A spiritual legacy being a pattern of piety for all young persons practice in a faithful relation of the holy life and happy death of Mr. John Draper / represented out of his own and other manuscripts containing his experiences, exercises, self examinations and evidences for heaven ; together with his funeral sermons ; published by Chr. Ness.

CHAP. VI.

AFter these solid Soul-searching Evidences, which he found in himself, do follow the many fair Characters, that his intimate friends (yet without flattery) give of him recorded by others: The First Cha∣racter, was from a gracious Young-Man, (his Alter Ego) who writeth thus.

I was well acquainted with Mr. John Draper for some Years, and the more I knew him, the more I admired him as one of the choicest Saints that ever I knew or ever ex∣pect to know while I live: Among many other excellencyes I took no∣tice of him for these following.

First. For his Solemn and Fre∣quent Dedications of himself to God,

this he did from the purest flames of Divine Love, and from a clear visi∣on of the Beauty of holiness, &c.

Secondly. For his frequent and silent Elevations of heart Heaven∣ward, evidenced by the often lifting of his eyes upward, conjoyned with the sweet smiles of his Countenance, when he thought none observed it, &c.

Thirdly. For his constant Retire∣ments to hold communion with his God, which was so sweet and satis∣factory to him that he would sit up therein till one or two in the mor∣ning, as his own manuscripts mani∣fest, &c.

Fourthly, For his daily and dili∣gent examination of himself by Mr. Allens and by Pythogera's Rules, taking special notice what mercyes he daily received, what were his omissions of good, and commissions of evil that his present Days practice might amend the foregoing days

error, &c. Hereby he ascended to be eminent, &c.

Fifthly. For his Victory over temp∣tations, wherewith (though so strict and one of the highest form in Christ's School) He was greatly exercised: I well know it cost him much pains to conquer his constituti∣on-sin which through the Majesty of God upon him (as he used to say) he prevailed over, and his other sins at their first rising, &c.

Sixthly. For his Admirable morti∣fication, The Pleasures, Treasures, and Honours of the World were as Dung and Dross to him, using all creature-comforts in a mortified manner, so that it was hard for his friends to draw him to any diversions his weaned Soul disliked unnecessa∣ry visits, &c.

Seventhly. For his delight in Holy Duties, O what time he spent in prayers and praises, he was unweari∣ed, in those Heavenly repasts and

Angelical imploys never contented with doing duty, till he found his God in Duty, and if diverted by busi∣ness at any time from Duty, he was restless till he could come at it, and if he met not God therein (which was but seldom) he found the more of Gods presence afterward in the next, &c.

Eighthly. For his Choice of, and Carriage among his Companions: As he was very careful with whom he did associate, so his Speech was very savoury, among his associates. O the many gracious discourses, I have heard from his mouth, as once he said this to my self, [Let us be burn∣ing lights in the midst of a perverse generation] and in all companies he would be very attentive to any good discourse, and retain for practice what he judged fit, and his speech was a powerful charm to others ever improving his Lords talent, &c.

Ninthly. For his Holy Zeal, ear∣nestly solliciting his associates ever∣more to stedfastness in the Good old way (as he used to call it) having fervent love to Gods image where ever he saw it among differing per∣swasions.

Tenthly. For his great patience and Resignation in his last sickness, where∣of I was an eye-witness and heard him say, that all this visitation was to bring him nearer God, and that divine love sweetned all his pains and bodily decays: Never did I hear God more thanked by any Man for the highest confluence of pleasing providences, than was by him for his affliction; nay never did he mag∣nify God more in his health, than now in his sickness: To conclude, He was such a careful Redeemer of precious time, that he did not only not do nothing, but also not do little, so that his diligence in Holy Duties was a presage of his speedy transla∣tion

into a better World, his hasty dispatch of his Heavenly Work could not long want its reward.

The Second Character I find of him was from another associate and fa∣miliar of his, who gives this descrip∣tion of him.

First. His natural temper was so sweet, and his carriage so amica∣ble, as if nature had opened her Treasure to adorn him.

Secondly. Though this be all that some attain to, yet could not he be satisfyed with this as his portion, nor with his descent of Godly Good Pa∣rents, but he begged to be Heaven∣born and to be eminent for Holiness, seeing inestimable beauty in the ways of God.

