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"The Lord knows how many longings and pantings of heart have been in many after the Lord Jesus, to see his goings in the sanctuary, as the one thing their souls desired and requested of him, and that they might 'dwell in his house for ever;' the fruit of which prayers, and desires, this liberty of New-England, hath been taken to be, and thankfully received of God. Yea, how many serious consultations with one another, and with the faithful ministers and other eminent servants of Christ, have been taken about this work, is not unknown to some; and surely all the persons whose hearts the Lord stirred up in this business, were not 'rash, weak-spirited, inconsidcrate of what they left behind, or of what it was to go into a wilderness.' But if we were able to recount the singular workings of Divine Providence, for the bringing on this work to what it is come unto, it would stop the mouths of all; whatever many may say or think, we believe aftertimes will 'admire and adore the Lord herein, when all his holy ends, and the ways he has used to bring them about, shall appear.' Look from one end of the heaven unto another, whether the Lord hath assayed to do such a work as this in any nation; to carry out a people of his own, from so flourishing a state, to a wilder ness so far distant, for such ends, and for such a work; yea, and in few years hath done for them, as he hath here done, for his poor despised people. When we look back, and consider what a strange poise of spirit, he hath laid upon many of our hearts, we cannot but wonder at our selves that so many, and some so weak and tender, with such cheerfulness and constant resolutions, against so many persuasions of friends, and discouragements from the ill report of this country, the straits, wants, and trials of God's people in it, yet should leave our accommodations and comforts-forsake our dearest relations, parents, brethren, sisters, Christian friends and acquaintances-overlook all the dangers and difficulties of the vast seas, the thoughts whereof was a terror to many-and all this, to go into a wilderness, where we could forecast nothing but care and temptations, only in hopes of enjoying Christ in his ordinances, in the fellowship of his people. Was this from a stupid sencelesness, or desperate carelessness, what became of us or ours? or want of natural affections to our dear country or nearest relations? No, surely: with what bowels of compassion to our dear country; with what heart-breaking affections to our dear relations and Christian friends, many of us at least came away, the Lord is witness. What shall we say of the singular providence of God, bringing so many ship-loads of his people through so many dangers, as upon eagles' wings, with so much safety from year to year? the fatherly care of our God, in feeding and cloathing so many in a wilderness, giving such healthfulness, and great increase of posterity? What shall we say of the work it self of the kingdom of Christ? and the form of a commonareslih erected in a wilderness, and in so few years brought to that state, that scarce the like can be seen in any of our English colonies, in the richest places of this America, after many more years' standing? That the Lord hath carried the spirits of so many of his people, through all their toilsome labours, wants, difficulties, losses, with such a measure of cheerfulness and contentment. But, above all, we must acknowledge the singular pity and mercies of our God, that hath done all this, and much more, for a people so unworthy, so sinful, that by murmurings of many, unfaithfulness in promises, oppressions, and other evils, which are found among us, have so dishonoured his Majesty, exposed his work. here to much scandal and obloquy, for which we have cause for ever to be ashamed, that the Lord should yet own us and rather correct us in mercy, than cast us off in displeasure, and scatter us in this wilderness; which gives us cause to say, 'Who is a God like our God, that pardons iniquities, and passes by the transgressions of the remnant of his heritage; even because he delighteth in mercy!"

Having almost written the life of Mr. Shepard-yea, of many other his fellow exiles-in transcribing this passage, I may now go on to add, that there has been directed now unto the whole English world a most excellent letter of Mr. Shepard, about "the church-membership of chil

dren, and their right to baptism." This letter, like that of the glorious martyr Philpot, written at the like time, for the like end, recited in Foxe's “Acts and Monuments," was written by him, not three months before his going to that Lord whose charge had been, "For little children to be considered as belonging to the kingdom of heaven:" and it was written to one that was then wavering about the point of infant-baptism, but hereby recovered and established. The son of this reverend person published this letter, with hopes that it might have a better effect than the famous letter of Elijah had upon Jehoram, which many think written before his translation, and concealed until a fit season, afterwards, appeared for the presenting of it. But I shall conclude the catalogue of his doctrinal tracts, with the mention of another letter of his, printed at London in the year 1645, under the title of "New-England's Lamentations for Old England's Errors."

