otherwise Sychysis be amended, &c.  
6. That evil divisions of Chapters, Verses, or Sentences be rectified by a more dexterous, and rational division.  
Now Consonant to this Scheme, he methodised his proceed in the work, some of the particular Instances herein are extant.  
To some who asked what they should do to supply the want of the intended Translation, till Authority do warrant the Publication of it;( for it was almost completed, and stayed for nothing else) Mr. H. J. answered, that they must diligently observe the margin, which in above 800. places is righter than the Line, and peruse the Expositions, and Annotations of our Protestant Divines; and in particular Ainsworths most accurate Translation and Notes, some M. S. of his, on other Books also are to be found in divers private hands on the Books of Moses, Psalms, and Canticles, who have rectified above 500. mistakes in our Bibles, and withall bless God that the knowledge of his word is much more clear and bright in our dayes, than it was many hundred years past.  
Let this touch suffice for his great design of bettering the Translation of Bible, of which we should not have said so much, but that he made it the Master Study of his life, and we judge that it may not be altogether unprofitable to the Reader, and so mightily verst in scripture he was, that he  told how many hundred Good men and holy women be noted there.  
Nor did he rest here, but having thus hewed out his entrance into the Treasury, we may expect he should return loaded, with something worthy so noble an enterprise.  
He had the advantage thereby, being so familiarly acquainted with the Original, that it furnished him with extempore conceptions, and matter for discourses on any Text, and to give satisfactory answers to questions about controversies on sudden proposed, and concerning seeming contradictions, between Scriptures and Scriptures in Doctrine or History,, which can be best reconciled by those who are conversant in this kind of study: for most of such differences do depend on the obscurity of the Hebrew, in which the Radical words being but few, they bear a very different construction, as they are used in such or such a way, or applied to this or the other thing: besides the Tropes, improper and borrowed phrases, which are very many in both Old and New Testaments, or which he was so diligent an observer, that he collected together, and wrote out all the Metaphors, Eclipses's, Metathesis's and other figures, and foreign Elegancies throughout the Bible.  
He attained an extraordinary skill in the Chronological and Typographical account of the sacred History; and could well untie the difficulties of Computations, Genealogies, and periods of times: and readily unfold the mystical meaning of the old law, veiled and wrapped up in Types, as of the Temple, Priesthood, services, &c. all figures of Christ, &c.  
The last benefit we shall mention is, what the Reader must needs suppose him to have received from this thorough study of the Holy Scriptures, viz. a most faithful fixed memory of all Texts: who ever begun to rehearse a place he could go on verbatim with the preceding and following context: who ever inquired after a Scripture, he could presently name the book, chapter and verse, so that he was not undeservedly called by one( a living Concordance)  
His tongue also was so familiariz'd to its language, that in his ordinary conversation it flowed from him so free, sweet and proper, as if it were his Mother Phrase, to the great admiration and instruction of the hearers: which way of speaking he exhorted all Christians unto, not only as being most savoury and seasoned with salt and grace, Col. 4.6. and best beseeming Christians of the new Jerusalem; but also because it was his particular judgement, that in the latter days, when the promises of the Gentiles fullness and the Jews conversion shall be accomplished, one effect of pouring out of the spirit will be a pure Language, zeph. 3.8, 9. both as to the manner of speech and form of sound words, as also in respet of the tongue itself, which shall then be spoken: which he judged would be the Hebrew; and he was not alone in this his opinion.  
In the year 1645. he began to set forth a Scripture calendar( as a Guide to speak and writ in Scripture style) which he continued yearly to 1664. adding somewhat every year to the new, and omitting other things that were in the former, least the paper and price should swell too much, ordinarily comprising the whole in two sheets.  
His calendar had the days of the month, age of the Moon, the Suns progress, Quarter days, Term, Tide-tables, Annuals of things memorable in each Month, and such like, common to vulgar almanacs: but that which was peculiarly the design he intended, was to restore the knowledge of Scripture hours, days, nights watches, mouths, quarters, measures, weights, pedigrees of Idol Gods, whence our months and days have their names, together with the Computation of the Jews Feasts and their Lectures in the Synagagues, as also Scripture Chronolegy, and Church History. If these thing; were duly observed there would be a good progress made towards the reviving of the language used by the Prophets and the ancient Church of God; and by our Lord and his Apostles, and the Primitive Christians, that the memory of Heathen Gods might be blotted out, Hos. 2.17. Exod. 23. 13.  
This design was no singularity, or Novelty, but hath been undertaken by many great Personages, yet never perfected by any besides himself; and 'tis a work that may deserve both the allowance of good authority and the hands of some able One ( mutatis mutandis) to revive and keep it up, being so learned in so little room it's to be desired some one fit for it, would succeed him in that work.  
He was an exact observer of all Church affairs, and( as his Journal shows) did note all the beginnings, increase, decrease and dividing of that Church he related too, and of every duty, controversy, day of exercise, censure, and of the Members, both their admission, Recommendations to, and from the Church, also of the decrease both of Men and Women, with brief Notes or Encomiums Commendatory of most of them, and also all Censures, Marriages, and other like occurrences, and their Causes.  
All which declares his laborious exactness and sedulity, especially he noted exactly the sufferings of both the Church and Officers, with the principal Members thereof, and with how much glorious and noble Resolution, Constancy and Courage, they shewed to the glory of God and their profession and confusion of their Persecutors  
Thus we have seen some small glimpse of his labours in promoting Gospel knowledge, that the man of God might be in all things furnished, and now we must not forget his labours of love, least we be injurious to his Memory, and to others, in depriving them of such an Example to provoke them to good works.  
He was ever a solicitor and Agent for the Poor, with those who were able to supply their wants; to this end he carried about him a List of the Names of the most eminent objects of Charity, to which he usually prefixed this Title, Godly poor people, who are all known to me, and I am persuaded Jesus Christ accounts what mercy is shewed unto them, as done to himself, Mat. 25.40. and for farther satisfaction adjoined to each name their Ages, Infirmities, Afflictions, Charges and Graces.  
He had the care of a Father to the Orphan, of a Husband to the widow, of a physician and Nurse to the sick, and of a friend to the afflicted.  
