Words in Season: From that late Worthy Sufferer, and Servant of the Lord Jesus, an able Minister of the New-Testament, according to that Character, 2 Cor. 6.4, 5, etc. Mr. Abraham Cheer. VIZ.  
I Faith's Conquest, over the Tortures and Tenders of an Hour of Temptation, on Heb. 11.35.  
II. The Embalming of a Dead Cause, on Mark 14.8.  
III. Remarkable Discourses on his Dying-Bed, with Copies and Extracts of Letters, on several occasions.  
Useful for those, whose Hearts are engaged to serve the Will of God, in this Generation.  
London, Printed for Nathan Brookes, in Bartholomew-Close, 1668.   

The Publisher to the READER.  
I Doubt not but the following Discourses carry so much evidence of Truth and Holiness, as will sufficiently commend them to the Hearts and Consciences of the upright, as proceeding from one, who believed, and therefore spoke; delivered what he received, as a Scribe instructed unto the Kingdom of Heaven, the Fear of the Lord being evidently his treasure, wherein he walked all the day long, and by which he was enabled to bear those hard things, which a constant Spirit, in keeping the Commandments of God and Faith of Jesus, holding fast the Word and Works of God, drew upon him▪ bringing him into fellowship with trials and sufferings, upon the Ways, Truths, Interest, and People of the Lord in this Generation.  
It may highly concern the living, to lay to heart the removal of Prophets and holy Ones, true mourners, that sought to stand in the Gap, to turn away wrath, that it might not come to the utmost.  
I am sure it hath a sad aspect, when even a Professing (but too much complying) People, stand as on the other side, or at a distance from those who earnestly contend for the Faith, holding fast what they have received, and are far from right laying to heart, That through the hatred of the world, righteous men perish, and merciful men are taken away.  
I doubt not, but there remains a remnant, whose minds by such providences are deeply impressed, well-nigh to over-whelming, further than help is given, and the hand stretched forth, to lead to the Rock that is higher than we, when in all parts and corners the beauty and glory is cutting off as a fading-flower; and how hard is it to speak and do as becometh, under such astonishing strokes, and with him, Ezek. 24.18. to hold on, doing as the Lord Commands, I am persuaded that sigh often goes up, Ezek. 11.13. with Amos 7.5. O Lord, cease I beseech thee, by whom shall Jacob arise, for he is small. The reviving and desired issues of that work falling under great distrusts, even with those that are the Friends thereof, when (if I may allude to it, Luke 24.19, &c) those, who are as Prophets, mighty in deed and word before God and all the People, Instruments polished to carry it on to an expected end, are cut off and laying aside daily, so hard is it for us to understand that thus it ought to be, that so the excellency of the power, may be acknowledged to be of God and not of men, that all may see his Work is perfect, his Word is tried, with whom is no restraint, for he sendeth by whom he will, the residue of the Spirit being with him, who will in due time raise up and furnish Instruments for every service; and if at this time men think that by cutting off, and wearing out Saints and faithful Ones, their nest is set on high, they shall be delivered from the power of evil, none remaining to cry out of their violence and spoil, to detect the unrighteousness of their ways and do, the very stone shall cry out of the Wall, and the beam out of the Timber shall witness against them.  
I humbly pray, and wish that the cast-out, scattered, peeled people, in whose heart is the Fear of the Lord, under all amusing dispensations, may yet increase in the Faith that stands in the Power of God, and is of the operation of his Spirit, in the exercise thereof, which judgeth not after appearances, they may understand all these deaths, passing over persons and things, but needful and preparatory for the Glory that is to follow, when their filth and defilements by the Spirit of Judgement, and by the Spirit of Burning shall be put away; the slow progress of which work, with the discovery made of so great a defection from professed Light and Principles, ought greatly to be laid to heart, how many by reason thereof, turn from the Truth, and are confirmed in Athiesm, even by the deceitful working of those, who in the failure of outward advantages, and exposal to necessities, bonds, and death, set themselves at such a distance from the works of God, our eyes have seen (the beginning of fulfilling Prophecies, Threaten, and Promises to the last days) as if either there was no Holiness or Righteousness in them, or that they were unacquainted with the inward Life and Spirit of them, so deeply hath corruption & the spirit of the world mingled itself, with those, who not long since, in greatest seeming Light and Zeal, professed, to seek after a better state of things, Even looking for, and hastening to the new Heavens, and new Earth, wherein dwells Righteousness; but the Works of God being forgotten, no wonder his Word is so little believed, or his counsel waited for.  
It was a worthy Expostulation, but a few years since, (before some then in the exercise of Authority) of one, who I fear hath outlived the force of it, which though large, hoping it may be of use, I take leave here to transcribe; If you will be able to steer your Course a-right, if you would take one straight step, have in a readiness an acquaintance with the work of God, what it is that he aims at, by which you may be guided in all your undertake. Suppose now a man or men should come and ask of you, What God hath done in these Nations? What he hath wrought and effected? What is brought forth? Have you an answer in readiness? Certainly God hath done so much, as that he expects you should be able to give an account of it; take heed that every one of you be not ready to speak the disquietments of your own Spirits, and so cast contempt on the Work of God; something else is required of you, I have sometimes in darkness and under temptations myself, begun to think, that what hath been, is the thing that is, and there is no new thing under the Sun; as it hath been among the Heathen of old, so it hath been amongst us; or as it was with Israel, 1 King. 16.21, 22. Then were the people of Israel divided into two parts, half of the people followed Tibni, the son of Ginath, to make him King; and half followed Omri: but the people that followed Omri, prevailed against the people that followed Tibni, the son of Ginath; so Tibni died, and Omri reigned. That a common thing and frequent in the World, had befallen us, wherein God had no hand, but that of common Providence, in dashing one sort of men against another; so foolish have I been, and as a Beast, so ready to condemn the Generation of the Righteous; so unbelieving, and ready to cast away the Faith and Prayer of ten thousand Saints, one of whose sighs shall not be lost; but such fearful effects sometimes, trouble, disquietment, disappointment, and carnal fear will produce. But certain it is, none of the many cries of the people of God shall be lost, nor their Faith disappointed; God hath a peculiar design in hand, and we are to find it out, that we may be able to answer them that make inquiries. If you lay not this foundation of your procedures, I shall not wonder, if you err in your ways; it is your Polestar, and will be so, by which your whole course is to be steered; your Shield, which whilst it is safe, though you die, ye● your Glory abides. And the same Author further discussing what this Work and Design of the Lord was, results it mainly in this, That Godliness and the love of the Lord Jesus be preserved, protected, and secured from a return of the hand of violence upon it.  
What then may we now expect, but after a little further fluctuating upon the deep, to suffer shipwreck upon some Shelves or Rocks, seeing we have ceased our steerage by this Polestar? what may we expect, but slaughter and extirpation, since that Mighty Shield is vilely cast away, as though it had not been anointed with Oil? considering also, that if the hand of violence be returned, its confederated with, under the sacred ties of Oaths & Covenants, even whilst it manifestly opposes Godliness, and bends the edge of all its power against such as love the Lord Jesus in sincerity; I am sure it calls for deep lamentation, that a People, who had the Name of the Lord upon them, are left to that wonderful and horrible thing; (Jer. 5. last.) Prophet's prophesying falsely, and Princes bearing rule by their means, and both Prophets and People (through a little present fleshly ease and prosperity, waxing fat and shining) love to have it so; the holy Spirit, then assures, the end will be bitter, and that enquiry, What will ye do, in the end thereof? though slightly passed over now, will have its resolve, by their cry to the Mountains and Rocks, to fall on, and hid them from the face of him that sitteth on the Throne, when in the faileur of justice on Earth, he will cause judgement to be heard from Heaven, When he ariseth, as certainly he will, to judge the Cause of the Fatherless and Needy, and to save all the meek of the Earth.  
But I may not further thus proceed, lest I exceed bounds, nor is it needful that more be said of the Author, only I am persuaded it greatly furthered him in the search after, & knowledge of divine mysteries, that he never was entangled, and disadvantaged by Academical Education, which hath been over-fruitful, in furnishing persons (as worthy Mr. Rutherford on another occasion in his Letters expresses it) with ill washen and foul distinctions to shift Christ, this age hath over-plentiful testimony thereof; this Servant of the Lord, as by the account left of himself, in the last two Pages of this Book, was by his believing Parents, otherwise nurtured, who waiting at the foot of Christ, keeping his precepts diligently, became wiser than his Teachers, giving occasion to many to renew that saying, Whence hath this man letters? for he was eloquent and mighty in the Scriptures; adding much to such as conversed with him, whether by word or Epistle.  
If what is here presented, prove of use to strengthen weak hands, or to uphold them that are ready to fall, by keeping in view the Resurrection and Blessedness prepared for those whom God guides by his Counsel, they will know where to give the glory.  
I earnestly wish and pray, That those to whom in a peculiar manner he was sent, amongst whom more especially he laboured, who must give an account of so great a Talon and Price, long trusted with them, may do it with joy, discovering by an obedience of Faith, to the Lord Jesus under all trials, that he laboured not in vain; and I hope, however it may be to others, what is here presented, may be useful to them, keeping in remembrance how holily, justly, and unblamably he behaved himself amongst them, that following his Faith, they may be saved from this Generation, and be found amongst those, who receive the End of their Faith, the Salvation of their Soul, Amen.   

To the MEMORY of Mr. Abraham Cheer. Anagram. Ramah Baca here.  
WAs there a voice in Ramah heard! 
Jer. 31.15.   
Was bitter weeping there?  
'Cause Rachel's children were not spared, 
Mat. 2.18.   
Why should there not be Here?  
Was Baca in time past a Well? 
Psal. 84.6.   
Although a place of drought,  
Was it made so by Israel?  
When journ'ing in the South.  
Did th' one for Children thus lament?  
The other for their Water,  
Oh! how should Zion it resent, 
Lam. 2.1, to 12. Psal. 46.4. Amos 1.2. Lam▪ 2.1. Mala. 3.17. Jonah 3.8. Ps. 119.126 Mat. 9.38. Zech. 11.4, 7   
When God her Sons doth slaughter?  
When he cuts off her pleasant streams,  
Her beauteous Branches whither;  
When he shuts up her brightest Beams,  
Doth home his Jewels gather.  
Yea, how should this increase her cry,  
When in a time of need;  
That Shepherds, they should multiply,  
The slaughtered Flocks to feed;  
That even then, God should not spare,  
To take hence in great numbers; 
Isa. 57.1. Ezek. 3.26. Job 37.23.   
The most laborious in their Sphere:  
Place this among his Wonders.  

Psal. 36▪ 6. Job 11.7. 1 Cor. 2.9. Psal. 32.8. Psal. 73 24. Job 36.9, 10  They ways, O God, are in the deep,  
To search them to perfection;  
'Tis not for Mortals pace to keep  
With thee, give thou direction.  
Let's ponder well thy ways, O Lord,  
Give us thy hearing Ear;  
Some teachings to us do afford,  

Deut. 13.11 Ezek. 12.3. Mal. 3.17. Ezek. 14.16 Mala. 3.1. Jer. 12.1. Ezra 9.13. Lam▪ 3.29. 2 Sam. 24.17 Joel 2.17. Ezek. 9.4. Psal. 85.10. Jer. 14.7. Job 19.21. Gen. 19.19. Jonah 3.10. Psal. 11.17. Zech. 13.7. Lam. 1.15. Isa. 40.11. 1 Sam. 1.8. 2 Cor. 12.9.  By what we see; let's fear,  
What this portends, thou makest such haste,  
To treasure up each Jewel;  
Art minded, Lord, our Land to waste,  
Must we for wrath, be fuel!  
If so it should be, thou wouldst be just,  
'Twere but Sin's recompense:  
We must our mouths put in the dust,  
We have given great offence.  
Yet spare, O Lord, spare thou our Land,  
At least in it thy Mourners;  
Thy Mercy will with Justice stand,  
In pardoning great offenders.  
Make us the objects of thy pity,  
Thy Mercy magnify;  
Spare as of old, an Heathen City,  
Spare, O spare, let's not die.  
But if more Shepherds thou wilt smite,  
And Mighty men must fall;  
Feed Sheep thyself, thy Battles fight,  
Be thou in stead of all.  
Amen. Amen.   

Another. To the Memory of Mr. ABRAHAM CHEER. Anagram. Ah me! Rear Bacha.  
WHo can but Mourn, when men do scorn!  
To Note the Righteous Death; 
Isa. 57.1. Psal. 84.6.   
Who can but Rear a Bacha here,  
When such drop off the Earth?  
When Circumstance, shall Evidence,  
In Judgement it may be:  
'Slight it who can, make me the man,  
O Lord, may cry, Ah me!  
Amen.   

To the Memory of Mr. ABRAHAM CHEER. An Acrostic.  

Art gone Dear Soul! Art fled? Hast left the Earth?  
Below thee 'twas: it answered not thy Birth.  
Rare was thy Life; choice was thy latter end,  
At last for God, and Truth, thou didst contend.  
Hast Overcome? Hast got the Victory?  
Ah! then, let others say, Why may not I?  
Mercy Begat him, Led him, Fed him, Kept,   

Cheered him, did all, until the time he slept.  
Hath now enthroned him, entered him in Rest,  
Each Soul that walks with God, shall thus be blest.  
Awake, then, Rouse faint hearts, shake off distrust,  
Rampant be Faith, greatest of men are dust;  
E'relasting's God, and Worship him we must.    

ANAGRAM. Abraham Cheer. Ah Arm a Breach.  

TO Saints and Sinners, God this day doth call,  
To hear, consider, and to lay to heart,  
What he hath done, is doing, and yet shall  
Be done amongst us, ere this Cup departed.  
Blessed are they, whom chastening he doth teach,  
To hear and fear, when he makes such a Breach.   

O hasten Saints, how is the Sun now setting,  
The Light which on you sometimes brightly shone,  
Away from you apace seems to be getting;  
As if God's work amongst you now were done.  
By triple strokes God heretofore did Preach,  
To you, not hearing, comes this fearful Breach.   

And is there not a Cause? Consider, try;  
What mean those bleat everywhere so rise?  
A worldly Spirit, Pride, Formality,  
Bend to back-sliding, as if 'twere your life.  
First-Love, first-Works, alas, you do not reach,  
No wonder then the Lord makes such a Breach.   

Says to his chiefest Children, Come away,  
Remove the Candle, and put out the Light:  
These People eat and drink, rise up to play,  
Are not the Children of the Day, but Night;  
They hear indeed, but do not what I Teach,  
Wherefore in fury, I will make a Breach.   

Poor Church in Plymouth, whom methinks I spy,  
As men astonished stand, and thus they speak,  
The Lord hath dealt with us most bitterly,  
Dear Cheare's gone from us, O behold a Breach!   

'Tis so indeed, a breach full sore and wide,  
That is upon the choicest Mercies made;  
And each of you, are like now to be tried,  
Whether Religion be your chiefest Trade  
That you are driving Heaven for to reach,  
Or fixed on Earth, if so, a sorer Breach   

Will yet attend you, fully to discover  
Upon what ground you stand, what ends you have  
Before this overflowing Scourge pass over;  
Look well about you, Cheare's gone to his Grave.  
The Shepherd's smitten, he no more must Preach,  
Watch, Warn, nor Water; Oh! this is a Breach.   

Ah! Plymouth, thou thy Shepherds that hast turned  
Out of thy Gates, the men who sought thy good;  
Against them cruelly thy wrath hath burned,  
Thou suckest in poison, loathest wholesome food.  
Hugh's, Martin, Cheer, & all thy hand could reach,  
Thou castest out, wherefore behold a Breach.   

And you poor Sinners, living in that place,  
Where God set up, this burning shining Light,  
And did display the Glory of his Grace,  
Thereby your Souls to Christ for to invite;  
Your Day is gone, your Night its shadows reach,  
Instead of Building, now behold a Breach.   

A sound of Gospel-Grace, you may not hear  
Again till God have made your Souls to say,  
Blessed are those feet, on Mountains that appear,  
Bringing glad tidings of the joyful day;  
Who coming in the Name of Christ, shall Preach,  
And thereby shall repair this woeful Breach.   

Poor outward, inward Prisoners, and Exiles,  
Have lost a worthy sympathising Friend;  
So hath whole Zion, within many miles,  
She hath not any, so able to extend.  
Help every way: Compassions he did reach,  
And laboured, till he died, in Sion's Breach.   

The day before he died, when speech seemed failing  
His Soul did travel, groan, and cry to God  
Most bitterly, lamenting and bewailing;  
Causes in Zion calling for the Rod:  
The deep Apostasies his Soul did reach,  
And while h●●v'd, made on him many a Breach.   

But, Ah! the day is great 'mong Jacob's Seed,  
Horsemen and Chariots swiftly flee away;  
And none are raised to stand up in their stead,  
When each choice piece, goes to its House of Clay.  
By whom shall Jacob rise? Lord, thou us teach,  
And send Supplies sufficient to the Breach.   

Which cannot be, but by thy holy Spirit,  
Given forth amongst the Remnant that remain;  
Who, till then, Places desolate inherit,  
As men to be made free among the slain:  
Without this, who can Suffer, Do, or Preach,  
Or stand this day in such a widened Breach.   