§ 16. But composures of a more practical sort were those to the writing whereof he had a more lively disposition of mind. And among these, to pass by the sermon of his, printed under the title of, "Wine for Gospel Wantons, or Cautions against Spiritual Drunkenness," in which sermon, about as long as fifty years ago, he uttered his complaint of this tenour: "Do not we see great unsettledness in the covenant of God, walking with God at peradventures, and hanckerings after the whoredoms of the world, at this day? and divisions and distractions? nothing done without division and contention? certainly something is amiss!" And to pass by a treatise of his, printed under the title of, "Subjection to Christ, in all his Ordinances and Appointments, the best means to preserve our liberty;" there are especially three of his books, which have been more considered. The first and least of those books is called, "The Sincere Convert:" which the author would commonly call his ragged child; and once, even after its fourth edition, wrote unto Mr. Giles Firmin thus concerning it: "That which is called, 'The Sincere Convert:' I have not the book: I once saw it: it was a collection of such notes in a dark town in England, which one procuring of me, published them without my will or my privity. I scarce know what it contains, nor do I like to see it; considering the many Epaλuala typographica,* most absurd; and the confession of him that published it, that it comes out much altered from what was first written." The many injudicious readers, which that useful book has found, among devout and serious people, and the woful horrors which have thereby been raised in many godly souls, oblige me to add the censure of Mr. Giles Firmin, whose words in his "Real Christian" are:

"In short, as to that book, for the general part of it, the book is very solid, quick, and searching; it cuts very sharply. It is not a book for an unsound heart to delight in: I mean, in those places where he agrees, both with the Scriptures and with other able divines, and of these makes use; but for the other passages, which do not agree with either (as there are

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some things in it) I will let them go, as being none of Mr. Shepard's, and not trouble my self with them; and wish no Christian that is tender and sincere, to trouble himself with them. This I put in, because I hear that book hath caused much trouble in gracious Christians: had it been to Christians in name only, unsound believers, hypocrites, I should not have troubled my self about it, for I know it is not for their tooth."

But this book was followed with a second and larger, called, "The Sound Believer;" which in a more distinct, correct, and most judicious treatise of evangelical conversion, discovers the work of the Spirit of the Lord Jesus Christ, in reconciling of a sinner unto God. And as, in the preface to that book, he gives that reason for his writing it, "I considered my weak body, and my short time of sojourning here, and that I shall not speak long to chil dren, friends or God's precious people; I am sure not to many in England, to whom I owe almost my whole self, and whom I shall see in this worki no more; I have been therefore willing to take the season, that I might leave some part of God's precious truth on record, that it might speak (Oh! that it might be to the heart) among whom I cannot, and when I shall not be:" so the next book of his occurring to our notice, is a posthu mous one. And that is a volume in folio, opening and applying the parable of the ten virgins; and handling the dangers incident unto the most flourishing churches or Christians; which book is from the author's notes, a transcript of sermons preached at his lecture, from June, 1626, to May. 1640. Whereof the venerable names of Greenhil, Calamy, Jackson, Ash, Taylor, have subscribed the testimony, "That though a vein of serious, solid, and hearty piety run through all this author's works, yet he hath reserved the best wine till the last." These were the works of that man, whose "death in the Lord" has now carried him to a "rest from his labours."

