Remains, Preface · Part 2

Remains · Preface · Part 2

p. 21Rules to keep pride from the appearance of it in the Body.

[1] When thou lookeſt, ſhun a ſuperſtitious ſcornful brow; put on a grave humble look, and labour to keep it conſtantly ſuch; and then thou wilt appear conſtantly humble.

[2] When thou ſpeakeſt, let it be mildly; ſhun oſtentation of words. Give others leave to ſpeak as well as thy ſelf, conſidering that thou haſt not monopolized reaſon to thy ſelf; and when thou ſpeakeſt, be ſhort and pithy, knowing that length is tedious.

[3] If thou apprehendeſt any weakneſs in others diſcourſe, ſeem to take no notice of it, either by any ſcornful words or geſtures. But if their Diſcourſe be lame, mend it in thy reply.

[4] Ʋſe thy tongue as an inſtrument to expreſs a grateful mind for what thou haſt received; and be ſerious in the expreſſion. For how ſhall men know what thankfulneſs is in thy mind, without thy bringing it up into thy tongue? or if thou bringeſt it thither, and ſpeakeſt lightly, they will imagin that thine heart is lighter, and take it for no thanks at all.

p. 22[5] In thine Appellations ſaluting any, give ſuch as are ſuitable. That which becomes a Ruſtick, becomes not a Gentleman; and what becomes ſuch an one at one time, becomes him at all.

[6] In diſcourſe take heed of over-vilifying that which others approve of, and thy ſelf in part allows of; for this will be imputd to thee as ariſing from pride.

[7] Take heed of bewraying pride in your Gate; walk humbly and ſeriouſly without any affectation of head, arms, or feet, or without any fantaſtical folding of thy garment about thee. For this will be an Index to others of an affected mind.

[8] Take heed of the appearance of pride in thy garments; be not coſtly in them, nor yet too ſordid; for both are indices of a baſe mind; but be ſure thou takeſt heed of curioſity in any part of them.

XXIV. On a Saturday in March 1651, we do again meet with this pious Student recording his experience in theſe words: I found much of God in prayer in the morning, and eſpecially in the evening God ſpake out of Heb. 12.8. I will be merciful for their unrighteouſneſs, and their ſins and their iniquities will I remember no more. A ſweet promiſe, I am ſure to my ſoul; and yet the night before I had a very ſinful frame of ſpirit, and likewiſe in the day, and much of the ſame ſpirit the day before. Glory to God in the higheſt, on earth peace and good will towards men. On the Saturday following I had foreign, a covering or p. 23cloud upon my ſpirit. But then after I never had ſuch foreign, deſirable things, a clear making out of comfort wherewith Paul was comforted, when he prayed that God would take away the prick in his fleſh (Chriſt pray'd that his faith fail'd not) in my life. Note, it is a ſign of acceptance notwithſtanding ſin, if God kept the heart from ſtarting back, as an evil heart of unbelief doth. On Sabbath-day following, I was violently troubled with pride and unbelief as to truſting of God with means in the world; after Sermon more eſpecially: but going up ſtairs I knew not well why, only if it was for any thing, it was to read of the Controverſie of Mr. Goodwin; Yet as it prov'd (by the all diſpoſing Providence) it was indeed for another buſineſs. For as ſoon as I was in my Chamber, I was exceedingly melted for thoſe former ſins. Oh happy time! Oh bleſſed ſpirit! that led me not with my Saviour into the Wilderneſs to be tempted, but to the Table of my Lord to feed on his fat things: Bleſs the Lord, O my ſoul, and all that is within me, bleſs his holy name!

On Friday before Eaſter 1651, I had no ſmall joy in prayer, never to my remembrance found I ſuch a ſpirit of indefatigability before; O praiſe God, my ſoul! and hie to God!

And elſewhere he writes: I have found in the various diſpenſations of Gods love, and his dealing with me, ſuch a temper as this; I have gone to prayer. and laboured under ſuch indiſpoſition of ſoul, and hardneſs of mine heart, that I could not tell how to ſpeak to God, all ſparks of faith (as to the caſting of my ſoul upon God) ſeem'd to p. 24be extinct, all breathings after God and Chriſt ſeem'd to be dead; ſin ſeem'd as nothing; I ſought to lay them to my charge, yea and according to their aggravations; I laboured to ſet Hell as to its torments before me, that by them I might be ſtartled. Mine heart was ſo hard, ſin and its aggravations did as it were rebound back, and convictions would not ſtick. Methought Hell and its torments in this caſe no more frighted me than a ſword at a blind mans throat would ſtartle him. I ſought indeed that mine heart might be ſoftned, yet (then) but in word, deſires came not kindly from mine heart, and in ſuch a caſe I left praying, (this being night.) The next morning I went to duty again, with a perhaps God will be gracious, but found my ſoul hard as before; and having pray'd a while, and finding no comfort in it, I was thinking to break off; and ſo I ſhould, had not God prevented me, by putting ſuch an argument into my mouth as this: Lord! canſt thou that haſt ſaid thou art a Father of ſuch tender bowels, ſuffer thy poor child, thy poor creature, to plead thus with thee for a broken heart and thou with hold it ſo ſtifly from him! Upon this mine heart was exceedingly full and broken, diſſolved even into tears Oh ye Saints! remember that Gods workings are arbitrary.

XXV. As he records the failings and comforts he had before, in, and after prayer; ſo we have him noting: It is a good means to keep a mans ſoul up in a conſtant frame. If he every day call his ſoul to a queſtion, How he hath walked with p. 25God that whole day? And thoſe ſins he finds he hath fallen into that day, let him reſolve to watch againſt more ſtrictly the next day, and beg ſtrength againſt them, and by doing of this he ſhall quickly find a growth in grace, and victory over his corruptions. He adds: When thou art ever pleading with God againſt ſins, remember that they are Gods enemies as well as thine. Tell God he hates ſin and wickedneſs and theſe are the enemies that thou art conflicting with; and aſſure thy ſelf God will not ſtand as a neuter, but will take thy ſouls part (as David in the fifth Pſalm.) And again conſider, that thy ſoul is as a Commonwealth, Chriſt the King, thy corruptions the enemies; now you know that the King is as much, or rather ſhould be more engag'd againſt the enemies of his Kingdom than the ſubjects are; becauſe the deſtruction of them, or their victory, ſtrikes more upon his honour.

XXVI. It is an hard thing to believe that a mans prayers are heard, except he finds ſome warmings in his ſpirit in prayer, either in ſolid joy or an hearty mourning. Here theſe caſes came to be reſolv'd, viz. Seeing the Children of God are often drawn out in prayer at By times, a poor ſoul begins to reflect upon his own experiences, and finding no ſuch matter perform'd by himſelf, is apt to be diſcouraged, and to doubt whether God ever loved him? Firſt, Thou muſt know, though ſuch diſpenſations are ordinary, yet not neceſſary. The Spirit can work without them, as doubtleſs he doth in many. Secondly, Perhaps it hath not p. 26been Chriſts want of love to thee, but thy negligence towards him. He hath knocked, and thou haſt not opened. Oh! this is a repulſe to the King of Glory, a ſad dealing with thy Jeſus, with a Chriſt, that was all a-ſweat for thee, and had his ſides running out water and blood for thee, to let him ſtand and knock without, and give him no lodging.

Object. Yea, but the ſoul may ſay, I have often watcht mine heart, and markt the breathings of my ſoul, whither they tended Godward or no? but alas! I was hard and blind, a ſottiſh creature.

Anſ. Firſt, Let ſuch a conſideration as this ſerve to humble thee, but not to deject thee: Know that there is a time when God will not be found, and that is upon thy ſlighting of his former tenders. Oh! when ever thou findeſt thy ſelf in ſuch a caſe forementioned, Go and bewail before God thine hard and rough dealings with him.

Secondly, Conſider that upon ſuch a reflexion on thy ſelf, and finding thine heart dead and liſtleſs to prayer, it is very probable that the Spirit of God calls thee out at that time to prayer againſt thine hardneſs, thy liſtleſneſs, and blindneſs, as to the diſcoveries of thy ſelf, and Gods love towards thee. Oh! take heed of ſlighting ſuch a tender as this. Perhaps thou maiſt never have more of ſuch tenders as theſe are; and that thou maiſt wreſtle a bleſſing out of Gods hand, urge God with his own promiſes in the 54th. Chapter of Iſaiah, it is a moſt ſpiritual and raiſing Chapter.

p. 27Here it may be Queried, How to know that God hides himſelf out of love to me? This to me is a ſtrong evidence that God hides himſelf out of love to me after ſome miſcarriage of ſoul,

(1) When God by my fall into a ſin, makes me more cautious of that ſin for the future.

(2) God by that ſin diſcovers my baſe heart to me.

(3) When God draws out my ſoul to beg earneſtly for ſtrength of him againſt it. But a man after he hath fallen into ſome ſin, may take up reſolutions againſt it and yet fall into it again? 'Tis true there is ſcarce a Saint but hath experienc'd this very thing; and the reaſons of it are not dark.

[1] On Gods part, he will make his Saints to know, that reſolutions, nor prayers, nor any duty elſe can conquer ſin. He would have them acknowledg when corruptions are ſubdued it came from God, that ſo they may put the crown of mortification upon his head.

[2] On our part, let us examine our ſelves whether we did reſolve in the ſtrength of Chriſt? If not, it's no wonder if we fall. If we ſay we did. Let's examine our ſouls whether we did apply our ſelves to God in the blood of Jeſus, for the pardoning of that ſin, and ſtrength againſt it: If not, we may very well ſuſpect that we did not reſolve in the ſtrength of Chriſt.

XXVII. Says a poor Saint, I have gone to prayer many a time, and have been exceeding low, and have pray'd with much careleſneſs, juſt as if I p. 28were talking or telling a tale, What ſhall I do in ſuch a caſe?

Anſw. Firſt, That neither raiſedneſs, nor flatneſs in prayer is the reaſon why God heareth thee. And therefore conſider, That in prayer thou art to approach a God-mediating, a God-man, and not a meer creature; but thus thou doſt, if thou thinkeſt God will not hear thee, except God raiſeth thee; thou makeſt raiſedneſs the ground of thine acceptance, which is but a meer created being, as all other graces are. Oh! Take heed then of depending upon Aſhur; ſay, Aſhur ſhall not help me; but on the Lord will I depend.

Secondly, Conſider this for thy corafort, that though thine heart is ſtraitned here on earth towards God, and in mourning as to thine own vileneſs, yet Chriſts bowels are not in heaven ſtraitned towards thee. He is not ſo capable of mutability as thy condition. Though thou loſeſt thy firſt love, yet he is the ſame yeſterday, to day, and for ever.

Thirdly, Conſider that 'tis Chriſts Interceſſion, and pleading with his Father for thy prayer, and not thy raiſedneſs that is the ground of the return of thy prayer. The conſideration of Gods former dealings and diſpenſations of love is a good argument to move God in prayer, when a ſoul is at a loſs for love now, or for ſtrength, or when God ſeems to hide himſelf as to the anſwering of thy requeſt, to ſay, Lord! why art thou ſo ſtrange to me now? Time was that thou boreſt me as a lamb in thy boſom, and carriedſt me into thy banqueting houſe, and feedeſt me with love. Time p. 29was that thou enraviſhed'ſt my ſoul with a glance of thine eye; what is become of thy former love? haſt thou ſhut up thy tender mercies in wrath! ſee the Pſalmiſt thus pleading in Pſal. 77.

XXVIII. I have been in ſuch a temper that I have found mine heart in prayer, even contradicting my tongue: If for mortifying of pride in parts, in learning, mine heart hath been ready to ſay to its ſelf, that there could be no joy except in exaltation of ſelf; as good to have no learning as not to delight in it, and applaud ſelf by it; truly this hath been the language of mine heart. But I bleſs my God that he hath given me a joy, and that above all that joy which creatures can poſſibly afford. It was my non-experience of Gods love to me, it was for want of ſpiritual enraviſhments that mine heart became ſo vain in its imaginations. Oh that I could magnifie my God for this his love and goodneſs. Again, I have been ſometime ſo carnal, that I have even thought that there could be no Feaven more ſweet, pleaſant and deſirable than that which might be made up of created beings, as to enjoy pleaſures, and never to be tired with them; to pleaſe my taſte in feeding, and never be weary of feeding; to hear the moſt ſweet and melodious muſick, and never weary of hearing; to delight mine eye in ſeeing, and never be weary of ſeeing Thus have I delighted my ſoul with fooliſh imaginations, as they ſoon appeared to be when God pluckt off theſe earthly and ſenſual ſcales from mine eyes. He ſhew'd me more true joy in a ſmile of his reconciled countenance, than in a Paradiſe made up of all the p. 30ſweeteſt flowers which may grow in Natures garden can poſſibly afford me. Magnifie the Lord, Oh my ſoul! and all that is within me, praiſe his holy name. For he hath been better to me than ten thouſand worlds. I will rejoice in thee ſo long as I have a being. Oh my ſoul! praiſe the Lord!