Look up then, Sion's Friends, from things below,  
To Jesus, who was dead, and is alive;  
And hath in heart and hand for to bestow,  
All that we need, to make poor Zion thrive.  
Though men of Might be gone, he's all to each,  
Yea, more than all, to repair such a Breach.   

He shall not be discouraged, nor fail,  
Till all in purpose, purchase, Promise true;  
Be brought to pass, also both head and tail,  
Of Beast and Whore, receive their final due.  
And Kings and Kingdoms out their hands shall reach  
Submissively to Him that heals the Breach.    

ERRATA.  
PAg. 8. line 24. for manifect, r. manifest. p. 20. l. 4. for or, r. of, p. 37. l. 18. for promises, r. premises. p. 59 l. 29. for salutations r. salvations, p. 73. l. 27. forand ●nd, r. as. p. 82. l. 31. for came, r. come. p. 93. l. 1. for promises, r. premises. p. 112. l. 26. for promises, r. prophecies. p. 114. l. 1. r. largeness. p. 120. l. 1. for affait, r. affair. p. 125 l. 1. for do engage, r. to. p. 203. l. 32 for Admo. r. Admi. p. 228. l. 13. f. you r. your, p. 245. l. 33. r. lifegiving. p. 279. l. 30. f. to, r. too.  
There are also several mis-pointings, which the Judicious Reader will of himself amend.   

FAITH'S CONQUEST OVERDO THE TORTURES & TENDERS OF An Hour of Temptation.  Heb. 11.35. latter part. 
By Faith—  
— And others were tortured, not accepting deliverance, that they might obtain a better resurrection.  
THis Chapter, in the main scope of it, is designed, to set forth the Incomparable Excellency of Faith, commending itself in the Example and Instance of many Worthies, as answering to that description the Lord himself gives of it, Mark 9.23. All things are possible to him that believeth; the which Catalogue and Register of their Acts and Monuments is not intended merely to preserve the memory of such men (though their remembrance is blessed, Prov. 10.7. Psal. 112.6.) but mainly to recommend to the Saints and Ages to come, the mighty Power of that Principle, by virtue of which they believed things incredible, attempted things impossible, sustained things insufferable in the eye of sense and reason; nothing therefore low or mean is attributed in this place, nor should our aims or expectation be flat and indifferent in the contemplation thereof.  
It's most true, this History of the famous acts of Believers, is drawn out of the Old Testament, and calculated (as I may so express it) to that meridian, These all died in faith, obtaining a good report, but received not the Promise, vers. 13. & 39 yet serveth not only indifferently for the gospel-days wherein we are, but indeed commends itself the more transcendently to us, by how much God hath provided some better things for us; having opened more fully the object of believing the Lord Jesus in the Gospel, and poured out more plentifully the holy Spirit of Promise, than it was ordinarily in those days: which Consideration may serve to afford both mighty Aid and Argument to Believers now, to encourage Christians to trust upon the Lord, to do for them more than they can ask or think, according to the power which worketh in them, in their faithful following him.  
Not to stand upon the opening particularly of these words, nor on the exact time when they were fulfilled; very likely this, and some other here about had reference to the cruel sufferings in the times of the Maccabees, which the Hebrews, to whom this Epistle was written, had reason to have a particular knowledge of, although the History to us be Apocrypha; it may suffice us, that the Spirit of the Lord hath here infallibly determined, such things were done, and that the Conquest was truly attributable to this believing, as it dealt with, and drew virtue from the power of God. So that without more , in the words are Four things observable;  
1. Here is the Noble and Glorious Principle in which all these rare exploits are wrought; on the commendation of which, the whole Chapter insisteth. By Faith they did it; whether in all the subject mentioned, it was a Faith that was saving, will not be here disputed; this is plain, it was such Faith at least, as falls within the Word of God, and builds upon the Authority thereof, in the business they were concerned in; upon which foundation they went through, and underwent what was before them, in following God in their generations.  
2. We have here the subject, or seat of action, upon which this great Experiment is tried; and that is a tortured, butchered, massacred, harmless, weak Believer; Others were Tortured, a particular Inventory whereof made and taken in the verses following, 36, 37, 38. such cruel usages as were beneath humanity to inflict, and above humanity to sustain, were exercised on, and invincibly endured by these poor souls, under the aid and influence of that Faith of theirs.  
3. Here is the magnanimity and excellency of spirit described, unto which their faith raised them, putting its self in the noble denial & repulse given to the tender of deliverance, upon any unworthy terms; They Accepted not Deliverance, though their Persecuters came with torments in one hand, and tenders in the other, in as much as both were manifest Artifices and Engines to accomplish the same design: as they slighted the threaten of the one, so they scorned the allurements of the other. Deliverance in itself, and as it may be considered, is a mercy; and the acceptance of it is a duty; and consequently the refusal of it would have been their evil. But if Deliverance cannot be had but upon terms dishonourable to the Lord; if deliverance be a snare, then to accept of such deliverance is a sin, at least a great blemish to believing; of which more hereafter.  
4. We have the powerful Motive, and blessed Prospect that Faith took in view, from whence strength was gathered to bear the tortures, and forbear the deliverance, and that was, The obtaining a better Resurrection; they had their eye and heart set upon a way of deliverance, for which they would be beholding to the Lord only, and this is called, A better Resurrection; that is, not only better than their tortures, but better also than any deliverance that could be offered to them: this fixed expectation of their Faith carried them above any base or unworthy cringings to the sons of violence.  
If you consider the words in their Connexion and dependency on the former part of the verse, you have this observable; Women received their dead (Children) returned to life again; this was verified, 1 King. 17.23. 2 King. 4.36. Others (viz. other Women) were tortured (i. e) had their living children tortured, not accepting deliverance for them; this is storied 2 Maccab. 6. If we consider Women as the subjects of this strong Faith, who are styled, 1 Pet. 3.7. the weaker vessels; Widows (perhaps) and desolate, yet trusting in God, hardly any faith outwent theirs: Oh Woman, Great is thy Faith: we might by the way gather this Observation:  
☞ That the weaker vessels may be capable of exercising the strongest Faith.  
Out of weakness they were made strong: when I am weak, than I am strong; this treasure (as well as the discoveries of the Gospel) is put into earthen-vessels, that the excellency of the power may be of God, and not of us; that as the strength of Flesh may not glory in his presence, so neither may the weakness of a poor Saint occasion him to sink or dispond, but he that glorieth may glory only in the lord— But I shall not stand here, but proceed to draw forth, and make a brief improvement of some of the Observations that lie most plain in the words themselves: one of which is plainly thus;  
Doct. 1. That the most cruel tortures that have been invented by the vilest sons of men, have (by divine permission) been vented upon the choicest sons of God. They of whom, in God's account, the world was not worthy, the best of earth was not good enough for them, vers. 38. in man's account, the worst of earth was not bad enough: As they are made the filth of the world, and offscouring of all things, 1 Cor. 4.13. so no instruments of cruelty can be enough vile or forcible in their thoughts to rid and deliver it of them. The lust and rage in all generations hath been fruitful in inventions of this kind, they were stoned, they were sawn asunder, etc. the innumerable variety of particulars are reducible to this general, They where Tortured. I shall only attempt to pursue this Point to an issue, by speaking briefly to these two inquiries, 1. What is meant by these Tortures. 2. Whence hath it sprung that they (such an harmless People as they) have had this for theit lot, or why have they been tortured thus?  
As for the former thus, The word here rendered torture, is observed no where else to be used in the New-Testament, and in strictness of speech signifieth, to be used and dealt withal, as men do with a Drum, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which figurative expression directs us for its meaning, either to the manner or end of men's cruel dealing with them. If the former be looked on as intended, than the resemblance is taken from the manner of their torments, answering either to the violent stretching out, or distending the head of the Drum, which (you know) by cords and other means is braced at times to the utmost extremity. Thus have the precious limbs and members, not only of our Lord himself, but of his dearest children, been violently distorted, till part hath been plucked from part on Racks or other Engines, and that complaint literally verified, Psal. 22.14. I am poured out like water, all my bones are out of joint.— Or else it answers to the beating of a drum, which is performed with both hands, with multiplicity of strokes not to be numbered; and than it referreth to those cruel beat, stripes, and blows that have been beyond measure laid upon their backs, such as of which the Apostle speaks, Some had trial of cruel mockings and scourge. Paul records the number and measure of his beat by the Jews, 2 Cor. 11.24. as though they would keep struck as on a Drum: such pretended order is sometimes spoken of by such Revolters as are profound to make slaughter, Hos. 5.2. but at other times they were stripes without measure, vers. 23, 25. beating with rods, beating with stones; hence he was in deaths oft, in this path must we expect to follow our Lord, 2 Cor. 6.4, 5. in stripes in imprisonment, etc. This sets forth the liberal and unlimited cruelty in point of act that wicked men have still abounded in.  
Or otherwise, the metaphor directs us to the consideration of the end and design of the Persecutors in the extension of their cruelty, and this also under this similitude, may refer one of these two ways: First, to set out the design of the Tormentors (as is the Soldiers in beating their Drum) thereby to animate, encourage, and hearten those that are engaged with themselves; that look as that warlike-sound is intended to quicken, chear-up, and delight the spirits of such Warriors; so are the extorted groans and cries of the Lords poor sufferers, leveled to the heightening the pride, scorn, and derision of a bloody generation. So ●hey did by the green-tree (our Lord himself) see Matt. 27.39. to 49. where you have the People, Priest, Thiefs, making pastime of his groans under the torments of men without, and the bruisings of his God within, Isa. 53.10. this was prophetically declared of him, and verified in his members▪ Psal. 69.10, 11, 12. Nevertheless, the overruling hand of the Lord is in this frequently to be seen and magnified, in turning the devices of the wicked herein upon their own head, and rather working conviction and astonishment on many, who perhaps have come with intentions to scorn at the misery of the poor Lambs of Christ, yet in beholding the inhuman cruelty of the one, and the divine Power displayed in upholding the other, have gone away convinced, God is with them of a truth; as its manifest in the sequel of that derision on our Lord above mentioned, Luk. 23.47, 48. The Centurion seeing the issue of it, glorified God, justified Christ, and all the people smote their breasts and returned; so shall he make their own tongues to fall upon themselves, all that see them shall flee away, and all men shall fear, and shall declare the work of God, when they shall wisely consider of his do, Psal. 64.8, 9 (2) Another end and design of men by such torments, is to strike ● greater terror in the hearts of their opposites, to break the spirits of such as are related to and interested in the cause of those tortured ones, being Companions of them that are so used, and thereby to drive them from their station and profession, smiting the shepherd, in expectation that then the sheep must be scattered; but herein (as in the former) infinite Wisdom shines forth, in bringing meat out of the Eater, and sweetness out of the Strong, bringing to nought the devices of the wicked, it frequently coming to pass, as in the case of Paul, Phil. 1.12, 13, 14. The things (the cruel things) which happened to him, fell out rather for the furtherance of the Gospel, so that his bonds for Christ were manifect in all Caesar's Court, and all other places, and many Brethren in the Lord waxing confident by his bonds, grew much more bold to speak the Word without fear. O Lord, behold their Threaten, and grant to thy Servants Boldness, was the Prayer of their Faith, Acts 4.29. The more shamefully the Apostles were entreated, they were the more bold in their God, to Preach the Gospel of their God with much contention, 1 Thes. 2.2. Men think it for evil, but God hath wonderfully brought it about for good.  
These Tortures upon the harmless Lambs of Christ, have been exercised in several Ages of the world with much variety, according to the fruitful womb of lust of the sons of violence, who from generation to generation derive and suck the spirit of Persecution from him that was of the wicked-one, and slew his Brother; and hath more or less, exerted its self according to the opportunities they have had for so doing, which have been frequently either more relaxed, or restrained, as hath seemed best to infinite Wisdom to bring about his ends and designs of Glory in the earth. But though these great and sore trials are the common lot of Saints in all ages, yet there are some eminent and peculiar Periods, some remarkable points of time, which the Scripture doth refer unto, that may be called in an especial manner the times of such torment, with which we have need be well acquainted, and our concernment respecting them.  
The First time that I note such tortures were in date and fashion (as I may express it) is that (as I understand) the Text points at, namely, toward the latter end of the Grecian Monarchy; not but that divers fair Sons and Daughters of God, had their share deeply in Sufferings before, sundry times. But now it grew to be the common expectation of all those that would hold up any Profession of the true God, a time was come over them, which carried this in the very front of it; it was a torturing time, especially under Antiochus Epiphanes, of whom we have such an exact description, under the notion of a little Horn, the very point and venom of which, is leveled against the people of the Saints of the most High; read him portrayed, Dan. 8, vers. 9.10, 11, 12. compared with, and opened v. 21, 23, 24, 25. This dreadful opposition and persecution was made to the Name of God against such as retained the Profession of it, according to the Laws and Ordinances given by the hand of Moses.  
There is a Second Period, or special point of time wherein the tortures of the Lords people are remarked, and that is under the reign and rage of the Dragon, exercising his power in the Roman Monarchy considered as Pagan; this is described by that fourth Beast, Dan. 7.7, 8. dreadful and terrible, and vers. 19, 20. exceeding dreadful; this principally respects those incredible tortures that were inflicted throughout the whole Roman Territories (which were wide and large) upon any who professed the Name of Christ, especially in the Reigns of those Ten bloody Emperors, known commonly by the name of the Ten Persecutions: As the former was against profession of the Name of God under the Old-Testament; so this was against the profession of the Name of Christ under the New.  