Thirdly. I have admired to see him keep daily a sensible commu∣nion with God in the midst of his Worldly affairs, being careful that all his actings had a tendency to Gods Honour.

Fourthly. When he heard vain discourse from others, he would drive them out of it, and perswade them to a love to the best things, if he could not prevail, he would leave them.

Fifthly. When in company with those from whom he expected bet∣ter discourse, he was in pain while he met with it, telling them, should all our discourses be regis∣tered, O how should we be ashamed, &c. hereby he shamed them out of impertinencies, while he would spirituallize temporal objects.

Sixthly, He was one that set an high value upon the ordinances of God, and was careful how he did approach to them, especially the Lords Supper, Conferring with o∣thers for fitting himself and them for it, and every Sabbath He used to run over the Heads of Sermons (he heard) with me, &c.

Seventhly. He was much affected

that his sickness detained him from hearing, so that though his Physi∣tian perswaded him to keep in, yet would he venture, saying, he got no harm thereby.

Eigthly. He had an high estima∣tion on the light of Gods Coun∣tenance, and if at any time he apprehended frowns He would give no sleep to his eyes, &c. though he sat till midnight till he recovered the smiles of Gods face again, daily casting up his accounts with God.

Ninthly. He said to me, when I see Work-men tremble when they come to cast up their accounts for fear they are not right, I think how Sinners will tremble at the great day of Account.

Tenthly. He meditated much on Redemption, and crying O Eternity, Eternity, &c. Arise ye dead and come to judgment, still sounded in his ears, &c.

Which made him keep a Diary

to observe how grace increased and sin decreased, &c.

Lastly. In a Word I want expres∣sions, and am ashamed I have learnt no more from so eminent a Patern of Piety through hopes of enjoying him longer and oftner. This made me neglect observing and remem∣bring many sweet expressions, which now I wish I had not done, &c.

The Third and most Perfect Cha∣racter, I have from his own Gracious Sister, who writes thus of him.

My Dear Brother Mr. John Draper, was born March, 26.1663. of Godly Parents though he was much berea∣ved of the benefit of their Education of him, they dying before he was 12. Years old, yet had they done their duty for him till then putting up many earnest prayers to God in his behalf, which the Lord graciously answered in taking care of the fa∣therless after: in the Year 1675. he was put to a School-Master who

was as careful for his Soul as for his Body, &c. In the Year 1678. He be∣came an apprentice, where he ser∣ved his Master faithfully, being effectually called in the first Year of his time, and then reflecting upon himself for his former mispending of time, and neglecting seasons of grace: He now begins to make a better improvement of the Assemblies Catechism, which he had got by heart before he was 11. Year old, at home, and the Sermons he had writ abroad at School, now became he more sweet to us all, I never saw him out of an Heavenly frame, but if he was not hearing something of God, he would be speaking some∣thing from God, if at any time we desi∣red him to stay with us, he would ans∣wer my time is not my own, I must not neglect my Masters business, much less Gods, to whom I must give an account of all my Thoutghs, Words and deeds, I have much

Work to do and but little time to do it in, this should aw our hearts from sin and make us earnest for pardoning & preventing mercy: O what need we have to stir up one another in ways of Godliness, for Heart-work is hard work, and we love the World more than God, He would oft bewail with tears to behold how the Youth generally prophaned the name of God and were unwearied in doing the Devils drudgery, whereas we (call'd Christians) are soon weary with doing our Masters will, whose Yoke is easy and his Burden light, ad∣ding, 'tis free grace that makes the difference betwixt us and those Vain Youths. He expressed his fear of setting up for himself often, observing how many were Zealous while Ap∣prentices, yet declined when became Masters, who being asked why they had lost their first love, answered it was for want of time, to which he replyed it was more for want of

love than of time, this he feared might be his own case if God pre∣vented it not. Being asked if he were willing to suffer for God, he answered, if God call me to it he will quallifie me for it, but he thought God would not put that honour upon him: The time that others take for recreation, he spent in holy Duties, and the money others spend idelly he laid out either profitably or charitably. His sickness began Jan. 23. 1682. which he bore with wonderful patience all along.