XXIX. At ſometimes it is hard for a man after the committing of ſome ſin, to believe that ſin is pardoned, and withall to mourn for it. And it's grounded on this; thinks the ſoul what ſhould I mourn for that which is not?

Anſw. Fear and ſorrowing for ſin may well be conſiſtent with cloſing with a promiſe by faith for the taking away of guilt. Obſerve therefore that the freeneſs of grace, and the fulneſs of a promiſe ought no way to take off a Saints watchfulneſs over ſin, and the mourning for ſin. Further conſider, although God pardons the ſin, yet he ceaſeth not to hate ſin, therefore mourn for ſin, becauſe it offends him. Again, it is difficult for a man to think that he hath acted faith upon God for pardon of a ſin, when he hath not in prayer againſt that ſin, felt himſelf raiſed, or his heart melted. As for example, after thou haſt ſinned, whether in letting thine heart rove upon worldly buſineſſes, when thou haſt been in duty at Church, &c. and apprehending it to ariſe from a carnal ſoul, coming home, thou goeſt to God by prayer to beg a pardon of that ſin, and for ſpiritual ſtrength to ſubdue it; and obſerving in that prayer that thine heart is not raiſed either in love to God, or breathings after the diſcovery of love; p. 31or elſe that thine heart is not melted for that ſin; in ſuch a caſe it is hard for thee to conclude with thy ſelf that thou haſt acted faith upon Jeſus Chriſt for the pardon of that ſin. For Anſwer, I confeſs it is a difficult caſe; but yet the ſoul may be exceedingly deceived in it. Therefore it is good for ſuch a ſoul to mark this, that notwithſtanding his preſent indiſpoſition or blindneſs as to the diſcovery of pardon, yet in a ſecret manner he may have pardon given in; and hereby you ſhall know it, That if God do afterwards (a week or a month, or more) deaden and crucifie that corruption for thee, thou maiſt conclude thou didſt act faith in that application of thy ſoul to God. The reaſon is clear, becauſe actings of faith do always accompany true Faith. The inſtance of this is plain in Hannah, ſhe went to God to beg a Son, 1 Sam. 1.7, 10. And when ſhe had done, ſhe knew not whether or no God would anſwer; as appears from verſ. 11, 12. but in the latter end of ver. 9. we read that the Lord remembred Hannah. And another example of this we have in Cornelius, Act. 10.2. 'Tis ſaid, He was a devout man, and one that feared God, and pray'd to God alway. And yet we read not that Cornelius knew that his prayers were accepted, until the Angel came and ſaid to him, verſ. 4. Thy prayers and thine alms are come up for a memorial before God. Hence the Inference is clear, That God may hear a ſoul, and ſee him acting faith for a mercy, when as perhaps the ſoul that prays could never judg of it himſelf. But it may be objected, 'Tis true God may hear a ſoul, and the ſoul not diſcover it; but as for acting of p. 32faith, neither of theſe places mention. I anſwer, That we have no reaſon in the world to ſay, that God will hear any prayer, ſo as to anſwer it, except it hath been put up in faith; and the reaſon is clear, which is this, becauſe we can receive no mercy but through Chriſt; and can have no intereſt in Chriſt, except we believe; and ſo can receive nothing from God but through faith mediating; therefore becauſe they did receive a mercy, to wit, the return of prayers from God, we muſt conclude that they did believe.

XXX. I have oftentimes been exceedingly raiſed in ſpirit, and on a ſudden caſt down again, in an inſtant, as I may ſo ſay, and have been as far to ſeek for comfort as ever. Now upon enquiry into the cauſes of this, I have found them to be of this kind: Firſt, God did let me fall, becauſe I lookt too much upon mine inraiſements, as to the eſtabliſhing of my ſoul, whereas I ſhould have liv'd above them, and ſhould have caſt my ſoul immediately upon Chriſt.

Secondly, God may caſt-down upon the queſtionings in the ſoul concerning the reality of thoſe inraiſements; and God may do it upon this account, becauſe a doubting ſoul miſtruſting the reality of Gods mercies, and not knowing whether they came from God, or his own natural ſtrength, the ſoul knows not on whoſe head he ſhall put the Crown; and becauſe God will advance himſelf in all Goſpel-deſigns, he lets thy ſoul fall, that it might know that all its raiſements are from God; and here God ſhews abundance of love to the p. 33ſoul, and makes it more firm in its joys the next time. And for direction in ſuch a caſe, when a ſoul is at a loſs for the diſcovery of God, it will be its beſt way to wait patiently upon God, and in an humble acknowledgment of his own unworthineſs, that he deſerves ever to be low; and if at any time he is rais'd, it is from Gods free grace. And if thou haſt found God in former time, coming into thy ſoul after ſuch a ſudden dejection; let that experience of Gods love be a ſtay to thy ſoul in this caſe, and then conclude that Gods anger laſts but for a moment.

Object. I, but ſaith ſuch a ſoul, I could make indeed my former experiences of Gods love a ground of my faith now, if I were but certain that they were then real; but I am afraid they were but flaſhes: and I ground it upon this that I ſee mine heart as wicked as ever, as much pride, as much deadneſs to the things of God, as much carnalneſs as ever; in a word, I find no through mortification in my ſoul.

I anſwer, (1) That thou being in a ſtate of temptation, and of carnal reaſoning art no competent judg of thy mortification, for it is … ſuch a ſoul in this caſe, as with a man in a paſſion, whiles he is in ſuch a caſe, he can judg of nothing aright, for his reaſon is clouded with his paſſion.

But (2) it is moſt certain that corruptions may be in the ſoul, and yet grace too, although as a ſpark it is cover'd with dead embers. Therefore I adviſe thee to wait patiently upon God till the ſpark flames, till the day ſtar ariſe in thine heart, [2 Pet. 1.19.] And there it is very remarkable that the Apoſtle compares grace to an immortal ſeed p. 34which God puts in the heart. Now a ſeed, you know, may lie a long time under clods before it appear; wait then patiently upon God until the Sun of Righteouſneſs ariſe in thy ſoul, and make this ſeed to ſprout up, to bud forth, bloſſome and bring forth fruit to the glory of God.

XXXI. Object. It is true indeed, wait patiently upon God I would, and live in expectations of a return to my ſoul again: but by reaſon of my treacherous dealings with him, after receits of mercy, diſcoveries of love, I have ſinned, and am afraid that for this God will write bitter things againſt me.

Anſw. Let not ſin diſcourage thee in thy faith, but be ſure withall to keep a watch over thine heart, and join prayer to this watch, that thy ſin may be mortified.

Object. I, but ſays the ſoul, all that I have done as to the conqueſt of my corruptions, hath been by prayer, and this prayer too ſlightly performed; neither hath it been accompanied with diligent endeavours. For alas! I can remember ſuch a temper, that I have gone it may be ten times or more to prayer at mornings and evenings againſt ſome one ſin, and yet after every one of thoſe prayers I have ruſhed into that particular ſin: can God be gracious to me?

Anſ. It is true, thou haſt a moſt wicked heart; but I would that thou wouldeſt but make uſe of a Parable which our Saviour put forth: What King (ſays he) will go to war before he hath ſate down to conſider what the war will coſt him? And ſhall we think that the All-wiſe God, who foreſaw all the thoughts of mans heart, all his pride, &c. knowing p. 35full well what an heart he had to deal with before he ſent Chriſt into the world to die for ſinners, can be put by his work? ſurely if it could but have kept God from ſhewing and diſcovering himſelf to the ſoul, he had never proſecuted that Goſpel-deſign; and now he is reſolv'd to carry the ſoul through all oppoſitions, neither pride nor carnalneſs ſhall hinder him in it. We are therefore ſaid to be kept by the power of God unto Salvation. Truly this very thing ſpoke abundance of comfort to my ſoul, and eſtabliſht me exceedingly, when I was once poring on my manifold corruptions.

XXXII. God in his dealings with his Saints ſometimes leaves them to carnal reaſonings, whereby they do in ſome ſort reaſon themſelves out of grace; and in this caſe Satan is very buſie; and if ſuch a ſoul ſhould ſay unto me, what ſhall I do in ſuch a caſe?

Anſ. Firſt, Beware of entring the liſts with Satan; if you do, 'tis a thouſand to one but you are foiled; or at leaſt caſt into abundance of trouble and diſquietments of ſoul, as I have known one (to wit, O.) who hath for that time been unfit either for the ſervice of God or man. He could not follow his private calling for it. Indeed 'tis exceding dangerous. For if you give way to one carnal reaſoning, you ſhall preſently have it backt with an hundred more; as for inſtance, in calling into queſtion the reality of thy grace, thou maiſt have moſt hard and ſtrange thoughts of God.

Secondly, Pray to Chriſt that he would anſwer p. 36thine objections for thee; and truly this is the readieſt way to get rid of them, in getting Chriſt to rebuke them. And let every awakened Saint that is not troubled with ſuch reaſonings, know, that it was becauſe Chriſt did anſwer them to the Devil, and eſtabliſh the ſoul in his anſwers, or elſe he might aſſure himſelf that he ſhould not have been freed from them. O Saints! admire the love of Chriſt to you in this caſe; and mark his dealings with you herein, that you may admire him. When a man begins firſt to ſet his ſace Zion-ward, yea and afterwards when he hath made ſome progreſs in thoſe ways, the Devil doth exceedingly labour with ſuch a ſoul, to afflight …im from the ways of holineſs, in ſuggeſting that his former company will deſpiſe him, and in theſe new ways there muſt be more strictneſs of life, more tentations and trouble of ſpirit; which kind of arguments will be apt to ſtagger ſuch a ſoul very much, becauſe as yet they are but weak, and have not ſuch powerful principles infus'd into them, as may make them ſtrong enough to find the yoke of Chriſt eaſie. Therefore it will be the beſt way for ſuch a ſoul to reſolve ſtill to go on, and aſſure himſelf that there are more joys to be found in God, than in all his former courſes: and withall pray earneſtly for the ſtrengthening of inward principles in his ſoul, and more ſpiritually in his heart to carry him through the ſtrait gate with eaſe.

XXXIII. This may be the temper of ſome ſouls, that have had ſome aſſurance of their good eſtate; that if afterwards ſome ſin is ſet home upon p. 37their ſouls, they are exceeding loth to dive into their own hearts, which is accompanied with this ſlaviſh fear, leſt they ſhould find all their former hopes to be meer flaſhes, and that they have been in a carnally ſecure ſtate even until now: ſome have div'd into their hearts at ſuch a time, and God hath ſhown them ſome hypocriſie, or ſelfiſhneſs in their former walkings; whence they have concluded, that if God had let them die in ſuch a condition, they had been damn'd: and ſo after this diſcovery, if they have had a clearer diſcovery of the baſeneſs of their heart, they have concluded the like of that eſtate. By this kind of reaſonings there are theſe diſadvantages happen to ſuch a ſoul. Firſt, He can by no means make Gods former dealings with him ſubordinate to the innervating of his preſent condition; and without a ſpecial work of the divine Spirit, a man ſhall not gather any ground for his preſent condition. Secondly, By this he loſeth a praiſing Spirit, and he alſo deals diſingenuouſly with God in not owning all his gracious diſpenſations to the ſoul. The direction that I would give ſuch an one, ſhould be this: Let him know that the leaſt grace is true grace: Grace in the ſeed is as true grace, as grace in the bud; and grace in the bud as true, as grace in the bloſſom: Shall the bloſſom contemn the bud, becauſe it is not ſo fragrant, and ſo flouriſhing, or the bud the ſeed? Oh! take heed of a non entertainment of divine Love. I have had ſuch quick checks of conſcience, that they have forc'd me to Duty, to Prayer, to Church, to Chappel, private Conferences; and now I am p. 38afraid leſt all theſe actions come meerly from checks, and not from inward principles. Of this thing, if thou wouldſt ſatisfie thy ſoul, ask it whether thou haſt not a Will contrary to this fleſhly temper, and it carries thee out to pray earneſtly againſt that; I mean not to the ſtilling of conſcience, but that God would diſcover to you, that your duties came from more filial principles of love. Bleſs then God for the quickneſs of conſcience, and preſs for ſtrength, to obey whatever conſcience dictates to be according to right reaſon, and the mind of God: but on the other hand, take heed of daubing it with any light gloſs from Scripture, as ſome ſpecies of good; if thou do'ſt, thou ſinneſt.