A Third time to which, by way of eminency, the Tortures of the Lords people is appropriated, is the time of the Reign, and especially towards the Ruin of Antichrist, described in Rev. 13. in its distinct Powers under the first and second Beast, beginning short upon the Empires professing the Name of Christ, & carrying threaten and slaughters against the true Witnesses of the Spirit & Life of Christ, though pretending to the Name of him; and this not only during the 1260 days or years assigned him, but principally at the end thereof, when for a short space Power must be given him to slay those Witnesses with such a slaughter, as carrieth its manifest distinction from the Sufferings to which they are liable, during their prophesying in Sackcloth and his bloody Reign, not far from which, finishing Rage (which is but a short time) the general Consent of most that search into the times, and what Israel ought to do, agreeth that we are by the wise hand of our Father cast, the Word and Works, Prophecies and Providences of God, helping much to make up such a Judgement, though in several particulars about it, there is variety in the understandings of the most serious enquirers. My apprehension and expectation hereupon, is, that we are near upon the borders of (if we have not already made some entrance on) an hour of sore temptation, which will try all them that (professing an interest in heaven) do dwell upon earth; in which it will be found of great moment that we stand girt about with the whole Armour of Righteousness upon the right hand, & on the left, especially holding fast this shield of Faith, whereby, though in the Ages past some were tortured, yet they were more than Conquerors, they overcome by the blood of the Lamb, etc. Our Second Enquiry in opening the Observation, was, Whence comes it to pass, that such a people as the Lords people are (at least wise aught to be) are nevertheless exposed to such torments, they who are the blessing to the whole Creation, simple concerning evil, willing to live honestly, following peace with all men, as much as it is possible, sent forth as sheep in the midst of wolves, blameless and harmless as the sons of God without rebuke, professing and striving to answer this principle, yet are hated, cast out, persecuted as the filth of the World, the troublers of Israel, them that turn the world up-side down; whence cometh this to pass, That no torture can be heavy enough, no death hard enough for them.  
1. That which gives life and fierceness to all these Enmities and Tortures which spring from them, is the beastly Nature and Lust of poor fallen man, that bears the Image of the Devil herein, having this Character, Hateful, and hating one another, living in malice and envy, Tit. 3.3. serving divers lusts and pleasures. Hence wicked men, and they that have no Faith, are called unreasonable men, 2 Thess. 3.2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] men that cannot be reduced to any proper place; Beasts after the manner of men, 1 Cor. 15.32. Bruits hurried with humour or sense contrary to reason; as natural wild Beasts, made to be taken and destroyed, 2 Pet. 2.12. How frequently are they likened by the Spirit to Lions, Psal. 57.4. Wolves of the evening, Zeph. 3.3. and other Beasts of prey; signifying the miserable plight sin hath cast poor man into. If jacob's own sons, having partook of his education, deserved this Character, Cursed be their Wroth for it was fierce, and their Rage for it was cruel; How much less is to be expected from others, that have no bridle on them, if their lust be crossed, if their wickedness be witnessed against, as it is by the holy Conversation of testifying Saints? Who can stand before envy! the Ambition of one Haman will run down a whole Nation; the fear and anger of one Herod will devour all the Children in Bethelem.  
2. There is a set and stated Enmity put, and placed between these two Seeds, the Seed of the Woman, and the Seed of the Serpent, Gen. 3.15. upon which a War is founded in a way that can admit of no reconciliation: for what agreement can there be betwixt Light and Darkness? 1 Cor. 6.14, 15, 16. Hence the Lord takes notice, that the bottom of that perpetual discord, by which the Philistines dealt with Israel by revenge, and took vengeance with a dispightful heart to destroy it, was the old hatred, Ezek. 23.15. an hatred that was as old as the old Serpent the Devil, who was a murderer from the beginuing. Hence 1 Joh. 3.12. Cain is said to slay his Brother, he was of that wicked-one; and the occasion of the quarrel was, his own Works were evil, and the others righteous: This Root Christ reduceth that wrath unto, that was exercised against him, John 8.44. Ye are of your Father the Devil, and the works of your Father ye will do; he was a murderer from the beginning, and abode not in the truth. And as it was in Abraham's Family, He that was born after the Flesh, persecuted him that was born after the Spirit. So it was in Paul's days, Gal. 4.29. So it is now, and so it will be till the God of Peace tread Satan under our feet, which will be shortly, Rom. 16.20. till that old Serpent, which is the Devil and Satan, be bound and cast into the bottomless pit, Rev. 20. beginning.  
3. There is an exasperation and aggravation added to this old hatred, frequently, when there is added a blind Superstitious Devotion and Zeal; When this old hatred can get the covert and pretext of a Zeal for God, it grows hereby exceeding fierce; when Paul was acted on a principle of self-righteousness, out of zeal he persecuted the Church, Phil. 3.7. and you see to what height it grew, he thought he ought to do any thing contrary to the Name of Christ, shut them up in prison, voted their death, punished them, compelled them to blaspheme, and being exceeding mad against them, persecuted them even to strange Cities, Acts 26.9, 10, 11. breathed out threaten and slaughters against them, chap. 9.1. Of this time Christ foretells and forwarns his Disciples, The time cometh that whosoever killeth you, will think that he doth God service, Joh. 16.2. They who think it promotes divine service to persecute Saints, being zealous of a traditional Worship of their Fathers, will be very cruel in their undertake; Hence is the Spirit so express, that in the latter days perilous (or fierce) times shall come, for men shall have (among other ingredients to their maglignity) a form of Godliness, but denying the power thereof, 2 Tim. 3.1. to 4. This, when it comes to be the guise of Persecutors, will make of it fierce times; When Simeon and Levi had a Religious Pretext for their cruel act, Gen. 34.31. Cursed be their anger, for it was fierce; and their wrath, for it was cruel, Gen. 49.7.  
4. Another occasion of their wrath boiling up to torment, ariseth from the constant, bold, and courageous Spirit that is sometimes found in the Lord's people, that will neither be debauched with their terms, nor broken by their threats; this exasperats exceedingly. So it is with the three Worthies, Dan. 3.16, 18, 19 We are not careful to answer thee in this matter; be it known to thee, O King, we will not serve thy Gods, nor Worship thy golden Image which thou hast set up. Then was the King full of fury, and the form of his visage changed against them, and commanded the Furnace to be heated seven times more tha● it was wont, etc. See also vers. 22.  
When Steven stood in the boldness of his Testimony, Acts 7.54, 57 It cut them to the heart, they gnashed on him with their teeth, cried out, stopped their ears, ran upon him with one accord, cast him out of the City, and stoned him. If Mordecai will not bow, Haman is on a rack, all his comforts do not comfort him, till he show himself profound for slaughter; not an ordinary gallows will serve the turn. A Consideration which ought not to be improved, as many do, that because they are apt to be thus enraged, therefore we are to slack our Testimony, thereby to abate their fury, but rather to wait on the Lord with the more earnestness to double and multiply his Spirit, and the strengths and consolations of it with us, as they Acts 4.29. Though the Heathen rage, etc. Now, Lord, behold their threaten, and grant to thy Servants that with all boldness they may speak thy Word. They do not beg Prudence, Policy, Skill to evade and escape, but more anointing, to testify boldly for the Lord: which was granted fully.  
5. When unto all this there is superadded the opportunity of wicked men's having the power of Magistracy in their hands, Prov. 28.15, 16. I mind, when they have a providential admittance to the capacity of making Laws, and putting them in execution against the people of God, having their own lusts , and an advantage of covering their cruelty under pretext of Law, and to asperse the faithfulness of Saints to the Laws of Jesus Christ, with the odious charges of being against Magistracy, and not being subject to the higher Powers, etc. the old accusation, Neh. 2.19. ch. 6.6. Hest. 3.8. Acts 17.6, 7. They now rush upon the poor Lambs of Christ with all their lusts (as so many sails) bearing, nay, in these capacities there is occasion to draw forth those monstrous cruelties which (perhaps) they hardly thought were hid in their hearts; as you see in that remarkable instance of Hazael, who when he was told, He would slay the young men of Israel with the sword, dash the Children, and rip up the Women with child? replied, But what is thy servant a Dog, that he should do this great thing? He thought (its likely) that unless he did degenerate from humanity, and became a beast, he could not perform such strange things: but what is the answer of the Prophet; The Lord hath showed me, thou shalt be King over Syria, 2 King. 8.18. Intimating, that whatever fierce and dogged disposition lay hid in his heart against the Lord's interest, under what plausible pretext soever it might be covered for a time from others, nay, whatever better persuasions he might have of himself about it, yet his King-ship would give opportunity and provocation enough to draw them forth, to grow up into his conceit, Joh. 19.10. Knowest thou not that I have power to crucify thee, and power to release thee? will give strong temptation to a wicked man to condemn and kill the Just though he doth not resist, especially when an interest of worldly honour seems to lie that way, ver. 12. notwithstanding convictions and reluctancies of Conscience to the contrary, Dan. 6.14, 15, 16. Mat. 14.7, 9  
These may serve as some of the Reasons, giving light why and whence it is, that it hath been the lot of Saints some have been tortured thus. I shall only touch a little Practical Improvement, by drawing these Inferences,  
Use 1. If it be so that the Lord's people have their times by the permission, nay the appointment of God, wherein they have been, and may be tortured, put to the most violent shameful way of dying; or the most slavish, miserable, and disgraceful way of living, though the most choice of all his Children, It then may serve to caution such as are lookers on, how they proceed to make a positive judgement of men, and things, according to the severe dispensations they are carried through, a mistake, upon which very great inconveniencies have often followed, and yet very incident in our Censuring-day to divers who deal with the Lord's Interest in their conclusions; as the Barbarians with that providence of the Viper on Paul's hand, pass a judgement, Without doubt this man is a murderer, whom though he escaped the Sea, yet vengeance suffereth not to live. But such rash conclusions frequently revert as much into the quite contrary extreme (as it did with them, Acts 28.4, 5, 6.) It becomes us therefore to lay our conclusions of this kind upon other principles than these, which are not appointed directly to signify what we are apt often to infer from them singly considered, Eccles. 9.1. if the best of men have endured the worst of torments, if from the beginning it hath been so? such fiery trials should be no strange things to us, nor should we draw any strange deductions from it, either to the censure of the persons, or dislike of the cause testified to thereby.  
Use 2. If the rage of man, having all the aggravations and advantages , be such a fierce thing, and hath been so fruitful in torments on the Saints; and if we have such caution to expect more in the latter days, wherein iniquity must be expected to abound, then let it teach us to admire the wonderful grace of God to poor England, and to the poor Saints of God in it, that have lived in such times wherein men that hate them have such Laws in hand, and at hand, to destroy them; nay, having it in the power of their hand to put them in execution, having also received such exasperation in the years that are past to remember and revenge many old grudges, and yet so few to this day (compared with the body of professing people in this Nation) have suffered these things in their extremity: that we should be helped to cleave to the Lord, and every one of us alive before him, That there is no more blood mingled with our sacrifices: the Bush burn in the fire and yet not be consumed; it is the Lord's do, and marvellous in our eyes, and should be owned and improved as an argument to strengthen our faith against the many faintings we are liable unto, in further trials.  
Use 3. If from the Spirit that is in poor fallen man, there be such ill fruits as those mentioned against the image, people, and heritage of the Lord, let us not only prise that grace which hath delivered us from that power, principle, and interest to which all the former fierce Characters do naturally and necessarily agree: But on the other hand, be very conversant with the Lord, for subduing in us the remains of that spirit that lusteth unto envy even in us; and that towards them that persecute us, there may be showed forth our Dovelike innocency, in pressing toward that Gospel-qualification of praying for them, Mat. 5.44, 45. Rom. 12.17. to the end, 1 Pet. 3.9. and doing them good for all the evil they do to us, that we may show ourselves to be the Children of another Father, living in another principle, and referring ourselves in all the injuries done unto us, to another judgement; and if the Lord will bless it to that end, we may hereby leave a powerful conviction, that they hate and persecute us (as they did our Lord before us) without a cause.  
I proceed to take some other Observations from the words, Others were tortured; Some were tried otherways, others this way; some were tortured, not all; all are exercised some way or other, every man's work must be tried. Whosoever will live godly in Christ Jesus, must suffer persecution, 2 Tim. 3.12. He chasteneth every son whom he receiveth, Heb. 12.6. Whomsoever he loves, he rebukes and chasteneth, Rev. 3.19. But though every man must be tried, it is not appointed that they must all be this way tried; tried by fire and water, tried by tortures. Some were tortured; where I note.  
Doct. 2. That though the Lord hath provided trials for all his Children, yet he hath designed tortures but to some of them. Thus Christ expresseth himself to his Disciples, Some of you they shall put to death, Luk. 21.16. The Devil shall cast some of you into prison, Rev. 2.10. All Saints are some way tried, they be but some Saints are always tried; All men are born to sorrows, Job 5.7. yet but of some it is properly said, they are men of sorrows, Isa. 53.3. Lam. 3.1. Psal. 88.15. This is a plain case and obvious to frequent experience. Yet because it may be seasonable and useful, we may consider it by enquiring into these Two Things.  

