Life and Death of Henry Jessy, Biography

Life and Death of Henry Jessy · Biography

p. 1THE LIFE and DEATH OF M^R. 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, untill he became capable of the Grammar-School, at the which he was closely kept, untill the 17th year of his age; and being then fit for the University, p. 2versity, he was by his said Parents set thither about Midsommer, 1681 and placed a Pensioner in Johns Colledge at Canbridge. His first four years studies there, were cheifly Logick 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 onelyonly true and noble learning in the world) and that this was his practice, it appeareth by those industrious and voluminous collections which he made (and are left behind him) from Classick and the best approved Authors.

Nevertheless all those natural attinments were so covered under the Veyle of Meekness and the singular humility of this good man,His modesty and humility. that disposed him rather to affect plainess 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.

p. 3Whiles 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 OnelyOnly true God, and Jesus Christ whom he sent. Nor did grace put any interruption to his studies, but farther enlightned 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 Batchelour of Arts and was chosen Scholler of the House,His first degree in the Ʋniversity. but shortly after in the same year, his Father dyed, who had supplyed him according to his ability from time to time all the while he lived. But after his death, Mr. Jessey the younger became so streightned 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 mannage that small allowance that he spared some part of it towards …yring of books,His frugality. (which after perusal he p. 4returned to the Stationer) more especially Commentators on the Bible, aswell Popish as Protestants, &c. Ecclesiastical Histories, Chronologies.

Thus he improved six years in the Ʋniversity, the benefit of which well-spent time, he was wont to remember with thankfulness to God, saying, he would not part with that little Humane 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 onelyonly in the Ʋniversity, 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 Rabbies, 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 searce 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 lookt upon as p. 5an answer of Prayer, having often begg'd the Lord to place him in Essex near Suffolk, or in Suffolk near Essex; in regard that he had somtime 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 Feaver, 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 PhysickFor in those days humane Ordinances and Ceremonies in publick Worship, had gotten more footing then he could comply with.

Yet did he not wholy leave the Ʋniversity, but went often to keep Termes and the Commencements, untill 1626.His Commencing Mr. of Arts at which time he Commenced Mafter of Arts, and so he took his leave of the Ʋniversity.

The next year he took Orders from the Bishop, His Ordination.according to the usual practice of those times, and the dimness of Light then appearing, although afterward he was convinced that this Acddemical and Episcopal submissions were imposed according p. 6to humane Ordinances onelyonly, 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 sollicited to accept of sundry promotions, but he could not be prevailed with to leave his said Patron, untill 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 Conform 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, aswell as for the removing of a Crucifix there. Yet was he not altogether rendred useless in the Lords Vineyard, but as men cast him out from one part, the Master thereof imployed him in another: p. 7For 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 Ʋxbridge, 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 joyn 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, alledging 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 untill 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 succesful employment there, those providences appearing unto him as the Pillar of the Cloud before him, so that he durst not remove untill it removed and instructed him p. 8in the way: To all which, the Church replyed, 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 hindred not but that he might be called thence, and have more work elsewhere; alledging further, that the one was but a Christian Family, the other a Christian Church. And lastly that his cheif employment there (so far as it appeared to them) was that which many Godly and Learned conceived, to be an office inseparable from the Governour 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 p. 9Mr. 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 joyned 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 judgment 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 seised and carried away from Queen-Hythe by the Bishops Pursevants, who did shortly after again disturbe 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 p. 10of old Mr. VVroth, Mr. Cradock, and others in their gathering and constituting the Church in L lanzuaches in Monmouthshire, in South VVales, which afterwards was like Antioch the Mother Church in that Gentile Countrey; 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 Pursevants, His Imprisonment in the Tower, and his speedy releasment.and imprisoned in the Tower by Sir William Belfore, who soon after released them being bound over by Dr. VVilliam 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 adviseable 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 p. 11themselves, and advice taken with others, but especially asking councel 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 joyned 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 seised 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 p. 12him 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 Toe, 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, Independancy, Anabaptisme, or others holding p. 13fundamentals which are not many should not then with that eagerness be reprobated each of other, but left to the day and to his Judgment 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 Kingdome of Christ the Lambe, 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 Lyon and call them to account or beating their fellow Servants with their hands or with their Tongues, and who then can sheild them from his wrath when once he is angry.