XXXIV. Seeing that all the mercies of Saints have divine Love mingled among them: Now I enjoy worldly bleſſings, I know not whether they are given to me out of love to me, ſays ſome poor Saint.

I Anſwer. There be theſe three marks whereby a ſoul may ſee whether his earthly bleſſings are mingled with ſpiritual love. Firſt, Mark whether they were given to you upon the account of prayer? Did you beg them of the Lord upon your knees? So that you may ſay all your mercies, are the children of your prayers, the births of your entreaties, your health, your meat and drink were wreſtled for at a Throne of Grace. After this manner did Hannah procure her ſon Samuel, as we may read [1 Sam. Chap. 1.] reflect now upon your ſelf, and ſee whether your p. 39outward mercies come this way: if they do, O how ſweet and comfortable will they be to you: you ſhall never look conſiderately upon them, but your heart ſhall be warmed with the love of God. Here (you may ſay) is a mercy, and there is a bleſſing which I pull'd out of the boſome of divine Love (as it were) with mine own hand; this child, and that child, this crumb of bread, and that drop of drink are all pledges of Gods love to me: theſe are divine influences, and ſparks of the flames of Gods loving-kindneſſes. What Adamantine heart would not ſuch diſcoveries melt into love towards God? what ſoul would not ſuch chains of gold enraviſh, which were both made, and put about its neck with the lovely fingers of Chriſts hands? What ſoul would not ſuch a Cordial comfort, which is compounded of love and goodneſs? Mine heart is enraviſh'd within me whiles I think of this love; and every thought that I have of it beſpeaks admiration: this is that which Angels admire, and in which glorified Saints are immers'd: theſe are the Chryſtal ſtreams which run before the throne of the Lamb; every drop of which preſents a jewel of ineſtimable price: It is a thing rather to be admir'd than talk'd of: here I could be content to dwell to eternity, but I am call'd off to the ſecond mark, to diſcover this love in outward mercies; and that is this: Ask your ſoul this Queſtion, Whether it hath been drawn out in praiſes for that which you have received of God? Can you ſay that you love God the more for them? and do they engage you to ſerve God more? if they do, you p. 40may aſſure your ſelf that Gods love is in every mercy you receive. Thirdly, Can you ſee them, given to you upon the account of Chriſt? Can you ſay, that God loves you in Chriſt, therefore God gives you this and that mercy? this is one of the higheſt attainments of a Saint on this ſide glory. This ſpeaks fulneſs of comfort. O! how ſweet is it to ſee a reconciled Father hold forth his hand full of mercies! to hear him come and ſay, Child, take this mercy, and that mercy! and when ever thou lookeſt upon them, remember that I love thee! O how pleaſant is ſuch a voice! This cannot but work up the ſoul to love God, and to breathe after God more than ever. It is hard to diſtinguiſh betwixt an holy waiting upon God for the anſwer of our prayers; and a kind of ſecurity, which is apt to ſeize upon mens ſouls after prayer. Now for anſwer, conſider this: That waiting doth not impair breathings of ſoul after God; ſecurity doth. Again, Patience makes the ſoul more cautious of its walkings, to take heed of offending God: Security doth not. Let a man therefore in his waiting ſeek for an holy reſtleſneſs of ſoul after God. I found it in my practiſe hard to diſtinguiſh betwixt theſe two caſes, 1650.

XXXV. Men go to Ordinances, as Reading, Hearing, Praying, &c. and meet not God in them. The Reaſons of which diſtemper are, (1.) becauſe of the diſtraction of their thoughts in them, and that ariſeth from the temper, or rather diſtemper of the ſoul exercis'd in thoughts of thoſe p. 41things before they went, which in Ordinances do diſtract them. As for inſtance: Perhaps a mans ſtudies, or affairs of the world, and his thought of them diſtracts him: it's a ſign he had been thinking of theſe things, either immediately before he came, or elſe his heart was too much carried out in the week-days after them. (2) Thine heart was hard when thou wenteſt to hear or read; and it's no wonder if the ſeed falling on rocky ground, that it do not grow up and bring forth fruit. (3) Becauſe thou wenteſt not with an open mouth, and an hungry ſoul to the Ordinances; that's another reaſon, why thou art neither filled, nor art ſatisfied with divine Conſolations: few have gone to hearing with a full intent to hear what God would ſpeak to them there, and ſo have come away empty. It is ordinary for Saints in a weak and low eſtate to put up Petitions to God as low as they themſelves. They think it preſumption to ask the great things promis'd, as Adoption, Aſſurance, &c. and they are apt to think they do well in it; then doubtleſs this came from an unbelieving heart, which would ſeal the fountain which God hath open'd, and cloſe thoſe arms which God hath ſpread open to receive ſinners, and to cover the breaſts of conſolation with a vail of modeſty, which God taketh not well at our hands. Many Saints will complain of their hardneſs of heart, liſtleſneſs to praying, reading, hearing; and this is the burthen which they lie under. Now if I were to adviſe ſuch a ſoul, it would be thus: Let him caſt all theſe diſtempers of ſoul upon his own ſelf as the cauſe of them. Let him p. 42reflect upon his converſation: hath he walked cloſe with God? or hath he not given way to looſneſs? either in his carriage he hath been too light, or in his tongue too vain. If he ſay he hath ſet a watch over himſelf, and reſolv'd to walk more ſtrictly, and yet hath fal'n. Anſ. But didſt thou not firſt let fall thy watch, and then fall into ſin? or art thou not conſcious to thy ſelf, that thou could'ſt walk more ſtrictly if thou wouldſt? Thine own thoughts ſhall condemn thee; thy conſcience tells thee thou mayeſt pray more, if thou wilt; thou mayeſt read more, and meditate more on what thou readeſt, and pray more over what thou meditateſt, if thou wouldſt. O man, thy judgment herein is juſt!

XXXVI. It is a general complaint of Saints, that they cannot get up their hearts as to mourning for the ſins of others. And for Anſwer, This may caſt down many a poor Saint: but I would have ſuch an one to take notice of what temper his ſoul is as to his own ſins; and if he finds his heart hard, and not able to mourn for his own ſins, it is no wonder if it mourns not for the ſins of others. So then I would have thy ſoul in this caſe, as thou wouldeſt in the other. Now as for thine own ſins, thou canſt ſatisfie thy ſelf as to this caſe, that thou canſt remember, God hath drawn thee out in a melting frame for them: So then think thou whether at any time, when thou haſt been in an humble melting temper, thou could'ſt then mourn for others ſins: But withall take notice of this, that a mourning temper for others p. 43ſins, is an high attainment. Therefore pray thou for it, that thou mayeſt continually be in ſuch a temper; and that upon this account, becauſe thy God, thy Father is diſhonoured by their ſins; labour for a tender regard to Gods glory. And as to mourn for the ſins of others, ſo it is hard in praying for another Saint, if one hears that ſoul hath received that which he prayed for, to believe that his prayers had an intereſt in his deliverance: and this is the reaſon why he cannot find his heart carried out in praiſes to God for the deliverance of that ſoul. Let ſuch a ſoul take up only this conſideration, and know that his prayers have as much influence upon another, as upon himſelf, and ſo let him reſolve himſelf. But in our praying for mortification or comfort in our ſouls, we are apt to miſcarry, in determining Gods time in our ſouls for the giving of it: As for inſtance; Suppoſe I pray for ſtrength againſt my paſſions, I am apt to determine Gods time to the next time I have an offer to my paſſion; and this occaſions great dejection to ſome who are apt to think that God did not hear, neither did Chriſt intercede, nor the ſpirit help in that prayer. Therefore this is the advice I would give to all Saints in this caſe, let them pray for that which they want; but be ſure let them withall adjoyn patient waiting upon God to the giving in of an anſwer. Or thus: I would have a man be reſolv'd that God will give in an anſwer, but let him be undetermin'd as to the time. It is very difficult for a ſoul that hath been praying againſtany particular corruption, and that for a long while; and yet finds his corruptions to overcome p. 44him, or to get head, to perſuade himſelf that God hath heard his prayers, and that Chriſt interceded for thoſe prayers; yet thou maiſt know whether Chriſt interceded for thee in thoſe prayers, Firſt, if thou art carried out in thy dependance upon God, notwithſtanding theſe prayers are not anſwered directly, as to the conqueſt of thy particular corruption. Thus he dealt with Peter; ſaith Chriſt, I have pray'd that thy faith fail thee not. And that the prick in Pauls fleſh was not quickly took away, yet he had an anſwer, Gods grace was ſufficient for him. Secondly, If he keeps up thine heart in a continual praying againſt this corruption. For we muſt know, that every breathing of the ſoul after mortification, is purchaſed of the Father by the death and interceſſion of the Lord Jeſus Chriſt. Thirdly, If God anſwers thee as to the mortification of any corruption, though not in that which thou prayedſt againſt in particular. Suppoſe thou prayed'ſt againſt anger, or pride; perhaps God will anſwer thee in deadning thine heart to the world: and by theſe ſigns thou mayeſt diſcover the beams of love, though there be a cloud that interpoſeth.

XXXVII. Now we have given you a taſte out of his own journal, in his own words, how this Pious Virtuoſo (beſides his Philoſophical and Theological ſtudies) was exerciſed in gathering experiments for the improvement of ſpiritual knowledg, even whiles at the Ʋniverſity, which might make him a Workman that needed not be aſhamed: We ſhall look upon him, though then but a Batchelor of Art, p. 45(who yet had gain'd reſpect by his Collegiate and Academical exerciſes, and was well furniſh'd with abilities) as call'd to be employ'd in that exerciſe to which the former were only preparatory and ſubſervient. For it ſeems about the latter end of 1652, when his Father being admoniſht by age, was ſummon'd by ſickneſs to leave this Temporary life, he was concern'd to be at home, the place of his Nativity; where his cuſtom was to call his Fathers ſervants to an account about their Souls, and to Catechiſe them in the main Principles of Religion. Here when he had as a moſt dutiful Son, perform'd the laſt offices to his dying and deceaſed Father, and was comforting his ſorrowful Mother, and inſtructing the Family: He was importun'd by ſome good Chriſtians of his acquaintance (who ſoon found what excellent gifts and endowments this young Timothy had) to employ his Talents in Preaching the Goſpel, as occaſion ſhould offer. This upon their invitation he readily embrac'd, and by his Preaching gave ſuch evident proofs of his experimental knowledg, utterance and zeal for God; that upon the death of Mr. Morton, a very Reverend and Worthy Miniſter, the Pariſhioners of Mary Newington-Butts having heard him Preach, and being ſatisfied of his Learning, Piety, and Miniſterial abilities (as the Inſtruments ſhew), and Petition'd for him, He was Feb. 16. 1652, ordered to that Rectory by thoſe then in power, as a Godly and Orthodox Divine. And this was very remarkable in his Election to that Charge, that though the Pariſhioners were divided into two ſeveral Parties, and both went with their Petitions p. 46to Weſtminſter upon the foreſaid vacancy, to have a Miniſter ſetled amongſt them, neither party knowing the others mind, yet they both pitch'd upon him, for whom the unanimous Petitioners did eaſily obtain a grant.

XXXVIII. Hereupon this obſervant young Divine, who was ever ready to acknowledg God in all his ways, doth in his book with his own hand record this ſeaſonable Call, viz. God called me very clearly (as I thought) to the charge of Newington, in which I uſed no means but Prayer, wherein I was carried out in abundance of calmneſs of mind, grounded on Faith. This is remarkable in it, that for ſome two weeks before I heard of it, I was exceedingly troubled in my thoughts about means for ſubſiſting at the Ʋniverſity till my profits came in. And behold how God graciouſly ſilenc'd all them, by a gracious Providence; but I look higher than ſo. For much about this time (as we conceive) he was alſo Choſen Fellow of Chriſts Colledge; yet to the ſatisfaction of the Reverend Dr. Bolton the Maſter, and his particular friend, He reſolv'd to accept of the Charge at Newington, where He was ſo unanimouſly deſired, and where he might have a greater opportunity of doing good to ſouls; which was moſt upon his heart; and the working of God upon others hearts by his Preaching, was much heeded by him. For we have him noting Feb. 17. 1652/3. I Preach'd at Mary-Overees, wherein God wrought ſo graciouſly by me upon T. W. that through the urgencies of his ſpirit, He wrote a large Letter to me (indeed p. 47very ſpiritually) wherein He bleſſed God particularly, that He had heard me, and that God had counted me ſo worthy, as to become an Ambaſſador of ſo glorious a Goſpel. This was the firſt occaſion of the renewing our acquaintance. Bleſs the Lord, O my ſoul, that He hath made uſe of thy fooliſhneſs to manifeſt his Wiſdom, and his Grace to others.