1. Why some are Tortured.  
2. Why but some are Tortured.   
For the former: We now respect tortures as they are more immediately under the disposal and ordering of the Lord, appointing more or less in point or measure, to more or fewer subjects as it pleaseth him; they being such bitter things as afore is described, it is enquired, Why the Father appoints it to any of his Children? To this is answered,  
1. Negatively, not from any love God hath to the Torments, or from any lack or abatement of love to his Children, he doth not take pleasure to see his precious believing People lie scattered up and down (as they are described Psal. 141.7. & 79.2, 3. Lam. 4.1, 2.) as so many marks and monuments of the cruelty and butchery of the sons of men: no, saith the Psalmist, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints; he esteems them precious in their lives, and puts a value on them in their death. It goes (as we may speak with reverence) near the heart of the Lord to see his Jewels thus dealt withal; In all their Afflictions he is afflicted, and the Angel of his Presence is with them, Isa. 63.9. He that toucheth them, toucheth the apple of his eye, Zech. 2.8. He doth not afflict willingly, or grieve the children of men, Lam. 3.33. much less the Children of God, but rather like as a father pitieth his children, so the Lord pitieth them that fear him; for he knoweth our frame, and considereth that we are but dust, Psal. 103.13, 14. nay, he hath testified the greatest displeasure against such as have been executioners of his rebukes, when they have not performed them with pity, Zech. 1.15. Isa. 47.6. Psal. 69.26, 27. His Anointed Ones must be very tenderly handled, and have no harm done against them, (Psal. 105.14, 15.) wheresoever they wander. Moab hath a charge to do so, Isa. 16.3, 4. and in defect thereof his controversy is dreadful with the Nations, Ezek. 25 throughout, so chap. 26.2, 3. etc.  
2. But positively and in general thus. Though the Lord doth not assign these Tortures, these fiery Trials to his Children, for want of love to his, or from any delight he hath in such Tortures considered in themselves; Yet many times the Lord hath higher and better ends to promote then their deliverance; ends that have more of good in them than these Tortures can possibly have of evil; and when it is so, these dispensations are not only excusable, but are to be justified, Good is the Word of the Lord. As namely,  
1. Sometimes in giving his darlings thus to the power of the Dog, he designs to bring to light the worth and excellency of some Truths of his, which otherways would be much obscured, if not quite excluded from among the children of men; namely, such Truths, in the vindication of which his children are called and brought forth thus to suffer, being wrought to a contentedness, rather to endure torments than to let them go. When a soul or people having obtained help from God, continue witnessing to such Truths whatever it costs them; There is reflected this honour upon Truth, as was said of it of old, Great is Truth, and it shall prevail; whereas if it should be as it is with the generality of Professors at this day, when a Truth comes to be spoken for, there is such a shrinking, twisting, shifting to evade the dint of the Trial, how would the World have too just cause to say, What is there in your beloved Truth, more than in our beloved Error? What is your Profession more than ours? your Religion more than ours? If there were any excellent thing in it, you would do and suffer somewhat excellent and extraordinary for it, to take off this stumbling block and occasion therefore from them who seek or desire occasion; the Lord is pleased to steel a people to this height, We can do nothing against the truth, but for the truth, 2 Cor. 13.8. And then to show a proof of Truth in them, and the power and goodness thereof, he puts them on a trial proportioned to this design; he hath some truth of the Gospel to show in Paul, and then must he be troubled on every side, 2 Cor. 4.8, 9, 10. chap. 6.4, 10, 11. chap. 11.23. to 29. If the truth of Christ be in him, no man shall stop him of his boasting, none of these things move him, or separate him from the love of God. Truth shall be tried in those vessels of earth, though it be by fire seven times, and the furnace seven times hotter than aforetime.  
2. Sometimes the Lord doth, by these Tortures, assert and clear up the sincerity and inward value and excellency of those Virtues or Graces of Christ which are his own, and his admirable workmanship in their Souls. These pass up and down among men as mere delusions from the Devil, and hypocrisy in the professors of them. And now it is the interest of the Lord's honour, and the vindication of the operation of the Spirit, that these be put upon some trial that may search their very root and bottom, discover their foundation to the neck: When God speaks of his Workmanship and Image in Job, Satan undertakes, if he could h●ve the stripping him of all his outward accommodations, touch all he hath, and he would curse him to his face: That attempt failing, he is confident, that if he might have the torturing of him, the touching and tearing his bones and his flesh, he would curse him to his face: and if he durst assert his confidence of his success in such an enterprise to the face of God, may we think much of his confident imposing his suggestions on the projects and conclusions of his children? He did attempt the green Tree, and it's no marvel if he do the Dry. Now while he would bear God (if possible) and doth bear the World in hand so confidently, that he hath instruments of Cruelty, that would whip and kick the new-creature in any man to nothing, and herein make God a Liar (as in the former) and an Imposture (as in this) the Lord delivers the dearly beloved of his Soul into the enemy's hand (though with sufficient restrictions) Take him Torturer, try him to the bottom, and when all comes to all, when he is tried, he shall come forth as Gold; Job 23.10. And though till his word of deliverance came to his joseph's, the word of the Lord tries them, while their feet are hurt with fetters, and they be laid in irons, Psal. 105.18, 19 They pass through fire and water, yet he brings them into a wealthy place, Psal. 66.10, 11, 12. Men and Devils shall know that the Faith, Love, Zeal, Patience, Courage, Holiness, etc. wherewith he hath endowed them, have that of Truth, Virtue, and Worth in them, as doth undeniably constitute them more excellent than their neighbours, and that an excellent Spirit is found in them, so as none of these tortures numbered up, Rom. 8.35. to the end, is able to separate betwixt them and their love to God, and uprightness with and before him.  
3. Sometimes the Lord doth by these Tortures take occasion to heighten the honour of his own Power, Arm, and Influence, which are day by day administered to bear up his children, when it is manifest they have no external props to stay them up, but are out of weakness, made strong. This brings out a more evident acknowledgement, That the power of Christ rests upon them, 2 Cor. 12.9. God is in them of a truth, 1 Cor. 14.25. It's true, as long as times and providences hold to keep off pains from the body, chains from the legs, stripes from the back, famine from the belly, other props and principles may be presumed to bear one up: but when there is no fruit in the Vine, no flock in the Field, no herd in the Stall, none shut up nor left, yet then to rejoice in the Lord, to glory in tribulation, to account it all joy to fall into divers of them, and they great ones; this is convincing, that such are kept, and kept up by the mighty Power of God; underneath such must needs be everlasting arms. What convictions came upon the two great Monarches, by the great support the three Worthies and Daniel (ch. 3. and ch. 6.) had from the Lord, to yield their bodies to torment! The former, because they would not join with false worship; the other, because he would not cease practising the true: they gave glory to the God of heaven, and upon all occasions confess, that an excellent Spirit was found in them.  
4. Sometimes the Lord brings about this end by it; he hereby brings forth a more plain and naked discovery of the wickedness that is in the world through lust. Many times men come in upon Dominions, and the exercise of Power and Authority with most plausible insinuations, protestations and declarations of their design and temper, as if no other than the disposition of Lambs were in them, whereon they raise a name and repute of benefactors, Luke 22.25. or merciful Lords, and reckon it no small part of their interest and business to raise and maintain in the spirits of people, the supposition of some indelible marks of the nature and majesty of a Deity is stamped upon them, and suitably, to get a reverence of them as most sacred; when many times to open and undeceive the minds of poor souls held in such blind devotion, the Lord lets them alone, and exposes the bodies of his dearest ones to their cruelty, that no man may glory in men above what is written, but that coming to a plain discovery of men and things in their own evidence, as Psal. 36.2. the sons of men, as well as the children of God, may breathe after the Lords arising to rule the earth, and become the Governor among the Nations.  
Thus we see for high ends, and unto glorious advantage some are tortured.  
The Second Enquiry put, is, Why but some? men would be gratified, and if God be so honoured, why not all tortured? A few Reasons may be considered here also.  
1. There are but some tortured, because God is pleased to account but some worthy to bear and wear the glory of being thus used for his Namesake. There are some of whom the Lord saith, They shall walk with me in white, for they are worthy. Who are counted worthy to walk in white? Why, they who are come out of great tribulations, and have washed their robes, and made them white in the blood of the lamb, Rev. 7.14. Though there be some points of honour, of which it may be said, this honour have all the Saints, Psal. 149.9. yet it holds not true in this that we speak of, they who had the first stripes for the Name of Christ, rejoiced that they were counted worthy to suffer shame for his Name, Acts 5.41. They have marks of distinguishing favour, who bear in their body the marks of the Lord Jesus, Gal. 6.17. Always carrying about in their body the dying of the Lord Jesus, that the Life of Jesus may so much the more be magnified and manifested in their mortal flesh, 2 Cor. 4.10, 11.  
2. All are not tortured, because the Lord sees all of his Servants have not power to bear such trials; as all men have not faith, so all good men have not the like strong faith, though they may have the like precious Faith. Their Faith may carry them to Heaven, who yet may not have that degree and strength of Faith to carry them through Tortures to heaven; not that they who have most, have any thing to boast of above others, as being better than they, the differance is only in bestowing mercies, which are distributed variously even as the Spirit will, 1 Cor. 12.11. yet still a proportion of trial is measured out suitable to their strength, 1 Cor. 10.13. for he knows our frames, and in measure doth debate with us, and as the day is, so our strength shall be, Deut. 33.25. and even as there are children, young men, and Fathers in Christ, 1 John 2.13. so have these their trials as they can, and that they may be able to bear them.  
3. All are not tortured, because all are not called to be tortured; the Lord hath other employments for some that shall as sufficiently prove their faithfulness, and improve their strength, as if they had been tortured. Some of the Saints may as really honour God in a Meeting, as others of them may on a Gibbet, every member hath not the same office (Rom. 12.4. 1 Cor. 12. throughout) not the same employment, shall not by the same manner of doing, or dying, glorify God, John 21.19. God seeks for a man to stand in the gap, and make up the hedge, Ezek. 22.30. Every man is not looked for in that place of danger: it's good to be where God looks for a man.  
4. All are not tortured, because the Lord will be magnified in distributing the trials of the body of Christ otherways than he did the trials of their Head: its true, the tortures that were laid on him were to meet on him alone, he was to tread the Wine-press alone, and of all the people there was none to help him; they that thought they could drink the Cup he was to drink, or be baptised with his Baptism, did not understand themselves: He looked and there was none to help, & he wondered there was none to uphold, therefore his own Arm brought him help, etc. But now in the fellowship and similitude of Christ's sufferings assigned to the body, although there be a compleatness of suffering appointed to the whole, of which the Apostle speaks, Col. 1.24. and though there be a common spirit of fellowship and sympathy of bearing one another's burdens, through which they are all baptised into one body; yet is there distribution made of them, into the various parts, each member having that assigned him, which infinite wisdom sees proper for him, so that none may boast against others, as if he had no need of them; though Paul had laboured and suffered more than all, yet he had not suffered all, and could not say to the weakest, I have no need of thee.  
5. Lastly, All are not tortured, because the Lord will roll away the reproach, and remove the usual stumbling-block which Satan raiseth up to the turning the weak out of the way of the Lord; namely, That the enquiring after and profession of Jesus Christ, doth indispensibly necessitate and bind over unto all manner of hardships; such can never be in reasonable expectation of good day more, but must bid adieu to all creature comforts, and espouse the quite contrary extremities: its true, A dying to, a denying, nay, a hating of all our lower comforts is required to be learned in the beginning of their way who will be his Disciples; But whether they shall be actually put upon that trial, and really deprived of them, is left to be disposed of in the breast and good pleasure of him, who knows what part of the wrath of men, and suffering of Saints, will praise him; and the remainder he will restrain, the absolute conclusion therefore of stumbling Sinners, and discouraging Saints, as if their bread would fail, and, as a Lion, he would break all their bones, are hence to be expelled, as having no just ground to be insisted on, as real obstructions to our following the Lord. Tempted Souls are apt to get their spirit quite worn out with a fearful expectation of the most fiery trials, when as it may be the Lord hath appointed no such thing at all for them, and in their following on in this way, they have met with little or nothing of what they feared. A few Practical Inferences here shall close up the Point.  
Use 1. Is it so, that God hath appointed but some to be Tortured, not all; it then yields some stay against those surprising amazements that are apt, especially in such days as these, to seize upon the spirits of people, who are looking toward Zion with their faces thither-ward; most good people are looking upon Penal Laws and Statutes made and making against them; if they hold on in such a profession as they have made hitherto of Christ Jesus, all must be banished, all must be sold as slaves, all must be impoverished, imprisoned, or the like; Why then, saith a poor creature, what shall I do? I can never lie in a nasty prison, being used to a soft bed, fresh air, good diet: Saith another, I shall never endure another climate, to have lash and labour, that have been bred up in a Land and State of fullness: I can never live if I am forced to such hunger and poverty as the Laws do threaten me. Why, Soul, do not reason thus; thou knowest not what supplies of strength the Lord may furnish thee withal if he call thee to such a condition, Out of weakness, many have been made strong; But besides, thou shouldst not fret thyself with such an expectation, thou knowest not that any part of this shall be thy portion: Yes, yes, (will such object) I am sure if any man in the town or country, it will be me; such and such have particular enmities to me, etc. Why, yet thou knowest not but the Lord may preserve thee in his way from such rage of men and strife of tongues; thou mayst be of them whom God reserves. Baruch cried out, Woe is me now, for the Lord hath added grief to my sorrow, etc. Jer. 45.3. perhaps of the heavy and dangerous service he was called upon to go where Jeremiah could not, ch. 36.5, 6. he feared ruin and tortures inevitably, yet God had ways to hid him, v. 26. and to give and secure him his life for a prey, ch. 45.5. Moses had many dreadful objections and discouragements against going upon that thankless difficult, hazardous message God sent him on, Exod. 3.10. What am I, vers. 11. they will say what is his Name, vers. 13. They will not believe me, nor hearken to my voice, ch. 4.1. I am not eloquent, of a slow speech, and of a slow tongue, vers. 10. Send by whom thou shouldest send, v. 13. All springing from fear of the issues of the undertaking, and of the miscarriage in it, which when it came to be put in practice, there was not one of the feared things occurred in his path, though some other trials did: Unbelieving fear of these dreadful consequences of following God, is very fruitful, in forming Lions in the way, as if there were no avoiding of them, or no restraint designed by that Arm which setteth bounds to the Sea, Hitherto shalt thou go, and no further; there shall thy proud waves be stayed. He bringeth the counsel of the Heathen to nought, and maketh the devices of the people of none effect, Psal. 33.10, 11. It's not unusual that they fall into their own net, whilst we escape, Psal. 141.10.  
Use 2. If it be but some that are Tortured, and they stand distinguished by the absolute sovereignty and gracious disposal of the Lord, who appoints their call, anointing, and season, as it pleaseth him; on whose will also the with-drawment of influences hereunto doth depend: Then it may caution you and me to take care how we judge of men that are assisted, or not assisted in point of enduring tortures. It's not the smallest infirmity of this day, there is a present over-valuing and under-valuing men and parties, according as there appears or disappears an ability to endure the tortures, that attend the trial of their profession: The persons of some are had in admiration because of advantage above what is written; and the persons of others so despised, as if God were not able to make them stand; that is a needful counsel in a case not very different, Rom. 11.18. Boast not against the branches, for if thou boastest, thou bearest not the root, but the root thee; and the teaching therein, hath been oftentimes enforced on me by that determination of our Lord, which is admitted frequently to take place at this day, Many that were last shall be first, and the first last: And it falls frequently under observation, That men, as well as things, do very speedily and often, countermarch and shift places: Many tall Cedars, who did run well, suffer many things, gave great ground of persuasion that they would have gone through, have notwithstanding at one point or other faltered, deserted their station, and (as Samson) grown weak as another man, when perhaps on the same ground a poor weak believer, over-looked and despised by most, hath obtained grace and strength from on high, to make good that post, and to walk from strength to strength in the Name of the Lord his God. So that all glorying or being puffed up for one against another, is excluded here. Let not him boast that putteth on his Armour.  
Use 3. Must some be tortured, must all be tried; is not the day of the expectation of greater things than these yet over? Then let us learn to prepare our Faith and Patience, get on our Armour and gird it on; take heed how you be drawn into a sleep of security from the present interval of Calm and Rest, which the Lord is pleased hitherto to continue to you, in a very wonderful manner. Some are (if not tortured yet) sorely tried and tempted, while you have your mercies and opportunities so peaceable about you; you should be reckoning this is a space allowed you to gather courage, not to contract rust by rest; but laying up a store against the evil day, that question should be still with us in a way of endeavouring its resolution, Seeing we look for these things, what manner of People should we be? standing on our guard expecting to be drawn forth, and ready to comply with that Call, Who will rise up for me against the evil-doers? who will stand up for me against the workers of iniquity? Psal. 49.16. in a faithful, humble, Lamblike readiness to follow Jesus Christ, and witness for him, though it be in tortures, temptations, or wherever he goeth.  
But to proceed to some farther Observations in the words, Others were tortured, etc. It is employed to make up the sense at every sentence, by Faith they were so, although it be not so expressly named. By Faith they were tortured, by Faith they accepted not deliverance; by Faith they looked for a better Resurrection, all the famous do, and fearful undo recorded in this Chapter, are to the honour of Faith. This expression therefore that comes first to hand, By Faith some were tortured; may be considered two ways.  
1. It hath a great truth in it, if we thus understand it by Faith (that is by means of their Faith, upon this occasion and for this reason) they were tortured, even their Faith; This was the quarrel the Devil and World had with them, viz. They were men of Faith. Or else,  
2. The expression may be thus understood. By Faith they were tortured, that is, they were supported in and carried through their Tortures living or dying, by their Faith; This was the victory that overcame the world in all these tortures, even their Faith. I take this latter to be most immediately aimed at in this place, and suitably is my eye to prosecute it. Though I take the former not to be excluded, or at least we may draw some useful considerations from that sense. By Faith, that is, upon occasion of their Faith, they were quarrelled with, singled out, and tortured by Satan and his instruments: Great Faith exposed them to great sufferings: And so it is now, and may afford us this Observation.  
Doct. 3. That a lively Faith possessed and professed, is that which will enrage and engage the world's highest violence and cruelty on him that hath it.  
I intent a very brief dispatch of this (not being so immediately perhaps intended in the words) and that by considering Faith, as contracting and incurring this rage, in a twofold sense or respect.  
1. Consider we this Faith unfeigned as it is possessed, or respecting its inward root and principle, as it dwelleth in the hidden-man of the heart in that which is incorruptible; against this, and as such, doth the Prince of Darkness mainly bend his batteries. It's true, he brings his torments to bear upon the limbs and members of the Body, the sensitive part; but nothing is more evident than that his design lies farther, as appears by this, That if by the frights or feeling of these tortures he can but get in pollution and defilement upon the soul of a poor Saint; if he can but corrupt that from the simplicity, or debauch that of the virginity it hath with Christ; then is the offence of the Cross ceased, the torments are all called off, the work is done. He is mad to see any soul delivered from his dominion, and translated into the Kingdom of the dear Son of God, and there lives by this Faith on comforts, that he cannot intermeddle withal; derives strength and influence, which he cannot obstruct; is acted in a life, and on principles, and reasonings, which have a fixed and unalterable antipathy to his former courses; nay, have virtue and success to make resistance to Satan, oftentimes to put him to flight, 1 Pet. 5.9. Jam. 4.7. And this is the Victory that so frequently overcomes, not only the World, 1 Joh. 5.4. but the Prince of the World, 1 Joh. 4.4. Now there is little reason that we should wonder to see Satan rage, and in a rage to bring his instruments of greatest cruelty to bear upon a soul that lives by Faith above him, and in such an advantageous way of conquest over him, as the Gates of Hell cannot prevail to do him real harm, to bring him down from his excellency. But he still stands on ground, and fights with instruments that are invisible and invincible; such Births the Red Dragon watcheth to devour, casts his floods after, raiseth war against, upon this foot of account, They keep the Commandments of God, and the Faith of Jesus. Upon this foundation also he exasperates all his crew, acted by the spirit of this world, who are enforced to gnaw their tongues for pain, that in all their on-sets from generation to generation, they could never come at, nor quell that spring and root of action and suffering, whereby they have been so perpetually baffled, and all their costly and promising attempts been brought to nought. Hence all their consultations and endeavours resolve themselves into this issue, To rid the world of them who by a constant steady testimony of their drawing virtue, as Olive-trees, from the God of the whole earth, being here in torments to them that dwell upon the earth.  
