INNOCENCY, Though under a Cloud, CLEARED.

By P. H. a poor Prisoner, when almost sunk under pretended Friends Censures in the day of his Sufferings.

And also, A Discovery of the Comforts that attends Innocency in a Prison.

As also, Twenty four Usefull Particulars left by him for his Children and Friends, and be­ing left in a Friends hand for his Relations, I could not but make them publick; judging it will be no loss to the Author, and great gain to the Reader, and justly give offence to none.

Prov. 18.17.

He that is first in his own Cause seemeth just; but his Neighbour cometh and searcheth him.

Isa. 66.5.

The Brethren that hated you, that cast you out for my Name sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.

Isa. 33.3.

At the noise of the Tumult, the People fled; at the lifting up of thy self, the Nations were scattered.

London, Printed in the Year, 1664.

To the Reader.

IN all Ages Duties of Love to the Zion of God, from them that have been able and faith­ful, hath and will be truly im­braced by every Son and Daugh­ter of God, as useful, profitable, and necessary; And I having the perusal of many of the Author's Papers, finding this little Piece a­mongst them, judged it worthy a conveyance into the world; find­ing in it such glorious breakings-forth of Divine and Heavenly-Light, I do not in the least que­stion its acceptance of every tru­ly gracious Heart, who loveth Truth for Truth's sake.

And Reader, thou art here pre­sented with the living Experien­ces of a poor Prisoner for Christ, who at this day lies under very hard and sad Sufferings; one who hath in former years been very useful in his Generation in the Work of God, and also hath been an Instrument to bring in, and to bring up many Spiritual Children to God. And thou mayest see by this little Piece, that his heart and soul is yet alive to the Work of his God, That not­withstanding his Sufferings from the Common Enemies on the one hand, and Pretended Friends on the other, by their foul, filthy, and lying Reproaches, and false Censures, which God (I am con­fident) [Page]will in his due time [...] away; and then shall those false Accusers blush for shame: True it is, the Author might have [...] more useful, had it not been to the spirit of Envy which is rise [...] up against him in pretended Friends and open Enemies, (without any just occasion given on his part). The dear Lord pardon them in their irregular proceedings with him and others.

I do verily believe to see the day wherein God will make him as useful to Saints as ever in Go [...] work; I mean, the Work of the Ministry of the Gospel of Jesus Christ; then shall his Innocency be as the Sun at Noon, and this Candle shall again be lighted, to [Page] [...] [Page] [...] [Page]the amazement of his Adversa­ries, and they will blush that have sh [...] at the Innocent without ac [...]use: In the mean time, let not [...]he ill favour of dirty spirits hin­der thee from imbraceing this clean piece of Truth held forth to thee. The Phrases are clear, the Matter sutable, as to the day wherein we live, that though I were silent, the Book it self would speak enough for its acceptance.

Now all my desire is, that it may be of use to thy souls health and prosperity of the inward-man: And that it may be so, by Heaven's blessing, give me leave to give a few words of advice.

1. Do not take that with the left hand of prejudice that is of­fered [Page]to thee with the right hand of true sincerity and singleness of heart; Endeavour therefore to put a candid and fair construction, as in charity thou are bound, on his endeavour, who hath nothing more in his eye, than God's glo­ry, and the good of souls.

2. Beg the leading of God's dear Spirit, which alone search­eth and discovereth the things of God to the Children of men, 1 Cor. 2.10. and so on. Oh it's this Spirit that can unriddle the Divine Mysteries of the Gospel. Never think to reade this Piece in the worlds wisdom, for if thou dost, it will contribute very little to thy satisfaction, but rather oc­casion thee to stumble at the [Page]things written, 1 Cor. 1.18. and so on to ver. 26. See 1 Cor. 2.14.

3. Be not offended at the short and brief passages through some particulars treated of in it.

4. Consider all the Scriptures and Arguments to prove any one point; I say, weigh them alto­gether, and not apart one from the other; for if there be but two or three Texts or Arguments a­mongst five or ten to prove the truth of any one point, that are substantial and to the purpose, it is sufficient, though the rest are not so strong, or of equal strength.

5. Take heed of a heart rising in pride; for it is the humble ones the Lord stands engaged by pro­mise to teach, Psa. 25.9. Jam. 4.6.

6. And lastly, Beg Heavens bles­sing in thy reading of it, and then I question not but it will be of much benefit to thee. Thus having pre­mised these few things, I shall for­bear to trouble thee any further, on­ly begging the Father of Mercies, and God of all Consolation, to make this following Piece effectuall to the en­riching thy soul in the Divine My­steries of God, and a bringing thy heart to a real imbracing of these blessed Truths of God unfolded in it, and to the accomplishment of all the good ends for the which it is in­tended, shall be the constant prayer of him, who begs the Exaltation of God's Glory, and Saints Happiness, above all things.

R. E.

To the READER.

THis ensuing Treatise being by the Au­thor left in a Friends hand at his Remo­val, and it coming to the view of some that it hath been useful to, they thought it worthy to be put in print for a more publick benefit, be­ing perswaded it will prove so to them that can without prejudice read and consider of it: 'Tis true, there have been so many Censures cast upon him by them that profess to fear God, that it may make many, who search no further, but believe Reports coming out of such mouths that they think dare not lie, to believe all is, as they say it is; but he that knoweth all things will one day justifie him before Men, Angels and Devils: And his Innocency would appear in some things already, did persons believe the sad sufferings he is still in; though censured to be there, but under a cover to betray some in those parts, but prove not what they say, or have said, and yet they have from one time to another promised to do it; by which means his Name hath been murdered, the Name of Christ wounded, and many a poor heart grieved [Page]that knows and hath found it so, though others cannot or will not yet see it: but it hath been no small comfort unto him, and some that love him for what they know is of Christ in him, to consider that the most precious People of God of old were led in that path; as Job, how deep did he drink of that cup? and that by them that pretended most high for God, and seemed most zealous against sin; And Paul, David, and others; nay our blessed Lord Jesus, that pure and spotless Lamb, that did nothing but good, how was he reviled, reproached, scorned, and almost every action, though it was never so much for their good, was turned by them as a charge against him? and it was not only by the rude mutitude, but they that professed to walk closest to God's Will, and were in his outward Institutions: So it's no wonder that such in this day deal so with his Servants, that desire to follow him according to his Will, as blessed be God this poor man doth, though it's like he may not in all things walk up to mens customs, (that in this day is very much a rule of peoples consciences) but according to the just Law of God, to whom he can with Job and David ap­peal for Justification; it's He that searcheth [Page]all hearts, and knoweth all actions, and no­thing can be hid from his eyes, by all the covers that imitations, performances and applause of men can make and put on any to make them ap­pear holy, nor yet clouded by all the Censures that can be cast on the sincere, but will judge righteously, and render to every one according to their deeds: but its no strange thing that these last dayes bring forth such deceitful deal­ings by them called Brethren; for it was fore­told by the blessed Scripture, that must be ful­filled every jot and tittle of it.

And being it is so, we ought not to be too confident of the truth of a Reports, because the Reporter may have fame among some men, but let us search and see whether it be so or no; and not condemn any man before we hear his cause, for that is so far below a Christ-like Spirit, that the Romans Law doth not admit of such a thing: therefore let all that look on themselves to be Saints, that may come to reade this little Piece, be warned to take care that they hear the Accused as well as the Accuser, and weigh things man equal ballance, before they pass sentence, lest by rash judging, they come under reproof by the justness of the Romans Law.

And in reading, let not thy eye be upon that dirt which is (though unjustly) cast upon him; if so, thou art like to reap but little benefit by it: for God doth use to answer persons ac­cording to the Idols and Imaginations of their hearts: but if thy soul be willing to imbrace Truth for the sake of the Father of Truth, without respect or disrespect to any mans per­son, I question not but what is here presented to thee by a poor suffering censured Prisoner, may be found by thee worth the treasuring up in the Cabinet of thy Experiences, and in a day of straits it may prove of great ad­vantage to thee, as blessed be God I can say it hath done to my soul; and that not only in point of comfort, but in finding out many deceits that attend poor souls in this world, and in the may they may think leads only to Heaven; and it will be enough for those souls (that through all the deceits, censures and sufferings that at­tend them in this life) that do but arrive at that Haven of Rest, where is nothing but a li­ving in unity to all Eternity, which will make amends for all their sorrows, though never so great.

But were the Author of this Book as he is [Page]rendred, I think it should be the work of those that revile him (were they what they profess to be) rather to pity and pray for him, and endea­vour his Restoration, than to do as they do and have done by him: for the punishment due to what they charge on him will be so great, that any truly gracious heart can do no other but pity one that is like to undergo it, and not envy any happiness that he hath in this world, nor do what they can to deprive him of it, as some have done by him: but I shall say no more to that, nor no longer detain thee from what fol­loweth, but leave thee to the guidance of the Spirit of Truth: and if thou and I do but so walk that we may be justified by God, tis no great matter what men judge of us; which is and shall be the desire of thy Friend, that loves all, but desireth to delight in none but for their likeness to Christ Jesus.

Thine in Him, H. F.

To the AUTHOR and READER.

REnowned be they Name, worthy of Praise;
And may it last the longest length of dayes:
And Praises to the Lord, who only gives
That Grace whereby thy soul in fuffering lives.
By which true Grace thy Spirit higher climes
Than all Aspersions, falsifying crimes;
Nor can they take that Honour from thy head.
If Christians truly understand and reade;
Who reads, will find thy heart is not departed
From Grace, if weighing th' Truth herein asserted:
Which Demonstrations from thy suffering soul
To all Accusers gives a grand Controul.
Come forth Aspersion, Truth doth give a Challenge;
Thou canst not hold in such a weighty ballance:
It's to no purpose, let Revilings cease:
Who seeks his shame, will make their own increase.
Nothing drops from his mouth and contemplation,
But what's by ev'ry soul worth acceptation.
His words are sav'ry, speaking prudently;
His nature's kind, full of humility;
Worthy of prizing: All his works are tending
To good; His actions, alwayes well ascending.
Who can but own his Offering and Oblation
Touching his Work done in his Generation?
To whom be given, for his industrous pains,
All Preservation, where true Grace remains;
With Grace to undergo his Firy Tryals,
To see the end of pouring forth the Viols;
And also of all Powers that are infernal;
And that exalt'd, which only is Eternal.
I take my leave; God's Blessing thee attend.
From him who cannot cease to be thy Friend.
R. J.

To all that in Truth fear the Lord, and are faithful Followers of the Lamb; or any other that shall reade what I have in this time of my Imprisonment writ.

BEloved, it is below a Natural Noble Spirit, much more below Grace, to stumble or startle at that which must be, and what is daily looked for; And lest my weakness in that mat­ter may uphold others in that way and work, I shall forbear to enumerate my unheard-of Suf­ferings and Censures, and how much my heart, though innocent, was brought down by it, lest it may be an occasion of some weak ones stumbling at the Truth. It is the duty of all and every one of Gods People, especially in this day, to be a bearer of burdens, but not a layer on of burdens up­on others, and in this to do it in uprightness without deceit. There is much deceit attends the Truth, that if Souls that walk in the profes­sion of the Truth, be not careful to watch, they may (as many do) imbrace that for Truth, that is but an imitation and likeness, and not the Truth it self.

That souls may have a little help in this work, could not but lend my small mite of Experi­ence [Page]and write down in this day of my Re­straint, what Experience I have had of the De­ceits that attend God's dear Appointments, through mens mistakes; and also the Deceits that attend Prayer, and Sorrow for Sin, or at least so pretended; and the Deceit in Love; and that grand Deceit that attends Souls in Du­ty, calling the heat and warmness, and elivati­ons they gain from thence, Experiences and Re­freshments from Presence.

These, and many more, hath my soul met with in my day; which for the help of others I have (as I said before) asserted in this day of my Re­straint: Though, my beloved Friends, if any such reade this, I must tell you, that I am sen­sible, although this time of my Imprisonment be a season fit for this service upon my account, yet by reason of that Cloud that's cast upon me out of pretended ends to bring honour to God; And how much dirt, is not onely by them cast in my face, but in the face of all that shew ten­derness and love to me; so that it's a bad sea­son: for sure I cannot expect but that even what I have here writ, shall meet with many repulses, and little acceptance; therefore I wish it might have come from some other hands than mine, being willing to suffer any thing, so the Truth may be at liberty, and not suffer for my sake. But yet sure, some sons of Truth will im­brace the Truth for the Truths sake, to them I principally recommend this.

And I have set down some of those dear re­freshing Upholds, I have enjoyed from God since I came into this Prison; that others may through the knowledge of Prison-mercies, learn, not to fear a Prison. O my Friends, a Prison is not to be feared, if we suffer not as evil-doers, and do but enjoy God there; for Gods Pre­sence makes a Prison a Palace. None knows the worth, power and riches of Presence, till it be enjoyed; and when enjoyed, the less of crea­ture-comforts attend it, and the more of suffer­ings and crosses accompany it, the more glorious and sweet it is.

Now, my dear Friends, I beg of you, in read­ing what by me is here writ, To let your eyes be off from the dirt, which is (though unjustly) cast upon me, when you reade any of Gods Love and Beauty; and let not the Clouds that lie on me, hinder you from searching and imbracing what is here asserted, in faithfulness and love for your service, That you may by others mis­takes, learn to stand fast, and to keep close to God, to Christ, and to his Truth; following of the Lamb in this latter day, with that Love, Faith and Patience, that the Day, and Work of the Day calls for. That you may be so, I commend you, and my own soul, to God, and the Word of his Grace, and remain,

Yours in that Love of which Christ is the Life. P. H.

A TABLE of the Particulars that in this Book I have spoken to.

  • 1. THe first is, to shew the Condition I was in when I first came into Prison, and how God did meet me and support me; and from what Scriptures God did hand out Comfort to me when I came in first; and the particular Censures that were cast upon me, Page 1. to 12
  • 2. The second general head, is the gain and advan­tages Saints reap by Sufferings; which was by the Lord shewed me from Matth. 16.25. laid down in nine particulars. Page 9 to 12
  • 3. Grounds why Saints have no cause to fear Suf­fering for Christ and his Cause. pag. 14-16
  • 4. When men are said to suffer, and yet not truly suffering as Saints; And when, and who are true Sufferers; with the Grounds for Saints to suffer, rather than to save themselves by accusing others. p. 17-20
  • 5. The movings of my going beyond Sea, and the cause of my Return, inserting the sad Scandals that were cast upon me, with my Answers to them. p. 21, 22
  • [Page] 6. Is eight Queries relating to the primitive Ap­pointments of our Lord, whether they are now, as then, to be enjoyed. p. 23-27
  • 7. Is five Queries as to the spirits and principles of men in this day, whether they are fit to meet God in his dear Appointments, yea or no: and the sad evil improvements some made of these Queries, and my Grounds why I did propound them. p. 27-29
  • 8. The Character of a Covetous-minded Rich-man, in five particulars: with the Description of a covetous mind in poor men, in four particulars. p. 31-33
  • 9. Several useful Observations for all that fear God; and in particular to my Children, both as to the nature of Prayer, and resisting Sin, and the deceit of false-love, and the properties of true Love; and who they are that are to be loved, and what Love is. p. 34-46
  • 10. Directions for my Children, how to love, and who to trust, and with what Prudence they should behave themselves in the world. p. 49, 50
  • 11. What deceit there is in Mourners or in Mourn­ing, though it may seem to be for Sin, with the true properties of a true Mourner. p. 50, 51
  • 12. A Discovery of false Joy and Peace, and listings up, from heat of Duties and Eloquence, &c. and not from Presence. p. 52-55
  • [Page] 13. The true signs of a souls enjoying the promised Spirit, and they are ten in number. p. 55, 56
  • 14. How a soul may know when God withdraws, whether it be only the Dissertion that is proper to Saints, or finally forsaking. p. 57, 58
  • 15. A Discovery of the sad Deceits that attend Con­version, what they are, and who they are that are deceived, and that in seven Soul-destroying Deceits are laid down. p. 58-60
  • 16. Some Deceits that attend men and women in their external Walking or Worship. p. 60, 61
  • 17. Is an Answer to a Christian Friends Letter, as to four things:
    • 1. The heads of what I did de­liver from John 3.16. About God's Love, in giving Christ.
    • 2. Was to prove the Soul im­mortal.
    • 3. Whether the Peace that was pur­chased by Christ, be a particular Grace, or a state.
    • 4. Is the difference between the two Covenants, viz. the Covenant of Works, and the Covenant of Grace.
    p. 62-104
  • 18. Is fifty one Texts of Scripture that I formerly spoke from, with the Doctrine that was observed, and my Grounds why I did insert such a Breviate of them in this Book. p. 105-116
  • 19. Is to shew a way to prove there is a God, with­out making use of the blessed Scriptures, in An­swer to some Atheists. p. 117, 125
  • 20. Is an Answer to another Letter in Answer to three Questions.
    • 1. How to answer the Roman Catholicks in point of Transubstantiation.
    • 2. How [Page]to prove to the Jews, and that unanswerably, that Christ is come.
    • And 3. how many wayes the word Gospel is taken, and what is in truth the Gospel. p. 126-132
  • 21. I have inserted one of the Hymns I made and did sing fince I came hither, and my Grounds why I did insert it. p. 133-138
  • 22. A little brief Account of my Imprisonments, with the sorrows and censures that do attend me in these Sufferings. p. 138-140
  • 23. Some Account of my Imprisonment in the Tower, and of my being brought before the King, and the business relating to his Fathers Will, left with me. p. 140-142
  • 24. The Grounds of my Willingness to go beyond Sea, if I might. p. 143-147
  • 25. A Letter from a Friend, and my Answer. p. 148-151

ERRATA

Reader,

IN regard of the Authors condition & distance from the Press, some Faults have escaped, the greatest whereof is the Title over the heads of the pages, viz. [INNOCENCY, though under a Cloud, cleared] which relates onely to some parts of the Book; the proper Titles for each matter, being (through the misunderstand­ing of some who put it to the Press) omitted. The rest of the Faults are more obvious, which thou art desired to correct, as followeth.

Page 15. line 16. reade, no ground. P. 28. l. 18. for fear 1. tear. P. 34. l. 17. f. worth r. watch. P. 42. l. 28. f. passionate r. patient. P. 50. l. 1. r. In a word. P. 86. l. 7. f. 10. r. 18. P. 101. l. 28. f. Phil. r. Ephes. P. 111. l. 7. f. Proviso r. Pro­phecy. P. 136. l. 16. f. And r. May.

Ebenezer Ebenezer; The Lord Jehovah is my strength, Christ alone is the Foundation of all my Con­solation, in this day of my trouble and sad rebuke.

IT was the eleventh day after my Impri­sonment, before I attained this Book; And I rejoyce I have it, that the daily Supports I have from God's Promises, and his Presence may be by me recorded; that if I live I may look over them, and re­member Prison-Mercies, as others who faith­fully love the Lord, and wait for his Appea­rance, may see and bless God, and not fear [...] Prison, but trust God upon his Word, for [...] is faithful, and to be trusted: The first day and night that I came in, I was in a maze, [...] well knowing where I was; and [...]king within, I found my heart like Ephraim, Jer. 31.18. but I had not long moaned my self, but God appeared; [...] in the 20. verse of that chapter, and [...] next day, after I had for some time sought [...]d, and searched my own heart, and [...]nd as to Men I was innocent, and did [Page]judge God would not have called me here, but he had some work for me to do, For Affli­ction cometh not out of the dust, Job 5.6. At last God moving the people of the house to lend me a Bible, the first Scripture I cast mine eye upon, just as I opened the Bible, was Jer. 18.12. to the latter part of the 18th vers. at which the Lord did exceedingly appear to re­fresh my Soul, especially for what I saw in the 12, 13, 14, 17. and 18th verse, 'tis too long to insert it; only upon the 12th verse, I set it down in my Concordance.

O let all that fear the Lord, bless him for his Scripture, much more for its life; which God keeps and lets down to whom and when he pleases; Parts, may draw and observe good teachings from them, to serve others [...] but not its own Soul; unless God give in that Light, Life and Spirit, that first penned them.

What Parts can draw may serve Professi­on, but not a Prison and the sights of Death But O, when God unlocks the Scriptures and says to the Soul, Behold what's her [...] there's Life, there's Love, there's a feast all good things. And now see the difference between being brought by common gifts [...] the Truth, and the promised Spirit leading us into Truth, as our Lord promised, Jo [...] 15.26. chap. 16.13. And I must say a witness to this, that God's way to accompli [...] [Page 3]this, is by causing the Soul to stand in God's Fear, and out of its own wisdom; and as to its own state in it self, to shrink down into its own emptiness, hating all listings up, but that by the Son of God, in the pure single Wisdom, Love and Grace of the Father. O had not this Foundation been laid, I must have been left, being a man of sorrows, sur­rounded on every side, and every window is shut, but this of the Lord's Love; O blessed [...] his Name. O all you Saints that love and fear the Lord, bless him, and seek no Foun­dation but what God hath laid. But more of this hereafter.

The next Scripture by which God did ap­pear to refresh my heart, was in John 18.11. 'tis the words of Christ in answer to Peter, who in his mistaken Love, tenders Christ's Person more than God's Pleasure; and in answer to that, Christ lets him know, that is Fathers Pleasure was by him higher pri­ [...]ed, than his own preservation; and saith, The Cup which my Father giveth me, shall I not [...]ink it? He doth not say, the Cup my Fa­ther lays upon me; but that the Father gives [...]e. All suffering Cups to Christ or his [...]embers, are Kindnesses, they are God's [...]ifts, Phil. 1.29. they are not to be rejected, [...]t prized and esteemed. David in the 118th [...]sal. takes the Cup, blessing God.

But some will say, that was not the Cup [Page 4]of Suffering, but of Salvation; and 'tis true, but it was through the Cup of Christ's Suf­ferings: But all the Cups of Suffering to the Saints in the Primitive Times, behold how chearfully they imbraced them; Acts 5. with Heb. 11. and Rom. 5.1, 2, &c. Therefore Christ doth not tell Peter, I must be forced to take it, or drink it, but saith, Shall I not [...] he doth not, in propounding this, inquire, if he should, or should not? but it is to shew his resolution, that he should do it, and would do it; judging it a higher honour and duty to imbrace God's Pleasure, than to seek and imbrace self-preservation contrary to God's Pleasure. That made those in Heb. 11.35. not accepting deliverance, that was on terms wherein God's Pleasure and Ho­nour should be crossed. In this case it wa [...] Christ's; and it ought to be the generous spirit of all the Sons of Zion, to slight, nay loath, nay hate their own lives, when it thus comes in competition with the will of God's now to do God's Will, in many wayes Hy­pocrites in Imitating-Grace may delight fully do it; Isa. 2.58. Mat. 13.20, 21. But the chiefest Testimony of true Grace, is to live in the Will of God; so that if a Cup of Crosses comes, the very sight and senc [...] that the Fathers hand presents it, and that his heart is in it, so that his Purpose and Plea­sure is to be accomplished by it; no sooner [Page 5]say is this seen, but the heart is silently sa­tisfied, and cries out, not only like old Eli, [...]t's the Lord, let him do it, but as Christ in the Text, It is my Fathers Cup, and his Gift, I am contentably willing to imbrace it. O the very sight and sence of this Truth! [...]om this place in John 18.11. God made so refreshing, that the Cup which the Lord, not only in this Imprisonment, but before [...]nd since the sad unheard-of suffering by Censures on my Name from professed friends, which was the saddest tryal that ever befel [...]e, was made dearly sweet, by seeing it to [...]e a Cup that my Father gave me: to flesh [...]nd blood it was very sore; for though my innocency was enough to bear me up; For [...]here declare it in the Presence of my Fa­ther, by whose Love I live, that I was, and am as inno­cent Meaning the Reports that are of me to be a Trapanner, &c. as the child unborn; [...]t that which made it hard [...] bear, was;

First, It came from such [...]at I deserved better, and expected bet­ter, and God required better from.