As to the Necessitous in his own Church, his custom was to rank them into four parts according to their dwellings in the East, South, West or North quarters of the City, and himself as he had time( or other Members) did visit some one Quarter, and some another, and reported to the Church their condition of health, or wants, or with what— troubles( of any other kinds) they were exercised, and presently there was administered to each according to their particular necessities, but his care in this kind was not narrowed to the limits of his own charge.  
They had indeed his chief, but not his onely pitty and relief, many hundreds of other needy Ones were refreshed by his bowels which yearned— over the whole Household of Faith, even all the Church of Christ. Gal 6.10. 2 Cor. 11.28, 29.  
There are some who can number above thirty families, who had all their subsistence from him, and are now since his death exposed to some difficulties.  
Where it was not charity to give, but might be to lend, in a particular pinch( as to prevent the ruin of some poor Traders, &c.) he would do it freely, without advantage or obligation; To one who offered him Bond, he answered, I will take Christs security for it.  
But farther his Mercy was yet larger, even proportionable to the Rule, Gal. 6.10. As he had opportunity he was ready to do good to all men; where there was no visible worth, or other motive( besides want) to stir him up thereunto, which may afford us a very probable reason of the great concourse of people, of all kind of opinions, agreeing together at his Funeral to lament the common loss of him; as of a Common Father and Benefactor.  
Towards the Jews his Charity was famous beyond President and many ways expressed, as: He endeavoured that those grants( which the Records of the Tower and Chronicles of this Realm do mention) that were given to converted Jews, 
11. Claus. 19 H. 3. M. 13. pat 10. E. 3. pat. 1. M. 17. pat. 15. E. 3. M 41. pat. 20. E. 3.  should be continued or something in Lieu of them. Henry the third gave the Rolls and Sergeants-Inne for their dwelling; with divers Lands and Reats, and a stipend out of the Exchequer of three half pence a day for each( which in those days was not inconsiderable) for their maintenance; the Master of the Rolls was then onely the Receiver( or Treasurer) for such poor Jews.  
2. When their liberty of returning and trading in England( as they did in Germany, Poland, Russia, Portugal, Netherlands, &c.) was moved, disputed and debated for and against; He laboured that it might be granted, with such limitations,( as our Merchants yielded unto, viz) that they should be seated in some decayed Port-Towns, and pay custom for Goods, thence transported into other parts of the Nation, besides what they should pay there for exporting English, and importing foreign Commodities: such a tolerating of their Trade might not onely b e beneficial several ways to our slves, but be some satisfaction for the unhandsome dealings of our Nation against that people in the days of King Rich. 1. King John and Edward the first, for the space of 100 years till their final Banishment, An. Dom. 1290. with those circumstances of cruelty, that our own Histories do not seem to approve of; though they were ever a preverse, stubborn people against the Lord, yet he was ever displeased wiht the Heathen, who( when he punished) helped forward the affliction, Zach. 11.12, 15. Zeph. 3.19. Joel. 3.4.8. Obad. 2.14.15.  
And although it is acknow ledged that the main Reason of their then Restauration was for the sake of the unborn Messiab, whom now they having crucified, wrath is come upon them to the utmost. 1 Thes. 2.15, 16. Yet, because of the Covenant made with their fore-Fathers, the veils shall be taken from their hearts, and they engraffed again into their own Olive stoek in the latter dayes: so that we must not boast against the natural Branches which were cut off, that we might be implanted; for blindness in part is happened to them, till the fullness of the Gentiles be come in; and then all Israel shall be saved. Rom. 11. 25, 26, 27, 28. 2 Cor. 3.16.  
3. His Charity was most eminently shown to them in the great Collections, which through his importunity was made for the poor Jews at Jerusalem, who were reduced to extreme poverty and misery; having lost, by reason of the Swedish Navies Wars, 15000000 of Rix collars; which their brethren of Hungary, Poland, Lithuania, and Prussia, were wont to sand them yearly, for the maintenance of learned Rabies and Students, and for the relief of ancient Widowas and decripid men, and other necessitous people, with whcich the Holyland doth abound; who( as we said) by cutting off their subsistence were brought( in 1657) into great extremity, not only of Famine and nakedness( that of 700 Widows, 400 were famished out-right) but also by the imprisonment and scourgings of their Elders and Rabbyes, by their cruel Creditors, being the principal men of the Land to whom the Jews were indebted 20000 Rialls of Eight, which if the Ryall be 4 s. 8 d. a piece, it is 4666 l. 135.4 d. for the liberty of dwellng there, &c. which they extorted with great rigor and exaction, resolving to sell them all for slaves, in case payment was not speedily made.  
This befell the onely then german Jews at Jerusalem, for the Congregation of Portugal Jews were relieved by the Alms of their Rich Brethren in Portugal.  
4. The only Anchor the miserable Wretched and distrdssed Persons had, was to Implore succour from their Brethren in other parts, to which end they sent Letters to Venice, Amsterdam, and by rabbi Nathan Levita, an Elder, and Cabalist: But all that they got from them served only for payment of Interest of Debts: so that they had still perished, if the bowels of Christians in Holland, had not compassionated their State, who sent them 500. Rix Dollars, and by Letters did earnesstly press Mr. H. J. to further a Collection in England.  
To which he made some demurs till he obtained full satisfaction of the truth of the Relation, and certainty of safe conveyance of the money that Charity might not be abused; for the first, The Messengers from Jerusalem brought Commissions signed by their Elders, which Commissions were sent to the Synagogues in Germany, and in the Netherlands to be examined; who assured that they knew the hands, and that those men would not subscribe to an untruth, and that they themselves had contributed upon the same Information.  
And as for Conveyance, two. Noted Merchants of Francford, would return the money, nad give Bond for so much; till they procure a Receipt from the Elders of Jerusalem, as they had done for the above name sum of 500. Rix Dollars; and had a Letter returned from Jerusalem to the Charitable Christians of Amsterdam, both in way of Receipt and Grantitude with Original Hebrew Letter with the Meslengers, Commissioners, and other necessary Instructions, being sent to Mr. Jessey, removed all scruples, so that immediately informed divers London Ministers, by whose assistance, together with his own private Friends and Interest, the some of 300 l. Sterling was in short time gathered and sent, and a Bill of Receipt, with thankfulness returned: some of it being also sent to distressed jews at Vilna, and other places in Poland.  