And indeed he onelyonly is a Scismatick 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 p. 14Wife, makes no division between them, but hatred brings forth disvorce. Tis envy that divides brethren not the difference of heighth, strength, sex or knowledge.

As for Heresie, 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 Heretick 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 controversie 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 p. 15it, foreign 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 falsly. If they are Pillars they are reeling ones, smitten by strong drink (as the Philistims Pillars were by Sampson) and such as follow their Doctrine and practice 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 enjoyned 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 p. 16Amen, the Faithful or true Witness; hating all manner of Hypocrisie 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 Linnen men now. If these be Shepheards, then surely they are strange ones, that would lead 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 Hypocrisie, 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 lyars, 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.

p. 173. 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 marry another. Others there are who though they conceive a Minister of the Gospel may marry a second wife, the former being dead, yet do quesion whether by this Apostolick 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 marry again and so become criminal, 1 Tim 5.12. Why say they may not the second wite 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 wonton against Christ and became criminal also. However the words of one wife be expounded, yet this good man was never cumbred 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 bying a single man, blameless sober and of holy conversation which rendred him more at leisure as well as capable and qualified p. 18to 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 Shepheard of the Sheep lived in those Eastern Countries, where then and now also, the Shepheards went before the Sheep, and the Sheep knowing the voice of the Shepheard followed him, amd 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 custome 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 Shepheards or Ministers are to go before by ensample, and the Flock to follow. Phil. 3.17. They are to reason or perswade 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 Shepheard; to the one it is a omely and useful Armature, to the other it looks like the instrument of a foolish, of an Idol. Shepheard, Zach. 11.16, 17, 18. And the p. 19Lord 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, Saduces, 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 my self 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 perswaders, 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 Shepheard, in that they endeavoured to stir up the civil Magistrate to punish by confiscation, banishment and death, whosoever should do contrary to p. 20their 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 Kingdome; 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 drave the Sheep with swords in your hands, or rode them as Balaam did the Asse, 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 administred 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 p. 21of 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 Shepheard unto the Flock of slaughter, and to proceed to lay our bones to the bones of them already slain, untill your measure be fulfilled; yet know of a truth, that the saying of this man of God Zachary, shall most certainly come to passe, verse 17. Wo to the Idol Shepheard that leaveth the Flock, the sword shall be upon his right arm, and upon his right eye, his arm shall be clean dryed 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 p. 22not 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 intitles 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 liquor. These are generally fill'd with traditional learning, the other with experimental. Mr. Jessey was p. 23above 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 lesse 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 Heresie; 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 perswading of men to any humane inventions or ordinances against their conscience, is but a lust that the perswaders have to glory in the flesh of poor bewitched Christians, whom they have or would proselite 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 p. 24qualifications, what he was not, we shall breifly also set forth what he was.

1. And first, He was a man of a very quiet and peaceable spirit, no sower 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 Epidemicall Vices too common among men, Tride and Censoriousness, being Mother and Daughter. He lived not, preached not, or walked as though Christ had died for men of his judgment 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 p. 25hand 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 cryes—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 testifie 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 fulfill.

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 publick 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, p. 26Rom. 5.1. I thought now (as Job and David somtimes did, Job. 29.18. Psal. 30.6, 7. touching themselves) I shall be thus always, my sin dying, corruptions abating, grace encreasing, and shall be carried on with life and joy in all the ways of God. But after all this (quite contrary to my expectation) finding such a body of sin and corruption, such weaknesse 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 somtimes the former was a true saving work. But soon after I was again perswaded against it as before, and that I was a painted Hypocrite, and all I did was in Hypocrisie. 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 p. 27had finned that sin that should never be forgiven here nor hereafter, Mat. 12.32. Some saying I might be counted a shame to profession, as if all religion consisted in sadness, in whyning 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 perswaded 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 soule, 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 bin to such signes 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 dryed up. I feared after sin, to believe in Christ; because in confessing I was not so humbled or affected, 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 gaine further acceptance by neglecting to believe, or as if I must p. 28bring 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 minde: The holy spirit therein shewing each believer more to aggravate his own sins than to judge any others. And leads us to plead 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, p. 29Seekers of the Lords face, for he wrestled with God and would not let him go unless he blest 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 cloathes, 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 my self 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 p. 30mercies 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 sinne and corruption?