Secondly, Not one of them that did report [...] or believe that Report, though I believe [...]ere were a thousand, most of which profes­sed to walk by a rule, yet not six ever came [...]e a Brother or Sister to answer the Rule, seeking satisfaction from me, or to restore [...] if it had been true.

Thirdly, It made many, that I hope fear God, though mistaken, and out of their Du­ty, to be so full of anger at me, that they have called me behind my back strange names, and wished that God had taken me away seven years before; so sin begot sin at a high rate.

Fourthly, They did by this add to the Na­tional sins, that great Sin the Prophet men­tions in Jer. 20.10. Report, and we will re­port; O the sence of this Sin! and that I must be the object, did even sink my soul, till God let me see his Pleasure, and that this suf­fering did most answer my sins, having more worded away my day, than workt it away; besides, I had a great Name, and was highly esteemed among many, in which I did tri­umph; and in all this my Name was great, but my Nature as to Grace but little, upo [...] which wing I flew high: Now God saw good for me to drink this Cup, as the way to meet with my sin, and to bring down to Name to be as little as my Grace. As soon, ever God shewed me this, I kissed th [...] Cup.

Fifthly, Before I saw this, my heart wi [...] restless, judging my self so wronged, bein [...] innocent, that I found it a hard thing to kee [...] my heart in a right frame, but reasoning an [...] rising up, and when I reproved my ow [...] heart, the reply was, Am I not innocent, a [...] [Page 7]so wronged? then God replyed, and said, Is it good to be angry? and my reply was, It is not Anger, but Zeal; for God's Name suffers also: but when I saw, as David did, God bid them curse, I was dumb; and for the rea­sons aforesaid, I lay down and kissed the Cup.

Sixthly, The Evil that did attend this, was, I seeing such unfaithfullness and disorder in professing People, was ready to say, Is there [...]ny faithful or upright? that I began to que­stion all Societies in that kind; and after I had sent to many, because they would not orderly send or come to me; and most of all I sent for, went away, as they said, satisfied; and at last I began to slight giving satisfacti­on, to avoid many things that I might not o­therwise avoid, that may give offence, which if I failed, it was in that; and though their disorderly wayes was the cause, the sence of which may very well make them bear it, yet their thus dealing, was no just ground in God's eye for me to be s careless: and since God hath brought my heart to see his just ends in their unjust wayes, and to bring [...]e into a satisfactory silence; I have been wounded for it; and I do beg of God for my self, and all that fear God, that in and under all such Sufferings, our eyes may be kept close to eye God, and not Men, and to [...]o our duty, not because others do it, but be­cause [Page 8]God commands it, knowing the righ­teous God will imbrace his season to reward every one according to their way and work.

So now I bless God, my desire is to im [...]brace the Cup my Father hath given me, an [...] to prefer his Pleasure, before the preserva­tion of my own Person.

If any who are ignorant, should say, What is this you mean, that you have been thus false­ly reproached in?

I answer, 'tis so well known not only here but beyong Sea; for he or they who begun it and have sinfully devised it, did send it up and down from Sea to Sea, and City to Coun­try, that I need not repeat it, but say again in the fear of God, and as I expect merc [...] at the hands of the God of Mercy, I am a little guilty as the Child unborn, both in principles and practice: but I leave it; and if they who have so bloodily murdered m [...] Name, have or shall have as much peace i [...] this Murder, as I have now in the bearing o [...] it, they will not want peace.

Secondly, Should I further rip up the mat­ter, by repeating it, the Sin of the Author might as much tend to God's dishonour, a [...] they have caused God's Name to be disho­noured in what they have done; so silence i [...] my duty, lest also I return evil for evil, con­trary to my Lord's will, Mat. 5.11, 12, 39.

The next Scripture God did bring refresh­ment [Page 9]to my heart by, since I came into my close confinement, is Mat. 16.25. from whence I was made to see, that it is an im­prudent way for any Christian, to go to save himself when Christ calls to suffer for him.

And it also shews the safety and profit of having a generous spirit for Christ. If a soul doth freely so render it self up to Christs dis­posal, not minding its own safety, but Christs Service, that soul shall not lose, but gain: Each word Christ here speaks, is upon cer­tainty; If he will save, he shall lose; if he will lose, he shall find it.

To save life, and in a special manner, a mans own life, is in it self a duty the Law requires, yet here it seems to cross it: no no, Christ only shews a new way to save life, and that not upon uncertainty, but certain­ty, and direction how to do it; 'tis but leave, and live; that is, leave all to Christ's dis­pose, in his calling or disposing of us in his Service and Suffering; if we so love Him, his Interest and Cause, we shall not, we cannot lose, but gain.

Now that there is no loss by losing all on this side Christ for Christ, you will see, if we consider these things;

First, All that we lose in this sence, in it self is nothing; Prov. 25.5. it is said there, It is not; that is, 'tis nothing; and in Amos 6.13. 'tis said to be a thing of nought; that [Page 10]is, it's nothing; and in 1 Cor. 7.31. 'tis said to be a fashion; now fashions they change, and that which is to day, is not to morrow, but passeth away; so that if this be lost, when as in it self it's nothing, what can be lost out of nothing?

Secondly, Consider that whatsoever is lost, or laid down for Christ, cannot be a loss; be­cause it's only lent, and God and Christ have given sufficient ingagement, to repay with an hundred fold improvement. See Mat. 19.29.

But this Text assures us, of not only free­dom from loss, but a finding or gain.

If any should say, Wherein is a Saints gain in thus suffering?

Answer, First, mind this; no sooner is the soul upon the wheel of suffering for Christ, but God and Christ is upon their motion to rise and serve them: And that,

First, By inquiring into their state and condition; as he did in the old time.

Secondly, By giving forth a suitable propor­tion of Grace to carry them through it.

Thirdly, By debating with the tryal, and waiting it out, that it may be in measure, Isa. 27.8. Jer. 30.11.

Fourthly, When its gone forth and seized upon a Saint, God stands by it, and if it ap­pears too heavy, he makes it lighter, by gi­ving the heart a lift into the higher Life and [Page 11]strength, or by taking some of that away; See Psal. 138.3, 7.

Fifthly, While that is on, that he in his Wisdom seeth best to be on, Christ stands in so great a sympathy with them, that he is af­flicted in their affliction, Isa. 63.9. and it is such a sympathy, that causes Christ not to stand silent, but to sympathize with the soul, so as to send it and carry it answerable com­forts.

Sixthly, The Grace that God gives souls in such a suffering day, is not only so much as may and doth answer their troubles, but it doth over-ballance and transcend all their sorrows; See 2 Cor. 1.4, 5.

Seventhly, God doth not only keep Saints in suffering, and bring them out without loss, but he makes even their affliction, to increase profit and gain to the Soul, Rom. 5.2, 3, 4.

Eighthly, God is so indulgently tender of Saints, and their good and gain in a suffer­ing day, that rather than they shall want what is in his hand or heart, he will with his own Presence be with them, and abide with them, Isa. 43.1, 2. if they go, he goes, if they be put into the water and fire, so will he too: See the three Children, Dan. 3.24, 25. and if shut up in prison where they are kept dark, there God will shew them more than before, Jer. 33.3, 8. whatsoever they want or are, in [Page 12]point of comfort deprived of, God present­ly makes it up, Micah 7.7, 8.

Ninthly, And to make up all, after his of­ten coming down to them, and inriching them, by his giving forth, Light, Love, Life, and all, that they may be fully gainers, he will take them up to himself, and so to live in eternal Glory with them for ever, where sin, and sinners, suffering and sickness shall trouble them no more, but all sorrow and sighing shall pass away, and all tears shall be wiped from their eyes, Isa. 25.8. Rev. 7.17. chap. 21.4. O come Lord Jesus, come quickly, Amen, Amen.

O now my Soul, what loss is there by lose­ing for Christ, his Cause and Interest? Ah, happy is the soul that is imployed in this work! O who would not leave it self, and its all, to Him and his disposal, and never chose, or refuse its own Cup that the Father mixes and gives to us? O my soul, trust God, he is Faithful, and will make good every tittle of his Promises. See 1 Kings 8.56. Isa. 34.16.

Now the next Scripture God brought comfort to my Soul by, was Rev. 2.10. Fear none of these things which you shall suffer: be­hold, the Devil shall cast some of you into prison, that you may be tryed, and ye shall have tribu­lation ten dayes; but be faithful, &c. These ten dayes is an uncertain time; and that the [Page 13]word Ten is taken for an uncertain time, is clear, if you mind Gen. 31.7, 41. & Numb. 14.22. & Job 19.2.

Object.

Object. The Ten Horns in Dan. 7.7. sure is a certain number.

Answ.

Answ. Yes, 'tis so; but mind, the word Ten is not barely expressed, and so left, but it is expounded verse 24. These Ten Horns are ten Kings; so that it is not there left as in the other places, but when 'tis expressed, and not fixed to a certain number, it is to be minded as an uncertain time; so that by ten dayes, must be meant an uncertain time. Some say 'its to be meant, a day for a year, and the longest time of persecution that ever was since Christ's time, was but Ten years; but I judge it best to mind this as in other places, many dayes.

But from it I am made to see, that to per­secute Saints is the Devils work; God makes use of the Devil to do his drudgery. Suffer­ings is God's way to scoure and rub the rust off from his Servants: it's work fit for Sa­tan; but the profit of it is fit for none but Saints. O I have cause herein to bless God, for I have cause to say, there was much rust got in my lazie time upon my heart, and over my Experiences and Graces, and acquain­tance with God and his wayes; O if this be God's rubbing and clearing day, I must say as Peter, Not only my hands, but all over. O my [Page 14]God, did my Estate gather or cause rust? thou tooks away that, and thou didst see my Name dead. Didst thou see my Name, being too large for my Nature, caused rust? thou hast suffered that to be blasted; and thou seest that both my Liberty and Life, gather rust? wilt thou also take that? Do Lord, do Lord what thou wilt, so thou wilt bring me out as Gold, like Job, Job 23.10. and that is the next words in the Text; and see what follows in this, Rev. 2.10. Be faithful to the death, and I will give thee a Crown of Life: Saints faithfulness is to be such, as not only to hold out in some dangers, but to death; O there is a suffici­ent reward, a Crown, and that a Crown of Life; all earthly Crowns are dead, or dying Crowns, this a living Crown, or a Crown of Life: O who would but strive, wait and work for such a Crown! well might Christ exhort Saints not to fear any thing that shall befal them of this nature.

Now the chiefest word that God made of weight to my Soul from these words, was these first words, Fear none of these things; O there is not only one sort of Sufferings, but all sorts must attend Saints; but none is to be feared.

Now upon my minding this, these consi­derations did follow me.

First, There is no cause of fear where the object of fear is removed. Now the matter [Page 15]of Fear or Fearfulness is Evil. The Evil of all afflictions on Saints, is removed by God through Christ, Isa. 27.8. That made David say, Psal. 23.4. Though in the valley of the shadow of death, not to fear Evil.

Secondly, There is no cause of Fear of that or them which come either to serve us or save us; Now al Suffering on Saints as Saints, comes to serve them, and so to save them, sometimes from sin, Isa. 27.9. and sometimes from the evil to come, Isa. 57.1.

Thirdly, There is no cause of fear of that which accomplisheth no Evil, but alwayes Good; if all doth, Rom. 8.28. then Sufferings [...]o being part.

Fourthly, There is ground of fear of them, or that which is conquered before we en­counter with it, as all sufferings and censures, [...]e, Rom. 8.33, 35, 39.

Fifthly, There is no fear to walk in that way, which Christ our Captain hath gone before us in and tryed it, and not only so, but he holds us by the hand, nay, heart, all the way.

Sixthly, There is no fear of that, though never so great a cross, if it be the eminent way to the Crown, as Sufferings are; See Acts 14.22. 2 Tim. 3.12.

Seventhly, There is no fear to meet with God in the way, and day of his favours: for Saints suffering season is God's observing [Page 16]season to give forth his Loves, 'tis his very high market dayes; See Psal. 43.2, 3, 4. Jer. 33.3.

Eighthly, What cause of fear is there of that, which doth not, nor can destroy the Foundation of Faith? O it is so far from that, that it is rather an opportunity for the Foun­dation to give forth it self like a Fountain ful of all fresh Springs. See I pray, see David see the three Children, see Daniel, what streams of Light, Love, nay Life, was given forth at such suffering seasons, Psal. 23.4. and 27.1, 2, 3. and 138.3, 7.

Ninthly, What cause is there of fear of that which is appointed to testifie and seal to our Faith, and our Interest in God's Love and eternal Life?

Tenthly, What cause is there to fear that which is but the opening the door to let us into converse with God? as all Sufferings of Saints is no more, but God's turning the key to unlock the door, and let Souls into a living converse with God; for where the world shuts Saints out, God takes them in, Psal. 25.

The worlds frowning time is God's smi [...] ­ling time; when the comforts of the world seem to be silent, then God opens the e [...] for instruction; Job 36.15. Hab. 3.17, 1.19. Micah 7.8.

Eleventhly, What cause is there to fear be imployed in that, or of that, which is the [Page 17]way not only to follow Christ, but it's that by which the soul is made conformable to Christ, and to his Death, and the Power of his Resurrection, 'tis what Paul groaned for, Phil. 3.10.

Twelfthly, What cause is there to fear to meet with that, which is to accomplish the end of our Faith, to wit, the Salvation of our souls, and eternal Glory with God & Christ, and all the Assembly of Saints, the First-born, and Angels for evermore. See Heb. 12.22, 23, 24.

O these considerations did follow me ma­ny dayes and nights, till my Soul cryed out, Lord, where am I, Lord what am I, that I should be thus honoured? O blessed be God for ever. After, this or upon this consent from these considerations there was a questi­on did arise in me, which was to this pur­pose, Why men may suffer much and long and yet be nothing. Paul saith, 1 Cor. 13.3. of a man give his body to be burnt, it will not do without Charity: So then the question was, who are true Sufferers, or when doth a soul suffer rightly, and when not?

Answer, A man may suffer, that is a Pro­fessor of Christ, and yet not for Christ, but is an evil doer or busie body, and his profes­ [...]ession will not make his sufferings good.

Secondly, A man may suffer for the Profes­sion of Christ, and yet not for Christ: as [...]us:

First, When men will suffer, because they will suffer, and not because God wills it.

Secondly, When men suffer because others suffer, and suffering is cryed up as honoura­ble; so in the crowd of this cry, with the rest in this crowd, some men crowd in.

Thirdly, When men are by providence brought into a state, or strait, that if they go back they shall un-man themselves: so more out of the resolution of an heroick nature than from the exercises of Grace, they suf­fer; this is not to suffer as a Saint, but as a man.

Fourthly, When mens interest is so inter­woven with the Interest of Christ, that if they do not stand by Christ, they will lose their own, so to gain their own, they stand by him this is not right.

A soul is said to suffer as a Saint, and [...] becomes a Christian, so as God and Christ will own it and crown it.

First, When they singly suffer for being Saints, and rather than they will deny it [...] forsake it, they will forsake all: As in H [...] 11.35. They accepted not deliverance.

Secondly, When they suffer for their own­ing or standing by God's and Christ's Ca [...] or Interest, and rather than they will forsake either, they will forsake their lives, or [...] that's dear to them in the world. So David suffered; so did Daniel suffer, and the thre [...] [Page 19]Children, and the Apostles, Acts 4. and Acts 5. and so Paul.

Thirdly, When souls are brought to such state, that unless they willingly suffer, some other of God's People must suffer; now ra­ther than they should suffer, the soul is wil­ling to suffer: this is that which God will own; and it is what Christ did for us; and [...]erefore we ought, saith the Apostle, to lay own our lives for the Brethren, 1 John 3.16. and this it is that Christ intends in that, John 13.14. chap. 15.12. It was Pauls joy [...] suffer for the Colossians, Col. 1.24.

These Scriptures are a sufficient ground to suffer, rather than to free our selves from it; the manner of some is by accusing others, [...]d bringing others to suffer, to free them­selves, and say, Charity begins at home; these [...]uls have little acquaintance with Christ's [...]w Command, and they will one day see, [...] the way to lose and not to save; as Christ [...]th, Mat. 16.25.

And now if any will demand by what rule [...]ey should rather suffer, than save themselvs [...] putting others upon suffering, let them [...]k well upon those blessed Scriptures afore­ [...]entioned, and they will see it a duty and [...]nt-like to suffer for the Brethren; and it not the action of a Saint, but of Satan, to [...] themselves by accusing others.

[...] blessed be my dear Father, that of all [Page 20]the Evils that attend me, thou didst ne­ver suffer that to come into my heart.

Fourthly, To suffer as a Saint, is when the World out of their envy against Saints, Ho­liness and Piety, as being contrary to them, they are carried out in envy to hate them, and to do all the hurt they can against them, though they cannot in particular charge them with any thing justly, not so much as against their own Law, yet cannot love them.

Now thus to suffer willingly, not for any thing we have done to the World, only be­cause we are called out of the world, thus to suffer is to suffer as a Saint: therefore Christ makes provision for this, when he tells his Disciples, that the World hated him, and so would hate them, in that they were not of the world; for the World can only love its own.

But mind further what dear provision Christ's makes, John 16. ult. And O my soul, do thou therein rejoyce, that thou hast an in­terest in this suffering, and thought worthy to be enriched with that Provision of Peace in the Prince of Peace, there rest in the God of Rest. Amen, Amen.

About this time some Friends coming [...] see me, desired to know my Judgment as [...] Gods Appointments, or Gospel-Ordinances and why of late I did not walk with them [Page 21]I used to do, and desiring my Judgement; which I did give them; and cannot omit, but insert it here, and shall faithfully speak to both, and to the last.

First, 'Tis true, I did for many yeares walk with these Friends in P.F. and the ten last years with them at Newcastle and Dur­ham, and my care and pains there to attend both them at Newcastle and Durham I shall not declare, but leave it to them that were eye witnesses; and the rather, because some here in London are pleased to reproach me, and affirm the contrary: Now since that I came to London, at or about which time, I for the most part did use to imploy my Gifts among the People that walk with Mr. K.

Now as to my not continuing with them as before, there be many causes, that if any unbyassed hearts will judge, they will not condemn me as they do. It was not long af­ter this, but under trouble of mind, I desi­red to live at peace; I went beyond Sea to Holland, and had no evil intent, as God knows and bears me record; but as soon as I was gone, those, or some of those I most prized, raised a report, That I was gone to carry on Designs against the People of God; at the hear­ing of which I was exceedingly grieved; and though I writ over, and imployed friends to inquire the cause; yet to this day I could not [Page 22]find out the reason; only a sad malitious spi­rit raised it.

So I came over with a desire, though I dy­ed, to vindicate my self, but as I and ma­ny friends indeavoured it, this spirit privately went up and down to carry it on, and promised in so many weeks it would be made good; those weeks we stayed; then in three months it would be made good; we stayed three times three months, but still it was as it was; and though he that was by them imployed to devulge it, saw his and their evil, as some faithful Friends can wit­ness, yet these parties did still persist in their way; and the Report was all over the Nati­ons, to the wounding of my soul, and many more: I did by some send privately to see if I might come to their Private Meetings; this was the return, they should be afraid of me if I did come; and all this time, of all these thousands that did report this, not six ever came either to reprove me, or to exhort me to my duty: And when them of P. F. left their place for fear, I sent a Letter to them to keep together, and desired that if they would not, that they would let me appear there; it was not accepted: and when they all left it, I did once go and appear, and for so doing, how I was censured, many can witness. I knew not what to do, but began to think, whi­ther should I go; I saw a People that was [Page 23]come out from them, and joyned with N. S. that had kept themselves more clear than the rest; but searching the Scriptures, I could not find clearness for their coming off as Members from a Church or Churches, till a Church had unchurched themselves, and I could not see that they had, by what they had then done; and for Members to reassume the power of withdrawing, which is only in a Church, and not in particular Members to act so towards a Church, was so strange, that there I could not joyn if I might, so that my way was stopt up from all such way of Soci­ety.

Then I only pressed some friends that lay under trouble for others miscaryings to keep together, and for us to pray, and to exhort and to edifie each other; and this I did, not daring to miss an opportunity, as they can witness, for all the fears that did attend us. Now if any soul without prejudice, would but take up the matter, in the true fear and love of God, they cannot justy condemn me: though they which were most near, or ought to be so, do condemn me, I bless God I have peace.

I but, saith some, You appear to be against Ordinances.

Answ.

Answ. 'Tis not so; but I have and do very much question these things.

First, Whether a Spirit be yet given down to fit men so largely for that work as is pro­fessed?

Secondly, Whether God doth or will own men carrying on such a work, or as others calls it, Kingdom-Work without, before it be carryed on within?

Thirdly, I have very much ground to que­stion that spirit, that is so high to carry it on in dayes of prosperity, and drawes back in times of persecution, and closes in with men to save their Person and Purse, more then to venter their All for what they do profess: If herein I am ignorant, God knowes it is not willingly. Besides, there were some Queries propounded by me, which made some cen­sure me, though it was but by my faithful inquiries; which were these;

First, Whether there was not a season for the setled being of the Primitive Church, ac­cording to the Primitive Institution, to cease for a season, and that from these grounds, which I beg of all without censuring, to con­sider and weigh well.

Query 1. When the Church went into cap­tivity, they were without the enjoyment of th [...] setled Administrations, and that by God's ow [...] order; whether I say was not that then a Type [...] If so, when fulfilled, it must have an Anty­type When and where was that Antytype? [...] must answer the Type.

Query 2. When did the Woman, spoken of Rev. 12.6. go into the Wilderness? and when came she forth? or is she to come forth? and though God did provide a way to feed her there, yet it is very much to be queried, Whether Primitive Institutions, as to Church-Ordinances, can be or could be injoyed in that state?

Query 3. was, Whether in the time the se­ven Plagues were by the seven Angels pouring forth, as in Rev. 15. Any man could enjoy Church-Ordinances, or Temple-Duty, see­ing that, till all the seven Plagues was pou­red forth, no man could enter into the Tem­ple, vers. 8. If no man could enter into the Tem­ple for that season, then where or how Temple-Duty could be injoyed or performed, till that sea­son was past?

Query 4, was from Rev. 21.9. where it is clear, that one of the seven last Angels having seven Viols full of the seven last Plagues, who was the Messenger that said, Come hither and I will shew thee the Bride, the Lambs Wife, was he not the first Messenger that presented the visible Glory of the Church, and her Primitive Purity and Order, after her be-wildered state? If so, as it doth appear by the words, then 'tis to be queried,

First, Whether the visible Glory, Purity and Order of the Church, was not obscure and lay [Page 26]hid for some season before? If so, When and what that season was, or is?

Query 5. was from Rev. 11.2. This acti­on of God's to measure any place or state, imports one of these two things, either a de­stroying; as in 2 Sam. 8.2. Hab. 3.6. or it imports a renewing or restoring; as in Jer. 31. 39. Ezek. 40.3, 4, 5. chap. 43.10. Now my first Query is, Whether the Temple or Temple-Worship be here under measuring, in order to de­stroy or to restore? Then I query further, Whe­ther or no when the Temple or Temple-Work, is under measureing in either sence, it be then in a capacity to be injoyed or practised, yea, or no?

