Crumbs of Comfort for the Mournful Babe of hope; from one that condoleth the distress of the Daughter of Zion, that had been healed deceitfully, which caused her wound again to break out, for which she hath suffered reproach; but the root of the matter being throughly searched into, she is now come and invited to the day of a perfect Cure.  
Wherein the ground of all apostasy and backsliding from the Spirit of Truth, is discovered, and Objections answered, concerning the one Offering, that for ever hath perfected them that are sanctified; how it can be but one Offering, or offered once for all, and yet he crucified afresh; who in that he died once, dyeth no more, death hath no more dominion; and also how and when the apostasy came in first?  
OH that my voice might be harkened unto! that it might rend the Clouds, and that my tender compassions might reach the highest thought of him that hath been exalted in the Seat and Throne of dignity [in the Heavens], and there hath been found accusing the just, provoking God against the Inhabitant of the Earth; unto whom the woe is come, in what hath overtaken him in the way of his sojourning and travelling [onward] toward the Land of Rest, and City of everlasting content; and thou poor distressed Babe of hope (in a better life and state, than this world could afford thee) that art ready at all times to cry out, What sorrow is like unto my sorrow? and what affliction like unto my grief? This being a day wherein the Sons of God hath come and appeared before him, and Satan also hath come with them; that God could no sooner say, Hast thou considered these? and how they have walked before me with a perfect heart? [mark that;] but the Devil (that goeth about like a roaring Lion, seeking whom he may devour, that saith, I come from walking up and down in the earth, and compassing about the same) is ready to reply, Doth these serve God for nought? hast thou not done thus and thus for them?  
What shall I say unto thee, and for thee? thou art distressed and tossed up and down, but not forsaken, and thou dost not sorrow as one without hope; for thou hast yet a little strength remaining; and sure thy afflictions are come up before the Lord; but what am I, that I should comfort thee? Only this is my hearts desire, that my sorrowful complaints might find a place for its yearnings to rest, and that I might condole thy grief (in a fellow-feeling of the same;) yea, and that the moan of my pierced, grieved, wounded soul (that I am sure hath entered the highest Heavens, and is come up before the Lord of Sabbaths;) might congratulate thy sense [with me,] as a rebounding Echo, and by the rebellious [in heart,] and stiffnecked [in ear,] might no more be slighted and disregarded (as such that cannot hear the voice of the Charmer, though he charm never so wisely:) but like the deaf Adder, are closed and shut up (against the breathe of the poor and needy, that dare not despise the day of small things, but hath been thankful for a crumb:) And then their Heavens shall be no more like Brass, nor their Earth as Iron, nor shall an Iron finew be found on the neck (the place she is to put on the harness;) but the Heavens will hear the Earth, and the Earth will hear the Corn, and the Wine, and the Oil, and they will hear Jezerel: that my words may drop toward the four winds of the Firmaments glory, where stars remain fixed to constellate matter of praise to him, that di●●●● 〈…〉 excellency of what is lustrous; where I seek entertainment [only] in the meek and lowly heart, whereby the worker of glory is endless) hath his due and right in me, and all that wait on the power, that keeps and preserves fixed, and from wand'ring out of, and above the place and sphere we are serviceable [in] to the glory of the body, shall never die, nor wax old;) Therefore  
Consider with me [thou unpityed Babe] though thou art ready to say, None in all the earth like me; for I see the wicked flourish on every hand, and all things goeth well and are prosperous [with them;] but I am utterly unstript of all earthly glorying and rejoicing (in any fleshly and selfish confidence;) and though I fly from the enemy, as one beset with the terrors of the night; yet how doth he follow and surround me? and lays snares for my seer, and a Gin and Trap to catch me in my way; so that my besetments are even more than I am able to bear; and my roar are all the day long, as one crying out of the belly of Hell, and out of the grave of sorrow my moan ascends, as he that the great Leviathan hath made to be his prey, and the Net of every Fowler hath been spread in my way, and the cunning Hunter hath pursued me [with Dogs;] that as a Partridge on the Mountains of Israel, I have been hunted for my life, and had no place of safety, until I came into the low valleys; though my soul panted after the Lord, more than the Hart for the water brooks: Alas for thee! I know thy day, and the night of thy sorrow hath not been hid from mine eyes, but as one touched with the feeling of thy infirmity, I can condole with thee, being satisfied that thou canst never sit down and make an agreement with Hell and the Grave; nor is it possible [in this feeling] any contract should be made with the wicked, to strengthen the power and dominion of death, or enlarge the mouth of Tophet, and borders of destruction; yea, and though opportunities of returning back to thy wooted course, (in which was a seeming pleasure and content) are daily presented before thee, and instruments are suffered to be stirred up to that purpose, yet the very thoughts thereof, are a defiance to thy soul; neither darest thou look back on the pleasures of Egypt, as one longing for the Onions and Garlick [thereof,] and its fleshpots (as did, and doth those that were, and are found murmuring and repining, and complaining [by the way,] at the leadings of the Prophet, (whose carcases fell in the Wilderness,) that said, Were there not Graves enough there?) Neither art thou again to be enchanted with the gluttony of Sodom, that looking back thou shouldest lose thy shape.  