§ 17. As he was a very studious person, and a very lively preacher, and one who therefore took great pains in his preparations for his publick labours, which preparations he would usually finish on Saturday, by two a clock in the afternoon; with respect whereunto he once used these words. "God will curse that man's labours, that lumbers up and down in the world all the week, and then upon Saturday in the afternoon goes to his study; when, as God knows, that time were little enough to pray in and weep in, and get his heart into a fit frame for the duties of the approaching Sabbath." So the character of his daily conversation was a trembling walk with God. Now, to take true measures of his conversation, one of the best glasses that can be used is the diary, wherein he did himself keep the remembrances of many remarkables that passed betwixt his God and himself; who were indeed a sufficient theatre to one another. It would give some inequality to this part of our church-history, if all the holy memoirs left in the private writings of this walker with God, should here be transcribed: but I will single out from thence a few passages, which might be more agreeably and profitably exposed unto the world.

§ 18. We will begin with what his eminent successor, Mr. Mitchel, entred

in his own diary, as reported by Mr. Shepard unto himself; which runs in these Latin terms:

"Olim Cantabrigiæ, Ego Horrore et Tenebris oppletus, An ad Mensam Domini accederem maxime Dubitavi; Tandem autem accessi utcunque. Cum vero Panis et Vinum jam essent Communicanda, mihi Exeundum putavi; tantâ confusione fui oppressus! Sed Deus me ibi retinuit, ac tandem huc me adegit, ut, Licet, ego nihil possim in accipiendo Christo, ad illum tamen respicerem, ut Ille me prehenderet et ad me veniret. Statim, tam perspicue sensi Christum illucescentem Animo, quam solem Orientem sentire possum. Hoc tantopere me evexit, et de vita Fidei huc Mr. Mitchel had this of Mr.

usque Erudivit, ut non possum non magnipendere.” Shepard, August 13, 1646.

§ 19. How experimentally acquainted he himself was with the practice and import of the doctrine wherein he chiefly insisted, in his preaching unto others, will be illustrated from this most edifying record in his diary:

“APRIL 10.—I had many thoughts which came in, to press me to give up my self to Christ Jesus, which was the dearest thing I had: and I saw that if, when I gave my self to Christ, he would give himself to me again, it would be a wonderful change; to have the bottomless Fountain of all good, thus communicated unto me! Thus, two or three days, I was exercised about this; and at last (which was the day wherein I fell sick on the Sabbath) in my study I was put to a double question; First, Whether Christ would take me, if I gave my self to him? Then, Whether I might take him again upon it? And so I resolved to seek an answer to both, from God in meditation. So on the Saturday, April 11, I gave myself to the Lord Jesus, thus. First, I acknowledged all I was, or had, was his own; as David spake of their offerings, I acknowledged him the owner of all. Secondly, I resigned not only my goods and estate, but my child, wife, church, and self unto the Lord; out of love, as being the best and dearest things which I have. Thirdly, I prized it as the greatest mercy, if the Lord will take them; and so I desired the Lord to do it. Fourthly, I desired him to take all for a threefold end; to do with me what he would; to love me; to honour himself by me, and all mine. Fifthly, Because there is a secret reservation, that the Lord shall do all for the soul that giveth up it self to the Lord; but 'tis that God may please my will and love me, and if he doth not, then the heart dieth; hence I gave up my will also into the Lord's hands, to do with it what he please. Sixthly, My many whorish lusts I also resigned, but that he would take them all away. And Seventhly, that he would keep me also from all sin and evil. Thus, I gave my self unto the Lord; but then I questioned, 'Will the Lord take me? In answer whereto, First, I saw that the Lord desired and commanded me to give him my heart. Secondly, I saw that this was pleasing to him and the contrary displeasing. Thirdly, I saw, that it was fit for him to take me, and to do what he will with me. But then I questioned, 'Will the Lord receive, and do me good everlastingly? Because I gave up my friends and the whole church to the Lord also, as I did my self; and 'will the Lord take all them? For answer, here I saw the great privilege of it, and the wisdom of God in committing some men's souls to the care of one godly man of a publick spirit, because he, like Moses, commends them, gives them, returns them all to the Lord again; and so a world of good is communicated for his