2. We may consider Faith in its Profession, or the Profession of our Faith; that is to say, not only as it inwardly unites a soul to Christ, whereby he draws forth consolations and aids to do so wonderfully on God's behalf; But also as it engages a believer to stand forth in the face of the World to testify against it that its deeds are evil; bearing witness to the Holiness and Faithfulness of God, in opposition to the stream of the lusts of men. Thus it contracts rage to the utmost, Joh. 7.7. Me it hateth, because I testify of it that the works thereof are evil. When the whole demeanour of a Christian, both in point of Worship and Conversation, is kept on, so as not to be tempted to fall down before the Idolatry on one hand, or fall in with the debauchery on the other, which is proposed under Countenance, or imposed by Law. The world cannot bear the words of such a people, Amos 7.10, etc. Can the abomination of a people be offered up before their eyes, and will not that Nation stone them? Exod. 8.26. In this matter the Disciple is not privileged above his Lord, Joh. 15.18, 19 The world will hate such a people, as it hated him, for witnessing against their ignorance and superstition. Ye worship ye know not what! we know what we worship, Joh. 4.22. Ye are too superstitious: whom ye ignorantly worship, him we declare to you, Acts 17.22, 23. This is enough to get the world in an uproar. This is said above, Rev. 11.10. to torment them that dwell on the earth; these two Prophets that have no other weapons but the Blood of the Lamb, and the Word of their Testimony, the Testimony of Jesus, which is the Spirit of Prophecy; and in this Message, and under this Anointing, witnessing, though in sackcloth, against the evils that are in the world through lust, lighting them, as God's Candlesticks, the way to heaven; this torments men of earth. No wonder then that they torment you; why, your conversations, testimony, profession of your Faith, torments them. Christ came not to send peace in the earth, but a sword, Mat. 10.34. but a fire, and what if it be already kindled? Luke 12.49. Is Christ delighted with such contention? nothing less. But these are the consequences of the lusts of men, irritated occasionally by the faithful rebukes of the Gospel of Christ, and a practical profession of the Faith thereof in such as embrace and obey it.  
A word or two of Practical Improvement, and I shall leave this Point.  
Use. 1. If Faith both in the Possession and Profession of it, be apt to draw the rage of the world in the extremity of it upon you; this speaks the reasonableness of this Exhortation, that you give diligence to it, that the Faith any of you profess, be Faith unfeigned, 2 Tim. 1.5. Since, I say, Oh ye professed Believers, your Faith in God, and faithfulness to God, is that which you must expect will enrage the world against you; I beseech you satisfy not yourselves with any Faith short of such as will carry all the world in a way of victory before it. I have thought that at this day there is no man so miserable, as a professor of Faith which is not right and real; he will contract the world's rage, anger, and displeasure, because he professeth some Faith; and he incurs the Lord's anger and displeasure, because he but professeth, because he hath not true Faith, Faith unfeigned. Interest in former days, led some to profess at an high rate, and their credit engageth them now not to fetch their turns too short upon it; but the world's rage chargeth them so hot in the rear, that they cannot hold it, but are forced in, by open Apostasy, to dash themselves against the thick Bosses of his Buckler.  
Use 2. As it concerns you that your Faith be unfeigned, so the like reason and necessity ariseth from the Promises, that your Faith be unmixed, in your present contest with the world: that is, that they may have nothing to charge you with, but your single Faith, and such things as are the proper offspring of it, and of faithfulness to God upon it. It was the admirable advantage Daniel had against the greatest Council that day in the world, Dan. 6.4, 5. They could find no occasion against him forasmuch as he was faithful, unless they could find it against him in the Law of his God. The like had David against the envious and evil eye of Saul, that God was with him, and helped him in all his affairs wisely and faithfully, 1 Sam. 18.12, 14, 15, 28, 29, 30. There was no occasion administered to them that sought occasion. The contrary whereunto is very detrimental to you, when they that pursue you have ground for that charge. Jer. 50.7. We offend not, because they have sinned against the Lord the habitation of Justice, even God the hope of their Fathers. See the Spirits strict caution against this, 1 Pet. 2.20. What Glory is it, if when ye are buffeted for your faults, you take it patiently? see ch. 4.15. Oh it will be your blessedness, that they who pursue you, though they will not do it perhaps without a colour, yet they may do it without a cause, may have nought to charge you with than that which (when their vizor of Rhetorical eloquence and invective malice is stripped from it) resolves its self in a sober gracious eye into this, it is for their being true to Jesus Christ, their Faith in him, their subjection to him, their adhering to his Cause, Name, Works, Institutions. Such a bottom will render you at length more than a Conqueror.  
Use 3. Take heed how you admit a Parley with those Reasonings, which tend to prejudice you against believing, to make you think hardly, at least to think slightly of Faith, in that it involveth you in so many dangers and perplexities. Satan lies at a Bay to possess you with offence, especially in such days as this: Christ tells you, These things have I spoken that you might not be offended; Blessed is he that is not offended in me: But, Oh! how strong are temptations to reason thus? why, this way of Professing, of Meeting, of Exercising, is the high way to make me poor, a beggar, to undo me at last, and what shall I do then? Such Reasonings have need be rejected with utmost abhorrency.  
Use 4. These Considerations should sweeten Heaven and Glory to us: If while we live by Faith, we draw the World, and such a world of miseries on us, it should quicken the edge of our long (not in a way of impatience neither) to be dissolved and be with Christ, who is far better; Where sorrow and sighing shall flee away, where shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for former things are passed away, Rev. 21.4.  
But to go forward to another Point. By Faith some were, etc. Understanding it thus, that, by Faith, as the principle that bore them up and carried them through as conquerors, they were tortured. This sense of it is most agreeable with the drift and design of the whole Chapter. The nobility of their Spirits commends the excellency of their Faith; To be tortured, and bear it patiently, is well; but so may many do from other Principles and Causes, they cannot tell possibly how to escape; but now to choose affliction with the people of God, to become companions of them that are so used, to improve what God doth in it, and think this is best of all; a Spirit thus managed, and demeaning its self through the sharps of it, commends the Fatih by which he doth it. By Faith they were tortured: the tortures on one hand, and tempt on the other, made no impression, no alteration on them, they were the same as formerly, or rather much better. By Faith they were so—. The Note is this.  
Doct. That the Faith of God's Elect is of invincible power to make them Conquerors in all their tortures.  
What I have to say to the clearing up this Point, I shall offer, by endeavouring to show these two ways wherein Faith contributes to the performing this high service.  
1. Faith doth contribute to bear up under tortures themselves (and much more under less trials, as imprisonment, banishment, etc.) by way of evidencing things to the Soul, which otherwise are not so clear and substantial, as its the office of Faith to make them, Heb. 11.1.  
2. Faith contributes hereunto, by way of ministering influence and assistance to the soul, strengthening and heartening it to endure that which otherwise would seem insufferable, break and sink the Spirit.  
As for the former of these, Faiths proper tendency to give light and evidence to the soul, and by evidence to beget a conquering magnanimity, commends itself to us as its conversant about a threefold object or employment.  
1. Faith's main evidencing work, is concerned about the grand Interest and Propriety that the Soul hath in God, and God in him; to get this case once cleared up beyond controversy, and to maintain the soul in a satisfactory view of an interest in Christ. Where this is uncertain or clouded up, the soul sets upon such hazards with much trembling, and good reason it should do so, all things considered. But where this Mystery of Union and Relation to Christ is cleared, to and by believing, the soul becomes impregnable; as might be abundantly made out by that triumph of Faith, recorded exactly and accurately, Rom. 8.33. to the end. Can any of the instruments of torture or cruelty there ennumerated, separate such a one from the love of God, who stands resolved and undoubted upon Gospel-grounds? nay, He is more than a Conqueror; Tribulation, distress, persecution, famine, nakedness, peril, sword, though all the day long we be killed and counted as sheep for the slaughter; yet can none of these, managed either by men or Angels, do any thing of importance to the shaking of such a one. When he arrives to that pitch of triumph, Psal. 27.1. The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? You may guests how far he is hereby removed out of the way of danger: inroads may be made upon him, but he cannot be easily moved.  
2. Faith hath another matter to clear up in a way of evidence, and by doing it effectually, it contributes exceeding encouragement to a Believer to endure torments; namely, it evidenceth the Truth, and Goodness, and the special Relation that God hath to the Cause that it suffers in, from all the clouds, aspersions, and calumnies that men would cast upon it. I do not say that Faith can make a bad cause good, but it can make an obscure cause clear. It is not enough that a Christian have the clearness of a personal interest in the Lord, when he comes to endure torment; but it is needful that he have the clearness of a good Cause, and a good Call, that he suffers on, or else he may suffer as an evil-doer, and what thank will that be? the truth and goodness of his Cause needs then to be cleared; and Faith is of singular essicacy this way, when perhaps the wisdom and devilish policy of men have been at work with opprobrious reproaches to vilify it, or some time-serving Apostates, with their sophistical arguings, and scholastical distinctions, as Jannes and Jambres, to invalidate and resist the Truth; to which service Scriptures and Arguments are not wanting to be wrested, for the perverting the plain ways of God, when the case is so, and a poor Christian is frequently so assailed and baited with them, that he knows not how to give a distinct, satisfactory, convincing answer to all these sophisms; nay, perhaps cannot demonstrably extricate himself from all the subtle entanglements that of this kind may be drawn about him. Now is it the office of Faith to clear up the innate goodness and truth of the principles it suffers on, that at least to its own satisfaction the soul is abundantly cleared and convinced therein, and united thereunto: And this hath helped the Martyrs of Christ to bear so bold a testimony to divers Truths, of which they were not able to make a scholastical defence by way of disputation, yet could set to their seal by dying, or sustaining any tortures.— When this point is once satisfactorily evidenced, that the Cause is Gods, that Jesus Christ is interested and embarked in it, it gives strong consolation. What an encouragement was that, 2 Chron. 20.15. Be not dismayed at this great multitude; for the battle is not yours, but Gods. So was it to David with the Philistine, 1 Sam. 17.47. The battle is the Lords. When a soul can see God not only interested with it, but really more deeply interested and concerned than its self is, it yields full assurance of good success at last. I know the Lord will maintain the Cause of the Afflicted, and the Right of the Poor, Psal. 140.12. because it can in title God to it, Psal. 74.22. Arise, O God, plead thy own Cause. This also will beget a dread on the soul, how it gives way to any temptation to betray it. This Truth, this Profession, however men call it little, however it may ●eem I may be saved without it, it's no point of Salvation; yet it being Christ's more than mine, though committed to my trust, to deny it, is to deny Christ; and to betray it, is to betray Christ: ●nd though (as the common cry is) none ever suffered upon such a point, none in the past generation ran the adventure of tortures on such an assertion; yet the soul, by believing, being brought to see Christ's interest in it, and relation to it, and that perhaps this is the day designed to bring forth a proof to the goodness and worth of it, a soul becomes not only engaged, but inseparably united, and impregnably set for the defence of it.  
3. Faith hath a further work to do in point of evidence, and thereby administers abundance of strength to a weak Christian to endure any tortures for the Lords sake, and that is, giveth evidence of the real nothingness that there is in whatsoever the adversary is able to do in point of torment, if the matter be indeed laid upon a right balance, and held with an impartial and steady hand; and that in these Three respects:  
1. Faith is called into Counsel, (in the exclusion of the reasonings of flesh and blood) it manifests abundance of wind and emptiness in all the threaten of the sons of men; what they say of this kind, are but great swelling words of vanity, an empty sound, of little affrighting signification, Knowest thou not (saith Pilate) that I have power to crucify thee, and power to release thee? He would willingly have had his majesty and threaten very terrible; but what is Christ's answer? Thou couldst have no power except it were given thee from above. The power the Devil himself hath, though he be the Prince of the Air, cannot get over an hedge without special Commission, Thou has● (saith he concerning Job) made an hedge about him. Hence it is, that when their threaten and preparations have been to heat the Furnace seven times hotter; they feared not the wrath of the King, as seeing him that is invisible, Our God whom we serve is able to deliver us, able to divert that fiery threatening; and if he will not do so, yet able to bring us out again. These threaten, increase the cry for boldness.  
2. Faith helps the soul to see that all their proffers and tenders of deliverance, of honour, of preferment, or whatever else such poor worms can mention, is as mere a vapour as the other: When Satan made the tender to Christ, All this will I give thee; all this power, saith he, will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will give it; if therefore thou wilt fall down before me, all shall be thine, Luke 4.6, 7. Our reason would have accepted it. Christ hath the promise of the World, only Satan hath the possession of it, and must be expulsed by main force; now at this juncture, one bow will do it; and were it not better veil once, than from generation to generation be in a continual contest for it, and his seed exposed to such tortures to obtain and maintain the ground that is thus gradually gotten? No, Jesus will not value all the supremacy the Devil could surrender in the World, worth one bow to obtain it; Get thee behind ●e Satan, vers. 8.  
3. Faith in like manner makes evident that all ●he terms, articles, and proposals of adversaries, ●hat seem very little and innocent, upon which ●heir tortures are to be escaped, and their favours ●btained, are very dangerous things; a bow or cringe ●t a distance may seem a small matter, for the obtaining such advantage, but Christ sees it too great to give to Satan, for the gaining the glory of earth or heaven either. A bow to the golden Image from the three Worthies, seems a small thing to reason, but it's too hard to the reasoning of Faith. A bow to Haman from Mordecai in the gate, is a small matter in an eye of wisdom and prudence, but to Faith it may not be yielded. daniel's retirement to mental devotions, seems but rational; but if that be the only terms of deliverance, in the omission of positive instituted Worship, Faith says the articles are too hard to be accepted of.— But of this more hereafter.  
2. But as Faith yields secure, by such a way of evidencing to the understanding and judgement things that are obscure, the clearing up of which have such a direct tendency to beget courage; So, in th● Second place, doth Faith greatly aid, by ministering Influence, and thereby bringing power and virtue with it, in furthering divers blessed properties and qualities in the soul, wherewith it receives ability to do, and to bear wonderful and insupportable things, when the Lord calls thereunto; As for instance in a few Particulars.  
1. Faith contributes toward this support by way of influence, in that Faith brings with it, as its first born fruit, Peace passing all understanding, Rom. 5.1. It draws all the tumultuating thoughts of a poor creature into such a calm and composure, tha● though the outward man decay, yet the inner man is renewed day by day, 2 Cor. 4.16. Though the bones be broken, pain and tortures come on, yet the inner man retains its sweetness, quietness, serenity and undisturbedness; and when thus the mind is quiet, the man is invincible. Of the office of Faith, as it works Peace, I do not now intent to treat, the Scripture is full of it, Rom. 5.1. Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Through this mind-surpassing peace, the heart and thoughts are kept in Christ Jesus. Where this glorious work is done, it is not the extending the external parts of a poor man that can intermeddle with his joy. This joy of the Lord is his strength, he can glorify the Lord in the fires, exercise all patience and long-suffering with joyfulness, giving thanks to the Father. There is indeed in the world, sometimes to be seen among carnal men, a certain greatness of spirit, whereby they do pass through tortures, to the shame of many who profess better principles; but alas! this is little better than a mere stupifaction of their senses; it besots them; is as the vinegar and gall they were wont to give to men on the Cross, to deaden their senses to their pain: The spirit of this world doth so wrap up their thoughts, that they are as if they had took that sleeping drink, mentioned, Prov. 31.7. Drink and forget their poverty, and remember their misery no more. This is rather an imprisoning, than a calming of their spirits; they have nor ●heir senses exercised to discern betwixt good and ●vil, but rather benumbed. Whereas this Peace of ●hich I am treating (as Christ saith) in patience possesseth the soul: A man is said to possess his soul when he hath the command and disposal of all his thought and faculties according to the best reason. This, in the case in hand, is only the offspring of axed Faith, and admirably advantageous in sustaining torments.  
2. Faith contributes influentially, not only as it begets peace, but also as it brings the soul up to a certain resignedness unto God, to a willingness to be ●t God's dispose; here am I, let him do with me what seemeth good in his sight: That which makes torments to be tortures indeed, is when the members draw one way, and the mind another; but when the soul comes to be fully yielded up to divine pleasure, this makes tortures become no tortures, or at least to become less tortures. You see this eminently set forth in the Captain of our Salvation himself, while he was crucifying in weakness, and tempted as are we, while the humane nature would have made choice of that request, Father save me from this hour, Joh. 12.27. then was his Soul troubled, all was dark and intolerable; But when he fixeth in that resignedness, For this cause came I to this hour, Father glorify thy Name; then are there not only Oracles of approbation, giving aid from the most excellent Glory, but the Baptism he hath before him, how is he pained ere it be accomplished. And so in the very offering its self, we see how his resignation expedited his tortures, he was dead sooner than the rest: for when the Soldiers came to break the bones of the thiefs, they broke not his bones; why? because he was dead already. How so? Why he said, It was finished, bowed his head, gave up the Ghost, and said, Father, into thy hands I commend my Spirit, Luke 23.46. Whereas the others abode in a contest till the last gasp 'twixt spirit and members, loath to part, much work left undone, had no certainty (one at least) of rest for his soul. This makes sore conflicts in times of torment; whereas on the contrary, how sweet is that yielding up all to God, mentioned Isa. 50.5, 6. I was not rebellious, neither turned away back; but gave my back to the smiters, etc. So chap. 53.7. He opened not his mouth, but is brought as a Lamb to the slaughter, etc. This subduedness to the will of God, by the dominion of Faith, then is of exceeding moment to strengthen us to the enduring these torments.  
3. Faith doth influence the soul to bear torments notably, by bringing and increasing a certain greatness and nobility, a largeness and publickness of spirit on it more than formerly. Shall such a man as I flee? Neh. 6.11. It begets a largeness of heart, in some degree answering that of Solomon, 1 Kings 4.24. unto which a base shrinking is exceeding contrary and loathsome, especially considering by, and for whom, and to the interest of whose Name it is engaged. It's marvellous to consider what many have endured to gratify the lust of a great man, 2 Sam. 2.14, 15, 16. to provide for their families, to assert the liberties of their Country, and the like; and is not the will, pleasure, honour of Jesus Christ of far greater moment to be witnessed unto to the highest? It was a gallant spirit in Joab, which encouraged the people, 2 Sam. 10.12. Be of good courage, let us play the men for our people, and for the Cities of our God, and the Lord do that which seemeth him good: The like reasonings will Faith suggest to beget resolutions. I have now an opportunity, which I may never have again, to play the man, the Christian, the Believer, for my God, my Christ, for his Gospel, his Institutions, his Cause and Interest. What can be too hot or heavy to be done or suffered upon this account?  
4. Faith influenceth notably in this matter, by giving the soul a prospect into, and a fore-taste of that better Resurrection, realizing and rendering substantial the promised Glory thereof unto it. It's remarked of our Lord, that for the joy that was set before him, he endured the Cross, and despised the shame, Heb. 12.2. Moses, when he was threatened, endured, as seeing him that is invisible, and having his eye to the recompense of reward, chap. 11.26, 27. They took joyfully the spoiling of their Goods, who know in themselves they have in Heaven a better and more enduring substance, chap. 10.34. Stephen looking steadfastly into Heaven, was not dismayed at the frowns, threats, tortures of his fierce adversaries, Acts 7.55, 56.  
I shall only draw this into an Applicatory Improvement briefly, and pass along upon the whole of what hath been said to this Head.  
Use. You are with a very loud voice, men and Brethren, exhorted and beseeched, to give all diligence to the Concernments of your Faith. Above all your get, covet a true, lively, Gospel-faith; above all your keep, strive to hold fast, and contend earnestly for this Faith. If ever there were days that called loud for the Life of the Faith of the Son of God, these days call for it. I had fainted (saith the Psalmist) unless I bade believed: And truly you will be apt to faint in the day of adversity, as if your strength were small where your Faith is not good. Take heed therefore of all things that may either adulterate it from its simplicity, or stop and obstruct it from its growth. God hath begun to exercise your souls, and to prove your profession in a way of trials; its true, you have not yet resisted unto blood, unto tortures, as others have, and you (at least some of you) may. The grand Question your souls should pursue to a full and satisfactory resolution, is, What stock have you, proportionable to such an expectation? Here I shall propound these Two Exhortations.  