Oh dear heart! Look not out, for there is the Fool's eye wand'ring abroad, neither look back, lest thou be an example [to savour and tincture the remaining part,] for concerning all such that draw back, God's Soul hath no pleasure [in them,] because their love grows cold, and such are not fit for the Kingdom of God (that once had set their hand to the plough and now draws back;) look not out at the prosperity of the wicked (I say,) either within or without, nor at thy besetting and hunt up and down, lest thy foot almost slide; but to God (that delivers out of all) let be thy eye of respect; and what then though thou see the Pharisee making his loud acclamations; Lord, I thank thee, I am not thus and thus, nor a● this Publican, but pay tithe of all that I possess, and fast oft; (and the outside of the Cup and Platter, made very clean) whereas thou art found daily smiting thy hand on thy breast, and art crying, Lord have mercy on me, etc. and though his cry be stand off, I am holier than thou; so that as Joshua [the High Priest] hath been found standing before the Lord (in his filthy vile raiment,) the Devil hath been ready to resist him, until a voice came from the Angel, take away his vile garment, and give him change of raiment, and thou in like manner seest nothing in (in thyself) but vileness, that (is) in thy flesh, and if thou hast aught to boast and rejoice in (as of thy self;) it must be in that (only) and thy glorying (in thy infirmities;) which rather humbles thee, and is a Thorn in the flesh, Satan to buffer, lest thou should be exalted above measure (through the abundance of the Revelations of the Spirit,) that makes thee cry out, O wretched man that I am! who shall deliver me? and who shall change this vile body?  
I say, Is this thy state? and are thy sins and transgressions brought always before thee? that something seems yet to be imputed and laid to thy charge, and not all blotted out, and carried into the Land of forgetfulness, especially when thou look among men of upbraiding minds, and corruptly bend (that are gone from the Spirit of God, that is liberal and upbraideth no man with things bypast, as doth the world, in the worldly nature, and spirit of mischief, in their tattlings, tale-bearings, whisper, backbitings, and false accusations, and reporting (of evil) in a mind delighted therein, and therewith;) yet let not this any way trouble thee, as that thou shouldest be led into despondancy and doubtings, concerning the love, and mercy, and pity, and forgiveness of God; for God's way is not like unto man's, not his thoughts like unto his, that is thus gone out of the life of God, out of the life of forgiveness, and mercy, and pity, and now would devour and destroy (at once;) but this is the voice of his Spirit (in the hearts of such,) let not wickedness be so much as once more mentioned amongst you; for these things are but the shame of thy youth, and the reproach of thy widow hood, which no more shall be remembered, nor charged against thee (by God,) since thy return hath been (indeed and in truth,) to him, and he is returned to thee, and will blot out thy iniquities (bypast) and thy sins will remember no more; because these things were done in a state and time of ignorance (in which God hath winked at thy faults, or corrected thee lightly (with Rods) and they are transgressions against the first Covenant, which the one offering hath made the atonement for, and a way of reconciliation for thee (therein) in the flesh of his body, that put an end to the many offerings under the Law, and also blots out all the infirmities (both of thy actings and offerings) in that state; unto whom thou coming, (as unto a stone (indeed) disallowed of by all the master bvilders of the earth, he is precious (in thy lively faith) as the head of the Corner: that was once offered up for all (in the eternal spirit of the Father's good pleasure) and is offered up no more, in that he hath for ever perfected them that are sanctified.  
For in that spirit thou art come and returned to (that thou seest sin a burden to thee, in, and of which thou art weary and heavy laden) God will freely blot out, and do all for thee, that hast an offering brought before thee that is everlasting, and so is the Covenant (thereof) in the eternal spirit (of him that sanctifieth) and not as was, and is the offerings and Covenants under the Law, that were confirmed by strength of words, and declarations of a Testament (in which a better good was shadowed out,) and the promises therein, and thereof, confirmed by an Oath, and strong Protestations; but this is finished (to and for all that can believe (therein,) whose Maker is their Husband, the Lord of Hosts is his name; and the betrothment (here) is in righteousness, and in faithfulness, and in loving kindness (for ever;) and all that thou hast to do, is to believe perfectly and fully, and wholly (in him, and the goodness of his salvation;) and he will do all (for thee, and in thee,) without thy workings, and actings, and strive, and buslings (in a mind cumbered with the cares and sorrow of a life below, wherein thy soul hath been pierced through with many darts, and it hath been, and proved the worldly sorrow that works death;) yea, and by it all thou couldst not add a cubit to thy stature, but by believing in him that hath wrought, and done the work, it is finished (to thee) in thy faith; for the questionings and reasonings (thereof) with all the doubtings, and fear, and distrust of God, are but the enemy's work (of darkness and clouding thoughts, that hath vailed the extent of God's goodness, and love, and pity, and mercy [to the souls necessity;] that the largeness thereof (in the unspeakable, and unalterable bounty of his liberality) hath not been apprehended and seen into; and all this continues by reason of unbelief, which the Son of God is come to destroy, and to that end is he manifest; and he thou must believe in [that is already come,] to work all thy works (in thee and for thee,) ere it can be the work of the eternal spirit [in God,] and all to continue and remain eternally [with thee,] that of thy joy and rejoicing, there be no end, and the comfort everlasting [that abides with thee,] that art comforted in the eternal Spirit of God, and what it works (Without thy help, as a Creature in the old man and state;) but in the new man, as new created after God; in which thou art a meet help unto thy Maker, and fellow-worker together [with him,] to bring forth his works into manifestation and appearance; and then thou canst say [truly,] that to destroy the works of the Devil is God's work, and the end for which he was made manifest [in thy mortal flesh,] and because of that part (mortality, in which he hath wrought, and works,) thou hast felt the work of mortification to be [also] the work of God, and so is sanctification, and justification; for it is God that must kill and make alive, and to all the works of the enemy, must make thee dead, and then holy and just [after himself;] which thou art on him waiting [to do for thee,] knowing that of thyself thou art able to do nothing; and when thou hast done all that thou canst (as of thyself) art but an unprofitable servant; yet that little strength thou hast [in God,] thou art ready and willing to put forth; because thy faith [in God,] works by the Love of God shed abroad in thy heart, and so thou canst show thy faith by its work, the work of love; that is the ground and foundation of it (in thy heart;) in that of those three, Faith, Hope, and Charity, that is the greatest, as being the bond of perfection: And this is it thou art differenced (by,) from the worst of men, even by the love of God, and his grace, and favour (therein,) and flowing forth therefrom, that thereby thou hast a Christians mark, and by all men art known to be a Disciple and Follower of Christ, because of thy love, by which thou art translated from death to life, or that thou canst not see any thing hurtful (to thee,) in the first death, even of the body (in, and under the enemy's power fallen.)  