XXXIX. Afterwards on March 6. and 11. we find him again recording theſe Obſervables. I heard from one of Newington, that a wicked man of that Pariſh ſhould ſay to him, That he was very glad that they had made ſuch a choice of me, which forc'd him to theſe expreſſions (through my weak preaching) that he was perſwaded if the Devil himſelf ſhould come and preach to men, he would perſwade them to ſeek heaven. O my ſoul! admire the new Hieruſalem. Further, Mr. Diaper brought one of Newington to me, they called Mr. Langleys Convert, who told me in our Converſe, that he had lain under a deadneſs of heart for almoſt a quarter of a year; but ſince my Preaching there, his ſpirit was exceedingly refreſh'd and quickned. This is the Lords doings, and it is wonderful in mine eyes. The ſame night in our Conference, both concurred (I mean the forementioned parties) in this experiment, that they have kneeled down on their knees; yet through ſtraitneſs of heart, have riſen up again, and Petition'd nothing of God. March 12. (ſaith he) my ſoul was in an exceeding ſpiritual frame, wherein God exceedingly deadned me as to p. 48worldly-mindedneſs, with which (through a little dallying with, a day or two before) I was ſomewhat bewitch'd; Oh! my ſoul take heed of jeſting with covetous expreſſions, leſt it prove thy ſnare. On Saturday night, April the 1ſt, my ſpirit was very much refreſh'd in the light of Gods countenance, the actings of my faith being very viſible in relation to Newingtons ſalvation. A friend of mine told me of a very carnal wretch, that at hearing of me concerning the unkindneſs of ſinners to God, was very importunate with the ſaid party to write out my Sermon for him; which importunity laſted for a week or more; but at length the ſaid importunate party waxed cold, and he heard no more of him (when he had written it out for him). Note, All convictions, and all meltings are not converting.

For the ſearching of ſuch like, we have this experimental Preacher recording, You ſhall find it in your dealings with ſome ſouls, that it is very hard to bring them off their good meanings and wiſhes, eſpecially ſuch as are any thing moral, and haply do ſubdue ſome of their groſſer ſins. Examine ſuch thus: Firſt, How doth your ſoul take it, if you find not God in prayer? if you can riſe up, as you kneel down, find God, or not find him, ſuſpect thine heart, for all is not right within. Secondly, Whether doth the abſence of God, or the loſs of a creature, a child, or a wife, or a huſband, moſt trouble thee: thou maieſt by this ſearch thine heart to the quick; for the loſs of whatſoever it is that troubles thee moſt, that is thine heart moſt upon. Indeed the heart of this p. 49choice ſervant of the Lord was much upon his Maſters work, for the good of Souls. For on a time June 1651. we find he had noted, that he was furpriz'd in ſpirit with joy unutterable, breaking out, Oh! how did my bowels earn when I thought of Souls at a diſtance from God, and ſitting upon the ſhadow of death! Whereupon he communicated his experience to his Chamber-fellow.

XL. And now having after thorow examination and profeſſion of his faith been ſolemnly ſet apart to his Miniſterial office, and Paſtoral Charge, by the laying on of the hands of the Presbytery and Prayer in a great Congregation at St. Mary-Axe Church, London; like a good Husband-man, as he was careful when he had ſown his ſeed with diligence in Preaching of the Word, to ſee how it ſprang up; ſo he was to prepare the ground for the receiving of it by Catechizing his people, which he was very zealous to carry on ſucceſsfully, as you may ſee by the Epiſtle (before the ſhort Catechiſm he recommended) in the words he then printed.

p. 50To all the Inhabitants of the Pariſh of Newington-Butts, Grace and Peace from God our Father, and the Lord Jeſus Chriſt.

My dear Pariſhioners!

GOD is my witneſs how the Salvation of your never-dying Souls is deſired by me: If I could not have compaſſionated you, as men and women drawing near to that Tribunal, where you ſhall (within theſe few days) receive your final ſentence, either to everlaſting Happineſs or Torment, I had never been ſo earneſt and importunate with you in my Pulpit, for your hearty entertainment of the Lord Jeſus, in a ſincere obedience to his Laws, and unfeigned love of his perſon and benefits, as the only way to eternal life. And if the ſame love and tenderneſs had not continued in me, I would never have ventured upon this toylſome, laborious work of ſending for you family by family, to inſtruct you in the knowledg of that Jeſus Chriſt, through whom only you expect to find ſalvation. If God ſhall be pleaſed to make you as willing a people to learn, as he hath made me willing to ſpend, and be ſpent in this ſervice of teaching you, I ſhall have cauſe to praiſe him to my dying day.

The God and Father of our Lord Jeſus perſwade your heart to receive his teachings of you in your Miniſters, that you may not ſhut the knowledg of himſelf p. 51in the Goſpel out of your doors, which will prove of more ſad and dreadful conſequence to your Souls than you imagine. Amen.

So prays one that unfeignedly loves you, and that is willing to ſacrifice health, ſtrength, eaſe, and all I have in the ſervice of your Souls.

Thomas Wadſworth.

AT the end of the Catechiſm he adjoyn'd an Admonition. I have here preſented you but with a few things to commend to your memories; but if through age, or other weakneſſes, ſome of you cannot get this little without book, let me deſire you to perfect your ſelves in the Creed, the Lords Prayer, and the Ten Commandments. But however, if you are Parents, or Maſters and Miſtreſſes of families, let me entreat you to command your Children and Servants to get the reſt, and to hear them ſay it once or twice a week: you may make it part of your Lords-days work, and adjoyn it to your Praying, Reading, or Repetition of what you heard when you come home.

Having laboured much in this and other ways with great ſucceſs, to reduce the Inhabitants of that great Pariſh from their diſorderly living, to the obedience of the Goſpel. After a profeſſion of their faith (Printed ſingly after the example of the Miniſters in the Worceſter-ſhire Aſſociation) he engag'd thoſe inſtructed who were willing to joyn in all Ordinances, to ſignifie in theſe words, I do p. 52conſent to be a member of the particular Church of Chriſt at Newington-Butts. whereof Thomas Wadſworth is Teacher and Overſeer, and to ſubmit to his Teaching and Miniſterial guidance and overſight according to Gods word, and to hold communion with that Church in the publick worſhipping of God, and to ſubmit to the brotherly admonition of fellow-members, that ſo we may be built up in knowledg, and holineſs, and may the better maintain our obedience to Chriſt, and the welfare of this ſociety, and hereby may the more pleaſe and glorifie God.

XLI. You ſee what pains and coſt he was at, for the good of the Souls under his Charge at Newington, where you had before from his Hearers, in Mr. Baxters Preface to his Two laſt Sermons, a more particular account of his moſt exemplary and unwearied induſtry in his Miniſterial-office. And then on the Lords day in his own family, when his great work was over in the publick Congregation, he us'd to have Sermons repeated, and he himſelf prayed and Sung Pſalms with them; yea, and being well inſtructed of his Lord and Maſter (who knew how to ſpeak a word in ſeaſon to him that is weary) and remembring the Apoſtles charge for Preaching the Word [2 Tim. 4.2.] to be inſtant in ſeaſon, and out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering and doctrine: He did in a time of an extraordinary long Froſt, when poor Watermen were ſorely put to it for a ſubſiſtence, ſet up an Expoſitory-Lecture for four or five mornings in a week, at leaſt two months together. When it pleaſed God to manifeſt his ſpecial preſence with p. 53him in this ſeaſonable work, for it prov'd the means of turning ſeveral from their evil ways unto God; and ſome who had liv'd looſely before, can to this day with humility and thankfulneſs teſtifie that a work of grace was then wrought upon them; So that they were ſeals to his Miniſtry, and to that truth of the Wiſemans [Prov. 25.11.] A word fitly ſpoken (or ſeaſonably, on the wheels) is like Apples of gold in Pictures of ſilver. This was extraordinary; but the other was his courſe, whiles he continued at Newington, which was till Mr. James Meggs, who vouch'd himſelf to be Legal Rector of it, forc'd him to reſign that Benefice to him in Auguſt, 12. Carol. 2di. and put an end to all Suits; only he yielded that Mr. Wadſworth ſhould Preach there till Septemb. 29. next enſuing. Though Mr. Meggs, ſometime before his death, could not but acknowledge, that however he had given Mr. Wadſworth trouble, he had not before, that real and legal title to Newington, he had made the world believe he had. But our Practical Divine had learn'd to ſuffer, rather than to do any wrong.

XLII. However the great God, who had made much uſe of this choice inſtrument in his work, would not let him as yet lye by uſeleſs. For after he was remov'd from Newington by no fair dealing (as before) of him that ſucceeded, beſides his Lecture on Saturday mornings at S. Antholins, yea and for ſome time likewiſe there at five of the Clock in the evening of the Lords days, and for a Winter or two, on Monday nights at Margrets Fiſh-ſtreet-Hill, London, where by the concourſe p. 54of Auditors, 'twas evident his labours were much valued (though he had low thoughts of the apprehenſion of men); He was by the Pariſhioners (in whoſe power the preſentation or nomination then was) choſen to be Miniſter of Laurence Poultney, where he continued (and being then a Widower, and removing from the Houſe of his intimate friend Mr. Sedgwick then marrying, liv'd in the family of his worthy friend Mr. Robert de Lunà Merchant) till the frowning Bartholomew 1662. when he was ejected thence, and out of his Lectures, as 2000 of his Brethren were elſewhere, becauſe they could not aſſent and conſent to all and every thing in the new Eccleſiaſtical Eſtabliſhment made then at the importunate inſtance of the Hierarchy. But at the motion of his friends to give them a Sermon that Saturday night, (before the ſevere Law was to be executed the next day,) he yielded, though they had not ſpoken to him till when he was that day at dinner; and a Text was named to him who ſoon after turn'd aſide to his Meditation, they rang the Bell, and he preached a farewell Sermon (not that in the Printed ones on Revel. 2.5.) from that very Text given, viz. Mal. 3.16. Then they that feared the Lord, ſpake often one to another, and the Lord harkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought on his name. They knew it was not very difficult for him who was inſtructed to the Kingdom of Heaven, like the houſholder, to bring forth out of his treaſure things new and old. He would often ſay to ſome of his friends (he bleſs'd God), if he had but a little p. 55time to premeditate and digeſt matter, he was never at a loſs for words on his Maſters Embaſſy, but hath for words often took more care how to ſpeak prudently in conference with ſome in private, that he might not be miſtaken, than how to ſpeak in publick, when he expected more of Gods ſpecial aid, being aſſuredly on his errand.

XLIII. 'Twas obſerv'd, as by Mr. Obadiah Sedgwick aboveſaid, that he was in all things a praiſeworthy and extraordinary perſon, by Mr. De Lunà and his Vertuous Wife, whiles his Commoration was with them in their houſe at London and at Theobalds, about a year and an half, that he was of ſingular Piety, conſtantly promoting Holineſs in the Family; eſpecially much rais'd in his ſpirit, when he came from Preaching and the Lords Table, being then as in an Heaven upon Earth. A man that would (but with much prudence) reprove ſin in any perſon, of what high rank or quality ſoever in the world. It might be truly ſaid of him, as 'twas of Mr. Hugh Latimer the Martyr: He did behave himſelf as a faithful meſſenger of God, being afraid of no man, telling all degrees their duties faithfully and truly, without reſpect of perſons, or any kind of flattery. Yet he did not much care to converſe with the Rich unleſs he could bring them to acts of Charity. When in the things of this world, which he had earneſtly deſired, He met with diſappointments, He would paſs them over without much concernedneſs. He was in Diſcourſe very mild, and would give way to others to ſpeak; and when he had heard them, he would without paſſion, p. 56and with much judgment and clearneſs return anſwers to them. If he had heard any one good Chriſtian ſpeak bitterly againſt another Chriſtian; It was uſual with him to ſay, That the other likely meant better than he had expreſſed himſelf; and if what was ſaid, could be took in two ſenſes, it ought to be interpreted in the beſt, becauſe every Chriſtian cannot in ſuch a ready way utter his mind as another can. Inſomuch, that when a diſpaſſionate and more particular enquiry hath been made into the matter, and he hath been deſired to explain himſelf, or another ſtanding by, hath put words into his mouth, it hath often been found he did not mean as at the firſt, the other apprehended he did. And therefore our Author would give this Rule upon another's ſaying or doing, If a good ſenſe can be put upon it, never take it in a bad one.