Query 6. was, Whether the bare restoring of the Knowledge, with Conviction on the Judg­ment of Men, of the Truth of the Gosple-Order or Ordinances, be sufficient to authorize any to be Administrators, or imbrace the Administrations without the same Power and Spirit that at first did attend them, and fit souls for them, yea or no?

Query 7. was, Whether the restoring or in­joying so many or so much of the Primitive Or­der or Ordinances, that Men, as Men, may do with natural parts, or imitating-grace, and not the Order or Ordinances, that had their im­mediate dependance upon Gods Power, Spirit and Presence, be that promised restoring of Zions Primitive Purity, which Saints pray for and wait for, nay that which so many glorious Pro­mises point at, yea or no?

Query 8. is, If the Ordinances that Saints now injoy, in the Order they injoy them, be the same Orders, or Ordinances and Institutions that were in the Primitive times: Then what is that Primitive Restoring of Zions Power and Puri­ty we dayly wait and pray for?

The other were Queries, upon the Spirits and Principles by which some imbrace God's Appointments in this day.

1. Query Is from the Consideration, that God's Work in this latter day, is an over­turning Work; as in Ezek. 21.27. by which great mutations must be made in and among men and things, as the only way to usher in that that there is intended; then my Que­ry is, VVhether such Principles and Spirits, which gives men liberty to change with the times and turn with turns to save themselves and inte­rest, be a Principle, or Spirit, or frame of heart, that is a fruit of God's Latter-day-Promises, or such a Principle or Spirit that is fit to meet God in his Appointments, or follow him in Latter-day-VVork, yea or nay?

2. Query Is from the words of Paul, in 2 Tim. 3.5. where the Apostle tells us of the evil Properties of Men in the latter dayes; and as to Professors, he says, they imbrace the Form, but they deny the Power; from such turn away; my Query is,

If Men in the imbracing God's Ordinances or Appointments, do only separate from the worlds [...] [Page 28]and publik gross wayes, yet live in their old na­ture, and answer their constitutions in Covetous­ness, Anger and Pride, &c. and there abide, without growing into a New Life, as to change of natural constitution and custom, crying up the Temple of God or the VVayes of God; and there they differ from others, but else no difference.

Quest.

Quest. Is not this an imbracing the Form without Power, and so opposive, if not an actual denying the Power: If not, Where among men in this latter day, is there any that do so, see­ing the Form imbraced is a Form of Godliness, and the Power wanting is the Power of that Godliness?

3. Query, Whether that Spirit or Principle in Men that cannot bear or abide to be questioned or tryed, but if it be, it will be so far from lying down in patience, as that it will rather fear men and their names; who so try or question whether this, I say, is or can be the property of the Spi­rit that's promised to be given forth in the latter day, seeing in all the Prophets, in their prophe­sying of the Ppoperties of that Spirit, set it forth to be a quiet Spirit, &c. as you may see in Isa. 11.6, 7, 8, 9. chap. 65.25, &c?

4. Query, Whether that Principle or Spirit which doth and can only know and own Grace in men and women, as they are one with them in the external Profession and Form, and as they come up to them there in heighth, length and breadth, so far they can and do own men or wo­men [Page 29]to be Saints, or gratious; but out of that, though never so eminent, they cannot give them their hand or heart, in the Fellowship, Love, and delightful owning, as Grace in all calls for?

Whether or no, I say, is this the Proprety of true Grace, or that Spirit that's promised to be given down to men in the latter day, and espe­cially seeing that the Spirit of God and Christ, is like God, and Christ knows his own Grace where­soever it be: and so did the Spirit in the Saints in the Primitive Times, and did then not know nor own men after external appearances, but ac­cording to internal Graces; even as Christ, 2 Cor. 5.16, 17. and Christ himself so knows and owns men, Heb. 2.11.?

Query 5. was from the consideration, that where Grace and the Spirit is, either of old promised or prophesied of, or injoyed, as in the Primitive Time, or to be injoyed in the latter day, wheresoever it is spoken of, it's declared, as the true Property of the Spirit to carry on moral Duties, as well and as much as instituted Appointments or Wor­ship; as you may see in these Scriptures, Micah 6.8. Mat, 22.37, 38. Jam. 1.26, 27.

If so, What shall we judge of such who are for­ward to profess and practise instituted Worship be­yond others, and yet as to Morality, as to Justice and Righteousness, not only as to God, but between man and man, are more backward than others, and in seven years progress in the one, yet not one [Page 30]of alteration in the other; Is there I say ground to believe they have the promised Spirit fit to im­brace Gospel-Appointments, yea or no?

These Queries may by some be lookt up­on weak and simple, and not convenient to be here inserted; to such I answer;

I do it upon this account; They being Queries that I did in tenderness at some time propound to be satisfied in them: I did not affirm this or that from them; but some were pleased to run up and down, and from thence affirm, That I did deny Churches, and God's Appointments; and it coming out of the mouths of Professors, it goes, as alwayes it doth, for truth; and this was the ground of that Report; though God knowes, I never prized Scripture and God's Appointments more, nor so much, in all my life; only as I said before, It is not Service, but a Sin, to carry on Kingdom-Work Without, before God carries it on Within; and so imbrace the Form before the Spirit, or Power possess us; a De­ludge in which thousands of souls are lulled asleep, and are kept from heart-work, think­ing all is right within, because they are judg­ed, and do judge themselves to be right with­out; and that it is so, see Mat. 8.11, 12. chap. 12.43, 44. Mat. 13.20, 21. Luke 13.25, 26, 27. & Isa. 58.1, 2.

Because in some of my Queries I mentio­ned the Sin of Covetousness, which is a Sin [Page 31]that is as secret, as dangerous, I shall briefly here set down the Characters of a covetous-minded man, either in rich men or poor men.

In answer to which, first, Mind what Co­vetousness is in the Eye of the Scripture; it is an inordinate desire of Gain or Increase.

Now the Characters must be drawn, either from the nature of Covetousness, or from a frame of heart not contented with its state; for Contentation is set by the holy Ghost in a direct opposition to Covetousness, Heb. 13.5. Now in minding what hath been said of Covetousness, the Characters of such a mind will the better appear.

First, When they do by unjust and unrigh­teous Wayes, labour to increase their Estates; Hab. 2.9, 10, 11, Micah 2.2. Jer. 6.13. chap. 8.10. chap 22.17.

Secondly, When they do by any action de­clare their love to, or longing after that which in anothers; Deut. 5.21. Jos. 7.21.

Thirdly, When the wants of poor Saints are seen by them, or made known to them, yet they are not free to communicate to their wants sutable to what God hath blessed them with, Prov. 21.26. sutable to that in 2 Cor. 9.5. compared with 1 John 3.17. with Rom. 13. last part of the 9th verse.

Fourthly, When they toyl and labour af­ter Riches, as by it they are made to lose [Page 32]their life & favour in their language and ser­vice of God, turning their Christian savour into sadness, and losing their former forward­wardness and life in God's wayes, by posting after the things of this life; 1 Tim. 6.10 2 Tim. 4.10. contrary to Psal. 119.36.

Fifthly, When the love of the world doth not only hold men in, but take men off from the Service of God, 2 Pet. 2. & the last part of the 14th verse joyned with the 15th, sutable to Isa. 57. apply the 9th and the 10th verse with the 17th verse; Ezek. 33.31. These five are to try Rich and Poor, but especially the Rich: And the Characters of a covetous mind in poor men follow.

First, When they are not chearfully con­tented with what they have, but would have what they have not, Heb. 13.5. with a rest­less mind, rising and reasoning against Pro­vidence.

2. When they appear complaining or repi­ning at their own Poverty, by comparing their Poverty with others Riches: This is well as the first, is contrary to content, and so therein Covetousness.

3. When they are not free and willing to go on in any way or work for God, unless they are by the rich so supplyed, that they may be wholly freed from bodily labour, Acts 20.33, 34. sutable to such in 1 Thes. 4.11. 2 Th. 3.10, 11, 12. Now this relates to some, but not to all.

4. Mind what hath been said from [...]oth, and you will mind, that strait-hearted­ [...]ess in a Rich man, is Covetousness; and Discontent in a Poor man at or with his Estate, is no less; for that which is contra­ [...]y to Contentation, is Covetousness, by the Lord so decided, Heb. 13.5, &c.

Disquieted, or troublesome, or discon­ [...]ented demands of Poor men to be supplyed [...]y the Rich, is as sure a Character of Cove­ [...]usness as Strait-handedness in a Rich man [...]e supply the wants of the Poor; and both are [...] be judged Covetousness.

O how much doth this Sin reign in the [...]earts and lives of men and women, that pretend much for God, and are cryers down of others sins and persons for sinning, and at the same time harbour this sin; that is no less than Idolatry in their own brest: Few or none but will say, that it is a sin to own an Idolater in fellowship, and that all true Be­lievers are bound to withdraw from them; and though Covetousness be the same, yet how are poor souls satisfied, or at least silent. But I shall leave this, and say no more to it.

Some Observations useful for all that fear God; but in particular, left for my Children.

VVHen ever a heart hath a sensible injoyment of God, and his Love in Christ, especially as a return of Prayers, mind these things.

First, Expect a fresh assault of Satan, with high attempts to draw the soul aside, either to looseness under that love, or some other evil improvements. When Christ was in the Wilderness, and was inriched with high In­richments of God, he was presently set on by Satan, Mat. 4.1, 3, 5, 8. And as soon as Hezekiah, Isa. 38.5. was delivered and in­riched with God's Love, was presently set on to be tempted, Isa. 39.1.

So let all that fear the Lord, at all sea­sons, but in an especial manner, then double their worth.

Secondly, Sin and Satan never gets into us, and is imbraced, but as Sin comes, God goes, and so Sin gets strength, and the Soul gathers weakness. If so,

Thirdly, That Soul that doth not so much as resist Sin in its first attempts, he may be confident he will be overcome: O then take [Page 35]this from a soul that hath had experience; Keep the watch most over thy heart, thy eyes and words.

Fourthly, It is easie to sin God out of sight, but not so easie to pray him in: If so, O stand fast in God's Fear; and when most injoyed, let him be most prized, and Sin most feared.

Fifthly, Sin least seen, is the most futile and hardest conquered: Then watch and mourn most for that which is least seen. Heart-Sin, as to men, seemeth least, but as to God, hated most.

Sixthly, No soul seeketh for Pardon suita­bly, unless he is as much and as eagerly de­sirous of Power against Sin, as Pardon.

Seventhly, Sins of Constitution are most to be feared, Heb. 12.1. But when Sins of Constitu­tion get into custome, then Sin hath got both its wings, & only a mighty Power of God can conquer it. O fear the Sin of Constitution, as Death; and Custome, as Hell: for if they once joyn, they will cause the soul to fly out of sight of Presence, and sight of Experience, and all ability to return. If so, mind;

When a soul is there, to go back it cannot, to go forward is death and Hell, so then all it can do under its loss, is to shrink down into its empty nothing state, and lye low in it self with its eye singly on Free-Grace in Christ.

Eighthly, No heart thus truly lying low, but is lifted up; when up; stand in fear, sin no more.

Observations as to Duty.

1. Lye low, and pray till God come in; but pray most when he is come in; for the soul prays best when he injoys God most: Call while he is near, Isa. 55.6. Psal. 21.13. Cant. 1.4.

2. A Soul doth not gain, but lose, by keeping from Duty, for the want of the Life of Duty.

Observe,

'Tis good to lye at the side of the Pool, though we want strength to go in.

3. 'Tis proper for the soul when it prayes bests to judge it self to pray worst.

Observe,

Pride in Prayer, eates out the heart of Prayer.

Experience is a good concomitent of Prayer, but no way safe to be a Foundation of Faith or Prayer; God's promised Word is only a fit Foundation for that work.

In a word, Nothing can or is a fit Foun­dation, but this which doth stand when all falls.

Prayer is a Duty God calls for, and it is a way to acknowledge God; but it was never intended to change or alter God, but to change us, and not force God, but fit us for [Page]what's promised and purposed of God for us.

That heart prays best, that appears least in its own name or nature.

And that heart prevailes most, that prays most in the Name, that is to say, in the true Nature of Christ.

Then we may describe Prayer thus;

Prayer is the exercise of God's Spirit in us, pouring out the Soul to God, in the Name, that is to say, in the Nature of Christ, and in his Interest, pleading with God for supply of wants, in answer to his Will.

Observe,

So Prayer is the Language of God in us, not to alter God, but us; not to beget new Grace in God, but from his old Grace, to bring down renew­ed supplies to us.

Observe,

He prayes best that stands least in his own will.

Observe,

The way to keep a heart from sinful listings up in Prayer, is truly to know the Life of Prayer is not its own, but comes down from God before it is in him.

Observe,

Nothing prevails with God but what's his own; therefore prevailing Prayer is not ours, but God's: The true sence of this layes down, what the Devil by duty would lift up; that heart seldome prevailes by Prayer under tempta­tation, straits and difficulties, that keeps its eye [Page]upon the Difficulties, and not on a Promise. That Faith or Prayer honours God best, that trusteth and eyes God most in the face of a seem­ing impossibility. That soul is most prevalent with God in Prayer, that seeth nothing out of God capable to help or answer Prayer. So much concerning Prayer.

Let me now speak a word of Advice to my Relations and Friends, as to the Deceit that attends men and women in their Affe­ction of Love.

1. Be careful in loving Sanits, that you love them as Saints; if so, you will love them best in whom you see most of Christ and Grace, though strangers other wayes to you.

2. They that are most faithful, and down­right in reproving you for sin, or neglect of duty to Christ, are the fitest objects of a Chri­stians Love; and when there is least Deceit in thy love, these will be, not least, but most beloved.

3. That Love is commonly the best, that loves that most that is seen least; and that is not so much for acts without, as Grace within.

4. If it be a true Love, it is a lasting Love, and holds out in times of danger, as well as in times of prosperous duty.

5. True Love is seen most and known best, when as the party beloved is in a low suffer­ing [Page]condition; for the Life of true Love lies much in sympathizing with that it loves; So then that Love that only loves while and when the object beloved can communicate or answer its Love with a reciprocal good or profit, but when the object lies under suffer­ings, or censures, or wants, it draws back and dyes, it's a false Love; for true Love doth principally manifest it self in Unity, Com­munity, and Sympathy, and in the last is seen most.

6. Where true Love is, there is a Spirit that attends it, that is the Life of it; and where this Love doth God-like, and Christ-like, go forth to love, the Spirit of that Love goes forth into the object beloved, indear­ing and uniting the heart and life of each other; As Jonathan and David.

7. True God-like and Christ-like Love, is not only a sympathizing and uniting Love, but it's a bearing & covering Love, it's nim­ble eyed to see Beauty, but very dim to see Deformity.

But because there is so much deceit in Love, let me advise you to take heed of false Love, or imitating Love, that will deceive.

1. That Love will deceive, that loves Parts more than Principles, yet think it is for Principles they love.

2. When as their Love to the party be­loved, is very high and violent while the par­ty [Page]is in credit, but if under reproach, or clouds, or censures, their seeming Love, is with great ease & readiness, turned into cen­suring, and for the most part, without either examination or reluctancy: but in true Love where Life goes out, it is not so easily called in, but will turn and search, and search be­fore it will shift.

3. A third deceit rides only upon, or most upon the wing of Oneness in Judgment, as to the visible wayes of God & Christ, or in other wayes; but others that have more Grace, are not so much beloved, unless they be of the same length, breadth & heighth in point of Judgment: this sort of Love is the most uni­versally deceivable in this day; and yet the most sad threed-bare Love that ever the De­vil spun.

4. It is, when Souls love only so long as they are beloved.

5. Another Deceit in Love is, When men in their Love, under the notion of Religion or Grace, are more to women than to men; and in women to men more than to women; all Love ought to be lookt after, but this to have a double watch.

Now because the best way to try the Truth of Love, is by the Properties that the Scrip­tures witness to be in true Love, I shall say no more as to the Truth or Deceit that is in Love, by the rule of my own experience; but [Page 41]beseech my Relations and Friends to mind well what the Apostle saith of true Love in 1 Cor. 13.4. to the 8th verse; where the ve­ry natural and essential Properties of Love is asserted; and so asserted, that they that can witness what's there said, may assuredly know their Love is true; and if the contrary be found in you, or any, you may with the same assurance know, your Love, though it appear never so high, yet it is but false deceitful imi­tating Love.

It is good to consider well what Love is; true Spiritual Love springs out of God; and what it truly is; it returns to God, carrying the heart where it is truly placed, along with it to God, and there it's fixed and centered.

And though it may shake hands in its pas­sage with an inferiour good; yet 'tis not at home, but as it is, and when it is with God; for in that Union is its being, and in commu­nion with that good is its well being. If you take Love in its Parts, you will see more of is Excellency.

Observe a good mans description of Love.

Desire is Love in motion: persuit after good the continued sailes of Love.
Delight is Love in rest, or acquiescing in the [...]ssession of it. Delight is the Sabbath of Love.
Fear is Love in awe of the beloved.
Hope is Love in expectation.
Zeal is Love in fire or flame.

And so Zeal is most properly attributed to God. This was a good Friends description of Love. And now mind,

True Love never dies to what it truly loves; for it never so loves but where it lives: it lives in union and communion with the Good it loves. Now that you may the better see the Nature and undeceivable Properties of true Love, or Charity, see 1 Cor. 13.4. to the 8th vers, see the 4th vers. Charity, or Love, suffers long; that is, it is not easily provoked; or a better reading is, It's slow to anger; so that a heart truly inrich­ed with this Grace of Love, is a mild and meek heart, not full of fire and fury, but if occasions be offered, it is drawn, as the God of Love is, to afflict, but not willingly.

2. Not only slow to anger, but kind; the word may be read Bountiful; that is, the heart thus loving, is not only bound up from fury of one hand, but it's on the other hand at that season full of Kindness or Bounty; that is to say, it's not only backward to answer evil with anger, but to conquer it with Kind­ness, and readiness to do good against evil.

3. It envies not; that is to say, it doth not only cease from acts of fury, shewing it self passionate, but at that time it doth not so much inwardly envy or wish hurt to any, o [...] grude or repine, or envy the good of others though it self may want that good; in that [Page 43]sence it's quietly contented with its own por­tion, and God's dispose to enemies and friends.

4. Love vaunteth not it self; that is, as you may see in the Margent of your Books, it's not inconsiderate, but weigheth all things, and is serious and considerate, in doing, and loving, and saying, it doth not do things rashly.

5. It's not puffed up; that is, it is not the property of a heart inriched with true Love, to swell, & to be frothyly fil'd with the wind of it's own conceits, as bear gifts or imita­ting-grace upon every occasion of its own advance, will be.

6. In the 5th verse, It doth not behave it self unseemly. This may, as an antient Father well observed, be taken two wayes; As, First, Love will not suffer a soul to do un­seemly or uncomely things; So Secondly, It accounts no service unseemly wherein it is to serve the party beloved, though it be be­low it self as to men; therefore God imbra­tes an opportunity to love and serve his, when in their blood, and loathed by others, [...]e he then washes and binds them up: So Christ washed his Disciples feet, and counts [...]t no way unseemly.

7. Love seeks not her own; a true Property of Love indeed; for it's the nature of true [...]ove delightfully to seek the good of what, or [Page 44]of that it loves; The word imports, as if it were dim-sighted as to self-interest, or self-seeking; and its great pursuit is delightful­ly to do good, and seek the good of others, as if that only practice were its proper posture: O this is God-like and Christ-like; all self-love and false-love is quite of another na­ture.

8. It is not easily provoked. Some read, it is not easily imbittered, or sharp; that is to say, it's not full of biting and cutting words, but manifesteth it self smoothly and sweetly, though it meets with provocations.

9. It thinks no evil; that is, it is not ima­gining or contriving evil against any, nor easily drawn to think evil of others; but as it lives in a harmless way it self, so it is ready to judge others do so too; not like the spi­rit of jealousie and the eye of gilt, which is alwayes either imagining evil against others, or judging others; and yet for jealousie, it will tell you, love makes it do so: but true Love is of another nature than either.

10. From the 6th verse; It rejoyces not is iniquity. Some reade, and its most properly to be read, Rejoyces not in injustice, but in the Truth, as the words follow, or with the Truth, that is, it cannot rejoyce in any unjust pro­ceeding in afflicting any, but its delight is to have the Truth heard and vindicated, and Ju­stice to be done justly, and for none to suffer [Page 45]without just cause; quite contrary to Hy­pocrites love, which if it hath a prejudice against one, or if one stands in its way of pro­fit or honour, how ready are they to asperse, and cast dirt in their faces; and if any other cast dirt upon them, and bring unjust reproa­ches or suffering upon one that so stands in their way, O how they rejoyce. O sad pro­perty of professing Love in this day!

11. In verse the 9th; Love beareth all things. Now if we will believe the best Gre­cians in the reading of these words, it is not then so to be read, but it covers all things; that is, if it meets with some evil usage, or if it seeth a brother fall into some evil, it is so far from being prone to blaze it and report it, that its naturally prone to cover, and with al lawful-wise wayes to hide it with one hand, whilst it helps the fallen soul with the other; quite contrary to the way of some in this day, though they profess, and that highly, to Love, yet so soon as they hear of an infirmity, or that a brother or a sister is fallen, they are pre­sently on fire to devulge it, even so hasty and greedy, that they cannot spare time to search and see whether the report be true or no; but as the Prophet saith, Jer. 20.10. Report and we will report: these Souls in this work, do rather think to make themselves Saints, than judg themselves to fin: but alas, though they profess Love, they know it not, in the day of [Page 46]God they will see themselves mistaken.

12. It believes all things; that is, it is rea­dy to believe all good, and good of all; though there be some evil in others, or against it self, yet Love is very dark-sighted as to aggra­vate it, and is very hardly brought to believe it, but is ready to think all is like it self.

13. It hopes all things; that is, it is very hardly brought off from expecting of good where good should be, or is professed to be; and though some contrary evil ariseth, yet a heart filled with Love is still hoping the best, and making the best of it.

14. It endures all things. In this much is to be minded; it endures any hardships to serve what or that it loves; it will and doth indure very harsh and hard dealings from others for its loving; one censures and ano­ther frowns, and another throws dirt in its face, as they did in the face of Christ for lo­ving of poor souls: And again, it will en­dure much hardship and hard usage from that or them it loves, before it will leave off lo­ving; nay, it will rather endure hard dealings, and conquer them with Love, than leave off loving. Did not Christ do so with the Spouse, Cant. 5. And what hard usage did God re­ceive from his People, as you may see in Jer. 2d. and 3d. chapters? yet God follows them with Love. O what hard usage did Paul re­ceive for and in the way of his Love from [Page 47]them he loved! and yet he loved still; a sweet lesson for Saints in this day to learn. O that God would give me, and all his People, pow­er seriously to try our Love by these Rules. Love is laid down in Scripture, as one of the chiefest signs of our Son-ship; O therefore we had need be careful we are not mistaken, especially in this day, wherein there is so much imitation of Love, and yet not Love; the Lord help us to try, that we may be found in the Truth, and the Love of the Truth, and true Love may be found in us. O if ever the lesson that Christ preached to his Disci­ples in the 14.15.16. chapters of John, and that John preached in 1 Joh. 2, 3, 4, 5, chap­ters, as to this great Duty of Love, there was never a season that called for that service like this; and never was the dear Appointments and Service of God, less honoured with this Saint-honouring Grace of Love, than now in this day: the Devil knows it is the sinewes and nerves that keeps Saints one: and he also knows the way to destroy the People of God, is to devide the People of God: They are very blind that in looking back, cannot see, [...]hat so long as the People of God kept in [...]nity, they were kept in prosperity, and when [...]hey devided, they soon fell. O that God [...]ould give his People hearts, to know from [...]hence they are fallen, and to do their first [Page 48]works, and to remember their former Virgin-Love, which formerly appeared to bear blos­soms, till the sad frost of a revolting spirit, caused it to be nipt with cold blasts of God's Northern winds.