Object. But in that thou art further reasoning; yes this I believe, that God hath blotted out all my former transgressions, (now I am come to lay hold on him (by faith) and my sins (in the time of ignorance) I believe are winked at, (by God,) but since that day I have sinned, and come short of the glory of God (who never did evil,) and this appears (to me) to be a sin of wilfulness, and a falling away after I have tasted of the Heavenly gift, and of the power of the world to come; and so being against the grace and favour of God (though I cannot say it was, and is in despite to the spirit of grace, but is through the weakness of the flesh, that wars and lusteth against the spirit (that is willing to obey and follow God (in the regeneration,) wherever he goeth, yet there remains nothing but a fearful looking for of judgement, and fiery indignation from Heaven (on that part and nature in me,) that thus hath betrayed the Just under sufferance (again) and hath crucified the Son of God afresh; who in that he died once for all, dyeth no more (for me,) in that death hath no more dominion over him (but by and through me,) and there remains no more offering for sin; therefore what have I to offer up to make a second atonement?  
Answ. The atonement is already made for thee (in thy faith,) though not in the doubting and unbelieving mind and part, for that was it that betrayed the Just under sufferance (again,) and is the unrepenting part and nature (of Esau,) that hath been hunting abroad for its prey, and so hath lost the blessing and birthright, and cannot again be renewed by any worldly sorrow (in the daily and hourly repentings of the worldly mind, that may seek a place of acceptance (thereof,) which cannot be found;) but in the Godly sorrow is the repentance never to be repent of; and so Judgement witnessed and born (again) on that mind, and part, and nature, that hath went out to the burdening and crucifying of the Just (afresh;) and thus is Zion redeemed, even through the Spirit of judgement, and of burning, where the house of Esau is as stubble, and the house of Joseph for a flame, that leaves it neither root nor branch; and so the root of the matter (that was once within,) a bitter root of envy, and that hath lusted to vanity, and in which thou hast used the liberty (of what had the beginning of its work in thee,) as an occasion to the flesh, and cloak of maliciousness; (that thy joy and content hath not continued, and the satisfaction thou once began to take (in God,) when thy Castle seemed to be strong, and thou to say in thy heart, I shall never be moved, is not lasting, but in the hiding of God's face to thee (in that state,) thou art presently troubled, this being removed by the Axe that is laid to the root of the tree (as those hidden things of Esau are sought out) the matter is clearly seen, that hath caused the wound of the Daughter of God's people to be healed deceitfully; and while the Core of corruption wrought (thus hiddenly and secretly) needs must there be the break out of the botches and boils, of that imposterous infection of depraved nature, that hath contracted guilt on the soul, and made thee like a Tree that cumbers the good ground of God (in which his mercy, and pity, and grace, and forbearance hath wrought, for any honesty of heart God hath beheld,) that being wearied out, and weary to bear thee [any longer,] the Angel Mowers are seen come forth to reap the earth; and a voice comes, Cut it down, so: it hath a curse, because of unfruitfulness [too him that looked for fruit, but beheld none,] no Figs for his taste; and then why cumbers it the ground?  
So that that part in which the enemy hath wrought, after the grace, and love, and favour of God, is or hath been manifest (to a condition thy souls peace, and good is concerned in,) is that which the Judgement is to, that is to be laid to the Line, and Righteousness to the Plummet, and so comes Zion [again] the Daughter of God, to be healed and cured perfectly, that is redeemed by Judgement, and her Converts with Righteousness; and though the sinner in Zion be afraid, and fear doth surprise the heart of the hypocrite [whose hope is perished and perishing,) yet is not this [thee] that art again returned unto God, and dost love his Judgements, and canst truly say, O how I love thy Law! that is sweeter to me than the honey, and the honeycomb; and thy Commandments are not grievous, and burdensome [to me;] no; though thou hast felt a part, was afraid of Judgement, to which, and in which the fear of death wrought, and wherein was received the spirit of bondage, that it was made subject [to,] that feared death (on a part and mind, it delights [in] in the world;) where was the fearful looking for of judgement, and a spirit of bondage [received] again to fear, that concerning the coming of Christ [to judgement,] and his day of vengeance [on the world,] might be terrified with Letters and Epistles, because of the falling away; for else that day had not come, 2 Thess. 1.  