Answ. 1. That such should daily confess and aggravate their sinnes 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 sojourn here below, therefore we should be dayly the more watchful and looking up to Jesus Christ for help. And withal let us always mind this which the Lord gratiously brought me unto after p. 31those 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 sence 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 gratious 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 p. 32Christ 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 stedfast watch fulness and constant jealousie over his own heart and ways, which made him walk chearfully in the light of Gods countenance all his days, and kept his graces in a flourishing blossoming condition, which rendred 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: rejoycing with them who rejoyced and mourning with them who mourned.

He was nto onelyonly a Talker of God, but (like Enoch) a Walker with God, His life p. 33did commend and preach forth the grace of the Gospel, his design and business in all places and company was to plead and speak for the laws, honour and interest of Christ, and to gain over souls to him.

Where ever he came his custome was to rebuke 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 chearfulness 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 entercourse 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 perswade the unconverted and give them good books and his lips did so drop with gracious words, his behaviour was so loving and p. 34courteous 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 Jewes 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 designes, 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; p. 35and 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 rudenesse 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, aboundantly gracious, teaching and speaking in Scripture Phrase where the matter would bear it.

When he went long Journies into the Country, to prevent extravagant expressions or discourses, he composed divers p. 36Rules 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 pretious 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 peny 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 p. 37their 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 wholy 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 onelyonly, 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 pretious time (which he would prize more then silver or Gold) or else upon p. 38your 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 perswasions 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 profaness.

Nor yet did he preach Christ from envy or strife, or to adde affliction to others Bonds.

But he preached Christ crucified, the wisdome of God, and the power of God, p. 391 Cor. 1.23.24. not to tice men into beleif by subtilty of speech, lest the Cross should be made voide, verse 17. but in that plain simple style, and dress, which though the World calls foolishness,The manner of his Preaching. yet God hath chosen this kind of folly to confound 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 yeild 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 perswading their hearers, as the old honest plaine 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, p. 40but layed no other foundations than what were already layed, 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 publick 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 publick 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, p. 41and edification, but he avoided all foolish questions that tended to strife and disunion amongst Saints.

After this his manner was to read and expound some Chapter, beginning at Genesis, he proceeded near to the end of Levitecus; thence shewing how all the Judaical Types did signifie 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, wisdome, and condiscention.

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 condiscention to honest. and Babes, for whom he compiled and printed an easy Chatechisme, in which the Answers were wholy in the words of Scripture. Nor did he think it below himself, to teach them to spell, and read, if the had a quarter of an hour to spare where such young ones were, (as he did his Keepers Sonne, when he was under Restraint) And he ever shewed a singular p. 42compassion to little Children, and so won them that they would presently upon the sight of him runne, 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 meaness of his spirit; whereas his learning & parts were such, had he (as too many do) put them forth by way of oftentation, he might have had more selfehonour.His selfe denyal. But he affected 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 foreign.

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 p. 43one his Sword and Dagger, and the other his Shield and Buckler, in a word they were his Meditation, Discourse, Practice and Study, yea few did more thorowly 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 lead us in. Besides the Hebrew and Greek, he searched into the Syriac and Chalde Dialects which the unlearned Jews speake in their captivity, which gave occasion to the holy Pen-men, who then lived (as Daniel Ezekiel, &c.) to use (wholy 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 rested 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 wayes as well by an Essay, towards p. 44the 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 foreign, (the office of oversight) by the term Bishoprick 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 forc'd to graunt, that even the best translations are many ways faulty. Which may p. 45be 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 antient (as well as later) versions, are many considerable Errata's, besides the Translators mistakes, some through the unskilfulnesse of the Translator; others out of unfaithfulnesse, to make their own opinions warrantable, and some from carnall 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 hapned 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 denyed in part thereof, by some learned men, I say made 270 years or thereabouts, p. 46before the birth of Christ, by the a pointment of Seleucus Ptolomeus King of Egipt; which, besides the corruption, crept into some Copies of this Septuagint Translation in process of time, did grosly erre and very from the Originalls, 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, foreign 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… dwelt 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 p. 47the 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 Originall it self, 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. Rejoyce ye Heavens together with him, and let all the Angels of God worship him.