1. Prove your Faith.  
2. Improve your Faith.   
1. Prove your Faith, or take it in the Exhortation, 2 Cor. 13.5. Examine yourselves, whether you are in the Faith; prove your own selves: Do not take up principles upon trust, persuasions of a good condition upon trust, in a day when you are at the point of being put upon fiery trials; Every man's work must be tried; the time is come that judgument must begin at the House of God. Every one must bear his own burden. Here you would be directed particularly to see, (1) That your Faith be true. (2) That your Faith be strong. (1) That it be true; feigned Faith will beget but fading Comforts; nay, as was said, It will do greater mischief in such a day, than no Faith at all. Here Evidences would be needful for discovery, and Arguments with Directions, for exhortation, that souls who upon the trial find themselves short, would not strike off through discouragements; but rather strike up with so much the more diligence to make their Calling and Election sure, for helps, in order whereunto they must at present be referred to what hath been offered in other exercises: The like might be offered to press you to look after strength of faith.  
2. Be exhorted, such of you as find that good work of Faith with any power in your souls, that you do not let it lie by you, as a Talon in a Napkin, or as the Sword behind the Ephod, since there is none to it, to make you valiant to do exploits: Oh! be much in this work of drawing it forth upon constant, quick, and lively exercise; as namely,  
1. Improve your Faith against your Fears. It hath a sovereign and excellent virtue that way, in the experiences of all the Saints. As perfect Love casteth out Fear, so doth perfect Faith; indeed it is Faith working by Love only doth it: What time I am afraid, I will trust in thee. In the Lord I have put my trust, I will not fear what man can do unto me. Have Faith upon its principality of exercise, when the sloods of ungodly men are apt to make afraid.  
2. Improve your Faith against all your offences and murmur that you meet withal in your souls, occasioned and multiplied by the stumbling-blocks of the day. Proper Doctrines cannot be preached, proper Duties cannot be practised, proper Truths cannot be professed, but Satan raiserh up multitudes of Objections against them, of which this usually beareth the mastery, Spare thyself; they resolve themselves into this usually as their bearing reason, The fear of man. In such a time, how needful is that Character to be found, Great peace have they that love thy Law, and Nothing shall offend them, Psa. 119.165. When tribulation and persecution for the Word cometh, how by and by men are offended, Mat. 13.21. It was one great part of Christ's care at parting with his Disciples, that they should not be offended, at men's putting them out of the Synagogues, and thinking they do God good service in killing them, John 16.1, 2. When John was in prison, it is not easy to answer the questions, nor to remove the offences that arise upon it, Whether Christ be the Christ or no? But blessed is he (saith Christ) that is not offended in me, Mat. 11.6. Oh! improve your Faith against these stumbling offences.  
3. Improve your Faith unto a full conquest of the World, and the things that are therein, respecting all the afrightments and allurements of it, as it presents and presseth you with its objects of love and fear. Oh! in such staggering times, the dirt that clogs the feet of a Believer, the thick clay, that either in act or desire he is busied to load himself withal, is extremely detrimental to taking straight steps to your feet: How easily did the present evil World draw Demas, Judas, and divers others, to a betraying, denying, deserting their high profession? The victory that overcomes this (you have heard) is your Faith.  
4. Improve your Faith against all the filthiness of the flesh and of the spirit; let such as name the Name of the Lord Jesus depart from iniquity; a little sin will destroy a great deal of valour, whereas holiness carried on towards its perfection in the fear of God, will yield increases of strength and security against the worst that man can do unto you, for who is he can harm you, if you be followers of that which is good? Holiness will secure you from harm: They who torture you, if they cannot defile you, cannot destroy you; they may kill you, but cannot hurt you; you shall not be hurt of the second death. And in as much as you are frequently showed what power Faith improved hath to promote holiness, the Lord make you faithful herein.  
Thus far hath been spoken to set forth the excellent and admirable nature of believing, considered in its encounters with, and conquest over torments. It remains, that we now take into view its virtue and excellency, as it conflicts with, and gets success against another adversary, no less difficult to be attempted than tortures be, no less apt to overcome, and that is, the tempting tenders of Deliverance. And herein is the greatness of the atchieument, that the Faith which enabled them to bear tortures without grudging, enabled them to refuse the tenders of deliverance without complying. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Redemptionem notat, addita praeposito insinuare videtur perfectam redemptionem. Leigh. Cr. Sac●.  [They accepted not Deliverance.] The word we read Deliverance, denoteth in the proper signification of it full Deliverance, Deliverance very complete; and is here applied to signify such a deliverance as did not only consist in a mere relaxation of the torment, as supposing them to be upon the Rack, in such a case when the sinews begin to snap, and the joints to sever one from another; if nothing more were offered in the deliverance but merely to let down the rack and take off the creature from the extremity of torment, though that may for a time seem to gain upon a mere man, yet such may the case be, that such deliverance may be worse than death its self: You read in Rev. 9.5, 6. of a torment, in which men shall seek death, and shall not find it; and shall desire to die, and it shall flee from them. Implying, that such may be the torment on a poor creature, as that to be killed outright, is better than to be spared; Knock me in the head rather than let me live thus in Torture. But the deliverance here is full deliverance, a being reduced to a state of ease, rest, and quiet; together with any other accommodations that can be desired to complete it; All this will I give thee, Credit, Trade, Preferment, Applause, and what not?  
[They accepted it not.] They did not give it friendly entertainment, such as one would show to a stranger when he hath been long absent. They were at such a pitch of raisedness, that they would give such deliverance, deliverance on such terms, not any friendly welcome, or entertainment, that other men, perhaps, would gladly do, they could not salute it, bid it, God speed, could be in no fellowship with it.  
[That they might obtain] The word doth not signify any expectation, that they had, or could have of dealing with the hope of the Resurrection upon the terms of strict merit. As if there were any equality or proportion betwixt their enduring tortures; and their receiving the Resurrection; nay, when they have done all, left all, suffered all, they are unprofitable servants; but only thus, in thus standing under torments, thus withstanding deliverance upon unworthy terms, they were in the Lord's path of expecting the comfortable foretastes now, and assurances of a further glory.  
[A better Resurrection] Paul pressed hard to obtain the Resurrection from the dead, Phil. 3.11. which is not only a Resurrection of the dead, both of the just and unjust, but that which is called, the first Resurrection, Rev. 20.6. for, the dead in Christ shall rise first, 1 Thes. 4.16. They which are Christ's at his coming, 1 Cor. 15.23. For them that sleep in Christ, shall God bring with him. This is called the Better Resurrection; not only better than their torments, but better than their proffered Deliverance.  
The main Point that I shall propound to be handled from the words, is this;  
Doct. 5. That it is no less the excellency of Faith to reject the tempting Tenders, than to sustain the cruel Tortures of a trying Day.  
The supposition is of a person put upon this Dilemma, he is brought into a condition of torturing, be it actually so to his feeling, or only virtually in the threats or Laws that represent them at hand, or to his fears. In this condition he hath two offers, two tenders made to him: First, the tender of the Torturer, and he offers Deliverance, full and complete deliverance. Secondly, the tender of the Comforter, and he offers the Resurrection. And now the man is put to it, Will you comply with the design of the Torturer, and you shall have Deliverance? Or, will you adhere to the design of the Comforter, and you shall have (perhaps not any ease, mitigation, but rather an increase of pain; But) at length, a lot in the end of the days, in the Resurrection? Look to your choice, let your choice be the offspring of a well-deliberated and digested judgement upon the case. Now here lies the excellency of believing, in fixing the soul upon principles of the highest reason; to cleave to this (the Resurrection) is better. When sense comes in with its judgement, life is sweet, Skin for skin, and all a man hath he will give for his life. The body is more worth than food, and the life than raiment. Death is a King of terrors. Banishment is terrible, tortures intolerable, hunger insufferable; Spare thyself, this evil shall not overtake thee. What saith Friends, Wife, Children, Oh! do not disgrace yourself, do not destroy us; men will praise thee when thou dost well for thyself. But what saith Faith? [Ah, will a carnal heart say, I hate him, for he never speaks good to me, but evil.] Well, but what will it say? Why, there is a glorious Resurrection that will repair all tortured bodies, tottered limbs, massacred members, will all be done up better in the Resurrection? And in mean time, these light afflictions are but for a moment, and not worthy to be compared with that glory which is ready to be revealed in us. Scorn the torturer, slight the tender; reject the offer at man's hand, it is and hath a lie in the right hand: fall into the hands of the Lord, commit the keeping of thy soul to him in well-doing, as into the hands of a faithful Creator: be assured he is able to keep that which is committed to him against that day. This is an hard saying, flesh cannot bear it, but faith can and doth.  
Now, that we may not miscarry or offend on the right hand nor on the left in this narrow point, I suppose it may be requisite to draw the matter thus into Consideration; Deliverance from tortures, and consequently from any other, or lesser trials, may be considered Three ways.  
1. In a simple and abstract Notion in its self, unclothed of other circumstances and dependencies, and then we shall see what acceptance Faith will give to it when tendered.  
2. We are to consider Deliverance as in the torturers hand and design, as an Engine or Instrument to carry on the same end, which he attempted to extort by torments; namely, to bereave the man of his Testimony.  
3. We may consider Deliverance, as it stands compared with, and opposed to the better Resurrection; these Two standing in competition in their tender.—  
Now in each of these respects, there are several considerable Truths to be taken notice of, especially in such times of attempts, to debauch all manner of ways.  
1. For first of all, If we consider Deliverance apart from the projects and designs of men, who are tempting and attempting by it, to bring about their ends, upon a poor tortured Child of God; I say, take it in a single and abstract notion, apart from such entanglements, and the matter admits of a very vast difference in the judgement, and to the acceptation of Faith. For if the case can be clearly and truly so stated, Faith can and must accept deliverance with all thankfulness, with honour to God, and with great advantage to the soul concerned in it.— And therefore as we pass along, I would willingly speak a little distinctly to this case, that some stop and prevention may be put to the prejudice, that may otherwise arise upon a rigid insisting on this Doctrine; as if the tendency of Faith in times of trial, were inevitably to run all upon the Rocks, without any respect had to the preserving ourselves, or any thing concerning us, or committed to us of our external mercies. Being therefore the contrary is to be supposed, and is employed all along under the main Truth asserted in the Text; I will fairly lay down this Supposition:  
☞ That Deliverance (as Deliverance may be considered) is a Mercy not to be refused, but accepted by Believers.  
Deliverance from tortures, from trials, if you would think of it very abstractly, and in its mere simple nature; Deliverance from harm and evil may be reckoned among a Christians middle things, I mean such things as in their own nature are neither good nor evil, but do receive the impression & denomination of good or evil, suitable to their relation, improvement, or design to which they are bend and leveled, accordingly as they are either used or abused. And therefore it is that the Spirit of the Lord (Eccles. 9 beginning) declares that there is neither love nor hatred by all that of this kind is under the Sun. But in this sense it falls not immediately under our present discourse. A little farther therefore.— Deliverance to a Christian represents itself so, as he can clearly and comfortably eye it in God's hand, and as something conveyed to him by the goodness of a good God. And when deliverance can be thus beheld, not only as coming in a common effective providence, but by the approbation, allowance, and good will of the Father, than such deliverance is entertained with the best acceptation of Faith, he compasseth God about with songs of deliverance. To this Point a little may be spoken. There are several respects in which no man is so capable to accept Deliverance, such Deliverance, as a Believer.  
1. None, as he, can tell what to make of Deliverance.  
2. None, as he, knows how to improve Deliverance.  
3. None, as he, can account with God for it at the last Day.  
1. First of all; When Deliverance comes in, in such a way as he may accept of it, none is able to make so much of it, put such a value upon it as he; every thing on this side Hell is Mercy. It's of the Lord's mercies we are not consumed. Faith advanceth the value of every received good, according to the love that sent it, the price it cost, the grace that brings it; it says as Jacob, I am less than the least of all thy mercies, Gen. 32.10. What am I, that thou hast brought me hitherto? saith David, 2 Sam. 7.18. It traceth out, and owneth the footsteps of divine goodwill in every little thing, and much more when it sees such salutations: Life is a mercy, Liberty a mercy, exemption from Tortures a great mercy, Deliverance out of them a greater mercy. Hence the Soul is compassed, and compasseth his God about with songs of Deliverance.  
2. None knows how to improve a Deliverance, how to use it when he hath it, as a Believer: If he have Life on this side Death, Liberty on this side Bonds, Ease on this side Torment, he is taught to acknowledge and reckon he is not his own in it, 1 Cor. 6.19, 20. but must use it to the glorifying God in soul and body, which are his. None is under such obligations, none hath such objects and opportunities to make an high improvement of them as he hath who by believing looks into them, others bestow them on their lusts.  
3. None, as he, knows what account he must give to God for such Deliverances: as he must reckon for every idle word, and all the deeds done in the body, so he must yield an account of all his receipts whatever they be, and therefore must so receive and improve as one that must be judged by the Law of Liberty; and hence durst not say of any Mercy as they, Our tongues are our own, who is Lord over them? Psa. 12.4. On these accounts, and others that might be mentioned, the Believer hath reason to know deliverance, the worth that is in it, and his duty about it, more than any other. Now as none can deal with deliverance as they, so is it a very high duty incumbent on such to receive deliverance at the hand of God; then to accept deliverance is his duty, and to give it such acceptance and entertainment in Truth, as he expressed in Compliment, and in a strain of Oratory & Rhetoric, Acts 24.2, 3. the terms only changed: the Believer may thus express himself to the Lord; Seeing I enjoy great quietness, (great deliverance, great preservation) and that very worthy deeds are done to such a worm as I, by thy Providence, I accept it always, and in all places (my dear Father) with all thankfulness. None do and can give it such acceptable entertainment as the Believer of whom we treat. The matter therefore thus stated and considered, he doth not, he durst not refuse such deliverance: For if he should not thus receive it,  
1. He were, in this refusal, a mere destroyer of himself; a thing abhorrent to godliness: he were, I say, accessary of the violence done upon himself. Saul is as guilty of his own death, if his Armour-bearer thrust him through, as when he falls upon his own Sword. If Life, Liberty, or any Mercy may be had in God's way, the refusal of it is the destroying ourselves so far as that Mercy extends. Though we are required to hate Father and Mother, and our own Lives, in a sense, yet it is far from the intendment of the Spirit we should carelessly run them upon hazard: no, such know their bodies are the Temples of the Holy Spirit, and they ought to use them well for his sake who dwells in them: He that abuseth the Temple of God, him will God destroy.  
2. Such a refusal of Deliverance, when it may be had in the Lord's way, is a manifestation and an act of the highest ingratitude and unthankfulness to the Lord that can be thought on. To scorn or set at nought his favours, is very much beneath the ingenuity of a Believer; who ought to embrace all occasions to show forth the high praises of the Lord, which are due unto his Name. Blessed are such as dwell in the Lord's House, they have frequent such occasion to be praising him, and it is comely for the upright.  
3. Should he not accept Deliverance, when it may be had in the Lord's way, it would be found an act of high violence and injustice towards others, who may be involved and concerned equally with themselves. Some have Wives, and Children, or other Relations, in the flesh; now, as if he provide not for his own, and especially for them of his own household, he were worse than an Infidel, 1 Tim. 5.8. So if he draw them into sufferings, from whence he might have deliverence in a way honourable and acceptable to the Lord, he is accessary of their misery, their wrong will be upon him.— More of this kind might be spoken, but I fear too much of it is ready to be alleged on the common principle, which is fruitful in such kind of reasonings: Save thyself, spare thyself; this harm shall not come unto thee, as Mat. 17.22. I shall only draw this Consideration into suitable Improvement, in a few Inferences.  
1. If this be so, then may we take up this Instruction, That Godliness, and the profession of it, doth not inevitably run and necessitate a Christian upon the hazard and loss of every thing he hath, or induce him to cast away all: Though it doth indeed require him to prepare his stuff for removing, to stand crucified in his affections unto them, and ready to make surrender of them whenever the Lord needs them (as was said of the Colt) or is pleased to call for them; yet it also directs to an excellent way of receiving, enjoying, and using them; buying as if he bought not, having, and using all these as not abusing them, 1 Cor. 7.29, 30, 31. Do not therefore take up hard thoughts of Godliness, because of the Doctrine of Self-denial, the Cross at entrance, or the Trials and Tribulations that are appointed to attend the Professors of it.  
2. Hence it will also follow, That false and wrong Principles are not to be accounted good, because persons do, upon them, run all they have upon ruin. As there is a kind of respect and pity kindled in tender and ingenious hearts toward a people who suffer under the profession of principles that have an appearance of Holiness in them: So doth a kind of steadfastness to those principles, and resolution to run all things to ruin on them, very much tend to raise admiration and applause to such a people and their profession: whereas on the contrary, I desire you to take this as a standing Rule;  
☞ That the goodness of a Principle is not to be tried and determined by the resolution of the Sufferer, but the resolution of the Sufferer by the goodness of his Principle.  
Goodmen may be very weak under good Principles, and Bad-men may be very heady and resolute under bad principles; and this well considered, would lead off our eyes from gazing on, and having men's persons in admiration upon one hand when we see them stand, or being apt to judge them and their cause if we see them incident in hours of temptation to shake and totter.  