And yet let this comfort thee, though many may be upbraiding thee, and thou mayest be made sad, that God hath not made sad; yea, though many may say, I am not so, and it hath not been so with me; but they have left thee smiting thy hand on thy breast, etc. thou art rather justified [in this state] than the other (he that thinks his standing is, and hath been so sure; (that is like a Rock) concerning whom it may be said, his confidence is strong, and on that Rock God will build his Church;) but being held in the wrong mind and part, and the confidence of, and in the flesh, and selves work (for see presently, when the sufferings are foretold of [to and in that part,] Master save thyself, and then, Get thee behind me Satan;) Oh was not this the part to which the Corn, and Wine, and Oil increased! and that would say, It is good to be here, and would erect and build a Tabernacle in the transfiguring glory of his raiment [shining,] and to hear a voice from the glorious Majesty, this was strength and confidence enough (what never be moved?) but it was but the Lion's day yet, and he was not brought to lie down with the Lamb; but Moses and Elias was seen to be talking with the Lord of that glory, that by the roaring of the Lion, made the Beasts of the field to tremble; but see, the thing being come to be effected, that was foreseen & talked of, the Cock did but crow, and the Lion trembles; this was self-denial indeed; for the way was making and preparing for the Lamb's day, and all the self-confidence proved but a Christ denial, that he might see himself, that by the Cockcrow had that foretold of, brought to remembrance, and then he went forth and wept bitterly; and after repentance aright, came to conversion (Peter, when thou art converted, strengthen thy Brethren; but this might seem a strange saying, after he had been his Follower and Disciple;) and then could he tell of the more sure word of prophecy, whereunto they did well to take heed, as unto a Light that shined in a dark place, until the day dawned, and the daystar to arise in the heart; here the Cock had crew, and the day had dawned, the Lamb's day, and the daystar had arisen in the heart, and so no need of counsel from the wise men of the world concerning his birth; for he is come to feed his Lambs, his Sheep, and such a Shepherd sees his star; for God who commanded the light to shine out of darkness, hath shined in the dark heart, to give the knowledge of God in the face of Jesus.  
Thus spoke I comfortably to thee that hast a sense of these things; for while God's face was hid, thou wert troubled; but now his countenance is lifted up, thou art more glad than when Corn, and Wine, and Oil increased [mark thee, more glad;] for there was gladness then, and a face of the love of God, his countenance seemed to shine, and his favour to be on the dwelling place; but this was but the array of Solom●n in his glory, and the life was yet subdued in hope (that gloryed in an endless joy and rejoicing;) yet was shut up under the Law, until a faith afterward to be revealed; and then all the care is cast on God, and the more sure word heeded [that is that faith's begetter,] that leads out of the world, and to consider the Lillyes glory, and for raiment and food is no care [in the world's mind and spirit,] and Solomon in all his glory was not thus arrayed; where the life comes to be seen, more than meat, and the body, than raiment; and then seest thou all the things after which the Gentiles seek; and here is the faith of the elect of God, of Christ the Son of God: and the life I now live is by the faith of the Son of God (thou mayest truly say,) yet not thee, but Christ that lives in thee; and because he lives, thou livest also; and he being revealed [in thee,] thou canst say, Christ in me, the hope of glory; and so there is no glorying in the flesh, and any fleshly appearance, but in him in whom is hid all the treasures of wisdom and knowledge; and then the fear in, and of the worldly mind, and all therein held and retained, comes to die to thee, and in thee, and thee to, and in it, (as thou art found dead to the Law, which when it came, revived sin, and thou died; for by it thou wert slain,) and then death hath no more dominion, but the Babe of salvation is lift up, and thou canst say, Now let thy servant departed in peace, for mine eyes have seen thy salvation, etc. And here the child dies a hundred years old, and the sinner a hundred years old, dies accursed; for the old man, that hath been waiting for the salvation of God, sees the end of its expectation, and the servant [in the House of God] that hath been faithful in all his House, as Moses was faithful therein [as a servant,] delivers up all to the Son, as the Builder of the House (that is more worthy of honour than Moses;) and so the old man and his deeds (that was, and is the transgressor, and is accursed under the Law of its works,) comes to be judged and condemned [by Moses in whom he hath seemed to trust,] because he was got into Moses' Seat, and Choice, and thou comest to die, and be dead to him, and he to thee, and the daily dying is known and witnessed, and the daily living [to God] felt; and the cost and charge of the building is considered of, and counted; and all reckoned on to be given up, and the life lost for its souls salvation sake; and what is here to lose or be afraid of? seeing thou art resolved to trust God with all, both soul, body, and spirit, and the work of thy souls salvation; which thou canst not any longer reason and dispute, or question and distrust; but believe in the salvation, and goodness, and love, and mercy, and pity, and freegrace (of God) thou dost; and if thou perish, thou concludest it shall be in the hands of God (having nothing else to trust in, nor no where else to fly; but as one which is stripped of all earthly, and creaturely dependence, art resolved there to lie and remain, even at the foot of mercy; and in it to rest, and trust, and confide, until help and deliverance come, and spring up, and arise over all, beneath that which is eternal.  