XLIV. Be-like he practis'd according to his own Directions he had recorded, for Chriſtian prudence in our converſation with men, viz. Let's lay the Apoſtles Rule, Philip. 4.8. for our foundation. (1.) Whatſoever things are true, or good, which may be conceiv'd as the Genus to thoſe that follow. (2.) Whatſoever things are honeſt or venerable; therefore be innocent as may be, with reference to evil. (3.) Whatſoever things are juſt. There is Juſtice Ʋniverſal, whereby we muſt yield obedience to the univerſal Law of God, and of man, as agreeing to the Law of God. Here we muſt ſhew all due reſpect to others, eſpecially Superiors, as to Magiſtrates, to be as little, and as cautiouſly as can be in ſpeaking againſt them, p. 57as to any action of theirs, unleſs there be ſome neceſſity, and then as favourably as may be. To Parents, to be as plauſible as may be to them, and if in any thing they diſſent from us, if in matters of indifferency, rather give way to them, than oppoſe them: and ſo likewiſe amongſt any we converſe with, having an eſpecial eye to the time and place, and therefore as little as may be publickly. Juſtice particular is either Remunerative, or Commutative; Remunerative is a diſtribution of honour and rewards, without any reſpect of perſons, according to deſerts. Therefore if you ſee any thing in any man praiſe-worthy, give him due honour, and let no prejudice cloud it. Commutative juſtice is a giving to every man his right, in all your converſe and commerce with them, in bargaining, &c. (4.) Whatſoever things are pure, lovely, and of good report, or well ſpoken of. Therefore ſhun Cards and Dice, which are not well accounted of by good men, which (as too commonly uſed) will bring a ſcandal on your profeſſion, make you unfit to reprove others in that, or any other vice. Be ſure it is the beſt way to continue a mans enjoyments with God, to be acting for God amongſt them we do converſe. If any ſay, I have often been admoniſhing, yet find I no good wrought on them; and I ſeem worſe my ſelf? Anſw. [1.] This ariſeth from thine own miſcarriage in the duty. Didſt thou pray before, or after thy duty? or didſt thou keep up thine heart in an holy, humble frame, whilſt thou waſt in it? If not, no wonder thou haſt ſucceeded no better in it. [2.] Reflect upon thine heart, p. 58whether thou didſt never arrogate too much to thy ſelf, if God at any time made thy words to take effect? And thou ſhalt know upon a ſecret rejoycing, when thou heareſt any directly or indirectly ſpeak of ſuch an ones converſion, and ſo not giving glory to God; he therefore never withholds the influence of his Grace.

XLV. Others who had reaſon to know him intimately, as they did obſerve his prudence; and alſo that as he was always very ſerious, ſo moſt frequently cheerful, inſomuch that a good friend of his remembers, when in froſt and ſnow, and bitter ſtorms, he went to preach the Goſpel, one coming to him, and pitying him in regard of his bad journey: He ſaid cheerfully, 'Twas his Maſters work, and therefore no burden to him to ſerve ſo good a Maſter, though he paſſed through many difficulties. He by grace had attempered his natural diſpoſition to merrineſs, and brought it to a Chriſtian cheerfulneſs, by watchfulneſs and experiments. And therefore we find him 1649, in his Notes, largely ſtating the caſe concerning laughter and ſmiling in Chriſtians in ſeveral particulars.

1. Sorrow is the proper conſequent of ſin. Chriſtians therefore ſo far as freed from ſin, are neceſſarily in a ſtate of freedom from ſinful ſorrow, ſlaviſh fear, &c. That liberty, 2 Cor. 3. latter end, is fixed to joy: nothing ſo genuine and characteriſtically appendant to the ſtate of an Adopted Child of God, as joy; becauſe having the ſpirit, he ought to rejoyce evermore, and that with joy unſpeakable and full of glory.

p. 592. I grant alſo that Saints ought to joy in one anothers ſociety with a ſpiritual delight; conſidering the Wiſemans ſaying, Prov. 15.16. Better is little with the fear of the Lord, than great treaſures and trouble therewith. The company of ſuch ſhould be all their delight, Pſal. 16.3. Chriſt himſelf ſpeaks of his rejoycing in the habitable parts of his earth, and his delights with the ſons of men, Prov. 8.31. This might be more at large evidenc'd from Scriptures.

3. I muſt (as I have had too ſad a cauſe) put in this much, That as Chriſtian liberty in other things, through Satans policy is abuſed too too much for an occaſion to the gratifying of the fleſh, and vanity of heart (which ſhould not be, Gal. 5.13.) ſo in this, which I account (if it be brought to the face) vain laughter. Which I ſhall deſcribe in brief, and then leave to ſpiritual judgments. There is ſuch a frame of heart in many precious Saints as this, viz. Acertain, ſudden, indeliberate, and raſh leaping of heart, careleſly, blindly, and unadviſedly tranſported with fleſhly apprehenſions of ſome ſenſual ridiculouſneſs in ſomewhat (though never ſo ſpiritual) without the ſoul; an unreaſonable jocundneſs, a ſhameful diſcovery of the hearts nakedneſs, and inconſiderable jovialty: a carnal unaccountable tripudiation in caſes never ſo ſerious, yea ſometimes when moſt ſerious; a delightful frenzy, an irregular itching of the laughing faculty; Alas, I cannot but ſay I have ſound mine own heart ſometime like a feather following the puff of any ridiculous object up and down, according to the leſs or greater impreſſion which p. 60any vain fooliſh matter made upon my ſenſe. I had occaſion to cry out June 18. O the filthy emptineſs of my weak heart, ariſing from thoſe troubled ſteams within me! This I could then count nothing but a fuzze of vanity, a bubble of corruption, a carnal dancing of the careleſs ſons, the bane of reaſon, and poyſon of Religion. Carnality therefore and vanity are the formal Conſtitutives of this diſtemper. Vanity, I ſay, and lightneſs in an untameable predominancy. The internal cauſe of it, is the looſneſs and rottenneſs of ſuch a ſoul as is void of the actual exerciſe or power of reaſon, diſcretion and judgment; but it is promoted, cheriſhed, and enlarg'd from ſome particular circumſtance in the object, ab extra, let into the unſetled mind and indiſpoſed heart, by the quick convoy of the bruitiſh ſenſes, which cauſes this lightneſs I ſpeak of; or an unaccountable, or over-powerful frame of laughing, upon the preſentation of the imagination or underſtanding, either of a very ſerious thing, grace, or carriage of a perſon apprehended under the notion of his being uſually familiar, or light; or more nearly, I mean ſpiritually related to the ſoul thus diſtempered; having for its external riſe, or occaſion, ex parte objecti, that very thing ordinarily which to a rectified and conſiderative mind ſhould rather be a cauſe of ſorrow, or ſerious humble rejoycing; namely ſometimes, (1.) Anothers expreſſion of the like vanity. (2.) The more precious, ſerious, or ſo apprehended Saint, his caſting his eyes fixedly upon thee. (3.) Such a familiar Saint his relation, either of ſome great ſin, p. 61or ſome ſpecial act of divine grace, in any ſpiritual working of ſoul, or his putting a light ſoul on any more ſingularly advantageous duty (ſuppoſe Prayer) out of a ſerious heart.

4. The external efficient cauſe of this diſtemper, is Satan, who perceiving the heart looſe at the bottom, eaſily diſpoſed to lightneſs of ſpirit, makes it more vain, and cauſeth other objects to take.

5. As the cauſe of this diſtemper is very bad, becauſe corruptio optimi eſt peſſima, ſo the effects are, and proportionably worſe. Take it thus in the lump: It's ſcandalous, and a temptation to others, it makes one uncredible as to any ſpiritual thing done or urg'd by one in ſuch a frame; yea it renders a more ſerious mood ſuſpicious upon the ſame account, it grieves true Saints, and delights the Devil. In reſpect of ones ſelf, it cauſes (accordingly as it is more prevalent) a general indiſpoſition to all acts of Religion, and ſenſe of God; it deprives a man of all ſpiritual communion, either with God or his Saints: for it takes away ſeriouſneſs, which is the conſiderate fixedneſs of the ſoul, as to acts of reliance on Chriſt for ſtrength againſt it; and laſtly, it hinders ſympathizing with other Saints, eſpecially as to mourning.

6. There be connexed with this diſtemper while it is in act upon the ſoul, (1.) Pride, ſelf-applauding; no ſelf-abaſing apprehenſions. (2.) Security of heart, no ſenſe of the Lords being diſhonoured. Having ſeen theſe particulars opening the nature of lightneſs, or carnal laughter; the concerning Queſtion is,

p. 62XLVI. How may I diſtinguiſh betwixt Chriſtian joys, and this kind of laughter?

Anſw. Firſt, Spiritual joy and the expreſſions thereof (be it in ſmiles, or other geſtures) is ſtill competent and conſiſtent with the hearts welldiſpoſedneſs towards God, and all ſpiritual things, becauſe it is the fruit of the ſpirit, Gal. 5.22. This doth as it were oyl the Chariot-wheels of the ſoul, diſpoſing it better to communion with God, and all ſpiritual activity. Yea, ſeeing it ariſeth from ſome love of God and Chriſt, in him darted into the ſoul, it fits the ſoul more for Chriſt, and inflames it towards him: by this the apprehenſions of God are not extinguiſhed, but ſweetned; not diminiſht, but rather enlarg'd. Whereas è contra, the frame before mentioned, dims the light of grace, which by the ſpirit hath been ſown in the ſoul; it quenches the ſpirit of divine Union, and ſo eſtranges the ſoul from God; it ſets the door open to backſliding, and profaneneſs of heart; and we ſee it is the nurſe of profaneneſs in our ſpiritual backſliding. Get a ſoul into never ſo high an attainment, this will caſt him down, and betray him, ſo that the ſoul hereby is brought to a ſtrange loſs, ſeeing the ſpirit through ſuch vanity of mind is ſent away with grief and ſadneſs. I could produce a moſt remarkable inſtance of one, a moſt precious one amongſt us, who by this means, and the ſubtilty of Satan, was cheated of very much ſpiritual comfort.

Secondly, Spiritual joy, and the expreſſion thereof in cheerfulneſs, conſiſts with prudence and diſcretion; p. 63ſo that a man may be ſpiritually joyous, and yet behave himſelf fuitably to occaſions, perſons and circumſtances: but this laughing frame puts a ſoul upon abſurd, unbeſeeming and unſuitable carriages, as laughing when one goes to ſympathize with a ſoul broken for ſin. [See Partic. 3d. above].

Thirdly, A man hath power over h imſelf in the expreſſion of ſpiritual joy to order it well: but he hath no power to refrain from, or regulate this laughing, even then when he well knew he ought not to laugh.

Fourthly, Spiritual pleaſantneſs is acceptable to, all that are wiſe to ſalvation: but a civil diſcreet, man would be exceedingly offended to ſee Chriſtians ſo unreaſonably tranſported, to laugh, and know not wherefore.

Fifthly, Spiritual joy and cheerfulneſs is not only every way regular, but well-grounded too: Now of this ſame laughter above deſcrib'd, a man can give no rational account at all.

Sixthly, The laſt inconvenience, which ſhould cauſe an utter extirpation of this wild kind of laughing, as that which ſtands in oppoſition to ſpiritual cheerfulneſs, is non-edification. The ſpirits of Saints are more cold and flat, and indiſpoſed by it: Reflexion ſtrikes conſcience for it as vain; but true Chriſtian mirth, joy and cheerfulneſs, hath contrary effects with Saints.

From the premiſes for the determination of the caſe I thus judg: (1.) Chriſtians ſmiling at their firſt congreſs, if conſcience ſuggeſt not ſome ſufficient ground, or ſpiritual account thereof, p. 60duplicate page p. 61duplicate page p. 62duplicate page p. 63duplicate page p. 64muſt needs be ſome degree of vanity aforeſaid, as proceeding from the lightneſs of their ſpirits, eſpecially if their meeting be ſpiritual, and deeply ſerious, in which caſes the vanity of heart in Chriſtians doth oftentimes bubble up, and ſhould be check'd. (2.) One of the beſt ways for a Chriſtian to diſcern both in the point of Congreſs, and the whole continuance of converſe, whether his ſmiling or laughter be vain or ſpiritual (conſequently lawful and commendable), is his having power over his heart therein: ſo that he can reſtrain it if he thinks fit, ſtill keeping ſpiritual liberty to the exerciſe of other ſpiritual duties; which vain laughter and ſmiling alloweth not.