5. With this money was sent some Letters subscribed( through his procurement) by many Eminent Preachers, and Professors, the Abstract, and Substance whereof( to avoid all prolixity) the Reader may have as follows.  
We in London, the Preachers and Professor, of Christ who is of the Seed of David and Abraham, according to the Flesh( prophesied of by the Patriarch Gen. 49.10. and Moses Deut. 18.19. understanding your Afflicting wants about Jerusalem, do sand( and particularly to you of the Germans) Greetings, Mercy and Peate in Iesus Christ on whom your Fathers trusted.  
To testify our compassion to you as God had on us that once were Heathens, in and for the Love of the same Jesus, we have accounted ourselves your Debtors, that as we partake of your spirituals, you might partake of our carnals( though you are yet unsensible of him for whose fake we do ti) yet being confident that concerning him that Oath was made to Abraham, and that he is Lord of all, persons and things, &c. Therefore we wish your eyes may be opened to behold the Fathers Glory in his Face, and your guilt in his death, and Gods power in his Resurrection, Ascention and Session at Gods right hand there to be a Priest for ever after the order of Melchisadeck( not Arons) for though in envy your Ruling Fore-Fathers refused him, God made him the head corner ston, and seeing he has yet a love, for the Fathers sake, to you; though you be not yet reconciled to the same belief with us, and bids us do the same, and being willing to manifest the tenderness of his thoughts to you and us by our Beneficience to you or any in want, have( according to our ability, sent you a small Token of his and our Love to you, begging your good acceptance hereof in his name.  
For what we do herein, is not( be ye assured) to confirm your separation from him, or misprission of us, as if we approved your error, Enmity, or Ignorance of Christ and the Gospel, for we walk not as men herein to you wards; but as he that causes his showers and shme on all alike, and being his disciples, who ascended to give and receive gifts for men, even the rebellious, that God might dwell with them, therefore we sand our poor gift in his name, to whom you bear an Enmity, begging that God will poure his Spirit from on high on you, Isa 32.15. that instead of an Earthly City and Temple, now wasted for your killing Christ, you may expect and possess an heavenly, made without hands, into which by the Spirit he hath brought us In Truth, and whereunto God hath brought us, and we expect the farther Revelation thereof both to you and us, when the veil on your hearts and faces is removed, Typ't out by that was on Moses face of old, and when you look up to him that you then pierced, and say blessed is he that cometh in the name of the Lord, and till you bless him and elect him as your head, you shall never see that hoped peace on Sion, and jerusalem rebuilt.  
We desire not only to impart to you a small Earthly supply, part of a blessing is to the needy, but our very hearts in that, is heavenly and durable, that the eternal Glory of the Heavenly Jerusalem may shine out to you and us, that we being both of us sharers in the Expectation, may also together partake in the blessed fruition of its Mansions, by Christ prepared for them that love him, and wait for him; to his Love and Mercy we commend you and rest.  
Sub scribed by the Ministers and 
 Professors of Christ in the City 
 of London, your Loving 
 Friends for his sake, and 
 for your Fathers sake.  
Besides this Mr. H. J. sent this other( now abstracted) Letter of his own framing with Mr. John Dury that helped in Collecting the alms.  
To the Dispersed of Judah in Jerusalem of the German Synagogue—  
Some of the Disciples of Christ in London daily praying for your Conversio, Joy and Peace in Believing( with our Alms) sand Greeting—  
As follows:  
Having heard of your late famishing Case, since God called the Sword of Swedes against the Polonians, as if he ruled over you with fury powred out, to mind you of the Lost Blessing and the Inflicted Curse, and thoroughly to humble your hard uncircumcised hearts; Although you are Enemies to us for the Gospel sake, yet a Remnant of you being beloved for your Fathers sake, and being by Christ taught to love our Enemies, and feed them, We desire you to accept of what herewith from London We have sent you.  
O say not hence that our pitty argues our Doubt of our Religion, and Christ that we profess, or a Leaning to you again; But know of a Certain Truth, that Jesus of Nazareth, Born at Bethlehem, anointed of God above his Fellows by his Spirit, moved us hereunto. And we believe this his Spirit shall be poured on you from above, as you and we long and pray, and you shall look on him with mourning, as for an only son when he shall be exalted and very high, though now he's despised, and you believe not his Report, for he was wounded for our Iniquities, &c. And also, that your mournig shall be turned into joy to you, and to all that have mourned with and for you; and as your fall was our rise, so your return shall be as life from the dead to all. Then Gentiles shall come to your light, and Kings to the brightness of your rising; and ther Redeemer shall come to Zion, and deliver you from the palm of your enemies, as Moses( after his hiding) camme again to save your Fathers. He will also be a Covenant to you, and by his blood deliver you the Prisoners of hope from the pit. Zach. 9.9.11. As nothing was done without blood under the old, so neither under the new Covenant; which has better promises of more grace; his ears were opened, and a body prepared for him better then all Sacrifices, who being accursed on the three; was consecrated a Priest for ever, to save us from sin and curse, and to bless us in forgiving our sins; so that in the Lord having right ousnes; and Strength, in him your seed shall be Justified and shall Glory.  
From London 2 M. 22 d— 59.  
Sent before 40 l. now 172 l. in all 212 l. Sterling, from those that daily pray that Jerusaloin may be made praise in the Earth. The rest and residue completed afterwards.  
If any be inquisitive to know the success of these large alms, whether they were brought to judge more charitably of Christians; we assure them that it much melted many of them, and indeed it hath been an incontroulable Experiment, that this kind of dealing did ever mroe win over the hearts of this kind of people in the primitive Church, than all the force and arguments( since used) by modern Christians could effect to persuade them: For violence increaseth Reluctancy, Obstinacy; whereas Charity is more apt to mollify, and make the Spirit pliable and yielding: So it happened here, Rabbi Nathan himself, the Jews Elder, and Messenger consented with divers other Jews to be present at a religious meeting of Christians, and hearing with what fervour and affection they prayed, said they were certainly holy men, and such as they expected their Nation should be at the coming of Messiah, who would come quickly had they such a spirit of prayer.  
At another time some Christian Ministers arguing with the said Rabbi, asked him of whom the Prophet spake Isa. 52. 3, 4, 5. He was wounded, &c.  