And then thou seest,  work is in thee, and for thee wrought, is by the Spirit of God, through thy faith therein, and not thine own work; but is Gods own work, in and by the Spirit of his Son; that only doth praise God, and so doth not at all praise and glorify self, and boast in the flesh, as that thou art this and this, and he is that; alas! no, of this thou art ashamed, and to meddle of, and with controversies about different opinions and judgements, or annoy and upbraid such with any sin and wickedness, that thou mayest get the victory and mastery, is not thy work (in that Spirit of God thou art returned unto;) but readily sayest, How can we boast in those things, whereof we are now ashamed? and God that knows my secrets, knows how it hath been with me, and what I have been; so that I find no cause to insult and boast over any, nor to upbraid the worst of men; for that doth but provoke unto mischief, and stir up strife and contention; and at best can but bring the creature to look at himself, and what he hath been and done, that may cause a looking back again (if the forgiveness of God be not seen into;) and thus to bring off the mind from looking at God and his work [again,] that in love, and pity, and mercy, and salvation [to the soul of the creature,] had let him see himself, and a way to escape the snares, and baits, and temptation of Satan (through a sense of forgiveness that came up in the manifesting cause) to look at men's hardness, and ruggedness, and want of love and mercy, and pity, and forgiveness, is not at all my work, but is beneath me, and out of my way [I walk in;] for it is not as I would be done by; in that God who hath healed my backsliding freely [for his own name sake,] hath made me of the same mind to others; knowing that he is blessed that covereth and hideth sin and transgression, by converting a sinner to God (where a multitude of fauls are blotted out;) and for me to uncover what God hath hid, and reveal, and disclose another's shame, and nakedness, would get me but an ill name, (that cannot delight in the destruction of any, as God doth not;) neither have I any joy to hear and see any one's backslidings, but must pity them with my heart, and pray for, and wish their return [again,] unto God, else I should degenerate from what God hath made me, and change from my natural disposition: And this is  
Because God hath proved the good Physician, and doth heal perfectly; he is the good Samaritan that binds up the wound; and in the day that I was cast out in the open fields, when no eye pitied me, but I was naked, as in the day that I was born, neither salted nor swaddled at all, neither was I washed in water to supple me, nor any garment put on, and over me, to cover and hid my deformity; but I was in my blood, then did God pity me, and in my blood, said, Live; and hath done all these things for me, though the Priest and Levite passed by, and there was no bowels among men [of that spirit,] and he being come to the lost sheep of the House of Israel, and to gather a remnant of the outcasts of such; and to call the sinner to repentance, and not the righteous; and to the sick, and poor, and needy, and weary, and maimed, having lift up his voice, and stretched out his hand; what shall I turn my back against such a work? shall I be offended because he talks with the Samaritan woman (because she hath no fellowship with the Jews?) and that because he asketh her for water? or that he hath entered the house of a Pharisee, and there hath been found eating with the Publicans? Oh! no; such work is not the work of God [in me,] but God's work hath confounded it all of this nature; and the upbraider cannot stand here; in that I am come to the liberality of God, to the enlargedness of heart to him, and to be upheld and sustained, and supported by his free spirit; by the work of the Spirit of Truth, that makes free indeed; and to use my liberty as an occasion to the flesh, or cloak of maliciousness, I cannot, nor dare, I be so embondaged to Jew or Greek, Barbarian, or Scythian, bond or free, male or female, Samaritan, or Pharisee, that I should forget that love that would do good to all, and thinks well of the work of God towards all.  
So that concerning the Apostate, and Back-slider, and Prodigal; I dare not accuse any particular sect, or opinion, or persuasion, or person of men (in such persuasions,) as that you or thou art the only Apostate, and Backslider; but I do see a part (in all,) as it hath been and is wrongly persuaded and opinionated, that until the creature be again returned (in it, and from the cause of its digression, degeneration, and depravation,) is that Apostate, Back-slider, from the Commandments of God, and prodigal from the Spirit of truth, the Father's house and dwelling place; to wit, the flesh; and it was and is the cause of the breach between God and his creature, which no upbraid can heal, neither is the Spirit of God (even it and him that God was in before the world began, reconciling it to himself;) but that all might be laid waist of this nature, 〈…〉 (in and over all) these things hath b●●● suffered, even breach upon breach, and devotion upon devotion, and in the midst of heaps of confusion, is God come to and bringing up order; who must be, and himself (is) come to be, the healer, and repairer, and restorer thereof, ere the healing can be perfect; and by his Spirit that many are come to, they see into the cause and ground of all these things, and of all botches, and boyles, and putrified sores, and break out (in the particulars of persons, or in any particular people, gathered into a body (infected with the deadly wound of an imposterous nature) under men's daub with untempered mortar, that cry peace while their mouths are put into;) and such patched up health, could never long continue in a commonwealths body; but since God is come to do the work, and hath undertaken the cure, that will be the teacher of his people himself, their Counsellor, Judge, Lawgiver, Instructor, Correcter, Physician, and All in all, I question not a perfect cure of all that is amiss, that such are witnesses of, that come unto him through faith, in the life of forgiveness, the Son's life, that is the repairer of all breaches, and the restorer again of a path to dwell in; and then out of all the self-boasting and confidence in and of the world.  
And thus, though sin hath abounded, yet grace hath much more abounded; but not that we should continue in sin, God forbidden; but all having sinned and come short of the glory of God, thou that art brought into the sense hereof, art not in the worst state, neither is there any ground of despondency and doubtings (to thee) of God's favour (of thee) thus returned into a sense of the work of God, and into faith in the workers will and good pleasure; whatever hard judgement and usage thou meet with among men of different judgements and opinions; for thou art not left alone, and let them upbraid and mock on, be thou still and wait in patience, out of the grumbling, murmuring, complaining nature, and thou wilt come over it all, and grow through all reproach of this nature, until thou come to leave such works withering and dying, as untimely fruit; but look thou at God in the midst of all, and let them taunt on; they cannot hurt and stop thy glorying in a life that is out of the world's reach to hurt, though in this life (of the ●●●sh, and 〈◊〉 burying,) they may think they hurt thee; but thou art as willing to die from that, as all things else, and thy repute is not a creaturely esteem, but through bad reports hast learned to pass, as well as good reports; and canst say, If my hope was in this life, I was of all men most miserable; but Christ in me is the hope of my glory, with whom my life is hid, and in him is hid all my treasure, etc. And when he my life appears, I shall appear with him in glory. And that which hath been done in secret shall be manifest openly, and what spoken in the ear, preached on the house top; but until he appear to be my life, I must suffer with him, waiting for a further manifestation of his glory, and the appearance of the Son of God therein.  