Ever desiring God would com∣pleat his work in and upon him, O how would he bless God that it fared well with his Soul, how ever it fared with his Body, and that God was never wanting to us, when we are not wanting to our selves, though some blamed him for being too bookish during his weakness, he answered, should reading impair my health, I am sure it refreshes my

Soul, and I wish you all to prize Communion with God, and to make your peace with God before the night come, had I now that work to do, I might expect frowns where (through my Dear Redemer) I have smiles upon me, which I cannot ex∣press.

When in the greatest extremity, He would say, what is all this, to that which Christ suffered for me, crying out, O the gentleness of God to me compared with Crhists sorrows calling to hear the 14, 15, 16, and 17. Chapters of John, read to him when weakest he would lay smiling with his eyes and his hands lift up to Heaven, and a few days before he dyed he said thus to me, Sister I know you wish me well, I cannot be well here, therefore be willing to let me go, 'tis not long since God made you willing to leave me in a troublesome World, and now will not you be willing to give me up to

God: if a tast of Heaven be so sweet here, what is the full injoyment, let me go first, 'tis but a little time and we shall meet again, &c. I have forborn to mention my death (to the loss of my self and others) because your spirit cannot bear it, O how am I comforted in the stock of prayers going for me, when I cannot now pray for my self, especi∣ally that Christ is interceding for me in Heaven: After this his speech was scarce intelligible, yet under∣stood he said, [Lord thou knowest what I have done, and what I have left undone,] oft over, and all night spake with such earnestness as thinking he was understood, the next morning friends perswaded me to withdraw as being no more use∣ful to him, but hurtfull to my self, and if he became more sensible it would grieve him to see me grieve, But after some hours absence, return∣ing to him, he took me by the hand

to comfort me saying, with Arms spread, my God hath chained up Satan, which was an answer to that very request, put up for him a little before. Thus when death (That King of terrours, and terrour of Kings) was unstung, he submitted to its stroke and changed his life for a better. Aug. 3. 1682.

He appointed the Text for his fu∣neral Sermon to be Gen. 47.9. (as is related before) in the time of his Health, yet finding the sentence of Death upon himself, &c.

He was born 1663. began his last sickness on Jan. 23. and dyed when August was but 3. days old.

Thus

This Blessed Soul passed from Three to Three, Handed by Three in one the Trinity, From Womb to Tomb. Three threes compleats his race, Turns all his griefs to everlasting Peace.

The Next Character is that of a Minister who writes thus to him in his last sickness, &c.

Shall I be sorry to hear of your sickness? I am, as it is an evil to Nature, but I rejoyce in hope that it will increase your Grace, not doubting but to such a serious Chris∣tian and Religious person as you have been, this Affliction will be the taking away of sin, and this rod (with Aarons) will blossom with the Peaceable fruits of Righteousness, your great knowledge in the mystery of Salvation, and eminent proficiency in the School of Christ may well put a Supersedeas to any instructions from me, yet give me leave as a faithful Monitor to mind you of your duty of Patience, that you may be as eminent in that Grace in the time of your sickness, as you were in other Graces in the time of your health. I know 'tis impossible for Nature to endure (without murmuring) the

loss of such a mercy as health, but Grace can weigh these Considerations.

First. Consider who is the Author of your affliction, it springs not out of die dust, nor comes by chance, but 'tis my Fathers hand that ap∣points the time, place, measure, and manner, so must not murmur.

Second. Consider, though you be a Son of God, yet your sin has deser∣ved Hell, and thither had you been cast, had not your Dear Redeemer dyed for you: But seeing you are Delivered from wrath to come, and this is all your Hell you are like to have, to wit, this present chastise∣ment, therefore you may not mur∣mur, &c.

Third. Consider God never Afflicts willingly, but when need is, and for gracious ends, to subdue sin and to strengthen Grace, to wean from the World, and to make Heaven more desirable, &c. (his bowels still year∣ning while his rod is on our backs)

if this be so, should you not be pa∣tient.