XLVII. Saints often times in the midſt of their ſpiritual enjoyments, are apt to meet with this tentation, the Devil ſuggeſting ſuch thoughts as theſe: Surely this joy will not laſt always; one time or other thy ſins will provoke God to leave thee utterly. For doſt thou think that he can ever look upon ſin, and not puniſh it, ſeeing he is of purer eyes than to behold iniquity, but with deteſtation? Know that in ſuch a caſe God would have thee to live by faith, I mean as to thy during joys. And of this we have an excellent Type in Exod. 16.25. God would have the Iſraelites to gather Manna only for the preſent day, and to caſt off all ſolicitouſneſs as for the morrow. And God doth this, and ſuffers ſuch injections of Satan to try thy faith, as he did theirs; which you may obſerve in all Gods methods of grace towards them. He brought them into the Wilderneſs, p. 65where they were to truſt him for proviſion, into the Red-ſea, that they might truſt him with their lives. And truly upon a ſerious conſideration we ſhall find his methods the ſame in theſe Goſpel-times. Get therefore to live by faith. Here may be confuted a ſcruple of many a poor ſoul, being not yet come up to diſcover its Saintſhip, Whether it may laugh or be merry, ſeeing it knows not but it may be in a ſtate of Damnation? The Devil by ſuch a temptation or injection works much upon a ſcrupulous ſoul. Let ſuch an one argue thus with himſelf, There is no more reaſon for this, that I ſhould not laugh (being as yet ignorant of mine eternal happineſs), than that I ſhould not ſtudy, or work, or follow my calling in ſuch a caſe; for one helps me as to my ſpiritual ſtate, as the other, But again, Let ſuch an one know this, that he muſt exceedingly watch over his heart in ſuch a condition; for perhaps it's joy is too carnal, and by embaſing of that joy, he may want of ſpiritual comfort: For he that regards the leaſt iniquity in his heart, the Lord will not hear him. And perhaps this is thy boſom-pleaſure: pray therefore that thine heart may be moderated to ſuch pleaſures, and mortified more to the world. There is a temper of ſpirit in ſome Saints at ſometimes, although very rarely, that being in a raiſed frame they are ſo full of divine love, that every verſe of Scripture they have read hath begotten a new extaſie of joy: and they have been thus for a while together, yea ſo long, that they have been weary of rejoycing, this excelling ſenſation is too ſtrong many times for the body: and by p. 66reaſon of the weakneſs of the fleſh, there is not a ſufficiency of ſpirits to fluctuate about the heart for a long time, but by degrees they decay and weaken: or (as Mr. Lockier ſays) Gods conſolations are as your Aqua Vitae is, and the Saints of a weak brain quickly turn'd with the reception of them: So that God in wiſdom gives us in comfort by meaſure, leſt our weak veſſels ſhould break.

XLVIII. Conſonant to that Chriſtian cheerfulneſs, for the deſcribing, diſtinguiſhing, and regulation of which, as we have had his thoughts once and again; and his friends were refreſh'd with this well-regulated temper in their converſation with him: So in his preparatory experimental Theology we find him reſolving and recording ſome things concerning the raiſing of a Chriſtians affection and carriage, with reference to the praiſing of God. Where he notes, Many ſouls are troubled in the examinations of themſelves about their affections, whether they are ſet more upon God, or things here below, and are exceeding apt to conclude againſt themſelves? Upon which obſervation he reſolves.

Firſt, Thou art not to think, that thine heart is to be ever actually ſet upon God in the midſt of thy worldly affairs: and therefore if thou art in thy ſtudies, or employments of any other honeſt particular calling: If heavenly thoughts come in, thou art not ſo to entertain them as immediately to leave off the buſineſs of thy particular calling, and fall to ſpiritual exerciſes: p. 67therefore one comparing the thoughts of man, ſaith ſome are like to a friend, others like to ſtrangers coming to viſit another man. Now the friend coming at the door, he will turn his friend into the door, and make him tarry a while, till he hath done with his ſtranger; but the ſtranger being gone, he will return then to his friend, and he ſhall lodg with him perhaps all night. The Application of this is very ſweet; you your ſelves may apply it. But,

Secondly, If thou canſt but willingly and freely part with the world, with thy corruptions, and deſire heartily of God that he would deaden thine heart to creatures, and give in more of himſelf; it is a ſure evidence, that thou takeſt more delight in the things of God, than of the world. And of this we have an example which the Apoſtle gives us in the Patriarchs, Heb. 11.13, 14. Theſe all died in [or, according to] faith, not having received the promiſes, but having ſeen them afar off, and were perſwaded of them, and embraced them, and confeſſed that they were ſtrangers and pilgrims on the earth: for they that ſay ſuch things, declare plainly that they ſeek a countrey.

XLIX. Further there, from the ſtory of the Woman of Canaan, who acted faith on Chriſt for the cure of her daughter; whereupon Chriſt ſaid unto her, O woman, great is thy faith: be it unto thee, as thou willeſt, and immediately her daughter was made whole. He infers that Saints ſhould not have ſlight and ſuperficial thoughts of theſe outward mercies: but ſhould know theſe p. 68mercies come or ſtream from the ſame fountain as ſpiritual mercies do? and can we think that ſweet and ſowr water come from the ſame fountain? Oh get your hearts into an admiring, ſpiritual, praiſing frame for outward mercies. Upon which he put this Queſtion, What is the reaſon, that Saints find it ſuch an hard thing for them to get their hearts into a praiſing frame for the receit of mercies meerly external?

Anſ. Firſt, Examine thy ſoul, whether thou doſt not ſet thine heart too much upon ſome external mercy, as learning, parts, eſtate; and this perhaps may be the cauſe, why God doth not ſpiritualize thine heart in the reception of that food and health thou haſt. And here we may allude to a place of Scripture: If then thou regardeſt iniquity in thine heart, the Lord will not hear thy prayer: So if thou doſt idolize one creature too much, God in puniſhing of thee will not raiſe thine heart to praiſe him for another mercy.

Secondly, Another reaſon may be, becauſe thou haſt not ſtudied Chriſt in ſuch mercies, ſo as to acknowledg thou art made partaker of them by his procurement.

Thirdly, Becauſe thou haſt not conſtantly liv'd upon God for the giving of them in; and if God ſhould keep ſome of them from thee, thou couldſt praiſe God as well as for the giving of them to thee, being not regardful of thy dependance upon him for all thou haſt.

Fourthly, Examine your ſelves whether or no you pray'd for theſe mercies which you now receive, p. 69and for which you find your ſoul indiſpos'd to thankefulneſs. Aſſure your ſelves, there is no greater motive to a mans thankefulneſs to God, than when he looks upon mercies given in as a fruit of prayer. Of this you may have an inſtance, (Rom. 1.8, 9, 10.) ſaith Paul there, I thank my God through Jeſus Chriſt for you all, that your faith is ſpoken of throughout the world. And what is the reaſon? Verſ. 9, 10. For God is my witneſs whom I ſerve in my ſpirit in the Goſpel of his Son, that without ceaſing I make mention of you always in my prayers, making requeſt, &c.

L. As he had early impreſſions upon his heart to Sabbath-ſanctification, ſo they continued to the laſt. For ſeveral years (as ſome of his neareſt Relatives have obſerv'd) it was his uſual practiſe, when he roſe out of his bed on the Lords-days in the mornings, with a cheerful heart and voice, to ſing a Pſalm, or ſome part of it, or ſpiritual Hymn, for the putting of himſelf into a ſpiritual frame for the work of the day, or to repeat thoſe euchariſtical expreſſions, or ſalutations of the heavenly hoſt recorded, Luke 2.14. [Glory to God in the higheſt, and on earth peace, good-will towardmen.] By this means his ſpirit was much rais'd, and …e ſhew'd himſelf not leſs zealous for the well-performance of the Lords work, than he then was for the due ſanctifying of the Lords-day; not only in the Congregation, but in his Family, and amongſt his Friends: For hearing ſome of them on that bleſſed day, talking about worldly matters, he p. 70fairly rebuk'd them with kindneſs, ſaying, John when in the Iſle of Patmos, was in the ſpirit on the Lords-day. He had acquainted us in his experiments on Saturday night, the middle of June 1651. when before he went to bed, he did by the ſpirit exceedingly heighten the free-grace of God to him of a dream of his; ſaith he there, I dreamed that ſome Scholars were playing at Ninepins in our Chappel on the Sabbath-day. My thought when I ſaw them, Oh! how was my ſpirit moved. I ran amongſt them, kick'd them down, and ſaid, Hath England loſt ſo much blood for ſuch ſins, and will you take no warning? And this I utter'd very affectionately. Such dreams as theſe lik'd me well, and from thence I often gathered the frame of my ſpirit. On a Sabbath ſometime after this he records, I was not in the day in ſo ſpiritual a frame as I deſired, my thought mine heart knew little of God, which I was deſirous to have been my trouble, but towards the evening reading, Gal. 4.9. But now that ye have known God, or rather are known of God, &c. How kindly did that place work on me? as eye-ſalve to my faith, as fire to my love. The word was this [or rather being known of God]. It ſeems that was the precious word which did reſt ſo ſweetly upon the heart, and ſo deeply affect this choice Servant of the Lord, on the Lords-day, when he us'd to have his heart greatly rais'd in ſinging of Pſalms in his family; and would ſay to his Wife and Relatives, Do not you find a ſweetneſs in this day? Oh! certainly it is the ſweeteſt day in all the week!

p. 71LI. In all his Relations he was a man greatly beloved, and ſingularly uſeful by prayer, counſel, and various other ways of doing them good. We have him on Feb. 25. 1652. recording an experiment which his Relatives had to his dying-day an abundant proof of. His own words are, At morning mine heart was melted, and ſo at evening in a ſpecial manner; Ch! how evidently God made out my faith to me, both for my ſelf and others, eſpecially for our family, and my other Chriſtian friends, and the Church in general for bringing peace to her: Verily of a truth the ſpirit help'd me in that prayer. I was much broken in heart, and had a deep ſenſe of the love of God. A little after he adds, I was much in melting humility; let it be one of the evidences of thy Saintſhip, for I never ſaw humility more apparent before. Oh! praiſe thou God, and never ceaſe. One of his neareſt Relatives remembers he would often ſay in ſelf abaſement, If it were poſſible I could do as much work for God, as any man did upon earth; I would not care whether it were known there were ſuch a man as I am in the world. So little regard had he to the applauſe of men in what he did; and ſo little regard had he to the rewards of men, that when ſome had told him of ſome ſmall preſents that ſuch and ſuch neighbours had preſented to ſome of his brethren in the Miniſtry; and thereupon asked him, Whether they had been with him? He anſwered, no; And ſubjoyn'd, he was not ſorry he was paſs'd by in that way, ſaying, I am heartily glad I had not their preſents, ſo that I might receive my reward from my Maſter: For I am never p. 72better pleaſed than to think, after I have done his work, that Jeſus Chriſt hath all my reward in reverſion for me; yea, and he would expreſs ſome trouble, if any of the lower rank in the world did bring him ſome ſmall thing; for though he did thankfully own their kindneſs, yet he would let them know he would not be burdenſome to them. He us'd to be very grateful for favours, though never ſo ſmall. But more notably thankful to God. One bringing him a little cordial-water after his Preaching, not being well; with his eyes lifted up to heaven, he ſaid, What am I, or my Fathers houſe, that God is ſo mindful of me a poor creature? Oh! bleſſed be God. His impartiality in judging cauſes amongſt thoſe of his acquaintance, who referred themſelves to him, was own'd to be very remarkable. And he us'd to adviſe his friends often to take care, and watch for opportunities to ſeek God by private prayer. He himſelf was a great man in Prayer. And we find this Anagram of his Name [Thomas Wadſworth] under his own hand, viz. [Ah! Os tu oras Deum] which is as much as to ſay in Engliſh, Thou openeſt thy mouth in prayer to God. You know it is given us as a remarkable character of Paul after his Converſion, Behold, he prayeth, Acts 9.11.