• At Cambridge I was once so greatly overcome by mental darkness, that I doubted whether I ought to go to the Lord's Table. At last, however, I went. But when the bread and wine were about to be administered, I felt as if I must go out, so intense was my confusion. But God kept me there, and at length brought my mind to this point, that although I might be unable to receive Christ, yet I might look to him, that he might draw me and come to me. At once I perceived Christ shining into my mind, as clearly as I can perceive the rising sun. This so enraptured me, and instructed me so far in the life of faith, that I cannot help valuing it above all price.

sake. The third question was, 'But might I take the Lord? and my answer was, 'If the Lord did apprehend and take me to himself, then I might take him, for I had no other to lay hold on.""

§ 20. Of what thoughts and what frames he sometimes had in his preparations, for the Lord's table, we will recite but one expressive meditation:

“JULY 10, 1641.—On the evening of this day, before the sacrament, I saw it my duty to sequester my self from all other things for the Lord the next day.And now I saw my blessedness did not lie in receiving of good and comfort from God, but in holding forth the glory of God, and his virtues. For 'tis, I saw, an amazing glorious object to see God in the creature! God speak, God act, the Deity not being the creature, and turned into it; but filling of it, shining through it; to be covered with God as with a cloud, or as a glass lanthera to have his beams penetrate through it. Nothing is good but God, and I am no further good than as I hold forth God. The devil overcame Eve to damn her self, by telling her that she should be like God. Oh! that is a glorious thing! and should not I be holy, and be like him? Moreover, I found my heart drawn more sweetly to close with God, thus as my end, and to place my happiness therein. Also, I saw it was my misery to hold forth sin, and Satan, and self, in my course. And I saw one of these two things must be done. Now because my soul wanted pleasure, I purposed then to hold forth God, and did hope it should be my pleasure so to do, as it would be my pain to do otherwise."

§ 21. How watchful he was in the discharge of his ministry, let this his meditation intimate:

* AUGUST 15—I saw, on the Sabbath, four evils which attend me in my ministry. First, Either the devil treads me down by discouragement and shame; from the sense of the meanness of what I have provided in private meditations, and unto this I saw also an answer; to wit, that every thing sanctified to do good, its glory is not to be seen in it self, but in the Lord's sanctifying of it: or, from an apprehension of the unsavouriness of peoples' spirits, or their unreadiness to hear in hot or cold times. Secondly, or carelessness possesses me: arising, because I have done well, and been enlarged, and have been respected formerly, hence it is no such matter, though I be not always alike; besides, I have a natural dulness and cloudiness of spirit, which does naturally prevail. Thirdly, Infirmities and weakness, as want of light, want of life, want of a spirit of power to deliver what I am affected with for Christ; and hence I saw many souls not set forward nor God felt in my ministry. Fourthly, Want of success, when I have done my best. I saw these, and that I was to be humbled for these. I saw also many other sins, and how the Lord might be angry. And this day, in musing thus, I saw, that when I saw God angry, I thought to pacify him by abstaining from all sin for the time to come. But when I remembred, First, that my righteousness could not satisfie, and that this was resting on my own righteousness. Secondly, I saw I could not do it. Thirdly, I saw righteousness ready made, and already finished, fit only for that purpose. And I saw that God's afflicting me for sin, was not that I should go and satisfie by reforming, but only be humbled for, and separated from sin, being reconciled and made righteous by faith in Christ, which I saw a little of that night. This day also I found my heart untoward, sad and heavy, by musing on the many evils to come; but I saw, if I carried four things in my mind always, I should be comforted, First, that, in my self, I am a dying, condemned wretch, but by Christ reconciled and alive. Secondly, In my self and in all creatures finding insufficiency, and no rest, but God all-sufficient, and enough to me. Thirdly, Feeble and unable to do any thing my self: but in Christ able to do all things. Fourthly, Although I enjoyed all these but in part, in this world, yet I should have them all perfect shortly in heaven; where God will show himself fully reconciled, sufficient and efficient, and abolish all sins, and live in me perfectly."

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