In the Septuagint Translation is inserted next before the words Rejoyce ye Nations with his people, which words though they are redundant from the Hebrew Copyes 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 foysted into some later Copyes but are not found amongst that Authentique Copye which was lodg'd in the Library of Alexandria by Philadelphus King of Aegypt. Howsoever Tutius ex puero fonte bibuntur aquae, Waters are drunke more safely out of the p. 48pure fountain; and although the Septuagint and the Samaritane being more antient, and other moderne 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 it self, unto which forme 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 Ruines of Time, as the book Sasher, and of Iddo the Seer, yet these antient and authentick Translations do serve us as a light shining in a dark place. And although p. 45many 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 adde 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 acknowledge 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 progresse therein; and engaged his soul so much in the work, that he often cryed out, O that I might see this done before I dye! But p. 46he alwayes 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 consequente 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 publick 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 denyed 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 p. 47to 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 thorow his perswasions many persons excelling in knowledge, integrity, and holiness, did buckle to this great Worke 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 publick) 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 compleated, and stayed for nothing but the appointment of Commissioners to examine it, and warrant its publication p. 48Nor did any other objection appear against so worthy and noble a designe than this, that it might not be supposed needless, in regard our last Translation is most correct and allowed as Authentick, by speciall order of King James (to his cheifest 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 wayes 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 prize and vallue 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 p. 49admiration 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 comming 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 cheif 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 foreign, or the Passeover, Acts 12.4. Bishopiick for foreign, or Charge, Acts 1.20. Hell for foreign, or the Grave. Divine Service foreign, or Institutions of worship, and in Margine, Ceremonies, Heb. 9.1. neither of which Texts or Margine 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 p. 50were not only against the mindes of the Translators, but of the then Bishop of Glocester, who was joyned 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 rejoyned, 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 read, and not to justifie 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 sence, meaning and intention of the Church of England, &c.

Mang places which are not falsly, may be yet better rendred, or more consonant to the Text, as the salutation of the Apoftle Paul in almost all his Epistles translated, p. 51Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ, might be as well, if not better rendred; 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 multiplyed the Nation, and not encreased 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 foreign adverbially, and might be rendred Thou hast multiplyed the Nation and hast encreased 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 rendred, Every branch that bringeth not forth fruit in me, he takes away Jer. 50.5. Come let us joyn our selves to the Lord in a perpetual Covenant that shall never be forgotten, which might be better rendred, Come and let us joyn our selves 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 blesse and curse, possesse and dispossesse, 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.

p. 52We 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 rendred, turned, then the Original signifies; as Gen. 33.9.11. Esau said [I have much] and Jacob p. 53said [I have all] are rendred 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. Read it therefore Cush in Gen. 2.13. (and many other places) for Paradice 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 [foreign] that is, [let it not be] or [far be it] And foreign, [O I wish, or O that] Nam o inservit omni affectui. O is used unto all the affections, some ignorant Priests, have taken oceasion 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 p. 54two Moods of Lillies 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 yee, 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 quite or wholly turn, &c.]

And Usury, Mat. 25.27. might have been better rendred [gain, or advantage] according to the Geneva Translation; which more agree with the Text, else we shall either condemn all Merchandizing p. 55with other mens Monies, 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 onelyonly (for brevity sake) mention this one old word [Occupy] which hath various significations, in Luk. 19.13. For [Occupy while I come] read [trade, or traffick till, &c.] as the Greek word foreign signifies so, Ezek. 27.9. ib. 27. Exod. 28.24. Judg. 16.11. for (Ropes which have not been occupyed) read (which have not been used or wrought with) so in 1 Cor. 14.16. (He that occupyeth the place of the unlearned) read (that supplyeth or fills up) as foreign 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 occupyed therein] read [that have walked about therein] as the Greek word foreign 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 p. 56like, 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 somtimes Hebraisms translated exactly, verbum verbo, will prove not well; and then they must be rendred, 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 rendred 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 p. 57best done, which because they are too large to insert here, we have annexed this said following Scheme, drawn up by the said Mr. Row himselfe.