LII. Having a door open'd to him at Theobalds for the preaching of the Goſpel, though he met with many difficulties, yet being encouraged there (where he was concern'd to abide moſt for the health of himſelf and family, not for any other gain, but rather the impairing of his eſtate) by the p. 73conflux of Hearers, to whom his labours were very acceptable; He accounted it needful to ſtir them up to the participation of all Ordinances according to Goſpel-order; which notion they readily cloſed with under his Adminiſtration. Upon which, to prevent any jealouſie amongſt his people in London and Southwark, he told a member of his ſociety to this purpoſe: Peradventure becauſe I have not any maintenance from you, you may think I look not upon my ſelf to be therefore ſo much engag'd to you: but fear it not, for I think my ſelf to be every jot as much engag'd to you, as if I had my whole maintenance from you: for my great Lord and Maſter (knowing you are not ſo able) hath provided for me another way, yet nevertheleſs to do you ſervice: ſo that ſith God by his Providence hath ſetled me amongſt you, and hath enclined your hearts to embrace my Miniſtry, fear not my leaving of you. He was one ever ready to deny himſelf his own due right, that thereby he might provide for the welfare of ſouls committed to his charge; yea and to do what he could to encourage others in that great work. His Charity, as well as ſelfdenial was manifeſted to his diſtreſſed brethren in the Miniſtry, in making Collections for them both at Deadmans-place and Theobalds (and he had a ſingular faculty to diſpoſe his Hearers to give liberally), diſtributing all that was collected, and more, to ſeveral, in ſuch proportions, as in their circumſtances he judg'd moſt convenient, as was evident from his particular accounts of that matter, and the grateful acknowledgments of thoſe who received the benefit; he practiſed according p. 74to Paul's Directory for a Biſhop, 1 Tim. 3.3. he was foreign, one not given to filthy lucre, and one not covetous. He ſhew'd great love to the poor in relieving of them, and converſing with them, He would often ſay, He rejoic'd to ſend them away cheerful, becauſe they were Gods creatures, and 'twas like God to make the hearts of the poor merry. And he would not have thoſe of his Family to be too hard in buying things of poor people, ſaying their hearts would be glad if they had a good price given to them for their Commodities they brought to ſell.

A further inſtance we have of his freedom from prevailing covetouſneſs, and his real ſelf-denial beyond exception. When T.S. the Son of his ſecond Wife was very dangerouſly ſick of the Small pox, though 600 l. would have come to him and his, if this Son-in Law had then died, not being then at age; yet he did call his Religious friends again and again to join with him in ſolemn prayer for his recovery. And when his prayers were prevalent upon his reſtoration to health, he ſolemnly return'd thanks to God; which upon the expence of circumſtances, did ſignally evidence the integrity of his generous ſoul, and may well be tranſmitted to poſterity for imitation.

LIII. Whiles he was at Newington, many overtures were made to this eminent Miniſter for the change of his condition; but he cloſed with none of them, having early fixed his eye upon one, to whom after full knowledg and mature deliberation, he made known his affection. Her Parents p. 75conſented that this their Daughter (a vertuous young Gentlewoman) ſhould match with this man of God. She was of a good family, being the younger daughter of Henry Haſtings, Eſq of the Pariſh of Newington-Butts. Her name was Elizabeth Haſtings, which this Religious and Poetick lover did from his certain knowledg of her piety and zeal for God, thus Annagrammatize, [Big zeal hateth ſins.]

By her he had born to him, Octob. 3. 1661, a Son named Henry-Haſtings, but the pious Mother of him did not live above ten days after his birth, for ſhe departed this world on Octob. 13. following, betwixt eight and nine of the Clock of that Lords-day morning. And this fair bloſſom their Son was ſoon cropt off, for about a month after, viz. Novemb. 15th, on Friday morning he died at Nurſe. This diſconſolate Widower bereft of a meet yoke-fellow, and likewiſe amov'd from his Eccleſiaſtical Wife at Newington, having ſo journ'd for a time with his friend Mr. Sedgwick (whiles a Batchelor), and then remov'd to Mr. de Luna's (as above) about two years after the deceaſe of his firſt wife and child, being recommended to a vertuous Widow Mrs. Margaret Sharp, Daughter to Henry Gibs of Briſtol, Eſq and Relict to Mr. Thomas Sharp, Merchant, about Novemb. 1663 he married her, ſhe having then a Son by Mr. Sharp her former Husband, who had alſo left Lucy Sharp a Daughter by his former Wife; this Daughter being conſumptive did not long ſurvive the Marriage of her Mother-in-law, but in her ſickneſs did greatly bleſs God for her being thereby related to Mr. p. 76Wadſworth, whoſe inſtructions and prayers ſhe found to be ſucceſsful for the good of her precious ſoul. She died about the 16th year of her age.

Mr. Wadſworth living then for his better health moſtly at Theobalds (but came to preach to his Congregation in Southwark) he prevailed with his Wife to dwell there with him. By her he had born to him, Octob. 10. 1666, Joſiah. Whoſe Mother became ſickly, and Jan. 3. 1667, left him motherleſs, and his Father a ſorrowful Widower again. In his ſorrows he had drawn up a notable character of this his ſecond Wife, giving an account of her piety; but he ſo diſpos'd of that, it is not to be found amongſt any of his Papers. This only Son Joſiah liv'd about five years and an half to the comforting of his Father; but March 25. 1672, he follow'd his Mother. Upon the loſs of him, then his only child, whom he greatly affected, his mournful but religious Father ſet a fair copy to others of much Chriſtian patience and ſubmiſſion to thei will of God. He had ſtaid three years a Widower from the death of his ſecond, and then Decemb. 14. 1670, took to his third Wife (with the good liking of her Parents) Anna ſole Daughter to Colonel Henry Markham, one of an ancient Family, and a Gentleman of his Majeſties Privy Chamber: By whom he had firſt Anna, then Heſter, afterwards Thomas, and laſtly Nathaniel, all theſe four he left alive; but this laſt Son when he was about a year and an half old, departed this life to go and reſt with his Father gone about a twelve-month before.

p. 77LIV. It ſeems this famous ſervant of Chriſt was in Decemb. 1672, (well nigh four years before his death) by ſome illneſs at Theobalds admoniſht of his frailty; and being come to London, as to preach his uſual courſe, ſo alſo to adviſe with a Phyſician for his health upon thoſe ſymptoms were then upon him, during which time in his houſe at Pickle-Herring he was ſuddenly ſurpriz'd with a kind of fainting fit, that occaſion'd ſome failure of ſpirits, and ſweatings; which did a little ſtartle him. Hereupon by and by he call'd for a Candle, went up ſtairs and retir'd himſelf into a private room, not permitting either his Wife or Siſter then to accompany him; but addreſt himſelf to God alone, as one ſummon'd by him, it might be, ſhortly to appear before him. Then after a while return'd to his dear Wife, &c. upon his coming down they obſerv'd an admirable raiſedneſs of ſpirit in him, who then greatly bleſſed God for a cold ſweat, and a trembling pulſe, which had occaſion'd him to look more narrowly within, where finding all well to his great comfort, he behav'd himſelf as one that was not afraid then of an arreſt to Judgment. We find him indeed in his Memorials upon a former ſickneſs, from March 6th. till the 16th. recording: I was caſt into a fit of ſickneſs, God brought me into a wilderneſs, but ſpake kindly to me: He afflicted me but for a moment. About a week after he adds: I was exceeding well, much melted, having an eye open'd to ſee God in prayer by faith, as if I ſpoke to any of my familiars. This humble confidence of going to God as his Father was rais'd, as he elſewhere p. 78where notes, from diſcoveries of mortification and purity in heart. And beſides this, he lays it down afterwards: That, Nothing ſpeaks Adoption fuller, than the diſcoveries of Gods love either to the anſwering thy prayers with reference to mortification and ſtrength in grace, or comfort, Joh. 15.15. And adds, The readieſt way to come to ſpiritual diſveries of the Myſtery of the Goſpel-promiſe, is to do the commands of God, Joh. 7.17. He was a ſincere doer of Gods will, and ſuch God heareth.

LV. When in perfect health, he would be thoughtful of changes, and therefore would often pray, that God would prepare him and his for ſickneſs, death, and parting. About half a year before his laſt ſickneſs, when he had exceeding ſharp pain, he ſaid, He would not have been without it, to have been without thoſe joys he felt by it. Being reſolv'd to leave his more expenſive habitation at Theobalds, to live in Southwark nearer to his old charge; It ſeems the Family and Friends talking ſomewhat cheerfully of their removal, his Eldeſt Daughter Anna then a Child betwixt four and five years old, ſaid unexpectedly, What if my Father ſhould go to London and die? He was ſo apprehenſive of a dying hour, that he ſaid after, His Girl (whom he had a great love for) was a true Propheteſs. 'Twas about three weeks and odd days before he died, that he came to his houſe at Pickle Herring Stairs, having preacht the firſt of thoſe two laſt Sermons publiſhed, on the eighth of October, and the laſt on the 15th. 1676. The next day following he was chearful in the morning, but then afterwards p. 79that day his pains came upon him, he poſſeſſed his own ſoul in more than ordinary patience. And was not willing to confult a Doctor till the 24th, after a week of extream pain night and day; then with great importunity he was prevail'd with to ſend for one in great reputation for skill and practiſe. Who conceiv'd at the firſt viſit that it was the Stone; not queſtioning at all, but that he would do well notwithſtanding. This was on the Tueſday, Octob. 24th. That night after, he ſlept well; whereupon with a thankful heart to God, he told ſome of his friends how he had been carried through; Saying, I am like a man who had gone over a precipice, and looking back, trembled to ſee the danger he had paſt through. For (ſaith he) when I was in pain, God ſupported me: and now I ſtand amaz'd how I got through it. He indeed did uſe often to ſay when he had ſeen others in great pain, he was afraid of dying, i. e. of the antecedent pains he might paſs through; but he was not afraid of being dead: He knew full well, that Death, which was the diſſolution of his ſoul and body, would only open the paſſage to his ſoul to be for ever with the Lord.

LVI. On Wedneſday 25th, he roſe pretty cheerful, and ſpent ſome time in reading; but after dinner his pains return'd again; when he began to complain of ſin, ſaying, Ah! vile ſinner! God is carrying me back again into the Wilderneſs to afflict me: expreſſing ſome ſorrow of heart, but without any murmurring. Then he bid his Wife to read the 88 Pſalm; by that time ſhe had done, Juſtice Reading, and ſome other friends came to viſit and condole with him. Afterwards about ſeven of the Clock p. 80that night came in his ſecond Wifes Brother, Mr. W. Gibb's (going for Briſtol the next morning) and his dear Wife Mrs. Sarah Gibbs, who greatly reſpected, and dearly loved this choice Servant of the Lord; ſhe indeed was a gracious Woman, of a moſt ſweet temper, a choice one of his dear flock (who ſince went to reſt with him her faithful Paſtor in glory Jan. 27. 1679) Theſe were diſcourſing about his taking a Countrey-houſe nearer to London than Theobalds. To which he replyed with much compoſure of ſpirit, Yea, God will provide me a Countrey, meaning an Heavenly one. Then his former Wifes Son, Thomas Sharp, … about to go to Sea, and come into the room: He told him, It was not likely they two ſhould meet again here. Whereupon he gave him with tears a moſt Pathetical Exhortation to mind his ſouls ſpiritual and eternal welfare, and to ſerve God holily, righteouſly, and ſoberly in this preſent world; which ſhew'd his great and conſcientious ſolicitude for the real happineſs of this young man committed to his charge. The night after, his great pains did again return with much acuteneſs. And

LVII. On Thurſday morning 26th, he had ſharp pains. Then in the afternoon ſome of his choice Chriſtian friends, Miniſters, and others, met to ſeek the Lord with fervency on his behalf. When again pinch'd with recurring pains; he ſaid, He was in an agony, but not a bloody one. And what are all my pains to thoſe Chriſt did undergo for me! When they were earneſt with God in prayer for faith and patience: He would often be ſaying, Though thou killeſt me, yet will I truſt in thee. And expreſſing much humility when they were importunate for his reſtoration. p. 81Ah! poor, uſeleſs, ſinful wretched creature that I am, that they ſhould be ſo earneſt for my life! But when it pleaſed the Lord that his pains ſhould continue, and the joint and ardent prayers of his deareſt Relatives and people were not prevalent for his recovery, He would be ever and anon thus ſtilling and quieting himſelf, What ſhall I ſay unto thee, O thou preſerver of men? One minute in heaven would make amends for all this pain.

LVIII. On Friday 27th his repeated pains did continue, yet the Doctor of Phyſick ſaid, There was no danger. Towards evening he had ſome intermiſſion, and then was reading ſome part of his own Book, concerning the Immortality of the Soul, and Faiths Triumph over the fears of Death. That Friday night, his friend that much lov'd him, Mr. Jeofferies ſate up with him. When being again rack'd with grievous pain, he ſpake to this purpoſe; Oh! the wonderful myſteries of the Providence of God! who can ſee a Job caſt out upon a dunghil, filled with botches and biles, for ſaken by his friends, and worried by Satan; and yet at that very time, God had not a more choice ſervant on the face of the earth, nor one more dear to him than he was. To another of his Congregation come with his Wife that evening to viſit him, and ſaying, If it ſhould pleaſe God he ſhould then dye, they ſhould be a ſcattered flock, as ſheep without a ſhepherd; He ſaid, The great ſhepherd of his flock liveth ſtill, or eternally: He doubted not but he would take care of them.