O would any souls recover Love, labour to be acquainted more with the God of Love, and live more under the sence of the want of Love, and covet to be first in that work; and where you see a want of Love, love them in­to Love. And the God of all Love, Peace and Grace live with you. Amen, Amen.

I have done with speaking of true God like Love: I might speak something of na­tural Love, and also the Love of Friends, of Relations, or Neighbours, upon a natural account, but of that I shall forbear; only,

Brief Word or two to my Children; which mind as followeth.

VVHen and wheresoever you find shews of Love, take a longer time [...] try it, than to trust it: Meet with no friend­ [...] Love, but answer it with Love; and where [...] intend to continue in Friendship and [...]ove, stay not from loving till you are belo­ [...]ed, but love that you may be loved; know that [...]ove that your Love begets, will not only [...]st longest, but will end most honourably.

2. Take heed of a pleasant smooth lan­ [...]age, where there is an evil life.

3. Trust none that speaks fair to you, if [...]u find them prone to speak evil of others.

4. Look well behind men and before men, [...]ore you intrust any secret in men or wo­ [...]en.

5. If you would gain and receive a friend­ [...] esteem of all, walk humbly towards every [...]in; for the best way to be honoured as a [...]ster, is to be to all like a Servant, to the [...]ants, but not to the carnal wills of men.

6. If you would retain friendship among [...], what ever you hear, speak evil of none.

7. To retain Friendship long, take heed [...] leave not your interest loose among any.

In word, my dear Children, if you wisely and friendly & profitably live in the world as to the world, mind this rule:

So live among men, that you may overse [...] all men, learn something from every man but confide in no man; and yet so, as to suf­fer no man to lose, but rather to gain by you.

In the next place, I shall speak a wordt the nature of Sorrow or Mourning, seeing there are so many promises annexed to tru [...] Mourners. And in this mind two things.

  • 1. What Deceits attend Mourning, tha [...] we may not be deceived.
  • 2. The Properties of true Mourning.

1. Deceit is when we take the sudden mo­tion of a natural tender affection, for the ex­ercises of true conviction or a heart trus [...] affected from Grace; for some nature is such that upon the least sudden motion of any sor­row, or sometimes from sudden joy, they can­not but mourn; and if this come at a season of praying or preaching, without care it may be, and I fear, is taken as a fruit of Grace.

2. When a soul mourns more for peace than for the want of presence. So did Sa [...] and Judas, &c.

3. There is a hidden occult quality [...] some natures, that they cannot but in a w [...] of sympathy, weep and mourn when they se [...] [Page]another mourn; it may be those that they see mourn, may mourn from true conviction, and then in a way of sympathy they cannot but mourn too; and so being among true Mourn­ers, they and others may conclude it true.

4. Deceit is, when any ones mourning is produced from a sad reflection of guilt, [...] crossing Light, more than for their dealing [...]nkindly with God and his Love.

Quest.

Quest. What are the truest Signs of a true [...]ourner?

Answ.

Answ. These;

  • 1. True Mourning in real [...]ourners, brings or draws up the soul into a [...]ore single closing in with God, or it raiseth [...] the heart to a more special expectation [...]d choice compliance with God: see and [...]ind well Isa. 38. last part of the 16, verse.
  • 2. Such prize deliverance from sin, much [...]re then freedom from sorrow, Isa. 38.17. [...]al. 40.1, 2.
  • 3. They are a people that are as seriously [...]ected with their unsuitable frames of heart their mourning, as for the matter they [...]urn for.
  • 4. Answers from God in their mourning; [...]ess their answer brings Power, as well as [...]don, it will not satisfie, Psal. 51.
  • [...]. A true Mourner, mourns most kindly, [...] freely when he injoys God, in sealing up [...]on must fully, Luke 7.38. and 47.48.
  • [...]. Such a heart mourns for that most, that [Page]is seen least; I mean more for heart-sins un­seen, than for sins without, that are seen. See Job 42.3, 6. see David, Psal. 19.12. and 51.5, 6, 7. and Isa. 6.5.
  • 7. The property of such a soul is, The nearer it draws to God, the more the work of mourning and shame doth increase: See Jer. 3. and last verse, and see Job 42.2, 3, 6.

Besides these Deceits, there are yet some Deceits that are harder to be discerned; and that is, in point of joy, and boldness, and appearance of life in duties: For know,

There are many, that from eloquence duty and some concurrents of natures abi [...] ­ty, joyning with imitating sorrow or joy do so heat and warm, and lift up the soul that it concludes that joy, heat and lifting up, must be from presence; and yet some­times this heat, joy and liftings up, may on­ly arise from the unity of Light and Life for do but mind how Peace doth arise from a bare union of Light and Life; if the Li [...] be but one with the Light, and doth not cr [...] it, that soul must needs have peace; thou [...] the Light may be but a deceivable Light, [...] if the Life cross it not, Peace is maintained and many times such souls in such condi [...] ­ons, do conclude, that their joy and peace from Presence: Therefore it doth conc­us to know the Truth or Deceit of such J [...] Peace, Confidence and liftings up; you [...] [Page 53]see the Truth, and also the Deceits, in what follows. As,

  • 1. When the increase of Confidence and Comfort doth not crucifie or mortifie sin, but leaves the soul, or gives the soul as little power against sin, as when it first found it, un­less it be restraint of sin, not mortificati­on.
  • 2. When the joy and comfort they in joy [...]y it, doth not increase more care in their [...]atch, but the heart growes higher and loo­ [...]er to that work: both which you will see by [...]e difference Christ makes, between the [...]eart the Devil is cast out of, and that the [...]evil went out of, Mat. 12.43, 44, 45.
  • 3. When their peace and comfort by it, [...]n and doth allow of private sins, and both [...]n subsist and stand together; and if at any [...]e there be any trouble for such sins, a lit­ [...] sorrow, with some performance of duties [...] lick it whole, will end it, without fresh [...]plication of Jesus Christ; when as ano­ [...]er heart, cannot after so sinning, have any [...]ace but from a true manifestation of God's [...]ve in him, Psal. 51.8, 9. Job 34.29.
  • 4. When the sence of propriety in God, [...]kes them high and confident in mercies in [...]es of prosperity; but in crosses or time of [...]ress, their confidence, comfort & strength [...]es, Prov. 24.10.
  • 5. When the soul only takes comfort from, [Page 54]or rejoyces in that part of Gods Word which speaks out comfort, but not in that which crosses corruption, and requires duty. Now a true Joy, Comfort and Confidence, arising from a true sence and sight of propriety in God, makes the soul to love and delight in each and all God's Words, as well one as the other: See Psal, 119.57, 70, 72, 77, 97. Ap­ply 114. with 127, 128, 167.
  • 6. If it be true, such a soul is made abl [...] by it, to distinguish between the comfort [...] that flow from Presence, and that which flow [...] from other things, though it have an angeli­cal stamp upon it: Do but see and apply Exod. 33.23. with 13, 14, 15. and chap. 34.9. And so David.
  • 7. All false Joy and Comfort begins at wrong end, as thus; all that Joy and Com­fort ariseth from sence, and 'tis sence onl [...] that gives light; But true Joy and Comfor [...] ariseth from sight, and that sight bege [...] ­sence: So Moses, Exod. 33.15, 16. So D [...] ­vid, Psal. 116.10. and 43.5. That Chri [...] intends, John 10.4, 5. A stranger they will [...] hear.
  • 8. False Comforts and Joy will trium [...] over unseen sufferings, but when seen a [...] felt, it fails and falls; But true Joy, Co [...] ­fort and Confidence from fight of Presenc [...] is most weighty and serious, and chearfu [...] when suffering for God, is seen and felt. S [...] [Page 55] David, and the three Children, and Daniel, [...]nd Paul, and those in Acts 5. ult. Rom. 5.1, [...], &c.

    Now because some have, with their false [...]iftings up, great gifts and parts, and so not [...]o easiely discovered, I will add a few more to [...]o these.

  • 9. Though they may be imployed in hear­ [...]ng or declaring such and such Truths, yet do not in themselves savour what is said, or what they say or declare: See John 6.60.
  • 10. What ever such have that looks like [...]ife, yet it lasteth not long, but is in a decli­ [...]ing posture, like Ephraim, Hos. 7.8, 9. and Mat. 13.20, 21.
  • 11. It's more troubled at negatives, than [...]or want of affirmatives; that is to say, it's [...]roubled sometimes at things that are contra­ [...]y to life, but seldom or never troubled for [...]he want of life; like the Pharises, Luke 4. [...], 39, 40. So much to this particular.

In the next place I would lay down some [...]rue signes or discoveries, whether or no we [...]ave the true promised Spirit the Scripture [...]peaks of; and they are as followeth.

  • 1. That heart that is truly inriched with [...]he Spirit of God, is very chearfully carried [...]ut, to comply and close with God in all its [...]ence and sufferings; as Job, Job 1.31. [...]hap. 40.5.& 43.5. So David.
  • [Page 56]2. That heart by it is made capable to di­stinguish and know God or Christ's Call, from all false calls or discoveries, though in a night-season: See Cant. 5.3, 4.
  • 3. To such a heart, Presence is alwayes pretious; but most pretious when it gives most power against sin, Psal. 40.1, 2, &c.
  • 4. It enjoys nothing in its own account, livingly and lovingly, but when it enjoys Presence clearly, Psal. 73.25, 26.
  • 5. It fears no dammage nor danger, when sin is from it, and Presence is with it, Psal. 23.4. & 27.1. and 112.7.
  • 6. It makes the heart to make sweet ap­plications of God's Love, in and from the bitterest lashes; and out of darkness, appli­cations of Light; See Micah 7.8. see Da­vid, 1 Sam. 30.6. 2 Sam. 15.24, 25.
  • 7. It's that which leads the Soul not only to, but into the Spirit and Life of all Truth, John 16.23. imitating-light, life and grace, only leads to, but not into any truth.
  • 8. It never gives the soul a fresh view of Christ, but it gives the soul a renewed parti­cipation of what is communicable by Christ, John 16.13, 14. 2 Cor. 3. ult.
  • 9. It never brings the soul sensible com­forts, but it livingly sets the soul at liberty; not only to live, and to love God, but it transforms the heart into the Glory of what it injoys or beholds, 2 Cor. 3.17, 18.
  • [Page 57]10. That heart that is truly inriched with it, it cannot live without it; and if without it, it is as a body without a soul: and mind this, that when that lies hid, all comforts on this side God, cannot make it live till it re­turns, Job 34.29.

There is many more, but I do but hint at them, and that by which God hath in mea­sure satisfied my sould with.

If any shall object and say, that they have felt these, or most of these, but they are so often eclipsed, that they fear it cannot be right, and they are often fearful, that they had only a sight and taste of it, and that God hath finally forsaken the soul; I shall only let you know what hath been a comfort to my soul, and is a testimony, that it's only Gods hiding his face, and not a final forsaking. Mind these things.

  • 1. If the soul be finally forsaken, that soul is willing to be forsaken, and not troubled at it, but rather rejoyces in it.
  • 2. If finally forsaken, there is an evil spirit presently possesses it; as in Saul.
  • 3. That heart that's finally forsaken, is not, nor cannot be sensible that it is so; but the contrary; as Psal. 13. & 77.6, 7.
  • 4. They are not tender in point of sin, but sin without sence; As they in Rom. 2.
  • 5. They do not nor cannot long for the returns of Presence; for mind, God never [Page 58]leaves a love and longing after Presence in a soul that's finally forsaken; if that be there, there is Gods pledge to shew he will return; 'tis that that keeps possession for God till he comes; see Isa. 54. at large, Jer. 31.18, 19, 20.

There is many more, but these also are such, by which God hath comforted my soul in a time of dissertion.

Now there be some general Deceits, rela­ting to Conversion, and the very body of Re­ligion, that I desire to leave to my Children and Friends; and those Deceits are as fol­low.

  • 1. Deceit is, When souls rest satisfied with something that's like it, and yet at that time, and also before, never passed under, or know what it is to be inriched with the nature of the thing: as thus;

    Because Conversion is a change, there­fore any change; because it's a turning, therefore any turning; because it's light, therefore any light; and because there is life and joy, therefore if any, it must be that.

    Here was the young man in the Gospel deceived, Mat. 19, 20. And so the Pharises, Luke 18.11, 12. And so at the last day, Mat. 7.22.

  • 2. Deceit is, the resting satisfied with some thing that doth, and must of necessity accom­pany [Page 59]the truth of the thing, and at that time not see nor know; it doth truly arise from the truth in them, as the only cause; as whether that love, that comfort, that zeal, that sor­row, that joy, doth arise from the truth in them, suitable to John 4.14. Rom. 5.4. 2 Cor. 3.18. 2 Pet. 1.5, 6.
  • 3. Deceit is, When the soul doth rest sa­tisfied, in a bare saying or sight of the Truth, both in nature, causes and effects, and yet then cannot witness either of them truly in themselves, only things to be, but not in him­self in being: like them in Jer. 8. apply 5, 7, 8, verses, and Jer. 23.25, 26, 27. Rom. 2.
  • 4. Deceit is, When souls rest satisfied with their state, though without witnessing the Truth truly within, yet comparing them with themselves, or some others that do more differ from the truth than they; suitable to Jehu, 2 Kings 10.15. and Luke 18.11, 12. 2 Cor. 12. to the 17.
  • 5. Deceit is, When souls confidently af­firm, and are perswaded, that they are truly inriched with the Truth, and yet at that time they cannot witness those things that are un­separable concomitants of truth; As First, An universal conformity to Truth; as Da­vid, Psal. 119.6. Luke 1.6. Secondly, An u­niversal Antipathy to all things contrary to it; as in Psal. 97.16. Psal. 119.104, 128.113. Thirdly, A living growth in, or grow­ing [Page 60]up in the Truth, Psal. 92.12. Ephes. 4.15. 1 Pet. 1.22. 2 Pet. 3.8. Fourthly, A feeding upon it; not that there is or will be a per­fection in action, or else no truth; but where Life is in the principle, there must be a growth in it, and feeding on it; these conco­mitants are, or else, that soul that lives in sence, as it judges of having truth in it, is deceived.
  • 6. When souls rest satisfied in the increase of some thing that doth accompany the Truth of Grace, but see not, nor have not an increase in the Power or Principle of Truth, only in gifts or profession, or outward conformity in their lives without, or in language, and rest there as if all were right.
  • 7. When a soul is brought to a sight of the want of Truth, and a sight of the worth of Truth, and so cries down the living with­out it, and cries up the riches and glory of it, and so rests satisfied in a bare seeing the want and crying up the worth, and so contents its self in a bare sight and saying, with­out witnessing that Power, Riches and Glo­ry in its own soul.

These Deceits are some of them that at­tend souls in relation to Conversion, and the work of Grace within. But there be some Deceits that attend Men & Women in their external Walkings or Worshippings. I will only hint a few: As, [Page 61]

  • 1. When things, though false, yet in their outward appearance are named, as God names such things in Scripture that are his true Appointments, and so rest satisfied with the customary titles given to it, and never search into the nature or truth of it; as Preaching, Praying, Singing, Baptism, and breaking Bread, &c. because it is called so, therefore it is so.
  • 2. Deceit is, When the soul doth enjoy a true appearance or appointment, and is ta­ken up there in the bare appearance or ap­pointment, yet doth not know the true na­ture of it, in its Life and Power.
  • 3. Deceit is, When the satisfaction of, and love to, or delight in the nature of truth, is only produced by, and measured sui­table to the measure of their performance, or eloquence in it, or the warmth and heat they draw from it, and not from the light, sence, and true enjoyment of Presence. But no more at this time.

Just at this time having a Letter from a Friend, I shall leave off what I was going on in, and in the next place answer that, and therefore I think it necessary to write down the Letter it self, and so go on in answering of it.

Octob. 9th 1663.
Dear and pretious Brother,

YOU whom God hath made instrumental of much good to my soul; for which I do bless God; and do dayly pray, that God would give you suitable upholds to carry you through all your sufferings, with such patience as your suffer­ings call for: I must confess, in some sence they differ from most; for not only I, but many were at a stand, to hear what Censures were passed up­on you, by such who appeared eminent for God: But since I searched, and saw they were false, I am ashamed of my readinss to receive them.

These are to intreat your pains, now you are confined, to mind your promises, in giving me the Heads of what you preached from John 3.16. and that from Phil. 1.23, 24. about the Immor­tality of the Soul; and a word or two what that Peace is that is purchased by Christ for Christi­ans, and whether a peculiar Grace or State; and a word or two of the Difference between the Old and New Covenants: In doing of which, you will refresh the heart of

Your loving Friend in the Lord.

Now in answer to this Letter, I shall be­gin with the Heads of what I declared of my apprehensions from John 3. the first part of the 16th verse;

For God so loved the World, that he gave his only begotten Son.

From the words many rich Truths may be observed; but I shall first observe something in general.

You must mind that these words is a rea­son of what in the 15th verse is affirmed; viz. That whosoever believes, shall not perish, but have everlasting Life. Now that the Comfort of these words may be discovered, I shall first observe this general Truth from these words, God So loved. The word [So] is so unexpressi­ble, so admirable, so matchless, so that,

Observe Doct. The Love of God in giving Christ, is a rich, admirable, and unexpressible Love.

For the opening of this, mind,

  • 1. Scriptures to prove it.
  • 2. We shall by way of illustration, lay down many things to make good this Truth.

As for Scriptures, mind these, Rom. 5.8. But God commendeth his Love towards us, in that, while we were yet Sinners, Christ dyed for us; Ephes. 2.4. But God who is rich in Mer­cy, for his great Love wherewith he hath loved us, even when we were dead in sins, &c. chap. 3.19. And to know the Love of Christ, which [Page 64]passeth knowledge, that ye might be filled with all the Fulness of God: In 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! chap. 4.9, 10. In this was manifested the Love of God towards us, because that God sent his on­ly begotten Son into the world, that we might live through Him; verse 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be a Propitiation for our Sins. See John 17.23. I in them, and thou in me, that they may be made perfect in one; and that the World may know that thou hast sent me, and hast loved them as thou hast loved me. And you may see what is said of Christs Love in that sence, Gal. 2.20. I am crucified with Christ; never­theless I live, yet not I, but Christ liveth in me; and the Life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me: Joh. 13.14. Grea­ter Love hath no man than this, that a man lay down his life for his Friend.

Now for Illustration, mind.

  • 1. Consider in what relation Christ stood with God, when God gave Christ.
  • 2. Consider to what God gave him.
  • 3. How God gave him.
  • 4. For whom God gave him.
  • 5. God's Ends in that work.
  • Lastly, The Improvements.

1. In what relation Christ stood with God there was the bond of nature in the highest degree; for he was his Son, Psal. 2.7. I will declare the Decree; the Lord hath said unto me, Thou art my son, this day have I begotten thee: Heb. 5.5. So also Christ glorified not himself to be made an High Priest, but Him that said unto him, Thou art my Son, this day have I begotten thee.

2. There was the tye of singularity and peculiarity, his Son, nay his only Son; as in this 3d of John; had God had another Son in that sence, though the giving up had been [...] high token of Love, yet not so much as in [...]his sence, his only Son.

3. As there was such an high Affinity in Nature, so there was an unexpressable heighth [...] Unity of Affection: See upon God's [...]de, in Mat. 3.17. And loe a Voice from Hea­ [...]en, saying, This is my beloved Son, in whom [...] am well pleased; and chap. 12.18. Behold [...]y Servant whom I have chosen, my Beloved, in whom my soul is well pleased; I will put my Spi­ [...]it upon him, and he shall shew Judgement to the Gentiles; and chap. 17.5. While he yet speak, [...]ehold a bright Cloud overshadowed them, and [...]ehold a Voice out of the Cloud, which said, This [...] my Beloved Son, in whom I am well pleased, [...]ear ye him: and in Mark 1.11. And there [...]ame a Voice from Heaven, saying, Thou art my [...]eloved Son, in whom I am well pleased: and [Page] [...] [Page 65] [...] [Page 66]in 2 Pet. 1.17. For he received from God the Father, Honour and Glory, when there came such a Voice to him from the excellent Glory, This is my beloved Son, in whom I am well pleased. So you may see in Christ, what a high unexpres­sable Love he had to his Father, his Fathers Will was his Will; and to answer his Fathers Pleasure, was so great a pleasure to him, that Life and all must go, as little enough to speak out his Love.

Now consider all this, and you will see, that the one might have restrained God, and have tyed up his hands from giving up his Son; and Christ might have pleaded on the other side, Why me, Father? why me that am thy only Son, &c.? but God looks over all in this act.

4. There were bonds of Honour, both on one Throne, in one Glory. It might seem in the eye of carnal reason, to be below God thus to abase Christ, and that in relation to a point of Honour. O what Love must there be to over-look this!

5. He stood related to God, as the chief est and eminentest object of his Delight Prov. 8.30. Then I was by him as one brough up with him, and I was dayly his Delight, re­joycing alwayes before him; Isa. 42.1. Behol my Servant whom I uphold, mine Elect, in whom my Soul delighteth; I have put my Spirit upon him, and He shall bring forth Judgment to the [Page 67]Gentiles. O now, reason from all, and you will not be able to express this Love of God, in giving the Lord Jesus Christ as he did; O admirable Love!

Secondly, Consider to what God gave him.

1. To Death; Phil. 2.8. And being found in fashion as a man, he humbled himself, and be­came obedient unto Death, even the Death of the Cross. O could not he have given him to suf­fering, and not to death? O what Love must that be, that did and could cause God thus to overlook, as it were, the Love and care of Christ's Life, and thus to give him to death.

2. The Death of the Cross; Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto Death, even the Death of the Cross; and Gal. 3.13. Christ hath redeemed us from the Curse of the Law, be­ing made a Curse for us; as it is written, Cur­sed is every one that hangeth on a Tree; the most contemptible Death that could be, a cursed Death, a shameful dishonourable Death. O see what blessed Love was here shewed, in this cursed and shameful Death.

3. Not only to death, and the death of the Cross, but to all the Aggravations that could possibly accompany either. As thus;

1. He suffered as a Sinner in the highest sence: 1 Cor. 15.3. For I delivered unto you, first of all, that which I also received, How that [Page 68]Christ dyed for our Sins, according to the Scrip­tures; and in the 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him. Sins make suffering unsufferable, else it is but a chastisment if sin be not in it; but if it be, then it is a punishment: yet even so must our dear Christ suffer as a fruit of the Fathers Love.

2d Aggravation, was the exercise of God's Rage, Fury and Wrath in the Law against Sin; this, O this in the highest of it, was Christ given up to in his Death; Isa. 63.3. I have trodden the Wine-Press alone, and there was none to help; for I will tread them in mine Anger, and trample them in my Fury, and their Blood shall be sprinkled upon my Garments, and I will stain all my rayment.

3. It was to, and by, the worst of Execu­tors: For First, They were his Enemies. Secondly, Their envy was in them, as Pro­fessors under the Notion of Religion; Wrath covered with Zeal is implacable, and such are the worst of Enemies; that Envy is the worst, and where that is, there is no pitty: no more had they of our dear Saviour; Isa. 50.6. I gave my back to the Smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting: Apply Mat. 27.