Fourth. Meditate much on the joys of Heaven, and the happy rest there prepared for you, which transcends our apprehensions while we taber∣nacle in houses of clay. O the Rivers of pleasure, the Mansions of bliss, the Regions of happiness, the Crowns of life, the scepters of pow∣er, the Robes of Glory, and the thrones of honour, that are there prepared for the Lambs followers, no sinning is there to provoke God, no suffering to molest us, no weeping eyes, sighing breasts, or complain∣ing tongues are found there. No crying there [O my Head! my Head, and O my bowels be pained, &c.] But all rest in the arms of love, and in the Bosom of Christ. O happy Souls that are now got thither, and since you will shortly be there, should you not be submissive to and rejoyce in the will of God: That he

give you both an Happy and a Com∣fortable departure out of time into eternity is the prayer of, &c.

The last Character is that of mine own from my own personal knowledg of him, which, though it was not so much as was that of many others who were more conversant with him, yet was enough to give me a prospect of his (almost) unparallel'd piety: I never conversed with a more mortifyed Young-Man from youthful vanitys, so serious in his deportments, so savoury in his dis∣courses with so grave an aspect, and and so composed a countenance, as I seldom law in this our English Isra∣el. He had so faithfully followed these following rules.

First. Let not God find me in my bed when he looks for me on my knees.

Second. Nor wandring thoughts eat out the life of my Duty.

Third. Nor be slight in reading

Gods Word, or hearing it preached, which I should digest in my heart, and repeat in my life.

Fourth. I must redeem time.

Fifth. Deny my self.

Sixth. Do more than others.

Seventh. Be careful of my compa∣ny.

Eighth. Leave the Savour of Grace behind me in all companies.

Ninth. Be Holy in all my relations as a servant, &c.

Tenth. No sin must sit light.

Eleventh. Nor may I live in that which I know or fear to be a sin.

Twelfth. 'Tis my duty to mourn for sin, my own and others.

Thirteenth. To be much in Holy Ejaculations, having God oft in my mind, and Heaven oft in my sight.

Fourteenth. To be oft looking into my own heart.

Fifteenth. To resist the first ri∣sings of sin.

Sixteenth. To bridle my tongue.

Seventeenth. To feed in Gods fear at my meal times.

Eighteenth. To do all my secular and sacred affairs for Gods glory, the good of others as well as my self, &c. That he familliarizing his Soul with these and the like helps, and duely and daily weighing himself in the ballance of the Sanctuary, soon became a None such, in Christian attainments, so that the way of this Godly-wise Young-Man was above (as Prov. 15.24.) Raising the feet of his Soul to walk in a higher Region and above the heads of most other young-men: Sure I am his Conversa∣sion was in Heaven (as Phil. 3.20.) while his commoration was on Earth. the Rabbins say, that Cain's sin was not dividing aright for God, for which fault (they suppose) God brought that brand (of going about eversighing and trembling, &c. but I may without vanity affirm, that if any young man learned to divide

aright betwixt his General and parti∣cular calling, this Holy Young-man did, who seldom (or never) would suffer them to justle out one the other. As he would not give his Masters-time to Gods worship, so nor Gods time to his Masters service: I wish all apprentices would learn to write after so fair a copy, and to dress themselves by so lovely a look∣ing-glass, I know also how the Spi∣rit of God rested upon him in most eminent actings and emanations, and I stand admiring, not only at his most Evangelical Experiences, Exercises, Examinations, and Evi∣dences above mentioned, but also at his most sensible and savoury letters not only writ with his own Mortal hand, but with a most Gracious Heart. In one of which I find how he obliged his Correspondent (a Godly Young man) to Holiness with these arguments.

First. We have covenanted not

to allow our selves in any known sin but to use all means for the death and destruction thereof.

Second. To forsake all that is dear to us in this world, rather than forsake God and his Gospel.

Third. To watch over our own hearts against the temptations both of prosperity and adversity least we be drawn from God.

Fourth. To take the Laws of God for the rule of our thoughts, words and actions, squaring our whole life thereby.

Fifth. To neglect nothing we know to be our duty.

Sixth. To resign up our selves to God and avouch him for our Lord.

Seventh. To own Jehovah as our portion, promising to serve him all our days.

Eight. To improve Christ as he is the new and living way for access to the Father.

Ninth. To be marryed to Christ, accepting him for our Head and Hus∣band in all states and times taking our lot as it falls, though sufferings and death do accrue, we must re∣nounce our own will and wisdom, &c.