I confess its very beautiful and  to see steadfastness of Soul, as the offspring of Truth, fixed there in Gospel-evidence; and the contrary hereunto, hath given not a little advantage and occasion to weak ones, to question almost every thing, whether there be any thing of Truth in it, seeing the generality of all Professors have been in the entrance on this Trial, so hardly fixed to any thing that endangereth the loss of their external accommodations. If it be enquired, Why so many shrink, and totter, who profess the Truth? I answer: It doth not argue that their Principle was naught, and so the cause of their tottering; but their standing upon that principle was not sound, they were not joined to the things they professed, they were not mixed with Faith, Heb. 4.2. There are many principles on which many have adventured their All, and endured great Tortures, and yet no truth or soundness in them. See 1 Cor. 13.3. Though I give my body to be burned, and have not charity, it were nothing. Which implieth a possibility, on hollow and unsound bottoms, to proceed thus far, and yet find no acceptance with God at all in it. We may consider a few Principles that will carry men to endure torments, and yet not such as we may justify.  
1. First, there is Self-Righteousness; a design to establish a man's own Righteousness in opposition to the Righteousness of Christ in the Gospel: its wonderful to consider what tortures it will wade through in compassing its design. You know that Observation the Apostle makes of it, Col. 2.23. where speaking of the attempts made to deceive and spoil Christians of the simplicity of the Gospel, partly by the Heathenish Philosophy, and partly by Jewish Superstition, they meet in this, A show of wisdom they have in Will-worship, and humility, neglecting the Body, not in any honour to the satisfying the flesh. Flesh will be satisfied, and a design of flesh carried on vigorously, to promote its righteousness, though it be in a neglecting, dishonouring, offering violence to the body. Men have, and do admit great hardships on their body, to promote the righteousness of the flesh.  
Again; Another principle that will carry men through sufferings wonderfully, is, the lust of the flesh: when there is some untamed lust that seems to be crossed by sufferings, and especially if it can be hid under the cloak of some profession. As for instance; the Pride and Ambition of a man, where it rageth and is unmortified, it will rush and make a noise a great while through sufferings. Such a man will scorn to be said to bow, to be called a Turncoat, to yield to such a subdued unworthy generation. So likewise headiness, frowardness, where it takes head and heart, it will rush as the Horse into the battle: The Counsel of the froward is carried headlong, Job 5.13. It's masterpiece is blind madness.  
3. Moreover, Strong affections to the persons of men, and admiration of them, because of advantage. The Disciples would go and die with Lazarus, Joh. 11.16. They would follow Jesus into Prison, and into Death, Luke 22.33. Affections led Peter upon the Waves for Christ's company, but could not keep him from sinking. Many would go to the ends of the Earth, for the love they bear to such a Ministry, to such a People, etc. But if this be the height and strength of it, it will abate and decay upon sharp trial.  
4. Lastly, When a man's case becomes desperate, as Saul: Men will fall upon their Sword; Judas hang himself; Men will desire to die, and it flees from them.  
Upon the whole this Conclusion issueth forth; The goodness of a man's Bottom, Spirit, Cause, or Principle, is not to be concluded from the resoluteness of his standing; and on the contrary, other ways must be sought to determine and censure the badness of a Principle, besides the Apostasy of Professors from it. All they that were in Asia forsook Paul, 2 Tim. 1.15. At his first Answer, no man stood by him, ch. 4.16. All scattered to their own from Christ, Joh. 16.32. Sought their own things, and not the things which are Jesus Christ's, Phil. 2.21. And yet Truth's professed by them never the worse for all this. Let's then be less rash in judging them and their standing, taking heed rather lest we fall; God is able to graft them in, and make them stand again: Deliverance when God may be seen bringing it, and enjoyed in it, aught to be accepted, and Faith fittest to give the best acceptation to it.  
2dly. But to pass this by, my aim in the next place principally, is to consider Deliverance as it is in the tempters hand, as an offer of his, and as in design to carry on the same projects, that he had in the Torment, and that is, To ensnare and debauch the person, when the Tortures have made such a breach upon the members, as the Tormenter thinks he hath caused some impression by way of despondency on the mind, that he supposeth former reasonings are someway weakened, and former resolutions abated; now is Deliverance tendered as a bait, to draw the soul off from its steadfastness. Now Faith is of power to interpose, to relieve the poor, tortured, tempted soul, settling it upon the power of God, and by gathering up his spirits to help him to make that gallant repulse, that honourable refusal to it in all its painted and alluring beauty; I scorn your Deliverance, Got behind me Satan, thou art an offence to me. You have the excellency of Faith described in other subjects (vers. 37.) They were stoned, they were sawn asunder, They were tempted, were slain with the sword: Among other conquests of believing, this was not the least, that in the midst of other cruel Tortures, they were tempted, and yet were conquerors. How tempted? Why, as is said above, (v. 15.) they had opportunities to have returned, to have escaped; and this was the nobility of their spirits, they slighted such opportunities, when temptation lay in opportunities. We are therefore here to observe this further Supposition, to be employed in the former assertion; ☞ That the fairest offers of Deliverance in a Torturers hand, may carry the foulest designs of Temptation in them; and then is Faith eminently concerned to take heed of them, and resist them. Indeed, if persons will be by no means persuaded to look otherways than on the outside of the offer, it is not strange if they take, if such swallow them down, as the unwary Fish doth Hook and all; but if they belong to God, they must vomit them up again, God shall cast them out of their belly. When God hath a soul under the Rod, upon the Rack, in measure, when it breaketh forth he will debate with it, he seeks to make impressions by frequent solicitations, to get entrence by some means or other for his designs of grace and holiness; which he doth gradually chafe in this way, Job 33.14, 15, 16, 19, etc. ch. 36.8, 9, 10. In like manner, though, with a differing design, when Satan can but have the winnowing, (Luke 22.31.) and hampering of a child of God, (Job 1.11, 12. ch. 2.5, 6.) his whole design is to make impressions of pollution, Curse God and die, let go thy integrity; and the remembrance and experience he hath how many strong men have fallen this way, encourageth and emboldens him to deal frequently this way. As we see those instruments of his did with Jeremiah, ch. 20.10. All my familiars watch for my halting; peradventure he will be enticed, and we shall prevail against him, and take our revenge on him. Samson had a great spirit, and by plain force could not be subdued, but a Dalilah is prevalent to ensnare him. David shall have Michal given him to Wife, but in design that she may be a snare to him, 1 Sam. 18.21. There being no Enchantment against Jacob, nor Divination against Israel. Balaam the Son of Beor, gives counsel, to take Israel in a way that had more of Efficacy to divide betwixt them and their God, than could be expected from balack's fight them, or Balaams cursing them, Micah 6.5. Numb. 25.1, 2, 3. Every man is tempted when he is drawn aside of his own lust, and enticed, etc. James 1.14, 15. By these ways is a poor soul overcome, and brought into bondage frequently, when open violence will do but little harm on him. Now the attempts of the enemy in such a season, when the poor man is in the fear or feeling of Torture, are carried on one of these Two ways:  
1. Sometimes so gross is the Design, so apparent is the Project to debase, and debauch, as every eye may see it, and he that runs may read it: and consequently so, as the common reason of men, not only may detect it, but offer relief against it; when Violence springeth up into a Rod of wickedness, it is usually thus, and then the escape and conquest is more easily obtained: the very principles of humanity guiding a man in his choice and refusal. In vain (saith Solomon, Prov. 1.17.) is the Net spread in the sight of any Bird. When the Project lies so open, as Reason and Morality dictate and assist against it, it's not then so properly attributed to Faith to do it.— But,  
2. Satan's Project is many times carried on very covertly, and lies hid and concealed under many very specious shows and pretences; the danger of standing out, the reasonableness of yielding and complying, are ready to be disputed with much demonstration. Now when really the case is thus, and the snares of Satan are thus couched and latent, the soul is only preserved by the mere grace of God, and Faith comes to be magnified in the glory of its operation: for short of that, & while Faith is not upon its quick exercise, the soul is liable, ere ever it is ware, to be taken and carried away, his reason liable to captivity; and the abundance of these Cavils may divide the man within himself, against himself. To be in a capacity of resolving all these Doubts and answering, or at least stilling & silencing all these Objections, on the side of Truth. This speaks the victory of Faith, and proclaims the man a Believer indeed. Of this there is a very pregnant Instance in this Chapter, in the case of Moses, vers. 24, 25, 26. The deliberations of his mind are expressed in acts of Choosing, Refusing, Esteeming; all which were employed in weighing a case very like this, of which the Text treateth. He refused Deliverance and Preferment, with all the Accommodations imaginable; and embraced Afflictions, Reproaches, Sufferings; not as out of direct necessity, but as of choice, upon terms that must necessarily expose him to the common Censure of Observers.  
We may weigh and accommodate to our use some Circumstances in that affair. He refused to be called the Son of Pharaohs Daughter. It's supposed, and most probable, Pharaohs Daughter was Heiress to the Crown of Egypt, and having no Children, would have adopted Moses as her Son, to entitle him to the Succession of the Crown of Egypt, or at least to advance him to an high capacity of Honour and Dominion in that Court. Now all this he refuseth; not only disesteems, but denies to touch with it; and this not on a fit, or in a heat, as a youthful frolic; for the Spirit notes it to be when he was come to years; And Acts 7.22, 23. He was learned in all the Wisdom of the Egyptians, mighty in words and in deeds: and when he was full 40 years, it came into his heart, etc. All which shows him to have been, both as to his Age, and the ripeness of his Understanding, every way capable of putting forth acts of mature and deliberate Consideration, especially in a matter of such moment to him. Well, thus capacitated, he Refuseth that, and it, not merely to exchange for a retired contemplative way of living, wherein he might more desireably accommodate his noble genius, by being sequested from the noise & sensualities of the Court; But, He chooseth to suffer Afflictions with the people of God: their state at this time was very terrible in the Iron furnace, where he could expect at best nothing but lash and labour: both which must needs be the more irksome, for that he had not been bred, or accustomed to them: but he stands fixed in his choice, as upon an estimate of things on all hands, in which he concludes he had the better bargain, Esteeming the Reproach of Christ greater treasure than the riches of Egypt, etc.  
It might be easy to represent to ourselves, what abundant Reason, according to flesh and blood, would stand up against this choice of his. Would not Sense have said, Never make this Choice, you will never be able to endure the Brick-kilne, the cruel Taskmasters, the hard fare of Onions and Garlic, who have been bred so delicately, fed so deliciously, clad so honourably? Would not Policy have said, Never make this Choice, it will savour of a design, That you intent to grow popular among an heady mutinous Nation; you purpose to take your advantage to rebel against the King, to shake off the yoke of Servitude; you are known at Court, and will be eyed, and incur the wroth of the King above any man in Egypt, Keep your station, meddle not with Changes, now the eyes and expectation of all begin to be fixed on you? Would not Parents, and Friends, have said, Make not this Choice, you will utterly overthrow our fortunes, to which you may now be probably in a capacity to raise us; in this your act you will involve us under the same cloud, and common hardship and suffering with yourself; and to be made miserable by the hand that we expect advancement by, is a double misery? Would not Israel, the best and wisest of them say, Oh! whatever you do, make not that Choice; Now you are in a fair probability to do us good in a public capacity: You may be Pharaoh! and than may let Israel go: at least, you may be another Joseph, a Second in the Kingdom; and in that capacity may obtain, if not a rescinding, yet a relaxing of the rigour of the Laws that bind our burdens so insufferably upon us, that cut off our Males, and use us with so many inhumanities' as are unsufferable, unexpressible; Whereas if you come among us, you may make our yoke the heavier, and burdens the greater, may beget jealousies concerning us, and so render us the more miserable?— These, and others, may be thought to have had weight in them. But herein now breaks forth the excellency of believing; By Faith he turns the deaf ear to all these clamours, is satisfied in his Choice on the other hand; and that not in an headstrong, resolute frolic, but as having the best and most convincing demonstration on his side; he chose for the better, for greater riches in hand, for a greater recompense of reward in hope. The other tender which he refused, he saw had more of an Hook than of an Help in it, was a snare rather than any advantage; and therefore he utterly rejects it. At this Point is a notable trial of the Truth, strength, and excellency of a Believers Faith, when he is helped to ponder a Deliverance, an Accommodation, at the very brink of trial and torture, and if he finds it too dear (as a man may buy Gold too dear) he there and then rejects it, and rather chooseth the suffering than the sinning side. This leads us now, to the main Practical Question in this day.  
Quest. How shall a Christian know when his Deliverance may be bought too dear, when he must embrace any Tortures, rather than touch with it, though it be tendered?  
Unto this I shall endeavour to Answer in Five or Six Particulars.  
1. When the greatest Deliverance is tendered on the one hand, and the greatest Tortures threatened on the other. If I cannot come at the good of that Deliverance, but I must commit some sin in coming at it, I may not in that case touch with, but must refuse that Deliverance. The Reason of this is manifest, There is more of evil in the least sin, than there can possibly be of good in the greatest deliverance. You have the case cleared in the Instance last given of Moses, there was but one little word that turned the scale of his determination so powerfully, and that was, they were the pleasures of Sin for a season. He could not accept of, and improve the accommodation of the Court any longer without sin; he saw how sin had intermixed and incorporated its self into them, and so they could be no longer urged but as temptations to, and costly cover of sin; and on this single bottom he rejects them, and reckons the worst reproaches and sufferings, where Christ may be had, and incomparably far better. One Sinner (and so one sin) destroyeth much good; as a few dead Flies will much sweet Ointment, Eccles. 9.18. & 10.1. It will not serve the turn to say as Lot did, Is it not a little one, and my soul shall live? The extenuating, lessening, and excusing sin in such cases, is very frequent, but exceeding dangerous; and then is Job's charge easily incurred, Chap. 36.21. Take heed, regard not Iniquity, for this hast thou chosen rather than Affliction. When great Affliction and (that which we call) a little Sin, come in competition in our choice, its usual to choose Sin rather than Affliction.  
Object. But it is usually objected, Why is it not safe, of two evils to choose the least?  
Sol. I Answer, This is very dangerous to be reduced to practise, and utterly contrary to the mind of God, when the evil in the Question is about any Sin; for a man is not to commit the least sin, to avoid the greatest suffering; no nor to commit one sin to avoid another. For whereas many shelter themselves under this refuge, which is not a rest, because it is defiled, they would do well to consider, That there is no dispensation of God that necessitates any son of men alive to commit any sin whatsoever. God doth not need any sin of ours to promote any end of his, nor any proper end of ours.  
Object. But if the Question ariseth, Did not many good men sin, when they were driven to such extremities, to avoid sufferings breaking in upon them? Did not Abraham, Jacob, David, and others, do so?  
Sol. I Answer, All this is most true: but mark it, when ever you find any of these recorded in the Word of God, they are there set as so many Sea-marks: As you see a Bovy upon the top of a Rock, to signify that Death and danger are there, if you come near that place; they are not as Landmarks which you are directed to approach unto, but as Dungeon-lights, from which you must keep the farthest distance, in dark and stormy nights. Moreover you may observe, That usually wherever you find a Believer hath avoided a danger, or grasped at a privilege in a way of sin, usually God hath made that a bitter privilege to them by that time he hath done with them. As in the case of David, seeking his Satisfaction and Comforts in Bathsheba, which he attempts to come at in a way of Adultery and Blood; for beside the breaking his communion with God, and the breaking his bones, the Sword never departs from his house. Jacob he lies and useth indirect courses to come at the Birthright of Esau, and the Blessing of Isaac: but observe him, all his days he walks in a very troublesome pilgrimage, the rest of the few and evil days he had to live; his grey hairs were brought with sorrow to the Grave.  
Object. But it is sometimes objected, The person had in his eye and intention, the bringing about some good by it, some privilege to serve God the quieter, and some liberty of enjoying what he hath, the better to do good to them that are necessitated, and may not that excuse and plead for a little latitude, which some acts of his have?  
Sol. I Answer, as Job did his Friends, chap. 13.6, 7. Hear my reasoning, and hearken to the plead of my lips. Wilt thou speak wickedly for God? and talk deceitfully for him? This very way of reasoning you have stated and refuted by the Apostle, Rom. 3.7, 8. If the Truth of God hath abounded by my lie to his Glory, why yet am I judged as a sinner? As though he had said, If the Glory of God was brought about, or the Truth of God brought forth to evidence the more by a lie, or fault of mine, Doth not that acquit me from being a sinner, and blame-worthy in so doing? His answer, is with the greatest vehemency rejecting it, as a slanderous report, and that which was falsely fastened either upon his Doctrine or Practice, that a man may do evil that good may come thereby; God doth not require or accept any sin of ours, to perform any service, or promote any ends of his.  
2dly. A second case in which the question is resolved, when I may not accept Deliverance, is this, When I cannot come at the good of Deliverance, but I must give a stab, stretch, or wound to a good Conscience. I ought not upon such terms to touch with Deliverance; for thus to do, were but to exchange and avoid the torture of my body, and admit in the room of it a torture upon my soul and spirit. They who will adventure to rush upon, and run down the counsel, comfort, and judgement that Conscience sets up, and would keep up in them, they little think what an hazard they run. Paul could steadfastly behold the Council, and tell the Highpriest (that was Precedent of it) that God would smite him as a whited-wall, when he had this defence to make, I have lived in all good Conscience to this day, Acts 23.1, 2, 3. This makes Councils that persecute, slight and despicable; torments, sweet and easy. Though without there be fightings, yet inwardly there will be peace; whereas if our hearts condemn us, God is greater than our hearts, and knoweth all things. To have God and our own Consciences against us at once, will not be countervailed by the friendship of this world, that any obtain by stretching a good Conscience, making shipwreck of Faith and a good Conscience. I have been sometimes awakened with the dread of that word, Jer. 4.11, 12. when a threatening is exhibited from the Wilderness, and then to have God give sentence also against a People, that is dreadful; to have God against us, ourselves against us, and many to one, but we draw men against us too in such cases, this is the worst of torments; whereas all is rendered easy when we can say, Psal. 17.2. Let my sentence come forth from thy presence. If God be for us, Conscience for us, who then can be against us? who can harm us? We may read in Cain, Judas, Spira, and many others, how fearful it hath been to undergo a wound in them: A man may sustain his infirmities of other kinds, but a wounded Conscience who can bear?  