He answered, turning to the Hebrew text, that he spake of the Messiah, and he declared himself further thus, The Spirit of Messiah was present with God at the fall of Adam, and Eve, and in mercy stooped down to Mans misery, and undertook to bea● Mans infirmity; and thereby made reconciliation with God, and defended Man from wrath, otherwise the World could not have had any longer continuance, in regard Gods justice could not otherwise have been satisfied.  
Many other Jews also of divers Tribes and Sects, seeing our love to them, and hope for them would often say, If Jesus he the Messiah, Oh that he would come! Let him come, Let him come, whoever he be!  
So that many of them seemed not fat from the Kingdom of God.  
And to bring them yet nigher, Mr. H.J. seconded his alms with divers Consolatory Letters to the dispersed seed of Jacob, having before, in 1650. wrote a complete Treatise yet extant, and called( the glory& Salvation of Jehudah, and Israel) tending towards the reconciliation of Jews and Christians, discovering the agreement of them both in Fundamental Grounds of Religion, especially concerning the Messiah, whose proper person though they deny to this day, yet, as appears by their own most ancient, and most approved Authors, by evident Reduction they concentre in.  
1. In which book to gain the Jews, and remove their prejudice; he doth first discover the Rights, Royaltyes, and privileges of that People above all the Families of the Earth, the Crown and top of whose Glory, lay in the promised Messiah, who was to excel Moses in teaching, Aaron in the Priesthood, and David and Solomon in Government and wisdom.  
2. Then he proceeds to prove that this Messiah must be God and Man, to mediate between God and Man, and must suffer death.  
3. And that this may be consistent with the dignity and power of the Messiah.  
4. That he must needs come before the destruction of the second Temple, as is confessed by many Jewish Doctors; who say the time is past, and that he is come long ago though he be hide from them.  
5. That Jesus the Son of Mary, is the onely promised Messiah, whose Birth, Miracles, Death and Resurrection, are foretold by all the Prophets in the Old Testament: and is in effect confessed so to be, by Josephus Rabbi Ula, R. Nehumiah and other of their own Writers.  
6. That he will return again in Majesty to judge the world.  
7. And then winds up all with a pathetical and convincing exhortation to Repentance and Brokenness of heart for their Forefathers crucifying this just One, and their own slowness of heart to believe all things that are written in the law and Prophets concerning him.  
These with many other particulars are largely and learnedly handled in that treatise, which some of the late aslembly of Divines red and approved with this Subscription, wishing that we with all the Jews in the World, might be partakers of this Tractate.  
And the Lord may peradventure order that it so come to pass, it being already turned into Hebrew, and dispersed among the Jews of Divers Nations.  
Had the Jesuits and friars( whom the Pope delegated) took the same course of Charity and sober Argumentation, We might have seen a better issue of that great Jewish Council( held the 22. of Octher 1650. in the plain of Ageda, 30. Leagues from Buda, in Hungary) to search the Scriptures, concerning the Messiah, whether he was already come, and who he was; When, and where, after seven dayes debate about the time and manner of his coming and his person. Not a few arguing the possibility of Jesus being( He) chiefly from his Miracles, And the grievous Desolation and Captivity of their Nation, since his crucifixion( not to be paralleled with former presidents) and the Lords not answering their prayers, as formerly he was wont to do. Hereupon the Popes Deputies were called in, viz. two jesuits, two Franciscan, and two Augustine Friars, to give an accout that if the Messiah be come, and if Jesus be He, what Rules and Orders, had he left for his followers to walk by.  
These Popish Champions, being admitted, forgot the Cause of Christ, and spake not a word for him, or it; but at the first onset, began to solicit them to become proselytes to their holy catholic Church( as they call that of Rome) whose Rules and Governments, said they, are the only Institutions of Christ, whose Vicar the Pope is, &c. and thence descending to particulars, they assert the Bodily presence in the Sacrament, the Invocation of Saints, and in particular of the Virgin, who could precure any thing from her son, the use of the holy across, the Religious Observation of Holy dayes. As soon as they heard these thing, the Assembly broken up in great Tumult, and loud Screeks, crying out, No Christ, No Woman God, No Images; many rent their clothes, and cast Dust on their Heads, and cried, Blasphemy, Blasphemy.  
Some thousands of Strangers( Christians) were persent of divers Nations, but most Germans, among whom was one Mr. Samuel Bret an English man, who reports moreover, that some Rabbyes fearing those sent from Rome would spoil all; desired rather Protestant Divines to be present, and especially the English, who( as they heard) prayed much for their Conversion. But the Emperour so ordered the matter with the Pope, that none of the Reformed were admitted: knowing full well that their cause was better, founded on Scripture than their own, and so they choose rather to hearden these miserable Souls in their Infidelity and prejudice against Christ; than to suffer them to turn reformed Christians. A Story worthy to be written in all the Annals and Languages of christendom, to the Eternal Infamy of Papists and their cause.  
And now Reader, We have given you a faithful Information of his usual employment, and chiefest business, in which he( as a Light) consumed his dayes and strength, save that interruption he had by these following, not to be omitted, passages of his life.  
In 1644. He held several debates with the Leaders of several Congregations, concerning Pedo baptism, for he questioned whether it could Be proved from Scrinture that any others had right to that ordinance of the Sacrament, but such as can give account of their Faith in Christ, and their answers not seeming to him satisfactory; He was( about Midsummer the years following) baptized by Mr. Knowles, though his own Congregation at that time was most of them for Infant baptism.  
In 1646. and in 1650. he visited his aged Mother in York shire whom he dearly loved, and honoured. In Summer 1653. he was sent by divers Churches, to visit about 36. Congregations, in Essex, Sussex, Northfolk, Middlesex.  
The next year he saluted many northern Churches, and visited his Mother, who dyed the 20th of Nov. 1657. aged above 80. years.  
In 1655. he receive a Call to visit the Saints at Bristol. to assist them in regulating their Congregations.  
He visited also in that journey, the Congregations at Wells, Cioester, Somerton, Chard, Taunton, Honiton, Exeter, Dartmouth, Plymouth, lime, Waymouth, Dorchester, Hampton, Chichester, &c.  
The 27th of Nov. 1661. he was seized and kept in the Messengers hands, but released and acquitted by the Privy Council Decemb. following after 3 moneths wrongful restraint.  