In another I find the Saints pedi∣gree.

First. What Christ is to us? He is Our Lord, 1. Cor. 1, 2. Our Friend, Cant. 5.16. Our flesh and blood, Heb. 2.14. Our Brother, Ver. 17. Our Father, Isa. 63.16. Our Husband Rom. 7.4. what we are to Christ? His Servants Rom. 6.22. His Friends, John. 15.14. His Kinsmen, Mark 3.21.35. His Brethren, John 7.3. His Sons. Gal. 3.26. His Spouse, Sister, Love and Dove, Cant. 4.9. The Church is one Vine, John 15. 1. One Seed, Gal. 3.16. One Temple, Eph. 2.16. One Body, Rom. 12.5. One Spirit, 1. Cor. 6.16. and one Christ, 1. Cor.

12.12. and upon the survey of this Pedigree, he Cryeth out, Lord what is man thou art thus mindful of him, making him (in some respects) Higher than Angels, Thou hast crowned him with Glory and Ho∣nour, &c. Psal. 8.

In another letter to his elder Sister (writ about three a clock in the morning) he gives an high encomi∣um of Godliness (to strengthen her in love to the good ways of God) saying, 'tis the great work we have to mind in this lower World, there∣fore need we to meet helps to for∣ward one another therein, 'tis not a small thing, or a by-business to be forgotten, &c. 'tis the best riches that cannot be taken from us, as there are all good things in it, so there is no danger to loose it, yet find I a proneness to be triffling and tampe∣ring with transitory vanities, while the true riches are neglected, O this Heart-work is Hard-work, and the

way to Heaven is up the hill, but our Captain (if we follow him close) will make it easy, helping us to hold on and to hold out to the end not only as living but also as lively Christians, not loitering in the way of sin, but lustily running our race, seating our selves under Gods eye: All lower persons and things be chan∣geable, Relations may be our friends to Day and they may be dead to morrow, or they may live, yet their love may die, and our delights to day may be our sorrow and our horror to morrow, &c. but still in Godliness we have an unchangable God, our thoughts of this must be bellows to blow up the flame of our desires, and the spur to our dull affections.

In another Letter to his younger Sister (which came also to my hand) O what a travelling spirit was upon him, that Christ may beformed in her, saying to her.

My hearts desire and prayer 〈◊〉〈◊〉 that you may be saved, con••••der your sad estate by nature, you are a slave of Satan, a stranger to God, and if you dye in that estate you are undone for ever. O that you may see in this your day the things that belong to your everlasting peace, least they be for ever hid from your eyes. For judgment will certainly find you, where death doth leave you, if you die in an unregenerate slate, you will be banished from the presence of God, and an eternity of horror and terrour is to be endu∣red, &c. But if you make your calling and election sure, then may you expect, nay you will have everlasting bliss. O think much on these things you have now time to make your peace, put it not off (if you love your Soul) no not till to morrow (as too many young persons do thinking it soon enough yet and yet) but know, you may be dead before

the morrow, pray therefore for con∣ve••••ing Grace and for power to cast off sin, especially that which lays nearest your heart, for if the heart-sin be loved better than Christ 'twill undo you for ever, let but your Lord have your chiefest love and you will soon find more pleasure in ways of holiness than in all the ways of sin.

In another letter to his kinswo∣man, I find him very warm in his exhortations, saying.

Now is the time of stirring up one another to prepare for approaching evils, seeing the Cloud thickens and looks black over our head, we have need to have our rock ready to fly to and to have our evidences for Heaven cleared, to have our loins girt and our lamps burning, and to sit loose from those lower things that seem now to be leaving us, O that sweet word Draw nigh to God, and he will draw nigh to us, for the end

of this dispensation is to drive u•• further off from sin and nearer God. And O sweet word, In the world ye shall have tribulation, but in Christ peace, who would not travel through a world of trouble, to find that peace in Christ.

This kinswoman was so touched with his lines, that she cast in this character of him after his death, say∣ing, God took him from me, be∣cause I was unworthy of him, he told me, 'twas better to want time than to want an heart for doing good, he cryed oft (hearing the clock strike) O Time, Time, I am so much nearer eternity, and O the Love of Christ that purchased an eternity of weal for me, is there any Love like Christs, &c.