And so for reports, alas! thou canst not but know more of thyself (in the root and ground of things, and that to the light and heart-searching spirit art come,) than men can have to accuse thee; and now being come to know nothing by thyself, yet thou art not thereby justified; what therefore is in this, more than to manifest the frame and temper of such spirits? that yet have a root of the same hidden (that in thee hath broken forth,) and thou art therefore like to come first to the day of healing; for their covering, and false healing, is the same that was thine; and thus have they been daubing, and are daubed (with untempered mortar,) as thou wert; in that the same that hath been upbraiding (when it is displeased) will flatter when it is pleased, and is it that is flattered; deceiving; and being deceived: Therefore whatever they threaten, and wait to see concerning thee, wish not the same to them, (no not in thy heart, because of him that seethe its secrets,) but wait on the Lord for preservation, and the end of that spirits wo●k thou shalt see manifest before thee, and shalt be made able to judge of it: And then, as to thy state, thou wilt see, there is no need of a second offering or atonement, for the offering is through the eternal Spirit, once for all, and the atonement for ever perfecting, in the sanctified life, and in thy going from that Spirit, and the sense therein and thereof begotten, the life of God hath been brought into a suffering state, and to be afresh crucified, which thou being again returned to, and with the Spirit (that manifesteth the cause thereof) come into unity, feelest the atonement make●, and the atonement making to be for ever; & than what the many offerings (under the Law of works, where was the blood of Bulls, & Goats of a year old, & sprinklings of an Heifer,) could not do, in that they make nothing perfect, ●s pertaining to the Conscience, thou being come to that which manifesteth the nature that the Bull was a figure of, and also the Goat [at left hand;] that being offered up and slain on the Cross, all sufferance to the Lamb, (that went before for a peace-offering, and is the atonement maker,) ceaseth, and so the offering is but one, and once for all; that being offered to God, which his Spirit hath begotten and wrought; and the kindling and inflaming being of that nature; and so no false fire put into thy Censure.  
Object. 2. All this I confess very true to my condition, (concerning the cause and ground of the apostasy and back-sliding, and falling away [from the truth of God] in the prodigality of that mind (a part and nature in the creature,) that could not be content to trust the Father withal, and to have the portion in his hands;) and now I plainly see that the Apostate and Backslider, and Prodigal, is not so much such a Sect, or Opinion, and Persuasion, and People of such a different Judgement from me (though I confess in these different Persuasions, some are more deeply tainted with this apostatising spirit, than othersome;) as the spirit and nature of a part (in all,) that hath backsliden from the Law and Commandments of God, and in the adulteration of that mind hath been caused the breach that is yet standing, between God and his creature, until the spirit of atonement and reconciliation, be so received and adhered to, that it make up all again: And seeing thou art not in Paul's state (of unconversion, from the ignorance of a blind zeal, that persecuted, and spoke evil of that he knew not,) when concerning the Law, he could say, he was blameless, yet was one at whose feet was laid the garments of the witnesses; neither art crying, Lo here, or Lo there; or, I am of Paul, or Apollo, etc. but art found comforting the Babe, and partaking with the afflicted in (their way,) and as one that hath passed through the state and condition I am in, and that would not have sin and wickedness countenanced (under any pretence whatever,) but the creature of God pitied in every state (betrayed under the enemy's power,) and yet the Axe of God laid to the root of the tree, and the root of the matter (relating to the cause and ground of the apostasy and backsliding from the truth of God,) seen into, that it may be removed and taken out of the way of God utterly; the conditions of many being concerned herein, I further query, how and when it came in? and how it may be removed again (perfectly?) seeing it is generally the voice and cry of the world, it came in but just now, and that the deceiver entered but as in their days (and yet excuse themselves of his entering of them, that they may lay the burden heavy on others.)  
Answ. The first Apostate was old Adam, that went from the guidance and government of the Spirit of God; and as all have taken a nature and part from him (who was of the earth earthly, and as was the earthly, so are they that are earthly,) though he was made a living soul, nevertheless, the soul that sinned having died (in the day he eat of the forbidden fruit,) and so death having passed over all from Adam, etc. all are to wait (again) for, and in the power of the second Adam, a quickening spirit; and yet as to the first man (as he was, and is a natural man,) he was betrayed under, and into this state, and is not properly reckoned for the sinner and offender and transgressor (as to the natural part;) further than creatures (in it,) are so joined and united to the cause (thereof,) that they neglect the work of that, and him, who gives the sight of the misery (of such state,) and so in the end comes to sleight and disregard the remedy out of it; for the mystery of iniquity (that hath wrought, and yet works in the hearts of many opp●sers of the work of the Spirit of Truth there,) is spiritual wickedness in high places; so that though death came on the bodies of all, as by one man that sinned (they have taken a nature and part from,) for the souls sake, that is immortal, whom the tribulation and anguish hath rested on; as a death that came by reason and means of sin; yet the feeling of a remedy to the one (to wit, the soul, once relapsed and fallen under the power of a second death,) is through the beget and working up of a faith in the spirit of him that endured the one, for the conquering the dominion and power of both.  