The 30th of Aug. 1662. he was again apprehended( upon misinformation) and secured 6 months in the Messengers house, till by an order of the Council he was again released 20th of Feb. following. Although it was the Lot of this aged good man to undergo several restraints, before and since the Late wars; yet the Reader ought not therefore to judge him of a turbulant spirit, rash expressions, or seditious,( truly so called.) principles or practices; it having ever been the portion of the most eminent servants of the Lord to suffer, as pestilent fellows, movers of Sedition, ringleaders of Sects, &c. Acts 24.5. as deceivers, though thy were peaceable, and true, 2 Cor. 6.8. it is that of God which the world discerns to be in them, for which they reproach, malign, and persecute the Righteous, of whom the world is not worthy, Heb. 11.38. who nevertheless, in spite of all backbiters, have through Faith obtained a good report, and so did He, verse 39. For blessed are ye when men shall revile you, &c. are the comfortable words of our Lord Jesus, Mat. 5.11, 12. these slanders could not be more falsely charged on any man, than on him, whose moderation, meek, and yielding temper ws notoriously evident, to as many as knew any thing of him, he was harmless and innocent as a Lamb, he would say, he had rather loose a limb than kill a thief; without guile or dissimulation, his speech sweet and mildred, his courage full of love, and kindness, he was not willing to hear, or easy to believe any report, to the disparagement of another, of which, if true, he made a favourable construction.  
If any one had wronged him,( he would) ask his own heart,( why was it so?) and not his enemy, concerning whom he would speak with much tenderness and love: it was the worst and most usual reproach that dissenters could lay on him; that he was a harmless well-meaning man.  
In a word the following Narratives will prove him to be of a peaccable Spirit( not onely in private dissensions( personal and domestic) bu even in public divisions Ecclesiastical and Civil, and( which is rarely seen) in those things wherein others differed from himself.  
He was a main promoter of, and helper in a meeting of some eminent persons, of the Parochial and Congregational way, who in 1651. assembled frequently, sometimes at his own lodgings, and sometimes elsewhere, for the furtherance of peace and communion of Brethren that differ not fundamentally; asserting that it is necessary there be a toleration or bearing each with other in love, and that notwithstanding differences in opinion, or practise about Doctrine or Worship, yet we should not be estranged one from another, but own each other, so far as we are agreed; not reviling, or provoking, or murmuring against each other, about the things wherein we disagree.  
What colour then is there of imputation of Schism or Faction, or sinful separation to this man.  
That he kept the Unity of the Spirit in these Bonds of Peace is fully evidenced in his Carriage, touching the two material points; in which he dissented from other of his Brethren, to wit, Pedo-Baptisme, and the seventh day Sabbath: as for the first, though formerly the whole( and to his dying day some) of the Congregation was of the contrary judgement, yet no division or falling off did thence arise at all; and as for those who were afterwards received into fellowship, he held it sufficient if they owned baptism( in general) according to the revealed will of Christ; for( said he) we do not Baptize any into this or that particular Church; but onely into that one general Assembly, and Body spoken of, 1 Cor. 12.13. As for what he held( in his latter days) concerning the seventh day Sabbath, to be kept by Christians Evangelically;( without Jewish Services or Ceremonies) he managed his judgement and practise therein with great caution; that there might be no offence or breaches among professors; for at first for some considerable time,( near two years) he kept his opinion much to himself, and then afterwards( when he had communicated it to others) he observed the day in his own Chamber, with onely 4 or 5 more of the same mind, and on the first day of the week he preached, and met publicly and privately as before.  
Some( with whom he was intimately acquainted near 20. years, and at whose house he commonly supped, every Lords day) report that although their judgement differed from his, both in point of Baptism and Sabbath; He did not once urge it on them, though he had so many fair opportunities to do it; nor would he mention it unless they began, but spent the evening in more profitable discourses.  
In the family where he lodged and tabled, his moderation and friendship procured him much respect from men of a more different way, as Jews, Papists, and Prelates, &c. who were sojourning there, and whose‐mouth he was in craving a blessing at Meals.  
As for that which was laid to his charge as the cause of his last Commitment, viz. That he should preach seditiously, and in a ranting strain against the King: Whoever, whether enemies, or friends heard the accusation and knew his disposition, and manner of Teaching were fully satisfied that this pretended crime, was but a mere forgery, and falsehood: and it may be enough for his purgation, that after half a years confinement, and several examinations, during that time, nothing could be proved against him, so that he was released.  
Though not without some considerable decays of his health being foraged and worn with Studies, with restraint and sufferings it is justly believed by some, did much incline him to the last sickness, into which he fell some 5 or 6 months after his release, about the 27th of August; concerning which and his decease thereupon, we have little to observe, onely that it was an inward lurking fever, whereof no certain account farther can be given as to its particular cause,( unless his sufferings before which manifestly brought on him the Scurvy and increased his usual defluctions on his eyes) nor were symptoms of the fever so fierce as to threaten any great danger, especially in so short a time as the space of a week, in which it proved the last infirmity, restraint and enemy that this holy man should encounter with, who( forth first 2 or 3 days neglected it) only kept his Chamber and complained of a nauciousness on his stomach, and an universal languar and weakness about him, which continuing on him he was persuaded to take the advice of a physician, who came and administered what he thought proper, towards his Recovery: But the sovereign Disposer of all things did design the contrary issue; and lead his dying Servant as it were gently, and renderly, through all the forces of the King of terrors, so that he feared not his power, but passed unto glory Triumphantly rejoicing under the very stroke of death.  
Though neither he nor his friends about him, thought that his dissolution was so near, yet the Lord did secretly so order it by his spirit, that he fell presently to trimming of his Lamp, as diligently as if the Lord had  told him expressly, that now he must come and meet the Bridgroom; for he spent his last nights and days in searching his own heart, humbling his soul, extoling free Grace, exhorting all about him to keep close to God, and persevere in the Faith, and prepare for trials, adding for encouragement, the long experiences he had of the goodness of the Lord in all times and conditions; The last evening( save one) before his departure, having a mind to walk he was lead about the Room, and repeated often this Expression, God is good, He doth not led me whether I would not, as he did Peter, good is the Lord to me; being soon tired he sat down on his bed, and learned on one who fate by him, who discoursing with him, said, those among whom you have laboured can witness that you have been a faithful Servant of Christ, making his your utmost end, for the good of their souls, but he replied say no more of that; exalt God, exalt God.  