In another I find these short rules (comprized in Verse) very useful to him when time would not permit him to make any use of larger helps.

Let not soft sleep thy weary eyes invade Before the same confine with the nights shade. Thy thoughts retire, and make it their last task Of the days deeds three questions thus to ask.

Wherein Have I transgressed this day? what good deed have I wrought, And what have I forborn to do? which to have done I ought?

Or Thus.

What have I done amiss this day? What well? What Good have I omitted? Con∣science tell?

This Distich (as his who sent him them intimates) comprehends all our thoughts words and deeds, and by pondering and improving them duely

and daily, they both reaped great ••••¦nifit, &c.

In another I find that the method of correspodency betwixt his Friend (a gracious young man) and himself was carryed on by a communication of Experiences or prac∣tical and profitable discourses upon the joys of Heaven, the love of God in Christ, the second coming of our Lord, the evil of sin, &c. As to the first of those points, (the joys of Heaven) their intercourse maketh this mention.

The Glory (which we ought to have our Faith fixed on for our com∣fort) is called in Scripture compari∣sons: A Crown of life, of Righteous∣ness, and of Glory, an incorruptible inheritance, a rest for the People of God, the recompence of reward, an House not made with hands, an excel∣lent place which the eye hath not seen, &c. The City of the Living God, the Heavenly Jerusalem, the Holy king∣dom,

the Blessed hope and end of our holy race, the City whose builder and maker is God, the house not made with hands, the heavenly Country, the strait Gate, &c. The contemplation of all these divne comparisons afforded strong consolation to Both their Souls, &c.

No less comfortable was their in∣terchange of communion about the other point of Christs second coming, which is likewise called in Scripture a Day of consolation, and of corronati∣on, an harvest day a marriage day, and a day of admiration, wherein Christ will be admired of all his Saints at his Glorious appearance, though now we be dispised by the world as our dear Redeemer (him∣self was) yet, this is our joy our redemption day draweth nigh, &c.

In another letter he hath this pas∣sage (I suppose) to some Minister, saying, Sir, though I be a stranger to

you, yet cannot, nay dare not ho•••• any longer from speaking to you; for asking my own heart whether I were fit to dye it was answered that could not be till accounts were clea∣red (concerning the sins I groan∣ed under) between God and my Soul, about this Sir, my present address is for your profitable ad∣vice: Therefore I beseech you search me throughly to the very inwards of my heart, &c.

Many more such savoury lines (all seasoned with the salt of sinceri∣ty and sanctity, I might add out of several other of his Letters, which must be omitted to avoid prolix∣ity.

To Conclude, upon the View of the whole, I must only add this though we have not his picture drawnin paint by some skilful limner for refreshing the memory of Rela∣tions,

and to prefix before this Book, yet it is limned to the life in black and white both by pri∣vate Christians, and publick Mi∣nisters: He was (without flatte∣ry) a mirror of piety especially in making so strict a scrutiny over all his own steps, and taking so serious a prospect over all his own works both upon Sabbath days and upon every week-day between them, that He might keep his heart with all diligence, Prov. 4.23. O how exact was he in Self-Examination, as well in civil and secular, as in sacred affairs, I have been young, and now am old, yet never in all my acquaintance found I so much faithful Self-tryal which is indeed a most necessary, but alas a much neglected duty, and I am confident most Christi∣ans are at a great lost in their in∣ner man by the omission hereof, as to my own part, I am utterly

ashamed to behold my self (now an old Minister of Forty Ye••rs standing in the Ministry) so far out stripped by so Young a Man (not attaining the third part of my age) and so private a Chris∣tian as an Apprentice; would to God, we could all (young and old, Ministers and People) imi∣tate this Pattern of piety, calling our faithless hearts to a faithfull account daily, and ever keeping upon our Watch-Tower, &c. This would be a blessed means to keep in the fear of God all the day, Prov. 23.17. to live much more in a little time, as he did from 1678. to 1683. to be neither ashamed to live, nor afraid to dye, like him, who lived his little short life with Christ in this lower world, and now reigneth with Christ in the upper and better world.