4. In the highest of his Sufferings, when [Page 69]he was on the Cross, in the sence of his Sufferings, God did appear to forsake him; Mat. 27.46. And about the ninth hour, Jesus cryed with a loud voice, Eli, Eli, lamasabach­thani; that is to say, My God, my God, why hast thou forsaken me? O to lose sight and sence of Presence, is sad: Suffering in it self is sufficient to sink down a soul; but to lose Presence in the midst and heighth of Suffer­ings, doth sadly aggravate it: yet this must dear Christ be given up to. O what Love is there in God! O unspeakable Love to poor Sinners! that to accomplish their good and safety, his Son must thus suffer, and be thus forsaken.

The third thing in order is, How God gave him up.

1. Freely; for he was not sought to by any for Christ thus to be given up, nor no purchase should have been given, if he had been so offered; but God doth it freely: In Isa. 50.2. Wherefore when I came, there was no man; when I called, there was none to answer. Is my hand shortned at all, that it cannot redeem? or have I no power to deliver? &c. And chap. 63.5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own Arm brought Salvation un­to me, and my Fury it upheld me. Besides, all his Tearms in his Tenders of this dear Christ, are free.

2. As he did it freely as to us, so he did it with the greatest severity as to him; and that you will see, if you consider these Scriptures; Isa. 53.4, 5, 6, 7, 8, 9, 10. applyed with Mat. 27. from the 29, to the 50, verse, and Rom. 8.32. He that spared not his own Son, but deli­vered him up for us all; how shall he not with him also freely give us all things? And in that 8th of the Romans, consider what it is; for God not to spare his Son, as the Word is, He Spared not his Son.

1st. Not to Spare, implies or signifies the highest Severity of Justice; Deut. 13.8. Thou shalt not consent unto him, nor hearken un­to him, neither shall thine eye pitty him, neither shalt thou Spare, neither shalt thou conceal him; Isa. 13.18. Their Bowes also shall dash the young men to pieces, and they shall have no pitty on the Fruit of the Womb, their eyes shall not spare Children.

2dly. It's to let out Justice upon one with­out the least exercise of pitty, or any reluctan­cy, or roulings of bowels of compassion. See Jer. 13.14. And I will dash them one against another, even the Father and the Sons together, I will not pitty, nor Spare, nor have mercy, but destroy them; Ezek. 7.4, 8, 9. In the 4th verse, And mine eye shall not Spare thee, neither will I have pitty, but I will recompence thy wayes up­on thee, and thine abomination shall be in the midst of thee, and ye shall know that I am the Lord. [Page 71]In [...] Now will I shortly pour out [...] and accomplish mine Anger upon [...] [...]dge thee according to thy wayes, and will recompence thee for all thy abo­minations. In the 9th verse, And mine eye shall not Spare thee, neither will I pitty thee; I will recompence thee according to thy wayes, and thine abominations that are in the midst of thee, and ye shall know that I am the Lord that smi­teth: And in Ezek. 9.5. And to the others he said in mine hearing, Go ye after them through the City, and smite; let not your eye Spare, nei­ther have ye pitty.

3dly, It implies a laying aside all regard or respect to the party suffering. See this word so exprest, Job 30.10. They abhor me, they flee far from me, they Spare not to spit in my face. And as it was there with Job, so it was with Christ. Isa. 50.6. I gave my back to the S [...]irters, and ny cheeks to them that plucked off the hair; I h [...] not my face from shame and spit­ting. Apply to this Mat. 27.

From all this, if you consider it, you will see, it was from God upon Christ, with the greatest Severity that could be.

3. God did not only give him unto us freely (as to Christ) with the greatest se­verity, but he did it delightfully: Isa. 53.10. Yet it pleased the Lord to bruise him, he hath [Page 72]put him to grief: when thou shalt make his soul, an offering for sin, he shall see his Seed, he shall prolong his dayes, and the Pleasure of the Lord shall prosper in his hand [...] to give up the Son [...] death, to accomplish [...] Life for poor Sinners.

4. He did it self- [...] [...] himself and to Christ; and he did it so, as ad­mitting of no reasoning from himself, or any way of repining, or minding the loss of his Sons Life; and as to Christ; he might have said as David, O my Son, my only Son; O shall I give my Son for Sinners, my Friend for my Enemies! he never seems to give way to any such discourse or reasoning, but denies all to accomplish his Love for lost Creatures. Nay, Christ might have said to his Father, What dost thou find in me word [...] Death? if not, how can it stan [...] [...] 24.16. The Fathers [...] Death for the Children; neither shall [...] put to Death for the Fathers, every [...] shall he put to Death for his own sin. 2 Kings 14.6. But the Children of the Mu [...] [...] according unto that which is w [...] [...] of the Law of Moses, wherein [...] [...] ­ded, saying, The Father s [...] [...] for the Children, nor th [...] [...] death for their Fathers; but every man shall be put to death for his own sin. Besides Father, [Page 73]there is rouling of thy Bowels to others; as in Hos. 11.8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together: And in Jer. 31.20, 21. Is Ephraim my dear Son, is he a pleasant Child? for since I spake against him, I do earnestly re­member him still; therefore my bowels are trou­bled for him: I will surely have mercy upon him, saith the Lord. Verse 21. Set thee up way­marks, make thee high heaps, set thine heart to­ward the High-way, even the Way which thou wentest; turn again, O Virgin of Israel, turn again to these thy Cities. What! is there none for me? None of this is mentioned, but all laid aside to accomplish this rich admira­ble and unexpressible Love; so it was done self-denyingly,

The fourth thing is, For whom he gave him.

1. He gave him for Sinners; Rom. 5.8. But God commendeth his Love towards us, in that while we were yet Sinners, Christ dyed for us: And in 1 Tim. 1.15. This is a faithful Saying, and worthy of all acceptation, That Christ Jesus came into the world to save Sinners; of whom I am the chief.

2. Ungodly; Rom. 4.5. But to him that worketh not, but beleiveth on him that justifieth the Ungodly, his Faith is counted for Righte­ousness

3. For Enemies; Rom. 5.10. For if while we were Enemies, we were reconciled to God by the Death of his Son; much more being recon­ciled, we shall be saved by his Life.

4. The worst of sinners; 1 Tim. 1.15. This is a faithful Saying, and worthy of all ac­ceptation, That Christ Jesus came into the world to save Sinners; of whom I am chief.

5. It was for the Rebellious, and Blasphe­mers, and such as caused others to blas­pheme; Psal. 68.18. Acts 26.1, 8.1 Tim. 1.13. O this heightens God's Love: O rich Love! God loves them that hate him.

The fifth thing is, God's End in giving his Son.

1. It was to reconcile poor lost Sinners to himself; 2 Cor. 5.19, 20. To wit, that God was in Christ, reconciling the World unto him­self, not imputing their Trespasses unto them; and hath committed unto us, the Word of Reconcilia­tion. Verse 20. Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. And in Col. 1.20. And having made Peace through the Blood of his Cross, by him to reconcile all things unto himself, by him, I say, whether they be things in Earth, or things in Heaven. Surely God doth highly prize this, that he doth purchase it at so high a rate. O see, see poor Sinner; it was not only to ac­complish Reconciliation with him, but us to [Page 75]him; it was not his gain, but our gain, and his loss; O what rich Love is here! God seeks a way for us, and then seeks to us.

2. His End was to overcome and conquer, that or them, that would have destroyed us: As first, Sin; Rom. 7.24, 25. O wretched man that I am, who shall deliver me from the body of this death? and in verse 25. I thank God through Jesus Christ our Lord. So then, with the mind I serve the Law of God, but with the flesh the Law of sin. Secondly, The Law; Gal. 2.19. For through the Law, I am dead to the Law, that I might live unto God: Rom. 8.2. For the Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. Thirdly, Death; 1 Cor. 15.55, 56. O Death, where is thy sting? O Grave, where is thy victory? The sting of Death is Sin, and the strength of Sin is the Law. Fourthly, The World; John 16.33. These things have I spoken unto you, that in Me ye might have peace; in the World ye shall have tribulation: but be of good chear, I have overcome the World. Fifthly, The Devil. In 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. O what an End is that! O reckon every End, and they all end in one End for us poor Sinners.

3. His End was, To bring up poor Souls as into Union, so into Communion with him­self, and Son, in all their Light, Life, Love [Page 76]and Glory; John 17.21. That they all may be one, as thou, Father, art in Me, and I in Thee, that they also may be one in us; that the World may believe that thou hast sent Me: ver. 22. And the Glory which thou gavest me, I have given them, that they may be one as We are one: verse 23. I in Them, and Thou in Me, that They may be made perfect in One, and that the World may know that Thou hast sent Me, and hast loved Them as thou hast loved Me. Apply 1 John 1.3. and 1 Pet. 1.3, 4, &c.

4. His End was, That we might have no­thing to hinder our Faith and Confidence in Him, in our appeals and approaches to him. Heb. 4.16. Let us therefore come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need. And in Ephes. 3.12. In whom we have boldness, and access with confidence by the Faith of him. O mind these Scriptures, poor Soul; if thou wantest Faith, go, O go, in the Faith of Jesus. It is and was God's great care, that poor souls, though never so poor, might come to him with boldness without fear.

If any should demand the Reasons why God takes this way, to manifest his rich Love by.

Answer, For these Reasons.

1st. Reason. There was an absolute necessi­ty lay upon it; for there was not another [Page 77]way to accomplish Salvation for Sinners, and satisfie divine Justice. Isa. 63.5. And I look­ed, and there was none to help; and I wondered that there was none to uphold: therefore mine own Arm shall bring Salvation, &c. And by this, Free-Grace is displayed gloriously.

2d. Reason. That it might appear, as to be an act of God's Wisdom, so singularly an act of Love; which other wayes could not have been, had not all other things in the world have been lost and overlooked.

3d. Reason. That all flesh may be silent and brought to lye down and confess it to be a work only of God, in that none but God could have done it: See Rom. 3. at large; and see chapt. 4. at large, where this rich Work of Love is fully related, and debated; and this as a Reason asserted.

Now for the Improvements of this rich Soul-supporting Truth, mind in these Uses.

1st. Use, To inform us of the great Wis­dom, Love and Grace of God to poor Sin­ners, which is so fully made out in this Act of God, in giving his Son in this manner. O go over all the Particulars, and you must say with the Apostle, O the heighth and depth of God's Love! Ephes. 3.18, 19. Rom. 11.33.

2dly, To inform us what poor Man had been, had God left him in his lost estate, or [Page 78]left him to have found out a way to have sa­ved himself.

3dly, If this be so, as hath been fully pro­ved, of this rich admirable and unexpressible Love of God in giving his Son; then this may assure us in general, That God cannot, nor will not, withhold any good thing from us, but with Christ will give us all things: It's the very use Paul makes of this Truth, in Rom. 8.32. where he saith, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? O poor souls, consider this, and mind it well, in all states and straits, beleive what God saith: and consider and reason with thy soul thus,

Do I want this or that? well, did God give me his Son, the greater, and will he withhold the lesser? No, no.

Now mind some Particulars: As,

  • 1. We may from this be certain, of God's Satisfaction by Christ for all Sin; for sure God would never have done this, had or could there have been a Dis-satisfaction to have over-ballanced his Satisfaction. Mind these Scriptures, Mat. 13.11, &c. Ephes. 5.27. O see Heb. 10.10, 12, 14, 17, verses; and you will see this made clear.
  • 2. To assure us of the certainty of poor Souls Salvation, Rom. 5.10. it is there fully asserted from this foundation.
  • 3. To assure us, That there is no Enemy [Page 79]left unconquered; for had any thing been too strong for God, this work could not have been accomplished; but nothing could, nor was too strong for God, neither Sin, as Rom. 7. nor Law, nor Death, nor World, nor Devil; and if so, look upon, and encounter with all these as conquered before, you encounter.
  • 4. It's to assure us, That the Foundation of Salvation is more sure, than to stand upon such a weak changeable foundation as our du­ties or goodness is; It's done only and sing­ly by God, and the Foundation is as sure as he is; 'tis alone his rich Love and unchange­able Grace in Christ. See the Text, &c.
  • 5. 'Tis to assure us, and that with all clear­ness, That God's Love to the worst of Sin­ners, is as great as to Jesus Christ: Seeing all this God gave up Christ to, was to ac­complish not his, but their good, see John 17.23, 24, 26.1 Tim. 13.14. O what Com­fort is here to a poor soul! consider what dear, what rich, what delightful Love was there, and is there in God for Christ; and what will this Love carry God to do for Christ? do but mind it, and then consider, that that Love, the same Love, with all its Riches, with all its Strength, with all its mo­vings, is in the heart of God for me. O soul, lye down and admire this Love!
  • 6. To assure us, That as God's Love was not caused by us, nor moved, or brought forth [Page 80]from any cause in us, so it cannot be changed or destroyed by us; certainly if Sins foreseen, would not, nor could not keep God from gi­ving Christ, sure when they are brought forth, they cannot turn God and Christ from loving of us.
  • 7. To assure us, in way of Comfort, That the whole, and full, and sole work of suffering for Sin, and satisfying of Justice for Sin, is done by Christ; so that, what sorrows and sufferings do attend Saints, there is no such end produced by it, as to satisfie unsatisfied Justice; but all that befals Saints, are Fruits of Love, to put away Sin, Isa. 26.9. and to give down more Grace, Rom. 5, &c.
  • 8. It is furthermore to assure us, and that of Certainty, from all that hath been said, That there is a willingness in God, not only to save, but to receive poor Sinners into his Grace and Favour, or else he would never have given so much to accomplish it: all his Cost and Labour declares this; which you will fully see, if you go over all that hath bee said. And further, to convince a poor sad sighing Soul of this Truth, consider;
    • 1st. Upon what terms God tenders his Love in Christ, see Prov. 9.4. Isa. 55.1. Joh. 7.34. Rev. 22.17, &c. all is Free.
    • 2dly, See how God doth beseech & intreat, and woo souls to entertain and accept this Love in Christ, Isa. 65.2 Cor. 9.10. Mat. 23. [...]7.
    • [Page 81]3dly. Consider how long God waits upon poor souls for their receiving and entertain­ing of this Love, though he meets with ma­ny Repulses, Isa. 65.2 Cor. 5.5. Jer. 15.6.
    • 4thly. Consider how much God bemoans the creature that neglects to imbrace this Tender, Jer. 2.14. Mat. 23.37.
    • 5thly. Consider, that after souls have slighted God's Grace, and turned their back upon his Tenders, and abused his Long-suffering and Forbearance; yet if at last they return, how joyfully doth he entertain them, and not upbraid them. See Jer. 31.20. Luke 15.20. Jam. 1.5.

Further, If thou wouldst see God's wil­lingness to meet with thy desire and willing­ness, minde these Considerations.

First, Consider, God is so willing, that he woos us to be willing, as I said before.

2dly. No soul is willing so soon, but God's willingness was before him, and his willingness is a fruit of God's.

3dly. No soul was ever willing, and God or Christ unwilling; Joh. 6.37. If an [...] come unto Christ, he will in no wise cast hi [...] [...]ut.

4thly. God is willing when we are not willing.

5thly. Consider, That when God's wil­lingness hath begun to beget in a so [...] wil­lingness, if the souls willingness makes him [Page 82]go, God runs; and if it makes the soul on­ly say, I will, God saith, I do, Psal. 32.5. O know, soul, that it is not possible for a soul to be really willing to be saved, and God not to save it! Did we know what is in God, by what is done by God, especially in giving of his Son, we should believe more, and fear; and sin less.

There were many more Particulars that I observed from this Text, but I have not time now to relate them; only these I thought good, in this my time of Confinement to write over, in answer to your desire; And I wish God may afford you as much comfort from them, as he hath to me. Amen, Amen.

In Phil. 1. 23d vers. with its dependance on the 22d vers. and relation to the 24th v. The words are these, ver. 23. For I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better.

I shall not stand to open the words, but take from them in general three Observati­ons; As thus;

  • Doct. 1. The true sence of the great Privi­ledges Saints enjoy by Christ, when separated from the body of flesh; with the consideration of the duties they owe to Christ in the flesh, puts the heart in its desires to a great stand.
  • [Page 83]Doct. 2. In point of Priviledges, it's best for Saints to depart and be with Christ; or, to be with Christ is a Saints best being.
  • Doct. 3. That heart who doth truly affect its duty to Christ, is willing to abide in it, though by it he may for a season be deprived of part of his Priviledge.

And first of the first; and in it mind.

First, I shall shew you the certainty of the Souls separation from the body, and that it dyes not with the body, as some say, but when it's separated, it doth enjoy Priviledges with the Lord Jesus Christ, as is implyed in this word. After I have done that, I shall let you know in what sence the Soul is taken; and also give you the Scriptures and Reasons that some have to prove the Soul to be mor­tal; with a brief Answer to that: And then we shall give you sufficient Scriptures and Reasons, that there is a Soul or Spirit in man that lives, though the body dyes; and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body, and then make some improve­ment.

Now in the first place, I shall let you have some Scriptures to prove that there is a sepa­ration betwixt Soul and Body, according to the Doctrine, and shew some Reasons for it; the Scriptures to prove it are these, Gen. 35.18. [Page 84]18. Job 34.14, 15. to them apply Psal. 22.26. Ezek. 12.7. Act. 7.59, 60. Luke 16.21. and so much for Scriptures; the Reasons follow.

  • The first Reason, Is from God's Appoint­ment.
  • The second Reason, From the the very nature of Soul and Body, the one Spirit, the other Flesh and Dust: As it is unnatural for a Spirit naturally to dye, so it is as unnatu­ral for dust and flesh for ever to live, without being changed from a Natural to a Spiritual, as in 1 Cor. 15.42, 43, 44.

If it be objected, That by this, Adam must have dyed if he had not sinned.

A

Answer, It is a Question that the best can­not answer; for there is more ground to be­lieve that if he had not sinned, yet his fleshly body must have had a time to have changed, because it was dust, and so natural, and not of the nature of Eternity; and to that end do not only mind the Natural Reason, but this Scriptural Ground.

Whatever was a fruit of Sin, Christ by his Death freed Saints from; but Christ frees no soul from a Natural Death; Ergo, A Natural Death is not a bare and only fruit of sin: if it were, every Saint through believing in Christ would be freed from it: but none are, [Page 85] Ergo, &c. But this is a dispute amongst the greatest of the Learned, and I shall enter no further into it.

Secondly, I shall let you know in what sence the Scripture represents the Soul.

1. Sometimes it is taken for the whole man, as Gen. 17.14, &c. Lev. 5.2, 3. and chap. 7.19.

2dly. It is taken only for fleshly and natu­ral blood, and so the common life of man; Gen. 46.26.

3dly. It's taken for the affection of the soul: as first for Love, as 1 Sam. 18.1. Secondly, for Grief and Sorrow, Jer. 13.17.

4thly. It is taken figuratively, for the Stomach, Prov. 27.7.

5thly. It is taken for the breath of a man, Jam. 2.26.

6thly. It is taken for the natural life di­stinct from the body, and also from the soul or spirit of a man.

7thly. It is taken for that Soul or Spirit which was breathed by God into Adam, by which he became a living Soul; this is that that never dies.

And that there is such a Spirit, or Soul, that never dies, I shall give you the Reasons and Scriptures, to prove, That there is some­thing in a man, that is part of man, that lives [Page 86]and never dies; and that I shall prove from these Scriptures and Reasons following, and then shall give a brief Answer, to the Scrip­tures, and Reasons, of such as are of a con­trary mind.

The first Reason is grounded on Gen. 35.10. we reason thus, Had there been no­thing to have lived and gone to God, it could not have been a departure, but a cessation; but it is said, Her Soul departed, and she dyed, that is to say, her body dyed: But had her soul dyed, there had been nothing to depart from the body.

The second Reason is from 1 Kings 17.21, 22. And he stretched himself upon the Child three times, and cryed unto the Lord, and said, O Lord my God, I pray thee, let this Child's soul come in to him again: v. 22. And the Lord heard the voice of Elijah, and the soul of the Child came in to him again, and he revived. Had the Child's soul been dead, the Prophet would not have prayed that it might return to the body, but that it might live again; But God heard him, and returned the soul of the Child, and then the body revived. Had the soul been dead, both must have revived; but the one returns, the other revives; so they were not both in one capacity.

The third Reason is from Eccles. 3.21. Who knoweth the spirit of a man that goeth upward, and the spirit the of beast that goeth downward to [Page 87]the Earth? The Reason lies clear; did the soul of a man dye, when the body dies, it dyed as a beast; but here is a distinction, so that there is a difference. And where lies it? the Text tells you, That dust goes to dust, but the Spirit to God that gave it; so that it is clear that there is a part of a man that de­parts, and lives when the body dyes.

The fourth Reason is from Mat. 10.28. And fear not them that kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in Hell. A good ground to prove this, for Christ said, Fear not them that can kill the body, but are not able to kill the soul. Now, if the soul dyed with the body, then he that killed one, must of ne­cessity kill the other, but Christ saith plainly, they may kill the body, but not the soul: So there is a Soul, or part of man, that lives though the body dyes.

The fifth Reason is from Act. 7.59. And they Stoned Stephen, calling upon God, and say­ing, Lord Jesus receive my Spirit: If there had been nothing in Stephen but what was to dye, his Prayer had been needless; but when his body was to dye, he prayes, that God would receive his spirit; so there was a spirit or soul to depart, and be received, though the body dyed.

The sixth Reason is from 2 Cor. 4.16. For which cause we faint not, but though our out­ward [Page 88]man perish, yet the inward man is renewed day by day; From whence we reason thus, If all in man, that is one with man, dyed when the body dyes, then when the body had on it any part of death or decay, all in the body that is its own, must be so too; but here you see, there is something that increases and gets up, when the body decreases and goes down.

The seventh Reason is from 2 Cor. 5.6, 8. Therefore, we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord, and in v. 8. We are confident I say, and willing, rather to be absent from the body, and to be present with the Lord. In which words you may see, that there is some part of man, which when the body dyes, is absent from the body, and at that present is present with the Lord: now if all in man, that is of man, did dye with the body, then there was nothing to be present with God; but you may here see it is, and it was that which the Apostle groaned for.

The Eighth Reason is from Heb. 12.9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reve­rance: shall we not much rather be in subjection to the Father of Spirits, and live? and Mat. 22.31, 32. But as touching the Resurrection of the dead, have ye not read that which was spo­ken unto you by God, saying, I Am the God of [Page 89]Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. Now mind the words: There you see a great difference between the Fa­ther of Spirits, and the father of bodies or flesh: Now if the Spirit or Soul in this sense, were as the body, then the fathers of the bo­dy or flesh were also Fathers of the Soul or Spirit: besides, you may see two distinct pro­perties, father of the fleshly part, and Fa­ther of the Spirit or Soul: the same is seen in this also, Mat. 22.31, 32.

Now take a few Natural Reasons.

Reason 1. Without this there can be no Resurrection; for though God works by his mighty Power in that, yet the Mean is thus; The Spirit of the body is that which revives and quickens the body; as in all seeds, so in this; 'tis the very Reason the Apostle useth in 1 Cor. 15.38. Now that seed that is cast into the ground, if the seed so dyes as that its life and spirit dies, it never comes up, nor nothing of it; but though the body dyes and rots, yet if the vertue and life abides, it springs up again and receives its own body; so here: though the power by which 'tis done is the Power of God.

Reas. 2. That which at no time in its be­ing, desires or stands in need of rest or cessa­tion [Page 90]from motion, doth not in its being admit of alteration or cessation, as to being: but the Soul or Spirit that we minde, at no time stands in need of rest or cessation from mo­tion; Ergo, &c.

Object.

Object. The mind cannot alwayes be atten­tive on one thing, but requires alteration.

Answ.