As for the last night he lived, first part thereof he spent in blessing the Lord, and singing praises to his Name, and fell a sleep about 11. a colck, and waked again between 2 and 3. and fell into a wonderful strain of abasing himself, and admiring the love of God, that he should choose the vilest, the unworthiest, and the basest, which word, basest, he repeated so often, that it was not easy for any to number. Then he cried out, Oh the unspeakable Love of God! Oh the vilest! Oh the vilest! that he should reach me, when I could not reach him! and then his soul was filled with an ecstasy of Joy and Praises, with much eagerness rehearsing over and over. Blessed be that ever, ever ever blessed and glorious Majesty: He laboured and spent his body in speaking so vehemently, and held up his arms and hands to heaven with all his might, not like to a weak and dying man.  
And when the Cordial appointed for that night was brought, he said, Trouble me not, upon your own peril, trouble me not; he was then as if he had seen some glorious Vision, or had been in a Rapture: but after he had laid a little still, they brought him the Cordial, and he took a little, and when they urged him to take more, he said, he would when the Lord gives in more strength.  
He was mindful also in this his last nigh of that which was his daily care, namely the condition of the Widdows and Fatherless, whom he pitied with a low lamenting voice, and the standards by though the prayed softly for them. Then he desired one present to pray with him, and he was silent all the while, and seemed afterwards to be much refreshed, and repeated that Script. Joel, with Acts 2.27. And it shall be in the last dayes( saith God) I will poure out of my spirit, upon all flesh, and your sons and your daughters shall prophesy: And he bid them turn to several places, as that where it is said, Take with you words and turn to the Lord, say unto him take away all iniquities and receive us graciously, Hos. 14.2. But this good mans memory, which was beyond comparison, for the quotation of the Text, began now to fail him, at which he seemed to be troubled, earnestly calling to them to help him therein, which was done, and much pleased him; thus he lay some time calling for more over, more over, meaning more Scriptures, for he drank in much comfort, and consolation from the promises which the Lord had given him, a steadfast Faith and hope to trust his soul, and eternal state upon, for he continued unto the last gasp his praising of God.  
He also sang this hymn: 
Jerusalem, my hearts delight,  
I come, I come to thee:  
Then shall my sorrows have an end,  
When I thy joys shall see.   
Then he often repeated these words Praises for ever: Amen: Amen: Praises to the Amen, for ever, for ever, Amen.  
After he had spake much, and was greatly spent, some beseeched him to take of the Cordial, which he refused; but they supposing it very necessary to uphold his tired spirits, dropped a little into his mouth on a sudden, which as soon as he perceived, he spread forth his hands, and with greatindignation against interruption, broke forth in the phrase of the Church, stir not up my love until he please.  
Afterwards he began to change, and grow could and clammy, and his speech failed him, so that he could not so often repeat his ever blessed gracious Majesty, as before, but shortened it word by word, till he could express but [ ever Majesty] the last words he was heard to speak, audibly, were these, He counted me worthy, and one laying an ear close to him heard him say [ Friends keep low] and when sound of words ceased, his lips werre observed to move, and without doubt he was inwardly adoring that God whom in his health, he served, feared, and praised, and made his boast continually of, whose Law he preached, whose goodness he declared as he was walking in the Fields, and traveling by the Way: of whom he would say, smilingly to any he met accidentaly in the street, Verily God is good, blessed be his name, stick close to him, &c.  
In whom now he rests from his labours, having received the End of his Faith, even the Salvation of his Soul, and that Crown of Righteousness which the Lord the Righteous Judge will give to them who keep the Faith, and do love his appearing, 1 Pet. 1.9. 2 Tim. 4.7.  
The 4th of September 1663. was the day that this good man was gathered to his Fathers, having that very day completed 63. year of his Age, at the tidings whereof, there was a great mourning, and lamentation, crying, alas, my Father, my Father.  
Three dayes after he was carried from Woodmongers Hall in Duke place to the new burying yard, the place of his Internment: upon the famed whereof several thousands of persons of several persuasions, assembled to accompany him thither many weeping bitterly, and making great lamentation complaining of their loss, according to that wherein he was most useful to each of them, whether in council, comforting or relieving their necessities: And as it is said of Stephen, Act 8.2. Devout men carried him to his Burial, and made great lamentation over him.  
His Obsequies thus performed( both as to the place and manner of burying) was agreeable to his own mind, for we find him( in his formerly mentioned Will) expressing himself thus.  
Touching my Body, I leave it to the providence of God and discretions of Executors to be buried according to convenient decency, knowing that wherever interred it will rise a glorious body( changed as Christs is) at the Resurrection of the just: That charge Jacob and Joseph gave to be butted with Abraham and Isaac, in the land of Promise; being only to confirm the Israelites faith; that God would surely bring them into that Promised land, but is no tie to us to bury with our Parents, or Relations.  
The burying places of Gods People Israel, were wont to be without the Citys, to avoid noisome savours: and some had their sepulchers in their Gardens for Remembrances of Death, 2 Kin. 21.18. John 19. 41.( with other places) none were wont to be butted in the Sanctuaries, Synagogues or Temples, or the Court-yards thereof: Nor( after) in the Ecclesiastories, or places of meeting for worship, until Antichrist and his priests by Canons, drew and forced people thereunto for covetous vile ends, that they may be paid for Mortuaries in Consecrated ground.[ And we may add who knows how much infection is propagated, as in pestilential diseases, by crowding so many holes full of the dead, sometimes hundreds in a pit( let Rulers) in this City and time, take Cognizance hereof, and as they love their health see it reformed.] Therefore, said he, I desire to be buried in no such places: Nor any mourning worn for me, or given, or complimental intertainments in any pompous way: Remembering 2 King. 23.5. Josiah caused to cease, the Idolatrous priests[ Hebr. Chearim men all in black, from {αβγδ} Atratus est] noting a suspicious habit, of it see Hos. 10.5. Zeph. 1.4. so Tremel. on the place, and 'tis but in them 3 places.  
And for satisfaction of friends, if it be convenient, he desired his Mind and Will herein should be copied our, and red to his friends that came to his funeral.  