Thus is there a man of sin, or man by whom came sin, whom God will destroy by the breath of his lips and nostrils, and brightness of his appearance (with an everlasting destruction,) and yet not properly the first man Adam, and natural body (of elements,) the creature of God was betrayed (in) under the enemy's power; but he in all the world is to be redeemed and restored (to wit the creature of God,) and nothing lost [of him,] that comes into his hands, who is the Redeemer and Restorer: yet as the Elements are not properly the creature of God, but that which the creature embodied a being [in,] to and for self; for redemption sake (from a state it was fallen in under, and of the body that suffered, and which he suffered [in,] through the fall;) as self comes thus to be destroyed [by a destruction that is everlasting,] the body thereby coming to suffer under the power of a death and destruction [in time and place,] is restoring in time and place, and restored out of time and place (in the end thereof, that was the beginning;) and then the first beauty is known, which God created all things beautiful in, (when he set the world in their hearts, that no man can find out the works of God, from the beginning to the end;) which is all the work of the Spirit of God, and attained by a faith therein, where is [only] everlasting safety, in a feeling of the spirit of the world, and the way and course thereof (it hath led into, and under,) that hath made the body vile (in the oldness of that state, self hath made miserable and wretched,) and then are the groan and sigh felt, of that and him that hath begotten into a sense of the Spirits sufferance (that makes intercession with that which cannot be uttered,) and so a fellow-feeling of the sufferers glory dwelled in (in a hope that keeps waiting [for,] and faith that believes [in,] the perfect, and thorough redemption and restoration [again,] of the creature (into a state it is fallen from.) Therefore  
The first Apostate being described [in his place,] with the ground and cause thereof [to wit of the apostasy,] this I have further to say to the remaining root (of what continues undestroyed of the part and nature that was, and is found in the cause;) Though the cause of the first breach was found in the first Adam (in a nature he became embodied [in] male and female:) where the woman was most properly seen and found in the cause of the first transgression against, and erring and straying from the Spirit of God; yet that being not so much the cause and ground of the apostasy, as the deceitful healing [is,] after the breach hath been made; wherein Adam hath been found hunting about the Garden, and running among the Trees [for shelter,] as one afraid because of transgression, and making to them aprons and cover of Fig-leaves; let this be throughly searched into; and then all false cover must off, and the root will come to be removed (from whence the cause of all complaints hath proceeded,) until which time the daub will be still, but with untempered mortar, and the false gloss will remain over every work of fallen man; and here you will find the cause to be the nature of what was first degenerated [from God,] and still is generated [in,] the cause and ground of the man's fall and backsliding; in which came up a Law, which sin and the man of sin took occasion [by,] and offer under the Law, which made nothing perfect, as pertaining to the Conscience; but served for the bringing in of a better hope, a hope in a better life (then that of the fall and transgression from God, which all creatures live, and move, and have their being (in) under the sufferance of God's Spirit, as that which came and was taken from him, but abode not in his will and good pleasure;) so that as far forth as any man's hope of glory is in this life, the Law is not at an end, nor the one offering rested and trusted (in,) that makes a perfect-atonement, but the remembrance is tinctured with the first Priesthoods work (whose lips was to preserve knowledge,) and so sin again is brought to the remembrance, after there hath been a coming to the one offering, that was offered up once for all; and the Law can never be put an end to (here,) the bringing up of which declared the everlasting High Priest to be come, and an everlasting Priesthood, the atonement maker for all; but since the Watchmen hath been hunted after, and there hath been a going down into Egypt for help (as if there was no Balm in Gilead, or no Physician there,) it is seen what they have done, and what is the most that the many Pastors can do? even smite, and wound, or take away thy vail; so that thou must get thee out besides the Shepherd's Tents, to find the place he makes his flock to lie down in, and rest at noonday, even in him that is a shadow from the heat, and refuge from the storm; experience being my best Teacher, in this condition, I see no trusting in man, but vain is the hope of all such confidence; and now being returned to God, I find a place of safety, something of bread in my own house, and water in my own Cistern; and it being my own, and not a strangers; here I come to set down under my own vine, and under my own figtree, and none can rise up to make me afraid; but God is to me all that I want or stand in need of, both Husband, Teacher, Physician, and all in all, and what need can I have [here,] either of fruit of my body to rejoice in? or substance of and for my souls content; of cure for my wounds, or health to my disease; since in him is both health to my soul, and counsel and advice [is] in him, to answer all my disquietness: oh I have enough! since I have again found him whom my soul loves, this is my first beloved, whom I will hold, and never more will let him go; when he meets me without, he satisfieth me with kisses, and this is he I have longed for all my life long.  
And now I am overjoyed at his coming, at our meeting again, to find his Arms so open, and feel his embraces so near; though I had put him off with delays, and had wandered after other lovers, until I saw my way hedged up with thorns, that I could no longer pass on, and that I was among the swine, (in a prodigality of the Harlot's love,) and there longed for my belly full of husks, but there was found none to give them me; I had a yoke of oxen to try, and a wife to marry, and father to bury; and having put off my coat, said, how shall I put it on? and having washed my feet, how shall I defile them? yet he never hath me denied (in what ever I have been found ask [in faith;]) and this breaks my heart more than all, his love, notwithstanding my ingratitude; but being thus returned, I find in the house, a home-born son, that is elder by birth, than I; and he hath the name of a Jew, but is only one outwardly, for inwardly he is ravening, though his begrutching and grumble [at me,] are always with this exclamation, Thou knowest I never went out of the house, as hath this prodigal, and played such pranks as he, but have abode always at home, and now must the best robe be fetched down for him? and must there be the music for him, and the fatted calf killed? when didst thou ever thus for me? Thus is the repiner (at the Father's will and good pleasure) a daily burden to my soul; for it came into my heart to return to my father, and to say, Father I have sinned against heaven, and against thee, and am no more worthy to be called thy son, make me as one of thy hired servants (considering that in my father's hous● was many servants, and they had bread enough, and I a son did want;) and finding his love and forgiveness beyond compare, as much was forgiven me, so I cannot but love much, and therefore the father being found falling on my neck and kissing me, and crying out, This my son was lost, and he is found, he was dead and he is alive; the whole earth is disquieted at the matter; And he that was a Jew [outwardly] and was broken off, for the reconciling of the world, whose receiving in again should be as life from the dead, hath been found nothing at all differing from the Gentile that had the outward Court given into his hands to trample on, and now hath been found exercising authority and Lordship over the flock and heritage of God, that would boast itself against the branches, as though he bore the root, and not the root him; for the Lion being come forth of the thickets, and the destroyer of the Gentile on his way, one is found that hath again persuaded Japhet to dwell in the Tents of Shem, though once it was said, Who shall? And this hath broken down the wall, and here is neither Jew nor Greek, etc. but the Lion lies down with the Lamb, and gives up the day to him, as he hath had his day; so that while the wrath is kindled but a little, there is a trusting in him, and a kissing the Son, lest he be angry, and the Sun go down in wrath; and because of this blessed, the whole earth is amazed, as such that call to the rocks and mountains to fall on them, and hid and cover them from the wrath of the Lamb; in that flying from a Lion that was in their way, a Bare hath met them, and laying their hands, and leaning on a wall, a Cockatrice hath bitten them; and that which might have been killed and trampled on [in the Egg] is now become a fiery flying Serpent.  