LIX. On Saturday morning 28th, he by the help of his intimate friend Mr. Obadiah Sedgwick, Merchant, p. 82made his Laſt Will and Teſtament, conſtituting his Wife ſole Executrix. he then as one who had ſet his houſe in order, taking leave of this world, told his Wife, He had now done with Wife and Children; and not leſs than twice to the Queſtion, How it was with him as to ſoul-concerns? He anſwered, I bleſs the Lord I have no cloud upon my ſpirit; yet if my God ſhould give Satan leave, he may put me into an Agony before I dye. Reverend Mr. Bragg in his Sermon, p. 24, 25. hath more He then ſpake of this nature: yet further he repeated that of Solomons, The ſoul knows his own bitterneſs, and a ſtranger intermedles not with his joy. He told Mr. Parſons, his fellow-labourer in the Miniſtry, All my ſelf-righteouſneſs I diſown, and I truſt only to Chriſt, and hope I have a Goſpel-righteouſneſs. This evening ſeeing his Wife to weep, He ſaid, I prethee weep not, but turn thy face with Hezekiah to the wall and pray. The night after, when he was weaker, his pains grew ſtronger; but when an acute pain was a little over, He would ever and anon ſay, Now, this pain is over, and I ſhall know it no more. And to one that ſtood by (who he thought had not walk'd acurately), Now ſee the benefit of a good conſcience. Then when they had given him ſomething from the Apothecary to diſpoſe him to ſleep, though his ſpeech was ſomewhat interrupted with pain and drowſineſs: He was much concern'd for the People of God in England. After a little ſlumber, he ſaid, I long to ſee a people rich in ſpiritual graces, as well as ſpiritual priviledges; but ſurely God hath here a peculiar people, a royal prieſthood, that ſerve him day and night in ſincerity.

p. 83LX. On the Lords-day morning 29th, his Wife asking him whether he knew her? What (ſaith he) not know thee? not know my Wife? Thou would'ſt make me to think. I am going to triumph before I am! However his triumph was not many hours after; For though his people in the ſolemn aſſembly that holy day, had been earneſt again with the Lord, if he had ſeen good to have ſpared him longer to them, about one of the Clock that Lords-day (on which bleſſed days he had uſed to be much in an heavenly frame, as before) this choice ſervant of the Lord expired his laſt breath, and his holy ſoul entred thoſe joys he had often been labouring to get a Piſgaghſight of, and to ſhew them to others whiles he was here in the body. Upon his death, that being diſſected, there was a ſtone took out of his bladder, figured like an Egg, which then did weigh 'twixt three and four ounces: It may yet be ſeen in the hands of his Siſter: He had a brother, who though a very ſtrong young man, when he was not above 20 years of age dyed, being cut of the ſtone, which much affected our compaſſionate Author, and made him all his life after pre-apprehenſive of thoſe pains which nextly cauſed his own diſſolution.

LXI. If upon their departure as Eraſmus ſaith in the life of Hierome), We are ready to kiſs the very ſhooes and ſhirts, though ſoyl'd, of thoſe Saints we lov'd; we ſhould certainly account their Books their beſt Reliques, moſt uſeful and efficacious. The Works of our Author much beloved by thoſe who knew him well already, publiſhed with good effect, are

1. His ſerious Exhortation to an Holy Life, wherein he doth with great ſtrength, and much affection p. 84from Mat. 5.20. put in a plea for the abſolute neceſſity of inherent righteouſneſs in thoſe that hope to be ſaved. This was written when he had been ſix years at Newington, as (he ſaith) in his Epiſtle to it.

2. The Immortality of the ſoul, prov'd by Scripture and Reaſon, to the Saints joy, and the Sinners terror. Printed much about the time of his laſt marriage, 1670. To which is annext,

3. The Triumph of Faith, being in a tendency to the Practical improvement of the former from Phil. 1.21. anſwering fears upon the conceiv'd approach of death.

4. … Sermon in the Printed Book of Farewell-Sermons (though it ſeems that was not the very laſt he preached before ſtinging Bartholomew) on Rev. 2.5. Remember therefore from whence thou art fallen, and do the firſt works, or elſe I will come unto thee quickly, and will remove thy candleſtick out of his place, except thou repent. (Publiſhed 1663.) where he preſſeth England to repent; Leſt (ſaid he) if God be provoked by ſin to go, the Devil come, And (he adds prophetically enough) the Plague, Peſtilence and Sword, and all other manner of Evils follow. God doth not go alone, neither doth God remove his candleſticks alone. I do not tell you that God threatens you to pull down all your lights; I would not terrifie you, by telling you that God is a departing from you, when he puts out ſome of your lights. But yet I muſt needs tell you, that when God doth deprive you of ſo many hundreds of as Pious, and Laborious, and as learned Miniſters (ſome of them) as any are in the Vineyard: I ſay when God deals thus with p. 85you, I cannot think that it is in mercy to you, but in judgment. The Church of England is a great people, and there are many poor ſouls in it, that are as firebrands in the fire, that have great need to be pluckt out. And as there are, bleſſed be God, many Eminent Miniſters at this day in England, to ſnatch poor ſouls as firebrands out of the fire; yet I ſay, that where there is one, we have need of ten. He liv'd to ſee the prediction verified in the great Plague, the Dutch War; and what ſucceeded till 1676. What evils have been ſince, they who love the Lord Jeſus in ſincerity, can well obſerve.

5. A Sermon in the Supplement to the Morning-Exerciſe at Cripplegate, about Practical Caſes of Conſcience, viz. Sermon XII. publiſhed 1674. wherein he hath clearly ſhew'd how it doth appear to be every Chriſtians indiſpenſable duty to partake of the Lords-Supper. From 1 Cor. 11.24. This do in remembrance of me.

6. A Sermon in the Morning Exerciſe againſt Popery, viz. Sermon XXIII. publiſhed 1675. on Heb. 10.12. But this man after he had offered one ſacrifice for ſins for ever, ſate down at the right hand of God. Whence he made it evident againſt the Papists, That Chriſt crucified is the only divine and proper ſacrifice of the Goſpel; and being once offered, was ſo compleatly efficacious, as that it took away ſins fully and for ever.

7. Separation no Schiſm; being a full and ſober vindication of the Nonconformiſts from the charge and imputation of Schiſm, in Anſwer to a Sermon preached before the Lord Mayor by J. S. This Printed 1675.

p. 868. His Laſt warning to ſecure ſinners, being his two laſt Sermons concerning the certainty and dreadfulneſs of the future miſery of all ungodly ſinners; wherein his fervency of ſpirit in ſerving of the Lord, is very conſpicuous. This laſt was publiſhed ſhortly after his death.

LXII. Concerning theſe Poſthumous Remains, which now appear abroad, though they have not thoſe Poliſhings which might have been given to them by the laſt hand of their excellent Author, yet they ſhould not be under valued. 'Tis very well known he was no ſlave to his ſyllables. As to that which he himſelf publiſhed of the Souls Immortality, in his Epiſtle to the Reader he there tells him, He muſt not expect from him a fine ſet of words or flouriſh of phraſes; and that he was not for the pleaſing of the fancy with ſuch toys; yea in a Epiſtle o… his to his Hearers, prefix'd to his ſerious Ex…ortation to an Holy Life; He tells them in Print (ſometime before he left Newington), I tell you, I dare do any thing for your ſakes, yea hazard the reputation of my diſcretion, rather than be thought defective in my care for your never-dying ſpirits. Great ſouls regard the ſubſtance more than circumſtances, and the attaining their great end, more than acquiring ſome trivial plumes of reward; you may be aſſured there hath been all care and ſincerity uſed in what in this Preface or elſewhere hath been tranſcribed out of his own Copies, to give you his genuine ſenſe in his own words. But where there may be ſlips and defects diſcovered, which the learned Author himſelf could have eaſily rectified, had he been alive, and deſign'd to have made theſe things uſeful in this p. 87way, Candid Readers, who have a love to the deceaſed, will be ready to overlook them without any impeachments of the Authors worth, or the Publiſhers integrity, the doing of good to ſouls being the deſign of theſe laſt, as well as of him whoſe Memory is bleſſed. And if any haſtily conceit ſome particulars might have been left out, they would do well to conſider, that particulars are more pungent and affective than generals; and how that the choiceſt Saints of God in the Scriptures did note their own infirmities, and by what means they had helps againſt them, and were victorious over their corruptions. Further, This may engage ſerious Chriſtian Readers (more eſpecially Relatives) to watchfulneſs and reſolutions of practiſing according to ſuch examples, as have through Chriſt behav'd themſelves acceptably to God. For as one ſaid well, The lives of holy men do teach us, what ought to be done, and at once convince us that it may be done. And therefore another hath pertinently obſerv'd, That the Hiſtorical parts of the Scriptures are little other than Annals and Deſcriptions of the Lives of the Patriarchs, Judges, Kings, Prophets, &c. The Meditations here publiſhed, moſt of them were gotten into the hands of Bookſellers, two ſeveral Copies of which we have ſeen, beſides the Original: Theſe might with the Letters, and ſome of the Poems (which were alſo in ſeveral hands) have crept abroad more to the diſadvantage of the Author, (whoſe happy memory hath herein been ſincerely conſulted), ſo were the two Sermons taken in Short-hand, and offered for gain to be Printed, being they were greatly deſired by ſome of his dear friends, and beloved people; which things laid together, p. 88with good hopes they may be uſeful, occaſion'd a yielding they ſhould be Printed as they now are (Errors of the Preſs excepted) knowing the holy Author did evermore ſeek the profiting of others, rather than any praiſe from them to himſelf. In the cloſe of his little Manual for an holy life, his own words are, I write not to pleaſe all, but to profit ſome: If the Lord ſhall pleaſe to bleſs it to that end, it will content me, though it doth not thee. In his Meditations as you have them, you find he is very Pathetical, and in his Poetique vein we may eaſily diſcern he did all along breathe after that heavenly ſtate he is gone to poſſeſs. And who knows how much his ſanctified fancies and holy ejaculations may raiſe the affections of others that read them, to the life of God. He being ſomewhat muſical, did compoſe, and in private make uſe of theſe Hymns, &c. for that purpoſe. In his own Memorials (out of which much of this Preface is compos'd) he hath left this general direction, I ſhall here ſubjoyn in his own words, viz. That ſoul who would be true to himſelf, as to the enjoyments of God, Let him labour to get up his heart into a praiſing temper. For doubtleſs there is nothing ſpeaks more pure Saintſhip and Holineſs in the ſoul, than when it is carried out in Praiſes. My reaſon is this, becauſe Praiſes do purely terminate upon God, without any reflexion upon ſuch actions as are moſt purely holy. And here examine this caſe, whether a man can love God abſolutely for himſelf, or only relatively, as he doth diſcover himſelf to a ſoul? He wrote ſome other things, as particularly an Anſwer to a piece of Mr. Pen and Whitehead, at the inſtance of a Theobalds neighbour, to whom he p. 89gave a Copy of it for his ſatisfaction. He was alſo in hand with an Anſwer to Mr. Lamb's Stop to Separation, ſhewing the weakneſs of his arguings. We find alſo ſome ſolid reaſons of his own practiſe, in diſſenting from the preſent National Eccleſiaſtical eſtabliſhment in the point of Conformity. And that he was drawing a parallel of Mr. Medes and Dr. Hammonds Expoſitions of the Revelation, with an Examination of Dr. Hammonds. And ſomewhat more particular he was writing concerning the Millemium, and the right ſtating of it as he apprehended, carrying it always with great mildneſs and kindneſs towards thoſe Brethren from whom he did in any thing diſſent about theſe controverted points; leſt any unſeemly heats amongſt Evangelical Miniſters, ſhould occaſion people to have leſs regards to thoſe undoubted truths and eſſentials of the Chriſtian Inſtitution, wherein they were cordially agreed. But though he had made ſome progreſs in theſe and other things, yet he did not live to finiſh them. However the laſt doth appear to be pretty well compleated. We ſhall conclude, having prayed that theſe now publiſhed may do good to ſouls, eſpecially thoſe who deſired them, with that of the beloved Divine Rev. 14.13. Bleſſed are the dead which die in the Lord from henceforth; yea, ſaith the Spirit, that they may reſt from their labours, and their works do follow them.