According to his Mind herein, he was laid in the grave, where he sleeps in the Lord, till the sound of the last Trumpet shall awake him, and the graves be opened, and death swallowed up of life, and our mortal corruptible bodies, be clothed with immortality, and incorruption, and be restored to more then their primitive lustre strength, and glory, and be united to their[ perfected purified] souls in eternal bliss and happiness.  
Nothing now remains, but that we endeavour to finish our course, as he did his, that after we have done the will of God, we also might receive the promise.  

In mortem Domini Henrici Jessey.  
Post vacius casus,& per dispendia vitae  
Plurima, devictis hostibus, ille jacet:  
Sub tumulo, invictus victor, sub peace triumphans,  
Praemia virtutis possidet ille suae.  
Cymba fides, remique preces, suspiria Venti,  
Cum quibus, elisus per stygae fertur, agris.  
E. W.   

Ten precious Orders, bridling Idle words. For the better preventing of Idle, Sinful, Unsound or Corrupt words or Deeds( which should not come from us, Eph. 4.29. Eph. 5.3, 4,— 16. 2 Cor. 5.10. who know that an account thereof must be given at the last Day, Mat. 12.36.) Several Persons have agreed to these Orders following, and to watch over each other therein, what in them is.  

That a penny be forfeited to the Poor, in any of these Cases.  
I. IF any speak any Untruth, though judged true. And herewithal  
2. If any affirm that which he cannot prove or evidence to be so, when he shall rather say, he heard it to be so; or thinks it so, 1 Cor. 1.11.& 11.18.  
3. If one say, I believe it is so; when he is not certain of it( as if believing were but thinking) Heb. 11.1.  
4. If one hath such kind of Expressions as these, One said( or did) thus; Did he not? or, You will not do so; Will you thus forfeit( affirming of denying it) and then Questioning it, whether it be so, or no.  
5. If one saith a thing, another saith, it is not so, or the like. One of these is faulty, and upon trial and judgement, must submit.  
II. If any needlessly use any such affeverations as these; truly, surely, indeed, verily, I profess, I protest, &c. seeing our Communication should be yea, yea, or nay. Mat. 5.37. Jam. 4.12.  
III. If any take the Lords Name in vain, as by saying, oh Lord! oh God! oh Jesus! good Lord! God bless us! for God's sake do this; God morrow, God night; for good morrow, good night. This is against the third Command, and Deut. 28.58.  
IV. If any swear or curse in vain, or mince an oath or a curse; as By mary, By'r Lady, God's me, God's so, Good's me, Ud's me, God's bodikins, a Pescods no't, Beshrew him, a deuce take it, Mat. 12.36. 1 Thes. 5.22.  
V. If any one disorderly speak of another bodies Fault behind his back, or before his face. Mat. 18.15, 16, 17. Pro. 25.9. Mat. 7.12. Tit. 3.2, 3. Or jest against one bitingly, Eph. 5.4.  
VI. If one be sinfully angry, or passionate with or against another, Eph. 4.26. Of this others are to judge, himself not being fittest judge. Prov. 21.2.  
VII. If any other way, on speak or do against the Word of God; as against. Gal. 5.19, 20. Eph. 4.31. Eph. 5.3, 4, 21, 22, 25, 31. Eph 6.1, 4, 5, 9, &c. Mat 5.19,— 22.44. Exod. 20, &c.  
VIII. If one saith, that another is Faulty, or hath Forfeited; when upon trial it is evidenced, that it is not so.   

In these CASES following, the forfeiture to bo two Pence.  
IX. If any being asked, if he had said well, or had been Faulty, or Forfeited? if being warned, he again saith so, or excuseth it, or any way persist in a Fault: if yet he be found, or shall be found Faulty therein, His Fault is the greater, because 'tis after Warning, Hos. 11.7. Prov. 1.24.  
X. If one submit not to his Judges, but Cavils, or Words it, and will be judge in his own Cause, or judge his judges, Prov. 21.2. Hos. 4.4. if he will not submit to pay that 2 Pence, he seems proud in heart, Prov. 16.5. and makes himself unworthy of a Name amongst such Agreers, until he hath given them satisfaction. As Acts 13.46.13. Acts 15.38.  
Provided always, that if any that hath thus Forfeited, shall openly recall, and recant his Fault, before another tells him of it; he thereby may prevent the Forfeiting. ( As if we first judge ourselves, we shall not be judged of the Lord, 1 Cor. 11.31.)  
If any of the aforesaid Cases be Doubtful between one and the Party, it shall be judged by one other; or by the greater number of the rest that consent therein, that are, or shall be together.  
The Forfeiture is to be given to some poor, as the mayor part of the Agreers present shall determine.  

1. Not merely as an Alms, but as appointed for want of watchfulness.  
2. not without some Heavenly Council. Else it's to be only as their gift, and the Forfeiture yet unpaid.    

The great Benefit of this Agreement.  
Some Persons riding a long journey together, made such an Agreement;& when the most of them had Forfeited several times, and had paid their several Forfeitures, one watching over another therein very narrowly, and each being grown very watchful in their Words, before others of them; They spake, and all consented together, to this Effect.  
They hoped they should have much Cause of Blessing the LORD for this journey and Agreement together, as long as they lived.  
For hereby now they had more seen, and had more experience of the horrible baseness and wickedness of their own Hearts, than ever before.  
1. In that they were become more careful over their Words, since their fault might still cost them a Penny, than before, when yet they knew it cost no less than the Precious. Blood of Jesus Christ, 1 Pet. 1.18.19.  
2. In that now they were more watchful, lest one of them might hear or see anothers Fault therein, than we were before, though we knew that the LORD our GOD hears and sees all, Psal. 44.21. Jer. 17.10. Rev. 2.2, 4, 23.  
This small kind of Revenge upon ourselves, we desire may be the fruit of Godly Sorrow, that worketh Repentance never to be Repented of, Amen. 2 Cor. 7.10, 11.    

Directions to all visitors.  
No ( a) fruitless Visits: No, nor ( b) Speech. For ( c) Time is precious: ( d) Hinder None. ( e) Let Words be few, ( f) Good: Then ( g) Ceass. ( h) Dispatch: Prepare for ( i) Death. 

(a) I'm  
We're   gon.   

Scripture-Warrant for these Directions.  