Answ. Though it doth, yet it is not from motion, but from one object to another; as sometimes, from Religion to exercise it self in Physick; and from that, sometime to Mu­sick, and so from one to another, to be im­ployed in something; but it never desires or stands in need of a cessation from motion; so that though the body sleeps, yet, even then there is some moving and motion that is kept on foot, which tells us there is an un­wearied part in man, that is of a nature dif­ferent from the dying part of man.

Reas. 3. Whatsoever is in man, not com­prehended by man, is above, and so far be­yond man, that it is not of that nature that is dying. Now this Spirit or Soul of a man that lives in the Mind, and is truly the mind of a man, is not, nor cannot, be comprehen­ded by man; but the mind of a man reach­eth to Heaven, when he is upon the Earth, and to the uttermost part of the World, when the body is but in one part: And the minde of man, though it may apprehend, yet it cannot comprehend it self: Now this [Page 91]mind, or spirit of the mind, is that part that never dies; Paul calls this, Rom. 7.25. his Mind, and Rom. 1.9. he calls that his Spi­rit, which in chap. 7. v. 25. he calls his mind, this is that which is in a man, and lives when the body dyes.

Rea. 4. When the body sleeps it is in asence as dead, yet at that time there is something in man that is capable of receiving Instruction; as in Job 33.15, 16. In a Dream, in the Visions of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their Instruction. Now mind, did all sleep, or cease from motion, or a living capacity alike, then when one ceases, sleeps, or dyes, all would dye too; but you see from thence that there is some part capable of Instruction; (Ergo.)

Quest.

Quest. If any should enquire, and say, Is not this Soul, or Spirit, something that came from God, and is really part of God, and so goes to God again?

Answ.

Answ. No; Though it came from God, yet it is no part of God. If you cast your eye on those words of Christ, Mat. 10. 28. you will have an answer. 1. Were it God, it could not be capable, to be cast by God into Hell, &c.

Answ. 2

Answ. 2. If that in man which is immor­tal, were part of God, it needed not to be sanctified; but not only the body, but the [Page 92]soul, and also the spirit stands in need of be­ing sanctified, and kept blameless; see 1 Thess. 5.23. Let me adde one thing more, and that is this, I mean as to the immortality of the Soul

Answ. 3

Answ. 3. There is nothing in the world, that is of a dying nature, doth, or can satisfy the soul or spirit of a man: Now every thing naturally is satisfied with its like. Now were the soul of man, or all in man, of one nature, dying contents would satisfie it; but it cannot. (Ergo.)

I would have you but a little mind the sad consequences that must, and doth attend the owning, and holding the Soul to be mortal, and dye with the body.

1st. If the Soul be mortal, Then as its Nature is, so is its Property, or Quality, and Ability in its movings, and natural mo­tions; and so it cannot move towards Im­mortality, but quite contrary. Now though we do hold, That man hath not power, sa­vingly to act God-ward and Heaven-ward, but by the help of Grace, yet we know, there is principles in every man to act God-ward, and to seek after Immortality, even in ve­ry Heathens: Now were there not somthing of that nature, there would be no such en­quiries, nor movings; neither would, nay could, God judge the Heathens ( Rom. 2.14, 15.) by a Law that is in their natures, were not this so.

2dly. As we said before, The Resurrecti­on is denied, upon the ground before ex­pressed.

3dly. It naturally tends to make men Epicures; see Isa. 22.12.

4ly. It takes off the great expectation of Saints in their longing and groaning for their departure, as Paul did, 2 Cor. 5.6, 8, for, what need they groan for a departure, if no­thing at the departure were to be enjoyed?

5ly. It denies God to be the Father of Spirits, a Prerogative proper to God, distinct from men, Heb. 12.

6ly. It denies that dear and near Affinity and Communion of Spirits, which is the Joy of Saints, the Rejoycing of Angels, Heb. 12.22, 23, 24.

In the next place we would shew you in part, what are the Priviledges souls enjoy after they are departed;

Mind a few of the Priviledges that Saints enjoy when departed from the body.

1. They are present with God, 2 Cor. 5.8. We are confident, I say, and willing, rather to be absent from the body, and to be present with the Lord.

2. We are by it freed from our House, or sad rotten Tabernacle.

3. We shall be freed from our Groanings, 2 Cor. 5.2, 4. For in this we groan earnestly, [Page 94]desiring to be cloathed upon with our House which is from Heaven: For we that are in this Tabernacle do groan, being burthened, not for that we would be uncloathed, but cloathed upon, that Mortality might be swallowed up of Life. And now see a little what is at home, Phil 3.20. But our conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ. O! what Sorrows, Sins, Sigh­ings and Complainings do attend us here? But there is freedom from all; There is glo­rious Sights without sinning; There is Smiles without Frowns: There is Love without En­vie: There is eternal Embracings without disputings: There is all things New, and never grows old: There is no weariness in that way: There is the answer of Faith without Fears; There is all delightful Joyes without Tears: In a word, we shall know as we are known; and see God, and sin no more: O come Lord Jesus, come quickly, my soul longs for this Love.

Quest.

Quest. Now if any should say, Why then was Paul, or any in a strait? if this be so, they need be in no strait in this debait, how could Paul be in a strait?

Answ.

Answ. From these Causes;

Cause. 1

Cause 1. There is a great union and near relation, between soul and body, being espou­sed together by God himself, and when the soul groans and longs to be dissolved, then [Page 95]Interest and Propriety in this affinity puts in its appeals, and so makes a stop or a stand, and so produces a Strait.

Cause. 2

Cause 2. Is taken from the nature of Heaven and Glory; which is far above, and beyond the low capacity of the Soul, that though the soul loves it, yet when it's a go­ing it fears, and is at a stand or strait.

Cause. 3

Cause 3. Is because the dispute in the Case lies between the Affection and Judg­ment: Now where Affection carries, and Judgment joyns in Spirituals, it goes de­lightfully; and where Judgment carries, and Affection stoops, or joyns in with Judg­ment, there it goes on powerfully; but when they are divided, and there is ground for both, both ways there is great struglings and straits; so is there in this Case, Judgment and Affection look upward and downward.

Cause. 4

Cause 4. Is a point of Interest or Pro­priety on both sides, as in the Text; To dye is gain, to live is Christ: Now you must know, that Propriety divided will cause great de­bates, and make the mind thus imployed to be at a stand.

Cause. 5

Cause 5. It is a reasoning between Love and Loyalty: Love is a fire or affection that ascends and flies high; Loyalty looks to its duty, though it be to go backward or for­ward: Now when this comes in competi­tion, they will, as in this Text, cause a stand or strait.

Cause. 6

Cause 6. An unaccustomed Change in any thing will cause a stand or stop; and so a strait, as the departure of the soul from the body is.

Cause. 7

Cause 7. You must mind, that Death is compared to a sleep, and no man is willing to go to sleep till he be fully weary; and for the most part Death comes to take us from the world before we are fully weary of the world. And sometimes there is some work to do, and men are not willing without some reasonings to go to sleep before their work is done; Some Child to bring up, or some Wife to love a little longer, or Husband, &c.

These are some of the Causes why Souls are at a stand or strait when Death comes. I should now shew you some of the Scriptures and Reasons, that some bring to prove the Soul mortal, but they are not worth the men­tioning; only mind their Scriptures, Gen. 2.17. Josh. 2.13. 1 Kings 2.2. Job 4.19, 21. Chap. 14.1, 2. & 7.8, 9, 10, 11, 12. & chap. 34.15. Psal. 89.46. Psal. 103.15, 16. & 115.17. Eccles. 3.19. 1 Cor. 15.18. these be the most of their Scrip­tures, and the Reasons they draw, are from them; and they have some natural Reasons, but in truth they are not worth the mentio­ning: And as for their Scriptures, and their Reasons from thence, do but reade the verses [Page 97]before and after, and you will soon see the deceit; and in all your minding of any thing they say seems of force, do but well mind the Reasons, and the Scriptures I have here laid down to prove the Soul immortal, and you will see the Truth; and also the falshood of that sad Opinion of holding the Mortallity of the Soul. Now we should make some im­provement of this Truth, but being streight­ned, I shall leave that, Beseeching God, to do you as much good in the knowledge of this Truth, as he hath done to my soul; and so the LORD JEHOVAH be your Strength.

Now in answer to your desires, because I cannot get time to write at large, my appre­hensions of the difference betwixt the Old-Covenant, and the New, as the Scripture calls them, or the Covenant of Works, and the Co­venant of Grace: Take a brief hint of a few Particulars of the different Property, and that thus;

1. The Condition of the Old Covenant was such, that it did lay an Impossibility of attaining the promised Good by it, and that you may see by viewing these Scriptures, Lev. 18.5. Ezek. 20.11. Rom. 10.5. Gal. 3.12.

2. It kept souls in Fears, without any grounds of Certainty, or Assurance; for that which was done as it might be to day, was [Page 98]to do again to morrow, as if it had not been before. See Heb. 7.19, 27. chap. 9.9. and chap. 10.11.

3. It was exceeding Costly, even so that the Cost did exceed the Comforts; all their Service did so declare it: see 1 Chron. 21.24.

4. The Word or Declaration of it, was, in comparison with the Declaration of the Gospel, but a bare voice or sound of words, Heb. 12.9. compared with Act. 15, 24. The Promises belonging to it could not take place, till the Condition made way, and the Condition depended upon an impossibility, so that both together in it self, did signify, but little more than a sound of words, in com­parison of the Declaration of the Gospel, or Covenant of Grace.

5. It begat great Fear in all that heard it; but the Spirit and Saving-Faith in none, see Heb. 12.21. Gal. 3.2. Now blessed be God this is ended and taken out of the way [...] And that it is so, you may be assured from Heb. 7.12, 18. chap. 8.7, 13. 2 Cor. 3.17. &c.

Now the Comforts of this Change lies in the removing of the evil that did attend us in that. And 2dly. In the Fruition of the Good that is brought in by the New-Cove­nant, or the Covenant of Grace. If you en­quire after that Good, I must tell you, it is [Page 99]not to be in its fulness, expressed by the tongue of Men and Angels: but take a few Particulars that have been of great use and comfort to my soul: and they are these,

First, In that the Condition, as well as the Promises of Good, have their imme­diate dependance as to performance, onely upon God, Jer. 31.32, 33, 34. chap. 32.39, 40. Ezek. 11.17, 20. chap. 36.25, 26, 27. &c.

Secondly, The Good of Promises, are not caused, but causes of Performance; so that the good of Promises is the life of Duties: So that the life in Duties, doth not intail to the good of Promises, but we are to draw the life of Duties from our Interest in the good of Promises, Psal. 116.1. Gal. 2.19.

Thirdly, The want of performance of the Condition, through want and weakness, is not, nor cannot be a just ground to take away, or weak [...] our Comforts and Confi­dence: See 2 Sam. 23.5. Psal. 89.33, 34. Psal. 106.45. Isa. 43.22, 25. &c. Isa. 54. apply 7, 8, 9 verses, and Ezek. 16.61, &c.

Fourthly, In a word, There is no muta­tions in us that do, or can make an altera­tion in it, but what it was, it is, unaltera­ble in Christ, our Lord and King, 2 Cor. 1.20. Heb. 8.6. with chap. 6.17, 18. &c. [Page 100]I shall say no more as to that;

But shall speak in answer to your desire a word or two, what that Peace is that we have by Christ, and this Covenant of Grace, whe­ther it be a bare Grace, or a State.

Now as to the Peace that Christ purchased for Saints, whether it be a bare particular Grace, or a State, I shall let you know my sence; and for that end, mind how the word Peace in a Scriptural sence is to be taken. Peace in Scripture is taken many wayes; As

  • 1. Sometimes it is to be taken naturally; as when mens natural constitution is to be Quiet, Patient, and Peaceable; so was Mo­ses accounted a Patient man, or a man of Peace.
  • 2. It is taken diabolically, or devilish: As first, when men make a League or Cove­nant with the Devil, Hell, and Death, or Sin, as those, Isa. 28.15. secondly, As when men are stupified in sin, and so unsensible, as Nabal was.
  • 3. Its taken spiritually, and that these ways; first relatively, that is when the frame of a Christians heart or behaviour is quiet and peaceable, as Rom. 14.19. 1 Cor. 7.15. Heb. 12.14.

2dly. Its taken vertually, that is, all that Peace which Saints enjoy and receive by and through believing in Christ, called Peace of Conscience, as in Rom. 5.1. chap. 8.6. &c.

3dly. It is taken essentially; and that peace is not a bare Grace of Peace, but it is a state of Peace; though it be hard to define, yet we shall speak a little of it, and give you a description of it sutable to what we find it in Scripture; and that is as followth.

It is a state of Favour and Grace, pur­chased by Christ according to an Agreement and Covenant made between God and Him, into which Christ doth instate all his, in which state they have a perfect acceptance, and are compleat in the sight of God; and there they have a friendly Amity, and sweet Har­mony, and full Agreement, not only with God and Heaven, but also with the Earth and all things therein. For the proof of this, mind,

  • 1. It is not a bare act of Grace, but a state of Grace and Favour; which shall by and by be proved by Scriptures, and grounds from thence.
  • 2. That it is procured or purchased by Christ, see Dan. 9.24. Zech. 9.11. &c.
  • 3. That there was an Agreement or Co­venant between God and Christ, see Psal. 89.3. and 28.34, 35. Mal. 2.5.
  • 4. That in this state Saints are compleat and perfect in the sight of God, see Phil. 5.27. Col. 2.10. John 17.23, 24.
  • 5. This peace doth not only relate to God and Heaven; but the Earth & all things ther­in, [Page 102]as you may see Job 5.23. Hos. 2.8.

Now that it is a state; for the proof of that, mind these Considerations, wherein you will see that whatsoever was, or is proper to a state, is to be found there. As

  • 1. There is a Governour or Prince of it, Isa. 9.6, 7.
  • 2. It is that in which Saints shall be found of God at the last, as in 2 Pet. 3.14. which will not barely admit of peace for us in an­other, nor yet of peace in us, but it is a state in which Saints are found at last of God.
  • 3. All things that do accompany a state, as a state, do accompany this; as thus, 1st. There is in it a Govenment, Isa. 6.7. 2dly, There are Laws or Rules, or Rulings or Leadings, Isa. 55.12. 3ly, Declarations, or Proclamations go forth from it, Isa. 52.7. Rom. 10.15. 4thly. Ambassadors or Messen­gers belonging to it, Isa. 33.7.
  • 4. If you lay aside all these Particu­lars, and only mind this Reason, It must of of necessity be a state, because it must be something that is the contrary of what sin by Adam brought souls into: Now that was not a bare curse, but a cursed state of dark­ness and death; and that sin did bring souls into such a state, you may clearly see, in Ephes. 2.1, 23. applyed with the 5, and 6. verses; and ver. 11, 12, 13, 14, 19. the case is clear, for the Scripture is clear in the [Page 103]proof of this: If so, then God's Grace by Christ, must of necessity bring souls through believing, into a state that is contrary to that state; then this peace must needs be a state.
  • 5. Consideration; If you mind all Prophe­cies and Promises throughout the holy Scrip­ture, you will see this to be a truth: We might, if I had time, make very choice im­provements of this truth.

First, Were Saints truly informed of this Truth, and did really believe it, their com­forts would be more sure and firm than now they are. Now poor souls so look upon it, that what peace is to day, is many times gone to morrow, and looks upon it sometimes lost by sins and miscarriages, and gained a­gain by Repentance, and exact Performance, and never looks upon this to be a state, a standing state; the sence of which is to recover souls that are fallen, and to spirit souls that grow cold and dead, even the sence and consideration, that though they fall, this state stands, and stands with its doors of Grace opened, and with its Am­bassadors woing and beseeching sad sinners to come in, and fallen souls to return into that rich unalterable State purchased by Christ, and stands upon the unchangable Founda­tion of God's Free-Grace, and the full and perfect Purchase of Christ our Lord and [Page 104] Prince of Peace. Oh! that my soul, and the souls of all them that fear God, could alwayes believe this Truth, this soul-satis­fying-Truth; this sinner-converting-Truth; this fallen-souls-recovering-Truth; this Grace-raising Truth: This God and Christ-exalting Truth. Oh my dear Friends, let us study to walk worthy of this unchangable state: And there is nothing will so much enable us to walk like it, as the true know­ledge and beleef of it. O believe thou art kept by it, as in Phil. 4.7. And when thou fallest, look on this standing State believ­ingly, thou wilt find it like the Brazen Ser­pent to heal and restore thy soul. To this God and Prince of Peace I leave thee; and in that state I love thee, and hopes through Grace for ever to live with thee; Amen, Amen.

NOw for the satisfaction of some few Friends, I shall in the next place set down some of the Scriptures, that I can well remember, that in my time I spake from, with the bare mentioning of the Text, and the Doctrine I observed from thence; without any more but only the Text and Doctrine, and though I cannot mention them in order, yet as many as I can remember, I shall, wishing God may make proof and improvement of them, to them that reade them. And the first I shall mention is this, in

Gen. 48.21. (But it was not the first that ever I spake from, for I cannot, nor shall not set them down in or­der, as I tould you)
  • Doct. 1. It is the portion of the best of our Re­lations here below, to dye and be deprived each of other.
  • Doct. 2. The loss of the best Relation cannot de­prive a soul of the Priviledge of God's promised Pre­sence.
  • Doct. 3. The sence of the enjoyment of God's presence, bears up and ballances the Soul under the loss or separation of outward Relations.
1 Cor. 3.18.
  • Doct. 1. Those that will be wise in a Gospel-sence, must become Fools.
  • Doct. 2. Those that are yet in the worlds wis­dome, and not yet become Fools in a Gospel-sence, [Page 106]their state is a state of deceit: We raised all into one Doctrine; Those that are not in a Gospel-sence become Fools, but are yet in the worlds wisdome, their state is not standing, but a state of deceit,
Isa. 30.15.
  • Doct. It is God's way to crown and confirm his great works of Restoration by the pouring forth of his Spirit; and it is good for Saints to expect and wait for it: — This minding the time when, and the end.
Mark. 13.37.
  • Doct. Watching is a Duty proper for Saints al­wayes to be imployed in.
Ezek. 22.14.
  • Doct. 1. There is a day when God will deal with men.
  • Doct. 2. There is no hearts nor hands of wicked men can endure that Day.
  • We reduced both into one Doctrine.
    • Notwithstanding Gods Long-forbearance, and mens foolish-confidence or security; yet he hath a day to deal with wicked men, in which day hands and hearts, that is to say, all supports will fail them, or they will not be able to endure.
Cant. 2.15.
  • Doct. There are little, yet subtil evils attend the People of God, and hinder their growth, the sence of which should make them seek to Christ for a removal.
Zeph. 3.18.
  • Doct. In the latter dayes there will be in the So­lemn Assemblys great cause of sorrow; and to be re­ally and candidly imployed in it, is kindly taken of God.
Matth. 12. latter end of ver. 44.
  • Doct. To have a fair appearance as to Form, yet in the heart to be empty as to Life and Power, doth not free but further the miserable state of that soul.
Isa. 22. part of the 14. v.
  • Doct. Not to be imployed in the present work of our Generation, but neglect to answer God's Call to the present work of the day, is a sad sin, that God will surely punish.
1 Cor. 1.27. first part of the verse.
  • Doct. It was the great design of God in his great and Gospel-Work, to make choice of, or chuse that which the world doth most undervalue.
Psal. 69.32.
  • Doct. 1. God's Goodness to particular Saints, especially upon Zions account, is matter of great joy and gladness.
  • Doct. 2. That Humble souls are only fit to meet God in such imployment.
  • Doct. 3. It is not only propper to, but the Privi­ledge of Humble Souls to bless, or rejoyce in God's Goodness to particular Saints, or Zion in general.
    • All was reduced to one Doctrine;
    • The rejoycing at, or in the Goodness of God to par­ticular Saints, especially upon Zions account, is a Priviledge and Imployment proper only to Humble Souls.
Luke 21. first part of the 8th ver.
  • Doct. 1. It was Christ's care to forewarn Saint of Deceits.
  • Doct. 2. There is and will be variety of De­ceits, or Deceivers.
  • [Page 108] Doct. 3. The sence of the many Dece [...]ts or De­ceivers should cause Saints to take heed.
    • VVe reduced all into one Doctrine,
    • Doct. Saints aswell as Sinners from the advice of Christ, and the sence of Deceits, ought to take heed.
Psal. 119.1.
  • Doct. There is a blessedness annexed to God's Wayes, but properly applicable to none but they that are Pure and Undefiled in them.
Isa. 61.3.
  • Doct. 1. Though it be Christ's work to Proclaim and bring forth Comfort to all sensible sinners, yet most eminently to Mourners in Sion.
  • Doct. 2. It is a commendable and comely Posture for Saints in Sion to be Mourners.
  • Doct. 3. It is not a Saints present enjoyment, either of countenance or outward accommodation, but a future change, that is a Saints gain or ground of Comfort.
  • Doct. 4. What Saints appear to be, and are, in their outward condition, in their Sorrow and Suf­ferings; the quite contrary they will be when God ap­pears to dispence his promised Grace and Glory.
  • Doct. 5. It is a great part of a Saints Portion to bring glory to God.
Col. 4.2.
  • Doct. 1. It is the Duty of Saints not only to pray, but to continue in Prayer.
  • Doct. 2. Watchfulness in Prayer is, and ought to be a Saints practice.
  • Doct. 3. Thankfulness is part of a Saints com­pleat [Page 109]Performance of the duty of Prayer.
    • First, Supplication.
    • 2dly. Watchful Obser­vation.
    • 3dly. A thankful Application is com­prehended in prayer.
Act. 15.30.
  • Doct. It was, and ought to be the Practice of the Members of Sion, especially Ministers, to enquire after the state and condition of particular Souls.
Jer. 6.16.
  • Doct. They and they only prosecute, or seek Truth truly, that stand in the way of Truth while they seek after it.
Gal. 6.2.
  • Doct. 1. Among the People of God there are some that are under burthens.
  • Doct. 2. The Burthens of particular Saints are not only to be born by themselves, but ought to be born by all.
  • Doct. 3. The Law of Christ is not performed, if that Duty be neglected.
Rev. 3. last part of the 1. v.
  • Doct. 1. Even in the Church of Christ there are some that have a name to live, and yet are dead.
  • Doct. 2. To have a name to live, and not have the Power and Life, but to be dead, is that which exposeth the creature to the sad sence of Gods displea­sure.
  • VVe reduced all into one Doctrine;
    • To have a name to live, and yet have not the pow­er of Life, but are dead; their outward propriety amongst Saints will not free, but doth rather further their sad censure from God's displeasure.
Psal. 23.4.
  • The presence of God is a sufficient support to Saints in the lowest state, or the greatest affli­ction: This in general, but in particular see
    • Doct. 1. Afflictions and Death is the portion of Saints.
    • Doct. 2. Not the least, but the lowest state in Affliction is a Saints portion.
    • Doct. 3. This state to Souls is but a shadow.
    • Doct. 4. In the lowest state of Affliction Saints have no cause of fear.
    • Doct. 5. God's presence with Saints in the greatest Afflicton removes fears: or, It is enough for souls in any state, if God be with them.
    • Doct. 6. The true sence not only of God's strength in his Love, but souls profit by his lashes, doth in times of trouble sweetly uphold them.
Psal. 135.4.
  • Doct. 1. There is a choice application of Gods chosen Ones to himself.
  • Doct. 2. The Chosen of God, or God's Peo­ple are God's Treasure.
Col. 2.6.
  • Doct. It is the duty of all that have received Christ, in all their walkings to walk in him.
2 Col. 1.9.
  • Doct. 1. It is the portion of the pretious People of God sometimes, not only to be under the sight, but the very Sentence of death.
  • Doct. 2. God's special end in laying his People [Page 111]so low is to keep them low in themselves, and not to trust in themselves, but singly in God.
Psal. 94.19.
  • Doct. God's Comforts and Consolations, puts an end to mans distractions.
Gen. 49.11.
  • Take it as a Proviso and Promise to the Church in Gospel-times.
  • Doct. There is high and glorious enrichments comprehended in or under simple appearance in Go­spel-Appointments.
Rom. 8.6.
  • Doct. 1. Death dwels in, and is the portion of a Carnal mind.
  • Doct. 2. Life and Peace is a portion that doth accompany a spiritual mind.
Phil. 3.20.
  • Doct. All true Subjects of Heaven have their conversation in Heaven, whilest here on Earth; the sence of which should cause them to walk as Saints amongst Sinners. Mind the foregoing verses.
Psal. 66.16.
  • Doct. That heart which doth regard iniquity, can make no improvements in his approaches to God by Prayer.
Psal. 37.28.
  • Doct. Near society with God, is a safe seat for Saints.
Cant. 1.2.
  • Doct. The nearest communion with Christ is dearest, and most desired by that soul that is acquaint­ed with him.
Psal. 119.165.
  • Doct. 1. The People of God are enriched with a great and admirable peace.
  • Doct. 2. They that are enriched with the true Peace of God, are lovers of his Law.
  • Doct. 3. So far as souls are enriched with God's Peace, and so become lovers of his Law, so far they live above offences or stumblings.
Luke 14.28.
  • Doct. It is commendable in all especially any that undertakes work for God, to take in future dangers with present duties.
Jer. 2.14. first part.
  • Doct. For the Friends of God so to give way to sin, as by it to bring themselves into the state of Ser­vants, is a state and condition that is sad in God's sight.
Cant 5.9.
  • Doct. The spiritual enrichments Saints enjoy from Christ, and by them declared to bare professors, makes them to be at a stand. Or thus,
    • The glorious Riches Saints see in Christ, and their raised affections towards Christ being de­clared, makes bare professors be at a stand.
1 Thess. 5.21.
  • Doct. 1. It is the duty of the People of God to try before they trust.
  • Doct. 2. It is also God's Peoples duty in their tryals, whatsoever they find to be truth, to hold it fast.
Psal. 45.3.
  • Doct. 1. Christ is Sions King.
  • [Page 113] Doct. 2. There is effinity betwixt Christ and Christians.
  • Doct. 3. Those that are in union with Christ, are all glorious.
  • Doct. 4. The Glory of Zion, or Saints, is within.
Hos. 8.2. depending upon the first verse, and relating to the third vers.
  • Doct. 1. There was, and so there may be, a Peo­ple among the Israel of God, that appear to lay claim to him, and affirm they know him, and yet live not with him, nor are owned by him.
  • Doct. 2. It is not mens Affirmation that can hinder God's Determination, in bringing his Judge­ments upon them that are false to him.
Psal. 4.8. last part of ver. 11.
  • Doct. 1. There is nothing retained by God, from the People of God, that is good for them.
  • Doct. 2. It is not the bare Form, but the Up­rightness, or upright frame of heart in the Form, that the Goodness of God in his Promises runs out to.
Nahum 1.7. Mind the time when it's spoke, and to whom, and what.
  • Doct. 1. The highest exercise of God's Wrath upon his Enemies, doth not nor cannot hinder his Love and Goodness to his own.
  • Doct. 2. There is no danger so desperate, but here is security and safety in God for his own.
  • Doct. 3. What soever God is in himself, he is the [...]me to his People in the worst of times.
Dan. 6.10.
  • Doct. 1. Saints assurance of Sufferings should not hinder or keep them off from their Service.
  • Doct. 2. Circumstances in and about Saints Ser­vice in a Suffering-day, in some cases may become Substances or Duties.
  • Doct. 3. Changes in mens minds, and Determi­nations or Conclusions in Councils, should not make a stop or change in Saints way God-ward.
Deut. 33.29.
  • Doct. 1. God's People are a happy People.
  • Doct. 2. The Excellency of God's People is a matchless Excellency.
  • Doct. 3. God's People are a Saved People: Or­thus; The Salvation of Gods People is in God.
  • Doct. 4. The Strength, or Life, or Excellency of all that belongs to Saints, is so, because God is the same in that to them.
  • Doct. 5. As Saints are a People of Excellency upon God's account, so they are Objects of Envy to their Enemies.
  • Doct. 6. The Enemies of Gods People are Lyars, and they shall in God's season find them so.
  • Doct. 7. Though it be the portion of the Saints in a suffering-day to be low; yet there is a season for Saints to be exalted above their Enemies.
2. Chron. last part of vers. 9.
  • Doct. For any Person or People to be inriched with the experiences of the prosperous enjoyment of Gods Presence; and to leave that, and follow or [...]leave to any other thing, is to do foolishly.
Jer. 30.17.
  • Doct. 1. It's Saints or Zions portion, to be un­der wants or wounds.
  • Doct. 2. As it is Zions portion to be under Suf­ferings, so sometime in the eye of Reason, to be lost, or cast off by it.
  • Doct. 3. When Zions Deliverance is most out of the eye and also the affections of men, its nearest the accomplishment, in answer to Gods Purpose and Pro­mise. Or thus:
  • Doct. 4. When Zion is by men most forsaken, it's Gods season to save.
2 Chron. 20. last part of ver. 15.
  • Doct. It is an encouraging comfort to a People or Nation, in any great Trouble, Tumults or Wars, sensibly to know God is engaged therein.
John 27.17.
  • Doct. It's an high Testimony of Love to Christ, and 'tis kindly taken by him, to be imployed in feed­ing or serving Christ's Lambs.
Job 23.10.
  • Doct. When Saints suffer under the Hand of God, and also under the Censures of men, then to be so sensible of their own integrity, as to center their sa­tisfaction of it in the Knowledge of God, is a Comfort that will hold out in the worst of times.
Mark 5.39, 40.
  • Doct. 1. It is that which sometimes accompanies the work or undertakings of Christ, before they are accomalished, to appear dead in the sight or sence of men.
  • [Page 116] Doct. 2. There is no cause to distrust or doubt of [...]he Accomplishment of Christs undertakings, though [...] seem dead in the sight of men.
  • Doct. 3. When Christ's Ʋndertakings appear [...]ead in mens sight, they are but asleep in Christ's sence.