For bettering the Translation, first printted 1612, five things are found necessary.

First, The lopp of all needless, and evil additions, viz.

1. All Apochryphal 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 Leafe.

2. The Emphasis not exhausted as Idols expressed (topps) 13. wayes.

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, p. 58four 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 Margine 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 notifyed.

2. That whatsoever designs, the true God be written, Littera Capitali.

3. That we have more English, and fewer Hebrew, Greeke, and Latine words.

4. That Parallel places be better marked in the Margine.

p. 595. That all be Scripture Language; nothing savouring of Errour.

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 restraine 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 rationall division.

Now Consonant to this Scheme, he methodiz'd his proceed in the worke, 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 compleated, and stayed for nothing else) Mr. H. J. answered, that they must diligently observe the Margine, which in above p. 60800. 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 designe of bettering the Translation of Bible, of which we should not have say'd 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 Seripture 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 returne loaded, with something worthy so noble an enterprize.

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 p. 61Text, and to give satisfactory answers to questions about controversies on suddain 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 applyed 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 forraign 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 wrapt 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 p. 62to have received from this thorow 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 preceeding and following context: who ever enquired 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 Judgment, that in the latter days, when the promises of the Gentiles fulnesse 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 it self, which shall then be spoken: which he judged would be the Hebrew; and he was not alone in this his opinion.

p. 63In the year 1645. he began to set forth a Scripture Calender (as a Guide to speak and write 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 Calender 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 Almanacks: but that which was peculiarly the designe he intended, was to restore the knowledge of Scripture hours, days, nights watches, mouths, quarters, measures, weights, pedegrees 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 antient 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.

p. 64This 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, controversie, 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

p. 65Thus we have seen some small glimps 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 Sollicitor 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 perswaded Jesus Christ accounts what mercy is shewed unto them, as done to himself, Mat. 25.40. and for farther satisfaction adjoyned 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 Widdow, of a Physitian and Nurse to the sick, and of a freind to the afflicted.

As to the Necessitous in his own Church, his custome 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, p. 66and 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 administred 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 Cheif, but not his onelyonly pitty and Releif, many hundreds of other needy Ones were refreshed by his bowells which yerned—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 subsistance from him, and are now since his death expos'd to some difficulties.

Where it was not charity to give, but might be to lend, in a particular pinch (as to prevent the ruine 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 p. 67afford us a very propable 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 exprest, 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 somthing 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 onelyonly 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 Custome for Goods, thence transported into other parts of the Nation, besides what they should pay p. 68there for exporting English, and importing forreign Commodities: such a tollerating of their Trade might not onelyonly 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 ingraffed 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 blindnesse in part is hapned to them, till the fulnesse of the Gentiles be come in; p. 69and then all Israel shall be saved. Rom. 11. 25, 26, 27, 28. 2 Cor. 3.16.

3. His Charity was most eminently shewn to them in the great Collections, which through his importunity was made for the poor Jews at Jerusalem, who were reduced to extream poverty and misery; having lost, by reason of the Swedish Navies Wars, 15000000 of Rix Dollers; which their brethren of Hungary, Poland, Lithuania, and Prussia, were wont to send them yearly, for the maintenance of learned Rabies and Students, and for the relief of antient Widowas and decripid men, and other necessitous people, with whcich the Holyland doth abound; who (as we said) by cutting off their subsistance were brought (in 1657) into great extremity, not only of Famine and nakednesse (that of 700 Widows, 400 were famished out-right) but also by the imprisonment and scourgings of their Elders and Rabbyes, by their cruell 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.

p. 70This befel the onelyonly then Germane 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 Rabbie 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 satifaction 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 p. 71had contributed upon the same Information.

And as for Conveyance, two. Noted Merchants of Francford, would return the mony, nad give Bond for so much; till they procure a Receipt from the Elders of Jerusalem, as they had done for the above named summe 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 immediatly 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 Iews 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.