And what now shall I sing? but, oh the Lamb's day! here is no need of Sun by day, nor Moon by night, but the Lamb is the light of the glorious City, which is as the light of seven days, and is Lord of Lords, and King of Kings, and the Government is on his shoulders, that hath brought on a mountain where none can hurt and destroy, so that greater is the glory of the latter house, than the glory of the first (in which the grumbler is found, as that which 〈◊〉 never went out of, but is the outward Court [only] the Gentile hath trodden under foot;) And how doth my soul sing, to see this day? in that greater is he that is in us, than he that is in the world, that doth hate and persecute us, and hath spoken all manner of evil against us, for the namesake of God, though once we were our own, and went whither we would; but now we are bought with a price, and another girds us, and carries us where we would not, and all the ways of sin and wickedness, we hate with a perfect hatred, and count it worse than poison to the body, (whatever we have been) and fly from it more than from a Lion; And this is my living testimony before a heart-searching God, that I would rather presently and immediately die and be stricken with the wound of a bitter enemy, than in myself or any one else (wittingly and willingly) countenance any thing a known sin against the Spirit of God, it being my burden to look back on what I have offended him in.  
Therefore now will I sing a song of my well beloved, of the salvation of my God, from his own work that doth praise him [in my heart,] who is to me my all, my King, that in a time of need [to me] deliverance did bring, that from all hurt my soul redeemed, and from the sting, of death, of grave, of hell, of bitter pangs; when enemies without and within did hunt, to catch my feet in snares, and sought to wound, the precious life of what in love rebounds to God in thanks, above all mortals reach; Oh he doth still support! that keeps me fresh, to live to love, and love to praise his name, that doth surround, while I abound, and still it's he, is my enough, that fills my cup, that sweetens all, he is my Physician, my stay, my staff of bread, of water, my rock, my song, that empties, that fills, that makes poor, that makes rich, that kills, that makes alive, that is to me a Garden enclosed, a watered bank, a fountain sealed, from the robbers reach; I am lost, and again am found; in him, I mourn, and then I sing, because I am full, and yet cannot have too much of him; and this I seal with life, with blood, with across, that hath a Crown, because my crown is lost, it is cast down; in that which frontils high, did never deny, could never withstand; for it's in breast, and not in tongue, nor yet a hand, an empty hand, oh, no! it's that which can command, and yet I choose, that I may refuse, what love would abuse; and make that grow cold, which makes me so bold, in what doth withhold; in boasting above, the measure of love, that purely doth move, to kiss and embrace, the lips of that face, whose heart doth grace, the virgin's eye, that can espy, who is so nigh; to bless a Troop, that now can stoop, to hear my voice, that doth rejoice, The Babe.  

Postscript.  
IF curious eyes, or subtle wits, would judge what here I writ,  
They first must lose, what I have done, and that will give them sight  
Into the order I behold, that is not graced with art,  
But doth be fool, and then make wise, to learn another part;  
Then that which leaves a road for fools, to taunt in verse or rhyme,  
As though to voice they see't would make, that he may go betime;  
That coming forth so soon, is lamed, and then its hard to find,  
The minds right way, to be received, in what it's made thus blind.  
First crossed, then lost, till up in view all's brought,  
That blinds the mind, that seeks to find out such a work is wrought,  
Which shows the cause, why peace is lost, with God, and then with man,  
And while its loved, can't be removed, let wit do what it can;  
For who can say, that this I was, but I can yet say more,  
That once was courted for my wit, which each Sects did adore;  
Both high and low, both poor and rich, the small and eke the great,  
In many cases made me Judge, when I refused the seat;  
But I seek [now] a servants place, and yet am oft controlled,  
Because through love, I choose a life, that durst not self imbold;  
As sure do those, that once I thought, possessed a better place,  
Than I can see them keep or hold, to make their name a grace;  
And therefore since, I this have los●, what more have I to lose,  
That once was clipped about, in arms, of such that me did choose;  
Before the Nobles of the earth, that sure were left behind,  
To choose what I had chosen first, which they could never find;  
Yea in the lap of favour was a knee, where I was dandled,  
How ever roughly I am used, and coursely I am handled;  
But now cast down, I hath my Crown, and count it all but dross,  
That once seemed gold, for to behold; though dung, it's made my cross;  
Crossed, crowned, renowned, and all in one, and in that one is all,  
That keeps me safe, on ground to walk, while climbers take a fall;  
Ah blessed God be thou my guide, and keep me to thy praise,  
And thou shalt have both heart and mind, given up to thee always.   
R. B.  
THE END.