Dearly beloved Friends, whoever you are that shall reade these Texts of Scripture, lest you should wonder why I insert so many here, seing they can be of no great use; I must tell you the reason why I do it; It is, because some have, as to these, laboured to incense many poor precious souls against me, as if I had abused the Scriptures in what I had observed; rendring me in that, as they have done in most things, as odious as they can, to the ears of many that never knew me; so I did intend to have inserted more if I could, but these few I thought good to leave, in answer to some Friends desires, for the ends a­foresaid; desiring what weakness you find here, to cover it; and what good you find here, to improve it: and I beg that God may give you as much comfort in reading them, as I had in declaring them. And as for the Proofs and Uses, the dear Lord make them for you, and to you: And God forgive them, who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me; But if God forgive them as freely as I do, as I beg he may, this sin [...]ill not be laid to their charge. Amen, Amen.

In the next place, after mentioning some of the particular Scriptures, from which I have for­merly spoke; I am engaged in my heart to leave a few Reasons & Considerations to prove there is a God, without making use of Scrip­ture, to convince Atheists; many of which I have met with both beyond Sea and here: and these Considerations may be of use to some who may meet with such spirits, as well as I have done.

Now the way to prove that, without Scrip­tures, by bare Natural Reasons, is as followeth.

First, Consider that all things that are, must be considered under these four heads. As,

First, Such things as have only a being, and no more; as the Earth, Air, Water, and the Sky, &c.

Secondly, Such things as have being and life, but not sence; as Herbs, Trees, Plants, &c.

Thirdly, Such things that have being, life and sence, and no more; as all Beasts, Birds and Fishes, &c.

Fourthly, Such things that have being, life, sence and reason; as Men and Women.

Now under these Four is considered all the World: and if so, let us reason from all, and use but Reason truly, and you must confess, There must be a Power above each, as the only Cause of all; and that none of each is the cause of it self, nor the cause of each other; and that you will see if you consider these things.

First, That which hath only a bare being, can­not be the Author and Causer of the rest, and that for these Reasons.

1. Every Effect is answerable and like the Cause; but here they are not alike, but differ in their very nature: for one hath a bare being; the rest have being and life; or, being, life and sence; or, being, life, sence and reason. Now for the Effect to be so differing from its Cause in Nature, is contrary to Reason and Nature. For in all Causes there must be a unity between the Cause, and the thing or things caused.

2. It is against Nature, for any Cause natu­rally to cause or produce any Effect, to be a Lord over it self. Now that which hath a being and life, is above that which hath a bare being; and that which hath being, life, sence and reason, is made higher than either, and that is the creature Man, unto whom all these three former are ser­vants, and he a Lord over each.

3. This is a maxim, That Bodies of themselves have no movings. Now where there is no more in a thing than a bare being, it's but a bare body, and its motion is from the power of Life else­where; As for example, in a Clock, it cannot move without weights; and these weights, that have also a bare being or body, they must have a hand to put them on: and so all bodies that are bare beings, in their motions still must relate to a power and life elsewhere. Now without mo­tion there can be no propagation; so that a bare [Page 119]being, which is a body without life, cannot pro­duce sence and life, much less life, sence and reason.

And now that which hath not only being, but life, that, or them, cannot be the chief original Cause, and that from these Considerations.

1. That which is the first Cause can subsist of it self, without that which it doth produce; But Grass, Herbs, and Trees or Plants cannot subsist, though they have being and life, without that which hath a bare being and no life, as the Earth, Air, Water, &c.

2. That which hath a bare being gives daily strength and life to this that hath being and life; Now had that begun it self, it would have had power to maintain it self without that help.

3. That Grass, Herbs, Trees, &c. were not the Beginners, but had a beginning, you may see clear; If you see the nature of one, you may see the nature of all: As thus; Is there a branch? it leads thee to the body from whence it came, and from the body of the Tree thou art led to the root, though it be within the ground; and from the root you are led to mind the kernel that fell to the ground from another Tree, &c. as the Cause of that Root; If no Kernel, no Root; if no Root, no Body; if no Body, no Branch: And then consider from whence came that Ker­nel; and go backward, and what was it before it was a Tree? It was a Kernel; and a Kernel cannot be without a Tree: And then how came [Page 120]the first Tree? So there must be another Cause besides themselves, to be their Cause.

Now as to that, or them, that have being, life and sence, That, or they, cannot be the Cause of other things, for the grounds first laid down: As to prove that which hath a bare being could not be the Cause, consider those grounds, and that will also prove this, I mean the first of the Rea­sons. And now that they are not the Cause of themselves you will clearly see, if you minde.

First, Had those been the first Cause of them­selves, they would have power to preserve them­selves, and not suffer themselves to be slaves and servants to that or them, that for power or strength are inferiour to them; as Man is infe­riour to the Beasts for strength and power, yet is as Lord and Master over them, which must be from a power above, that doth subject the stron­ger to the weaker, and that is God.

2dly. If ever they had power to make them­selves they have it still, and if still, why do they not still do it? what needs there to be pairs or couples carried from place to place for genera­tion? And besides, do in this as you did by the Herbs and Plants, &c. go backward, and see what or who was the Cause of the first.

4. That which had being, life, sence and rea­son (to wit) Man, was not the chief Author and Cause of the other Three, is clear from the Rea­son first laid down, in relation to that which hath but a bare being, in that there is and must be a [Page 121]congruity and likeness between the Cause and it self, but here is none. Besides,

If Man be the Cause of that which hath only a bare being, and that which had being, and life, and sence, why doth he not do the like? and why doth he sometimes perish for want? &c.

And that he also was not the first Cause of himself, will appear from these Grounds.

1. If he had made himself, he would have had power to have kept himself from being un­made: for that power that hath ability to make, hath power to preserve and keep it self from being unmade, or dissolved.

2. He would make men when he had a mind, if this were so. No Men and Woman that have a mind to have Children, would be without them; And when they would have a Son, they would not have a Daughter.

3. They would not have had defects & weak­nesses, but would have been all compleat with­out weakness and sickness; and the longer they had been imployed, the more compleat they would have been.

4. They would have known themselves be­fore brought forth: for in making, always know­ing goes with power, and power with under­standing; and then before 'tis, it is known: but the contrary is seen daily.

5. There is something in Man, that shews there is something above him. Consider what is the chiefest part in man, or of men; it is his [Page 122]Mind, that is above all the rest in him; his Mind runs out to varieties, and goes up to the Hea­vens, and to the furthest part of the World, and yet sits at home in the body; and this Mind of man that is above all other parts of man, and knows all, yet it doth not know it self, so it's only knowable to something above it; and there is nothing above it in man; therefore that above it is a power beyond it, and that is God. Besides, the whole man cannot satisfie the mind, nor the mind, as the mind, cannot satisfie it self, but it must be something besides it, and beyond it, and above it, that is better and higher, and that is God.

6. Many of the Reasons which were expres­sed before in relation to the other three, if mind­ed, will prove this, That man is not the chief Cause or first Original of himself.

Besides these Reasons from each particular there are and may be Reasons drawn from all together, to prove that they are not their own Cause, nor the first and chief Original Cause of each other; but it must be from a higher, above all, before all, who is the Original Cause and Maker of all, and each; and the Considerations that will clearly prove it are these:

  • 1. The admirable Congruity and Harmony that is between those varieties of bodies; and though very different each from other, yet agree; which cannot be from themselves, but from something above them.
  • [Page 123]2. The admirable submission each to other, both in power and property, the greater to the lesser, the higher to the lower; which cannot be from themselves, but something that is not them, but above and beyond them, and that is God.
  • 3. The unexpressible subsistence each by other, and each from other, and so each considered in self, which in such contrary natures and varie­ties of properties could not naturally do it, were there not something that is supernatural above all, and that is God.
  • 4. A fourth Consideration is upon the account of the furthest end of the least and lowest, and the ultimate end of the highest and chief.

From all which rightly minded and consider­ed you must conclude, some power before all, and above all, as the Cause and chief Lord over all, and that is God.

Let us go over these Four a little larger in way of Contemplation, As

1. Of the Congruity and sweet Harmony in those varieties of Bodies. If you look upward you will see their infinit movings different, and yet not troubled each at other, nor to each other. If you look downwards you see the Sea continu­ally moving above the Earth, and yet not pas­sing there its bounds, but abides as two espoused each to other. We also behold all the Creatures of different kinds and properties; and yet how do they concur and agree together! the tame [Page 124]ones abide in flocks among men for their use the wild ones that have strength to destroy men they abide in Desarts, as if they were agreed so to do. Sure this must be from a power beyond and above all these. And now go to Man, or in­to Man, that is an Abridgment of the whole U­niverse, a Body fit for all sorts of movings, and a Soul without removing, makes the Body move which way it pleases, and by Reason guides and governs all in such an admirable Congruity and Harmony, that it's clear that something above all, must thus guide, lead and order all, and that is God.

2. Consider the Strength and admirable Sub­mission each to other, though of great difference both in power and property, yet all acting as if each were servant to the rest; the Heavens sub­missively serve the Earth, and the Earth the Herbs, Plants and Grass, and these serve the Cattel, and the Cattel serve Man, and Man serves the Ground by tilling and the Cattel by looking and providing for them: O the strong reciprocal submission and servitude! this must be from a power beyond and above all, and that is God.

3. The unexpressible Subsistence. You see the Seas about the Earth, which seems continu­ally to threaten the Earth, and yet keep within their bounds; the Earth heavy and massie, and yet notwithstanding setled, or rather hangs in the Air: The Winter seems to destroy the [Page 125]Herbs, &c. the Summer again revives them; the Beasts stronger than Men, and able to de­stroy them, and would do so, did not a higher power keep them in; and yet they submit, and all subsist together: O this must be from a pow­er above all, and that is God.

4. Consider the furthest end of the least, and the ultimate end of the chief; What is or can be less than a bare being; as Earth, Air, Water, &c. they have only a bare being: Now what is next to that but a not-being, and that is no­thing; now this is a mixim, That between some­thing and nothing, let it be never so small, yet there [...]s an infinit space; And nothing but an infinit Po­wer can bring something out of nothing. Now be­fore being, no being cannot cause a being, but it must be from another cause. Now go to the highest above Being, is Life, and above that is Life and Sence, and above that is Life, Sence and Reason, and that's in Man, &c. So he is the Chief. And what is chief in him? it is his mind and understanding, by which he knows all that is to be known; it can go up to Heaven and judge what's there; and to the furthest parts of the World, and to all parts at once, and yet sit at home in the Body; this is the highest of all four: Yet this Mind, so high, so noble, knowing all things, yet cannot know it self: If so, there must needs be something above that's more chief, more noble, to order and guide, and that is God.

Object.

Object. If any should object and say, All things are caused by the Sun.

Answ.

Answ. That cannot be; For, Man is made of the four Elements, each of which is directly contrary to each other; as Fire to Water, &c. Now that four contraries should joyn all in one peaceably to make one, shews something above them to command them.

Obj.

Obj. And if any shall say, that the Air, which is between Fire and Water, doth reconcile these in one.

Answ.

Ans. What power is it that doth cause them to be subject to the Air? it self cannot do it, for it's inferiour to either; therefore there must be a power above each, to encline the Air to that work, and them to that subjection, which power must be God. So that from all that hath been said, Reason it self shews there is a God, had we not the blessed Scriptures, which blessed be God we have. And so much for this Question.

Dear Brother, for your soul-refreshing Letters I thank you; The Lord encrease your Prison mercies, and bear you up under all your tryals, which I know are very great; but God can, and I hope doth, make them very easie. Now dear Brother, if it might not be too much trouble to you, I could heartily wish that you would, either in your Book that you are writing, or in some o­ther Papers, leave your thoughts to these few. Questions following, by which you will engage him that is yours in the best bonds of Love.

Quest. 1

Quest. 1. The first Question relates to the great difference between the Roman Catholicks and Us, and that is to beg your chief grounds from Scripture, to prove, That after the Conse­cration by the Priest, it remains still bread, and is not become really, but representatively, the flesh and blood of Christ.

Quest. 2

Quest. 2. What is your chiefest and most satis­fying ground, to prove, and that from the Old Testa­ment, That Christ the Messias is come, in answer to the Jews profession?

Quest. 3

Quest. 3. Seeing that in the Scripture, the Gospel is so diversly expressed, as sometimes it is called Gods Gospel, and Christs Gospel, and the Apostles Gospel; and sometimes the Word is called, the Gospel, and sometimes God's Power is so called: So the Question is, What is truly and really the Gospel?

Your brief and exact Answer to these will re­fresh the heart, not only of me, but of many more of your Friends. Farewel.

My hearty endeared Friend, I shall do what I can to give you a brief Answer to these Questi­ons: Though I have not much freedom to med­dle with that, yet I shall briefly set down my Grounds and Reasons from. Scripture, which hath fully satisfied me, and I hope it may satis­fie you and others.

Quest. 1

Quest. 1. In answer to the first Question, as to the business of Transubstantiation; 'tis clear, [Page 128]that after the Consecration by the Priest it's still bread; And you will see it, if you mind what is the Ground of the Roman Catholicks judging it otherwise: The mistake is from this word, Mat. 26.26, &c. This is my Body. Now say they, Christ said so, and he cannot lie.

In answer to that we say so too. But you must mind how that word [this is] is in Scripture taken: it's taken two wayes,

  • 1. It's taken Really, as in John 20.31. This Jesus is the Christ, that is, Christ is really Jesus.
  • 2. It is taken Representatively, representing a thing, and is not really the thing, though the word, this is, be there used; as in Rev. 1.20. The seven Stars are the Angels of the seven Chur­ches, and the seven Candlesticks are the seven Churches. Now none will say, because the Spi­rit cannot lie, that the Churches be Candlesticks, &c. But see yet more clearly, in 1 Cor. 10.4. And they did all drink of that Spiritual Rock; and that (or this) Rock was Christ. Now none will be so foolish as to affirm, that Christ was a Rock of Stone. So here, This is my Body, that is, it doth really represent my Body. Now they have no way to answer, but will object and say, O but this is a Miracle that Christ then did work, and still doth, by turning the real bread into real flesh.
Answ.

Answ. God and Christ never did work a Mi­racle in all the Scripture, that you or any can prove, but in the working of the Miricle it was so wrought, that it did convince the outward [Page 129]sences of all that saw it, or believed it: Did he turn Water into Blood? The sence of Seeing was convinced, by seeing the colour changed. Did he turn Water into Wine? The sence of Tasting was satisfied, and convinced by the tast, as you may there see. And so, never was any Miracle wrought but the outward sences were and must be satisfied and convinced. Look over all the Scripture and it was and must be so: but in this it is not; for as before, so after the Con­secration, the eye did see it Bread and doth so still; and the Taste did taste it Bread, and so it doth still. They, and all the wit of man cannot answer this.

Quest. 2

Quest. 2. In answer to the second Question, how to prove Christ to be come in answer to the Jews Objection. Much may be said both from Scripture and Reason, too large for me to as­sert; therefore I shall onely mention one ground from the 9th of Daniel, beginning at the 24 ver. to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered. There the Angel tels Daniel the set time of Christ's coming and dying, and tells him, It's seventy weeks from the day that the Command went out to rebuild the Temple. Now that day Daniel knew, and from that very day to Christ, or the Messias death, as it is there expres­sed, is to be seventy weeks; seven weeks, and sixty two weeks, and the week in which he dyed; sixty two, and seven, and one week, make se­venty [Page 130]weeks. Now first enquire of the Jews, If they do not own Daniel a true Prophet? they will say, yea, they do: Then enquire, if that Prince or Messias spoken of in Dan. 9.25, 26, 27. be not the Messias they look for? they must and will say, it is: Then enquire, If they have in all their Records any other accompts of weeks, than two, that is, a week of dayes, and a week of years? they must and will say, they have not: Then reason what King reigned, and what time of his Reign it was when the Command came forth to rebuild the Temple, which is openly by them and us known? Now till Christ's Death from that time, must be but seventy weeks; and if they should say, seventy weeks of dayes, then Christ had come before the Temple had been built; but it must be seventy weeks of years, ac­counting seven years for a week, that is, se­venty times seven years, which is, four hun­dred and ninety years; and just so long, and no longer it was, from the Command to build the Temple, to Christ's Death, and he dyed in the middle of the last week, that is, in the middle of the last year. This no Jews can truly answer, and it being so unanswerable as to them, and so full of clear satisfaction, as to any doubting Christian; I shall say no more in answer to this Question, but beg of God it may satisfie you as it hath done me.

Quest. 3

Quest. 3. Now in answer to the third and last Question, consider these Particulars as to the Gospel.

1st. Consider whose it's called; God's; Mark 1.14. 2 Cor. 11.7. 1 Thess. 2.2, 8, 9. 1 Tim. 1.11.

2ly. Christs; Mark 1.1. Rom. 15.19, 29. 1 Cor. 9.12, 18. 2 Cor. 4.4. 2 Thess. 1.8.

3dly. The Apostles, Rom. 2.16. chap. 16.25. 2 Tim. 2.8. 2 Cor. 4.3.

Secondly, What is relatively called Gospel.

1. God's Power, Rom. 2.16. that is to say, his Grace, or that wherein his Power is made manifest or implied.

2. The Word of God is called Gospel, Act. 8. [...]5. Heb. 4.2.

3. The Doctrine of Grace or Justification is so called, apply Gal. 1.6, 8, 9. with chap. 2.14. and 3.1, 2, 8.

4. Preaching Doctrine whether true or false, [...] it relates to, or pretends Justification, is cal­led Gospel, Gal. 1.6, 8, 9. apply chap. 2.14. chap. 3.1, 2, 8.