(a) 1 Tim. 5.13. A Reproof to idle Women, wandring about. ( b) Tatlers also and busy bodies, speaking things they ought not. ( b) Mat. 12.16. For every idle( or unprofitable) Word, an account must be given at the last day [ c] Eph. 5.16. Redeeming the Time, hecause the dayes are evil. [ d] 1 Thes. 2.16. satan hindered Paul, from doing that good he would, and would hinder others. [ e] Eccles. 5.2. Let thy WORDS be FEW. v. 3. A Fools Voice is known by the multitude of Words. [ f] Eph. 4.29. Let no putrefied speech proceed from you but that which is GOOD. [ g] Job 18.2. How long ere you make an end of WORDS. [ h] Rom. 12.11. Not slowthful in endeavour. 2 Pet. 3.14. Be Diligent. [ i] Eccles. 3.10. Do what thou hast to do with all thy might; there's no work in the Grave, whither thou art going. [ k] Psal. 100.23. I am gone, like the Shadow when it declineth. Psal. 103.15, 16. Sorry Man, his days are as Grass, as a Flower; the Wind passeth, and He is gone.   

AMICE quisquis huc ades: What ever FRIEND comes hither Aut agito paucis, aut ahi: Dispatch in Brief; or go: Aut me Laborantem adjuva. Or help me busied too.  By Henry Jessey.   

A Pillar Erected to the Memory of that Holy, Humble, and Faithful Servant of Jesus Christ, Mr. Henry Jessey, who restend from his Labours upon the fourth day of the seventh Month, 1663, in the Sixty Third Year of his Age.  
IS Jessey Dead? How can this be resolved?  
We grant you, the Compositum thats dissolved.  
But for his Soul, it lives among the blessed.  
His Body's but asleep and, and gone to rest.  
If neither Soul, nor yet his Body die,  
Then Grave stand forth and show thy Victory.  
What though his Eyes are closed, he dwells in Light.  
And Death hath only turned his Faith to sight.  
Death hath but broke the Glass, that Refract rays  
May be no more, the Vision of his Dayes,  
But direct Beams, in that celestial Place,  
Where Saints behold their Father, Face to Face.  
What though his Body, in the dust did drop,  
It's but to raise him to a spirit'al Crop,  
To make it fitter for to tune those Psalms,  
Which Saints do sing that bear Triumphant Palms.  
But if you'll call this Sleep a Death, then say,  
Jessey is gone to bed, till it be day,  
Till Christ shall wake him, that he may put on,  
Like Glorious Robes to those, which clothes the Son.  
And with him on his Throne, a Seat obtain,  
When crwoned Saints, over the Earth shall Reign.  
But what was Jessey? that so great a throng,  
Of Saints should crowd, to Usher him Along  
Unto his Bed; could no less serve the turn.  
To draw the Curtans round about his Urne,  
But such a Number, which did seem to be  
About his Hearse, Like to a prodigy.  
Why Jessey he was one, that loved them all,  
And had this love repaid at's Funeral.  
As in his Heart he had a General Love,  
For every one, whose Birth was from above  
So with a General Love he's compassed round,  
When he like Seed is cast into the Ground.  
His short afflictions which on Earth have been,  
Such weighty Glory, have wrought out for him,  
That though in loathness, could our hearts arise,  
Unto the sand, which on the Sea-Shore lies,  
Yet could we not conceive, much less declare,  
That Glory, whereof now, his Soul doth Share.  
His Fight of Faith is fought, even that good strife,  
And he hath laid hold, on Eternal Life.  
The Conflict over, and and the Race is Run,  
The goal is Touched, and the prise is Won.  
His Course is finished, he the Faith did keep,  
And having done his work, is fallen asleep.  
Then be ye Jessey's Follow'rs, as ye see,  
Jessey did follow, Christ so follow ye,  
That when with Jessey, you shall end your Dayes,  
You may have nought to do, but sing forth Praise,  
And look on Death, which is the King of Fears,  
But as a Bridge, over this Vale of Tears,  
To Land you on those Banks, along whose side,  
Rivers of Pleasure, evermore do Clide.  
And at the last Day, may be found to stand,  
With Henry Jessey, at our Lords Right Hand.   

An Epitaph on Mr. H. J. per incog.  

AWake my muse, a Fathers dead and gon  
Inspire my pen for lamentation.  
Listen ye sons of men, ye Saints attend,  
Whilst I the holy life of Jess commend.  
A Saint, a man of God, and workman hard,  
But now at rest receiving his reward.   

In things both human and divine his parts  
commenced him more then Mr. of the Arts.  
In trifling sports, or jests, a common crime,  
He did not idly waste his precious time.  
Under an humble meekness, as a shrine,  
His grace, and learning took delight to shine,  
Unto the seed of Abraham, Gods friend,  
He bore a constant love, unto his End.  
His lines even to Judea had extent,  
Unto their poor a noble sum he sent;  
Yet as his charity their bodies reached,  
So the messiah to their souls he preached.  
Pleading, as praying for their restitution,  
Which God, ere long, will put in execution.  
To Saints he bore an Universal love;  
Chiefly to tempted souls, as Noah's Dove,  
Ins mouth he brought an Olive branch of peace  
Did often bait their pangs, their bonds release.  
His useful visits still brought Gileads balm;  
amid these raging waves, his breast was calm.  
In prisons oft, by Babels Hyerarchy,  
Yet never lost, by that, true liberty.  
The number of his days, he learned to span,  
And Christ at last the prise of all he wan.  
Of Sions changes, he accounts did keep,  
And sympathiz'd in all, until a sleep.  
Of Idols, names, and thing, he found the tract  
Which to reform, he framed his almanac.  
That Scripture calendar, then so despiz'd,  
Deserves to be revived, and better prized.  
Well, for the mourning Women we may call,  
The Widdows whose support with him did fall  
For though he never married any Wife.  
Widdows and Orphans hung upon his life.  
And as he expert was in holy tongue,  
He's making now an everlasting Song;  
Swanlike his lips,& life with warbling death  
Sung sweetest notes of praise in dying breath.  
What if deaths dart did us in Jessey wound,  
The root of Jessey grows not under ground;  
The root doth grow, above there all is sound:  
That doth with everlasting fruits abound.   
Finis.