5. Preaching, and other Ministrations or im­ployments, for Christ or his Church, is relatively called so, see Phil. 2.22. chap. 4.3. 1 Thess. 3▪ 2.

Quest.

Quest. What is really the Gospel?

Ans;w.

Answ. It is the Deliverance or Salvation of poor souls through the Free-Grace of God by the [...]eath and Resurrection of his Son Jesus: The [...]ath of which will appear by Act. 15.7. apply chap. 10.30, to v. 44. and chap. 11.1. chap. [...]. 24. Ephes. 1.13. chap. 3.6. apply Ephes. [Page 132]6.19, 20. with 1 Cor. 5.20. 2 Tim. 1.10. see 1 Pet. 1.11, 12, 18, 19, 20. by applying Tit. 2.20.11, 12. with Col. 1.5, 6. see Col. 1.23, 24, to ver. 28. you will see this Truth by applying God's Promises, Isa. 61.1, 12. with Luke 4.18, 19.

So much in answer to the Queston, What the Gospel is: Search the Scriptures and you will see it plain. So I shall say no more to that, but beg of God we may believe, and walk worthy of it, Amen, Amen.

Now seeing God was pleased after a small time that I had been close Prisoner, to refresh me so much, that after many dayes of Prayers and Tears, I was made to sing, although for so doing, I was condemned by some; though what I did sing was that which was given in sutable to my Condition, and God's dear and gratious Dea­ling with me; and because some did so censure me for it, I thought good to insert one o [...] those Hymns I did make since I came here, which is as followeth.

An Hymn I made upon my being taken and carried to Prison, with the Matter and Manner, August 20. 1663.

AS I in Bed asleep did lie
A Messenger steps in,
And saith, Arise even by and by,
Here's Warrant from the King,
Your House to search, and you to take,
Nehem. 6.8, 12.
You must no longer lie:
I soon did see what plot they make,
To take my Liberty.
When I before the Great One came,
Mat. 10.18
He askt why I did smile?
Luke 21.12
Good Sir, I said, do not me blame,
You'l find in me no guile.
Away, said he, to th' Tower him take,
And him there close let lye;
Job 35.12.
No words nor excuse must I make,
Prov. 21.13
But leave my Liberty.
When I came here I was amaz'd;
Psal. 46.1. and 86.5.
But God did me soon meet,
And bid me not to be afraid;
Isa. 41.10 and 66.5.
Rejoyce, but do not weep.
[...]y foes, though fair, I will declare,
Thy patience I will try;
Rev. 2.10.
[...] joyce in me, doe not despair,
James 1.2.
In me's thy Liberty.
No sooner did this Grace appear
Psal. 42.4, 5, 6, 7.
But I cry'd out amain,
O Lord, Let me not now come here,
And go away in vain.
Psal. 79.9.
But let thy hand now shew thy heart,
Isa. 27.9.
And let me live on High;
Psal. 86.16.
And from my soul let sin depart,
Isa. 33.16.
For that's true Liberty.
Then did I sing,
Act. 16.25.
and sate me down,
Letting them shoot their darts
At him,
Psa. 126.10.
who ever wears the Crown,
And reigns in all Saints hearts.
'Tis he that is now Zions King,
Psal. 2.6.
And doth the world defie;
'Tis he which light & life doth bring,
Joh. 14.16.
In him's my Liberty.
The Lamb of God,
Rev. 5.12. and 1.5.
our King will come
In Righteousness to Reign,
His glorious Kingdome is begun,
Isa. 32.1. and 52.7.
He'll all his foes disdain.
And he himself will soon declare
Rev. 19.6.
That,
Psal. 91.13.
he alone is He,
Whom Kings & Nations must now fear;
Jer. 10.7.
In him's their Liberty.
His Wedding Day with men he'll keep
Rev. 19.7. & 21.9. & 3.4, 5. & 4.4. & 7.14.
And Promises fulfil;
With garments white he'll cloath his
This is his Father's will,
That they should all now live with Sheep;
Joh. 17.21, 22, 23, 24.
In union for to be,
And see themselves redeem'd from sin him
Phil. 3.20.
To perfect Liberty.
And I in Christ shall now be blest
Phil. 3.8, and 1.23.
He unto me did say,
Now enter thou into thy Rest
Rom. 8.1.
That none can take away:
Psal. 37.7.
Untill my Wrath on men be past
Isa. 26.20.
I'le shut thee up in me;
Though into Prison men thee cast,
I'le be thy Liberty.
A Work for thee I have to do,
Act. 26.16.
In which I'le thee maintain;
Isa. 41.10.
My Truth thou must bear witness to
Act. 23.11.
Whil'st life in thee remain.
Unto my Truth now set thy seal
Rev. 20.4.
My Name to Magnifie,
John 3.33.
I will then sure to thee reveal
Jer. 33.3.
What's Truth and Liberty.
Prisons of old, |were Prophets Schools,
Psal. 94.12 and 119.71
And there were taught by Me
To learn my Statutes and my Rules,
And eke my Majesty.
And there did I them strength afford
Psa. 138.3.
For all Extremity,
2 Cor. 1.4, 5
And I who was their only Lord
Psal. 37.39 & 27.1.
Did give them Liberty.
When I beheld this Glory bright
Psa. 118.14.15.
Shining in me so clear,
I then did sing, and also write,
Isa. 12.1, 2.
That others might him fear:
Psal. 34.11
And also may awake and sing,
Isa. 26.19.
Tho in the dust they lye
In Christ their Dew on them falling,
By whom's their Liberty.
In all the world he'll this declare
[...]sal. 89.10.
To all, both great and small,
His Holy Arme he will make bare
[...]sa. 63.12.
Before the Nations all.
And they that will his Scepter own
Must to themselves now dye:
For He alone that's on the Throne,
Mat. 16.24 25.
Gives Life and Liberty
Now I true Liberty doe know
Isa. 61.1.
To Christ I'le praises sing,
2 Cor. 3.17.
For he through Death will bring me
No more to sigh and sin;
Rev. 2.7, 17
I wish this news abroad may spread, home,
Isa. 25.8.
That all my foes may see,
Rev. 7.17. & 21.4.
And Saints with understanding read,
And know my Liberty.
What if false Witness should arise
Jer. 6.13.
And labour to betray
My Innocency by their lyes,
Mat. 24.9. and 10.21.
My life to take away?
Yet Christ's Cause I will witness to,
Luke 21.16
Tho for the same I dye,
Act. 20.24. & 21.13.
I shall not fear what man can do
Against my Liberty.
For now my soul hath sweet support
Psal. 27.1
Through Christ my Rock & Tower,
Micah 7.8.
In whom's my peace, joy and comfort,
With fresh supplies each hour:
Hab. 3.19.
His Love is now my whole delight,
Psa. 138.7.
His Presence stands me by;
Isa. 43.2.
I have him alwayes in my sight,
O here's my Liberty.
God is my Witness and my Guide
Psal. 23.1.2, 3, 4, 5.
My conscience to keep clear;
I know the Lord is on my side,
Therefore I need not fear.
Jsal. 118.6.
Through Christ I am now freed from
Jer. 10.11.
And Hypocrites cruelty,
Rom. 8.1, 38
So soon as God receives my breath death
Act. 7.59.
My Soul gains Liberty.
Patience with Balm my sores supplys
Psal. 37.3, 4, 5, 7.
I live above controul,
In Prison though my body lies,
Job 34.29.
They can't inslave my Soul:
My free converse with Christ is sweet
Cant. 5.13.
Which brings in choice supply,
Psa. 104.34
That they which now my body keep
Joh. 14.17.
Knows no such Liberty.
God did for me this place appoint
Gen. 45.7, 8
Before they brought me here,
And doth my soul with Grace anoint,
Mica. 7.8, 9
That cheerefully I bear.
Hab. 3.18.
And now his Will and Pleasure's mine,
Act. 21.13.
He doth my soul make free
Psa. 11.2, 6, 7, 8.
To live above, though they combine
To take my Liberty.
I know my sufferings will have end;
Job. 23.10.
Till then I'le them endure,
Hab. 3.2.
A Saviour he to me wil send,
Heb. 10.37
My Freedome to procure;
Isa. 19.20.
And though ther's some that it with­stand
Psa. 91.14.
He'll make them know and see
Isa. 43.4.
That he alone by his own Hand
Dan. 3.17.
Will gain my Liberty.
But some Sanballats still do plot
Nehem. 6.5, 8, 12.
My Body to keep here,
Ye ( Judas-like) say they let not,
But rather would me clear.
Isa. 24.16.
But God will one day make them know
1 Joh. 3.12.
And they shall not deny,
That they (like Cain) have alone
Haeted my Liberty.
Till then I shall with sweet content
Job 14.14.
Attend on God, and say,
Psa. 27.14.
That tho their evil bows are bent,
Psal. 62.5, 6, 7. & 21. 8, 9, 10, 11.
God doth the Scepter sway:
And he will turn them upside down,
And my soul satisfy,
2 Tim. 4.8.
And he'l give me th'Eternal Crown
Jam. 1.12.
In perfect Liberty.
Rev. 2.10.
Amen, Amen. Come my Lord and Life, come quickly, saith the groaning soul of P. H.

I did intend to have inserted my Reasons, that I gave for not taking the Covenant; And the Reasons I gave against the Armies signing the Address to make O. C. Protector; because, as I said before, they were such things which some spirits did very much reproach me for: But I do not upon second thoughts think it fit to insert here; lest by it, I throw dirt in the face of some, who did out of uprightness of heart in the point [Page 139]of the Covenant follow God, in hopes of the Ac­complishment of the Latter-Day-Reformation. And though the Covenant was a step too low t [...] follow God, in the breaking forth of that grea [...] Light and Power, by which God will usher-i [...] the Accomplishment of those Prophecies and Promises that relate to Latter-Day-Work; ye [...] surely there were many who in uprightness o [...] heart did aim at God and his Interest, in that Work, seeing no better, or larger, at that time 'Tis good to love all God's Lambs, and not t [...] throw dirt at any of them; though we should judge them lame Lambs, yet (if Lambs) the [...] are to be beloved.

Now as to the other, that is to say, my Rea­sons against the Signing of the Address, they were publickly known, and so were the dealing [...] of some with me for that matter; But lest I should be thought to cast dirt in the face of such tha [...] have dealt so with me, I shall forbear; I shal [...] rather cross my own heart, and follow my Lord in blessing, when cursed, and in being silent un­der censures. 'Tis an evil day, but yet that which the Scriptures of Truth have told us of, that such things must be, not only betwixt Saints and Sin­ners, but between professed Brethren; And it is good for all that love and long for the coming o [...] our Lord, not only to pray for it, but be willin [...] to face, and imbrace such sorrows, censures, and sufferings that attend Latter-day-Work, seeing its that which must be, and it's that (though i [...] [Page 140]crosseth) which ushereth-in the prayed-for and [...]onged-for Crown. To which Grace and Crown of Glory, I leave my self, and all who in faith­fulness wait for the coming of our Lord.

Amen, Amen. Come Lord Jesus, come quickly.

In the close of this that I have writ, it will be convenient to give some account of my Impri­sonment, now in the Tower; and the rather, in that one cause of somes censuring me, as was and [...]s pretended, relates to my former Liberty, and my present Imprisonment; For before I was imprisoned, that was (as some said) the ground of their Jealousy, In that so many were imprison­ed, and yet I, that was so notoriously known, should be at liberty; Though it was well known I was a Prisoner in the Marshal-Generals house, I got out only upon 1000 l. bond to appear when sent for. What charges I was at, and what hard­ships I underwent, I shal forbear to assert: but my long Liberty was by some judged a ground of their Jealousie of me.

And now when I was taken out of my bed the twentieth day of August 1663, and carried be­fore the Secretary, Sir Henry Bennet, who would [...]dmit me to speak but little for my self, but sent me to this place; [And when I told him I must starve if he sent me thither, having no means to keep me; he did assure me that the King did al­low Maintenance for all & each Prisoner; though [Page 141]to this day, which is twenty five weeks, I have not had one bit of bread or drop of drink allowed me] And had it not been for the goodness of God, and some few Friends, I must have star­ved. Now after I had been here about seven weeks, I was sent for by the King, upon the earnest request of a Kinsman of mine; and when the King heard my name, he remembred that he was told, his Father had left something of his Will with me: so sent for me as I said, & a Guard of Musquetiers carried me to Whitehall, and af­ter a long time of staying, I was carried before the King, who had my Articles (as I judge) in writing; after a little mentioning of them, he asked me, If I had not some Message from his Fa­ther? I answered, I had. So he caused all there to withdraw; and then I begged pardon of his Majesty that I might either not speak any thing, or to have liberty to speak all; for, said I, If I speak all, it may offend some; and if I speak not all, I shall offend my own Conscience. So the King very freely told me, I had liberty to speak all. I then did, and I bless God my memory did not fail me, but I spake all and each particular as I received it; His Majesty was so far from taking it ill, that he did kindly imbrace it, and told me Had not Parliaments bound up his hands, he had an­swered his Father's Will in these things before now and said, he hoped to do it.

Now what the particulars were, I had not be­fore, nor now, liberty to declare to others, But I [Page 142]hope it will be by his Majesty; for there is not any man living, let him be of what perswasion he will, but would have good thoughts of the old King for it; and good thoughts of his Majesty for accepting of it; unless they be such that will believe nothing: for if it were the last word I should speak, [It was that which did so much tend to the good of the Nation in general, and to all that fear God in particular, that if the best and wisest men in the Nation should have liberty to have drawn up their desires in general heads for good to this Land, they could not have desired better: Although I am for this, as I have for all things else, been censured and condemned, some affirming that I had said something to the King, that was against the Interest of all Gods People; A thing which I had rather die than do. 'Tis in this, as in all the rest; for before I was in Pri­son, that was a ground, that I was carrying on designs for his Majesty, And now I am brought to Prison, the same parties said, I put my self in Prison as a Cover; And with this they have filled the ears both of City and Country: And though I had not a bit of bread, nor drop of drink allow­ed me, yet they affirmed I had such an Allow­ [...]nce, that it was ill for any to bring any thing to me: and if any did come to me, they were sadly [...]udged and condemned for it; Should I but in­ [...]ert the dealings of this sort of people, no Re­ [...]ords make mention of the like dealing. Had I [...]een, or were I what these sort of people say I [Page 143]am, knowing what I knew, sure I should do some­thing to answer their Evil with Evil: but blessed be God, for ever blessed be God, I have learned better; And I will leave my Cause for God to judge, and my Innocency to him, to bring out as Gold, as Job did, Job 23.10. and shall rather study to follow my dear Lord, and rest quiet in his Will: If he will by this Cross bring me to the Crown, I beg no more. Come Lord Jesus, come quickly. Amen, Amen.

I Having a little longer time, cannot but add a word to answer some Friends who seem trou­bled at the report of my being to be sent beyond Sea, and the rather, in seeing my willingness: Now I cannot but say, that if they should send me away to any close Imprisonment, I had (if God see it good) rather they would put me to death here, being not in a capacity to help my self: But should God move their hearts to send me to any forreign place where I might do any thing to get bread, and live, enjoying God's pre­sence, though in a Wilderness, I should much more rejoyce to imbrace it, than to live here: My Grounds are,

First, I see an impossibility to reconcile or sa­tisfie these Spirits that God hath suffered to be incensed against me, and raised these Reports of me: for although I was and am as innocent as the childe unborn from wronging or betraying [Page 144]any man; and I have by my self and friends, la­boured to satisfie all I can come near, yet all comes to nothing, but they that first begun it do still foment it: The sence, that not only I, but God's Name suffers by it, with the sence of their unheard-of-Evil, makes me willing to be where I may rather mourn away my dayes in private, where I may not see and hear those Reproaches, than to bear the heart-breakings, under the daily hearing of it.

2dly. It was formerly, but much more now, the desire of my heart, to do some service for God, and bring honour to his Truth and Name, by life or death: but these sort of people have, and do so daily revile me, & present all I do to be wicked, that whatever I say, or do, or suffer, it's turned to my Reproach, and the dishonour of Truth; the sence of which makes me willing to rest in silence, and rather to live and die in secret, than to be publick; for so long as I am, I see I am not only the object of their reproach, but an occasion of their sin.

3dly. I am sensible, as the case stands, that if I were at liberty, let me walk never so carefully, yet it would not be long before I should be im­prisoned again; for there is such an evil spirit in some, that to save themselves, they value it not to betray the Innocent; And I have now fresh reason to say so, for it's plainly seen and found out, that some who were, and still are, the instru­ments to incense Friends against me, as being [Page 145](as they affirm) one that's not fit to be believed or trusted, nay, to live, for carrying-on designs for the present Authority: These (I say) have, and that at this very time, as can be proved, gone and informed them in Authority, that I am such an Enemy to them, that I am not fit for their fa­vour, nor to be set at liberty. All which consider­ed, if I were at liberty, I am not like long to abide so.

4thly. Although I can say, That I am willing and desirous to rest silently satisfied in the will of God; yet I judge it no sin, but rather a duty, to be, as much as a man can, out of the noise of such Cryes and Reproaches, which doth not only make my life a dying life, But it doth by the dai­ly suggestions of Satan, stir up trouble and dis­quietment in the mind, which sin adds so much to the sorrow, that often my soul would sink, did not God support me.

5thly. Wheresoever I did, or do live, it hath been, and is my desire to be doing any service or office of love for any; and to be bound up from that, is death to my very natural disposition: But as the case stands with me under this sort of suf­fering by professing friends, whatever I do is con­verted to evil improvements; as, witness, since I came into this place, though I had no allow­ance, yet by the solicitation of a Kinsman, [...]n Order was procured for my walking sometimes i [...] the Tower with my Keeper, I being sickly: Pr [...] ­sently these People gave it forth, that I had Li­berty [Page 146]to do what, & go where I would, & so affirmed it as an evidence, that my being here was but a cover; and yet having this liberty, I could [...] but improve it to do any service of love for [...] of the Prisoners that were in want, or sick; and that not to my pain, but loss, as is well knower (& although not we [...]ab [...] to bear it, yet did tak [...] great delight in it;) when they that did, and d [...] carry on this Reproach against me, saw it, they daily sent in Messages and Messengers to those Prisoners, To take care of me, and to have nothing to do with me, as they told me themselves: And so, though I see some in want of that Help which I can afford, and do delight in the doing of it, the Lord knows, yet I must forbear doing of it, or else in doing, I must have my ears filled with such sad sinful Reproaches, the sence of which [...]ends not only to break my heart, but bind up my bands from doing that, which is life for me to do. [...]. I am not only made sensible of these [...] dangers, but senbsile of this present day, that [...] the time the Scriptures of Truth have to [...] at, Brethren shall betray Brethren, a [...] [...] [...]port, and we will report, Je [...] [...] [...] Division now, is not so much in P [...] ­ [...] [...] [...]ut it's as much and more in Spirit and [...] [...]ple, that to unite, must be alone the Work [...]. Almighty God, and that in an admirable [...]. But before this uniting, there must and [...] be a great of dividing and breaking; And be­ [...] the promised Gathering, there will be a grea­ter [Page 147] Scattering, in answer to what the Promises and Prophecies in the Scripture hold forth, but I shall not enter into that, lest I become a new object of somes Reproach; but the sence of what I see makes me sensible, that it is beyound the art and power of man to turn this stream, and should it be by them turned out of one channel into ano­ther, the Currant will be the same, till the pro­mised Power brings the matter into a new Mo­del: Till which, I heartily wish, That all the Sons of Sion would sit still, and lie at rest in the Will of God. And for my own part I am made so uncapable by these sad Reproaches, to help forward the Work of Union, that I am made a Cover for the dividing Spirit, and to see the pre­sent Distractions, and the unavoidable Ruine, my soul is not able to bear it; I had rather, if my Father see it good, to be enriched with a Jere­miah's frame of spirit, to weep alone, and to be as a Pelican in the Wilderness, mourning away my dayes; but in this, as in all things, I am at the Lords di­spose: And let him order them to dispose of me as they please. So thy pleasure be done, O Lord, into whose hands I commit my Life, and recom­mend all my Relations, and those endeared Friends that faithfully fear thee. Amen, Amen,

P. H.

A Letter from a Friend.

Dear Friend,

I Have heard of your Sufferings and Censures, and have by the hand of some Faithful Friends seen something of your Vindication, the truth of which I believed before I saw it: Only in faithfulness I cannot but tell you, that besides what is publickly re­ported, there is something else that is some trouble to some that dearly love you; and that is, your appea­rance to withdraw your Affections from some of your Old Friends, and your too much love to others; which I pray you, let me for my satisfaction, before. I go into the Country, have an answer to; and not on­ly for my own satisfaction, but also to enable me to sa­tisfie any where I come. I shall, and do daily pray for, and sympathize with you, as a man of Sorrows, for so you are: But hoping you will not be troubled at my request;

I remain, Sir, yours in the Faith, and Patience of Jesus, E. D.
March the 10. 1663.

The Answer.

My Choice Friend,

YOurs I received, and do rejoyce to see so much of Christian [...]e [...]derness towards me, and to the Name of Christ; it is more than thou­sands have done that readily believe, and rea­dily report, but never came to inform, or to re­form: And as to what you say, I have heard the same; but if you will as candidly hear, and con­sider, as you have candidly writ, I think you will be satisfied. Now that I have forsaken my Old Friends, it is in a measure true, and I must needs forsake them that will not come near me, nor suffer me to come near them, and have been, and are the chief Instruments in wounding my name, and Christ's Name through me; and will neither come near me, nor suffer others to come, but will cast dirt in their faces, and must go with it abroad if they shew me any countenance, or do me any service: this is publickly known, and by some felt. Now consider, and put your self in my condition; to forsake where, and with whom I am forsaken, is no just crime, the Righteous God will so judge, and my tears for that will witness my Innocency before him, to [...] leave my Cause. And as for my too much love or too great to some, which is so sadly censure, [...] answer, and that in faithfulness before the Lo [...] [Page 150]There were so few that did, or still do either faithfully love me, and in my state and straits faithfully tender or sympathize with me, that where I did or do find it, I am even overcome with it, and tis with me towards them, as it was with David's love to Jonathan; for sure it was Jonathans sympathizing love which begat that endearedness between them, and made them as one soul; so it was, and is with me: 'Tis true, at first in my sad and unheard-of Sufferings and Censures, I looked about me, and saw as David did, Psal. 142.4. and then I was too ready to embrace love, and shew love to some whose Principles I could not own when I came to see them, but til then, I fear I shewed too much love because they appeared to pitty me in my sad tri­als; but God knows, I was soon made sensible of that, and if I sinned it was there, and it hath cost me many tears: For I desire to own none but such who live truly in the Life of that Love which lives in Jesus. But as for that little Remnant whose soul did and still doth truly sym­pathize with me, and with Tears and Prayers wait at God's Throne for me; and for their love to me are Hated, and Reproached for my sake, I have not, nor do not repent of my loving them; and had I ten times more than I have, it should freely go to reward them for their service and sufferings for me (after my Relations were pro­vided for) and all is too little, my Life cannot answer their love: And I know God will not [Page 151]reprove it; for, as for their Innocency God knows, and I know, in their love to my soul and body. This is a true account of my condition and Affections in this matter. So desiring God may keep me and you, and all that fear Him, faithful, owning God's Judging, more than mans Censuring, walking so, that we my render up our Account with joy, I Remain,

Sir, Yours in the Truth, Tribu­lation and Travel of Christ Jesus. P. H.
FINIS.

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