Object. It's true, I cannot quiet the clamours of Conscience as I would do, but I find I am very ignorant, and men tell me, This I may do, and that I may do very safely, and I am bound to think of them better than myself, and not to prefer before their judgement the dictates of my weak Conscience.  
Answ. It is a very dangerous thing to do any thing against the dictates of an erring Conscience, provided thou knowest not at present that it is in this thing erring. It is a question among many, Whether the dictates of an erring Conscience do bind? but sure I am, that violence offered to an erring Conscience, hath a direct tendency to terrify him that doth any thing with a doubting Conscience; He that doubteth is damned if he eat: for whatsoever is not of Faith is Sin, Rom. 14.23. Blessed is the man that condemneth not himself in the things that he alloweth. Though thy Conscience may be erroneous, yet while thou knowest it not to be so, it is the best friend thou hast under Heaven. Take heed therefore by the force of others, or the fear and treachery that is in thyself, thou admit any violence done to it, lest once stretching it beyond its staple, it never do the offices of a good Conscience more to thee, to counsel, excuse, witness toward thy peace more.  
Object. But I have seen other men accept of, comply with, and yield to, that which my Conscience makes such a noise about, and they good men too, and yet they profess they have peace in it; and why may not I adventure?  
Answ. For my part, I durst not judge another man's Servant; to his own Master he stands or falls: Yet I have sometimes observed men who have adventured in this kind, and though they have carried it with an high forehead, and put a bold countenance on it; yet there are times when one may discern them to have pale faces, which may give intimation, all is not well within: such are under great temptation to keep up their credit till the Lord arrest them with a new Conviction, as he did David, with a Thou art the man! and than they may, as he, be forced to cry out (how long soever he had carried it stoutly) All my bones are out of joint; Restore to me the joys of thy Salvation, and take not away thy Holy Spirit from me. But suppose their Consciences do not smite them, they may have a kind of peace that is but from security, not the peace of God, not the peace of the answer of a good Conscience by the blood of sprinkling. The Apostle tells us of a Conscience seared with a hot Iron, 1 Tim. 4.2. Some sorts of violence done to Conscience are left by the Lord to the Devils curing, who heals the smart of divers wounds by searing them; but the cure is never the more  for all that. It's with Conscience as it is with Cloth, which sometimes the Fuller strains so much upon the Tenters, till he break the very staple of it, and then it's neither fire nor water will shrink it (whereas being strained but in an ordinary way, it would) but though it shrink not, you may be sure it will have no strength for service. Take heed you offer not such force to Conscience, lest you find it short of serving you as it should in time of need.  
3. If I cannot come at the good of Deliverance, but I must betray or balk some Truth of God, entrusted with me as a part of my Testimony, I may not upon any terms touch with that Deliverance. Every Truth of Christ, committed to the care and custody of a Christian is of more worth and value than all his Comforts and Accommodations under the Sun. And he that yields or betrays any Truth thus deposited, as a pledge to his trust and care, for the procuring any liberty to himself, hath too hard a bargain of it. You have an express direction, Prov. 23.23. Buy the Truth and sell it not. We are to buy it whatever it cost, but not to barter it whatever it will yield. That was a choice Spirit described, 2 Cor. 13.8. We can do nothing against the Truth, but for the Truth. The Glory of God may be so deeply engaged and embarked in one Truth, as all my external comforts may not be named in one day with it. It hath been an expression very taking with me, Isa. 43.9, 10. God hath his times wherein most eminently he is put upon it to vindicate his Truth; the question is brought upon the stage and trial of the world, who must either yield and say, It is truth; or else must endure the test of God's Evidences, who are his Saints: Ye are my Witnesses saith the Lord, or his Son, called his Servant whom he hath chosen; who in the grand contest with all the powers of darkness hath, by witnessing his good confession, merited that name, Rev. 3.14. The Amen, the Faithful and true Witness; a resemblance and proportion to him, is every Christian required to keep, in his being called forth to a witness-bearing to him. As God values every Truth of his at an high rate, especially in the day that it is to be spoken for, so should we. There are divers Truths that in most Ages are not controverted; these are not so properly the Truths under present consideration, but such as the design of the Adversary is manifest to root out from being professed under heaven, such are the Word of Patience, which must be kept, Rev. 3.10. the present Truth, which must be had in remembrance and establishment, 2 Pet. 1.12.  
Object. Why, is not every truth, a truth now, a present truth?  
Answ. Though that which is truth at any time, abides truth at all times; yet, as hath been said, those truths in a most eminent manner are called present truths, which concern at present the vindication of the Glory of God, and draw on the present trials of the day upon the Assertors of it. I note this the rather, because in this shifting-day many that would be thought to be the Lord's Witnesses, please themselves with this, Blessed be God we hold to Fundamentals! What Fundamental Truths have we yielded, or denied? and think themselves no way concerned to keep up a testimony for those truths which they call Circumstantial, such as are not matters of Salvation, whether it be held or practised this way, or the other way. Alas! by such distinctions and evasions as these, men have let go almost their whole testimony about the Royal right of Christ, to set up Institutions of Worship that are to be maintained in his Authority only. And I fear that such who can so easily relinquish their testimony to present Truths under this pretention, They are not Fundamental Truths, it will be found that when those Truths which they now call Fundamental, shall be brought (as they may speedily be brought) to their trial, and so become present Truths, there will other distinctions be found out, to avoid the offence of the Cross concerning them also. For an unconceivable weakness in sticking close to every Truth is unavoidably contracted, by yielding to the betraying of any Truth. Hence Paul would not give place by subjection, no not for an hour (when there was great contention) that the Truth of the Gospel might be continued, Gal. 2.5. so vers. 14. you see how eagerly he contended with Peter, which might have endangered the Peace of the Churches, merely, because he walked not uprightly according to the Truth of the Gospel. That Point which that Epistle handleth being the present Truth, which was most assaulted and endangered to be lost in that day, occasions him to be so jealous of it, that he would and did run all manner of hazards, rather than betray it. Our case is the same now: many glorious Truths hath the Lord brought forth, asserted, cleared, and committed to his Saints and Churches to keep unrebukeable till the appearing of Christ, especially those of his Dominion over his Saints, and others, these now being put upon a public test upon the stage of the World, and we as Witnesses Subpoenâ to give in Evidence to the truth and goodness of them, We durst not accept of any overtures of Deliverance, or otherways, whereby our Testimony to them should be balked.  
4. When I cannot come at the good of Deliverance, but I must bind up my hands from being capable of doing God that service in my generation, which he requireth of me freely for the time to come; when these are the terms, Deliverance is too dear form, and may not be accepted.— We are called unto Liberty, and withal required to stand fast in the Liberty wherewith Christ hath made us free, and not to be entangled with any yoke of bondage, Gal. 5.1. Not to be the servants of men, 1 Cor. 7.23. For, if we seek to please them, we cannot be the servants of Christ, Gal. 1.10. Now that thing which would bind up my hands from being serviceable to Jesus Christ when he calls for my service, my yielding thereunto, whatever it be, is a betraying of my Christian Liberty, which Christ hath purchased for me with his blood. We are debtors unto Grace, and may not violate that obligation, or yield to any thing that incapacitates us to discharge it, by any means, or on any terms. You read frequently at what an high rate in several contests Paul stands upon his Roman Privileges, he would not when in Prison came out to the detriment or disparagement of those his humane liberties, Acts 16.37. And shall Paul think earthly privileges to be such as he would endure longer imprisonment, rather than basely betray them; and shall we who are called to Gospel-liberties, bought at so dear a rate beyond his, (Acts 22.28. 1 Pet. 1.18.) sell them for a song, God forbidden. You know when Moses was upon the Treaty with Pharaoh, about the enlargement of Israel out of Egypt, divers overtures Pharaoh makes, according as the hand of the Lord pressed on him. They should sacrifice in the Land, Exod. 8.26. or, they should go out, so none but the Men might go, leaving the Women and Children, chap. 10.9, 10, 11. or, They should all go, but they should leave the Flocks and Herds, chap. 10.24. But what is the resolution of Moses? There shall not an hoof be left behind, for thereof must we take to serve the Lord our God: and we know not with what we must serve the Lord until we come thither, v. 26. Shall Moses and Israel stand on their Points to endure Bondage rather than leave an Hoof behind? And shall we make such terms to have Locks and Fetters upon our Hands and Feet from serving Christ for time to come, seeing we little know what he may require of us to serve him withal? God forbidden. Can true Israelites endure to have Deliverance upon such terms, as the thrusting out their right eyes, and laying it for a reproach on all Israel? Would not all the Lords people lift up their voices and weep if it should be so? 1 Sam. 11.2, 4.  
Object. What would you have me do? I am now (perhaps) a Prisoner. They will give me liberty so I will engage to Preach no more, to Meet no more, etc. If they keep me a Prisoner, I cannot Meet, or Preach, etc. And if I promise I will not, I shall be but in the same capacity I am in now, and am likely to be still in?  
Answ. This way of reasoning is very ensnaring; for, (first) if thou art in bonds, thy great interest lies in this, in giving diligence that the Word of God is not bound, 2 Tim. 2.9. but rather as Paul saith, Phil. 1.12. That the things that fall out of this kind, fall out rather to the furtherance of the Gospel. Such therefore as seek and get freedom on terms that leave the Word obstructed in that free passage wherein it should run and be glorified, 2 Thes. 3.1. they do but get the fetters off from their own feet, and set them upon the Word of God, which is but Deliverance with a mischief. (2) Thy liberty obtained in such a way, and on such reasonings, is but a liberty and freedom to serve thyself, feed and satisfy thyself and lusts as a man, not to serve Christ, or do any thing for thy God as a Christian man. (3) If thou art violently restrained by them, the sin of any omission of Duty and Service, lies at their door; and to their peril be it when the King shall demand the reason of thy want of service: but when thou acceptest of those terms, thou becamest accessary with them, art in conjunction with them, it's thy sin as much, if not more than theirs; they think they do God good service. (4) If thou art only bound by the hands of Violence, the Lord looks on thee, and reckons thee as his free man, free in Spirit, thou reservest the dominion of that for God. Thou livest not, diest not as a Fool dieth, but as a man falleth before wicked men, 2 Sam. 3.33, 34.  
Object. Now there is little opportunity to do the Lord any such service, but if ever an opportunity present, I hope to be as ready as another: may not such obligations be enervated, repent of, and a soul disobliged from them?  
Answ. It hath been, and is still the crying sin of this day, and of the years past, That persons have thought it a very small matter, to make and break these kind of Engagements, according as interest presents them with an opportunity; the iniquity and provocation whereof I shall only attempt to open in one Scripture, Ezek. 17.12, 13, to vers. 20. where God expostulates the case with the rebellious House of Judah. They and the King of Babylon make a Covenant, and there is for ratification of it the Oath of God added: The King of Babylon's design was to make the Kingdom base, that it might not lift up its self; and in this exigency they make a Covenant. The question is put, Whether their taking an opportunity to shake off this yoke and break this Covenant, might not be succeeded with prosperity? This consequence the Lord disclaims with the highest indignation, and that, because of the Oath of God, the quarrel and controversy of that Oath and Covenant should be required severely at the hands of such a treacherous people.— If thy hand have been lifted up in Truth, Righteousness, and Judgement already, then take care how thou retract that, and to whom thou lift it up the second time, lest it prove a double provocation.  
5. If I cannot come at the good of Deliverance, but I must entrench upon the Name, Honour, and Glory of God, which he hath lifted up in the World, I may not touch with that Deliverance. There are some ways and works of God wherein he hath more immediately and eminently in some generations, concerned his Name than in others, or than ever it was before. God went to make him a Name of Greatness and Terribleness, by Redeeming Israel out of Egypt, and driving the Nations out of Canaan, 1 Chron. 17.21. Isa. 63.12, 14. S● by bringing Judah out of Babylon; and will do, by bringing his Zion from under Antichrist. Toward the later whereof, he hath made very glorious advances in our days, and we have sung his praise in them, so as it may be said of his Holy People at this day, as of Israel of old, Deut. 4.32, 33, 34. And all this he hath done to get himself a glorious Name: Our zeal for which, and love to which, is now brought to trial, whether we will yea or nay, deny his Name? A faithful adhering to which, though by a people that have but little strength, is very acceptable to the Lord, Rev. 3.8, 9, 10. And he will do great things for such in times and hours of temptation. If therefore God be at this day so tender of his Name, as he is, that he will not give his glory to another, we ought to be upon his side in this design; and especially when this Name of his comes to be spoken about, all our Deliverances ought to be brought to this test, if they may be had with a saving to this Name they are welcome, otherways they may not be accepted.  
Object. But whatsoever we can say was done in our days of that kind, the Lord now appears plucking it down again, leads that strength into captivity, & gives that glory into the enemy's hand, bestows the marks of favour upon the other party, who thrive and prosper; and being advanced to the capacity we see them, we do but follow Providence in joining there?  
Answ. 1. The best of thy plea is, God is angry with his People, & hath a great Controversy with them, which he pleads with deep and bitter strokes, and thou wilt be on his side, angry with them too, and plead against them. In so doing thou mayest be right and safe; but I must tell thee thou hast very much reason to take heed both of thy standing, and frame of spirit, lest his indignation take place on thee for being out of thy place; the Lord is very jealous against such as offer their service to be the executioners of his rebukes upon his heritage, Zech. 1.15. Psal. 69.26. Isa. 47.6. that was a sore word, Obadiah vers. 11. For thy violence against thy Brother, shame shall cover thee, in the day that thou stoodst on the Other side— thou shouldest not have looked on the day of thy Brother, etc. The Lord takes special notice on what side men stand, when he is dealing with his own Children for their folly. (2) Moreover the Lord's rebuke is not against his People for their Principle and testimony, but for their unsutableness to that Testimony and Principle of theirs which they professed. And now he is come in the way of this trial to see whether we will cleave to him with our whole heart, and with our whole soul; what remnant they be who will cleave to him in principles of Righteousness, of Holiness, of Purity, of Godliness, of Gospel-worship, of an Heavenly Conversation, and underneath the feet of these subject their interest of Ease, Rest, Liberty, Estates, Limbs, Lives; his Voice is therefore now, in this respect, who is upon the Lord's side? Psal. 94.16. Here it's an exceeding mercy indeed to have obtained mercy to be faithful; not to deny his Name whatever it costs.  
6. Deliverance is then to be dreaded, not accepted, when I cannot come at the good of Deliverance, without giving just occasion of stumbling to many to fall, and of grief and affliction to the bonds of many that stand. Precious in the sight of the Lord are the lives and souls of the poorest Saints, and aught to be tender to us, that we do nothing whereby they be stumbled, offended, or made weak, much less destroyed for whom Christ died. Asaphs first conviction of his extravagancy, Psal. 73.15. was, if he should speak thus, he should offend against the generation of God's Children. As he was tender, so the Lord is very jealous of this, Ezek. 13.22. how the heart of the Righteous be made sad, whom God hath not made sad, and the hands of the wicked strengthened, that they should not return from their wicked way, etc. I confess there is a great latitude of Liberty wherein a Christian may walk in lawful things, among which the obtaining Deliverance is a branch of privilege; but if it be attempted, as by many 'tis, to the offending, wounding, destroying of many of Christ's little ones; a Millstone hung about the neck, etc. is more tolerable than the consequence of such attainments.  
Object. But say some, The different tempers and distempers of people and of professors is become such, that there is no walking by this rule, in this case; for there are divers Saints will come and tell me, if I do such or such a thing, I shall sin and wound them, encourage others to follow me to their hurt, Others (no way inferior to the former in Wisdom, Parts, Piety) tell me, If I do not such a thing, I ruin my family, am worse than an Infidel, run them as well as myself upon danger, and temptations, so that in my omission and refusal, I shall grieve and offend them, and what may I do in this case, when I am likely to offend Saints either way?  
Answ. When this is really so, it is a straight case, though I think somewhat rare in all the straightening circumstances in the Objection: but put the case it be so; this is a ruled case with me, If I can bring the matter into this plain evidence, that in my doing it, I shall really endanger the one party to sin; and in my not doing it, I shall but endanger the other party to suffer: being necessitated to a choice, I am to take that course whereby I may prevent the one's sinning, though I cannot prevent but really endanger the others suffering. For as I may not commit any sin myself to prevent my own suffering, so I may not run any one upon sin, to prevent another from suffering; for betwixt sin and suffering there is no comparison. Indeed I may not choose any sin or suffering in myself, or another, if it may righteously be avoided; but when I am driven to this Dilemma, though it be an hard yet it is a clear case what I am to do, and cast the care of the issue upon the Lord. We have a very high instance of this in the case of Haman and Mordecai, Esth. 3. throughout. You have Haman advanced by the King to exceeding dignity, and a Royal Commandment, that all should bow and do him reverence; a small matter, just, and requisite (one would think) for Mordecai, to have done as well as others, rather than break the King's Commandment, incur haman's burning rage, and revenge, and endanger the destruction of the whole people of Israel; which yet he adventures to do, and to stand in, and cannot be by fair means or foul, removed from it. What would have been said of him now (think you) to have run so many thousands, both Estates and Lives, upon immediate hazard, rather than to yield a Civil token of subjection to such a Magistrate? What can be conceived to justify him? Why, his Justification lies in the due consideration of the two denominations these two men have, in the first and fourth verses. What was Mordecai? why he was a Jew; and he told them that enquired about the reasons of his contempt, That he was a Jew. verse. 4. a Person of no mean Quality, Pedigree, and Account; see Esth. 2.5. Ezra. 2.2. Neh. 7.7. And what was Haman? Why (vers. 1.) he was the Son of Amadatha the Agagite. What was Agag (whence Haman descended) He was the King of Amalek, the relict of that destruction about which God had not only expressly determined, Exod. 17.14, 16. Numb. 24.20. Deut. 25.17, 18, 19 but given a very strict charge to Saul to make utter riddance of him from under Heaven, 1 Sam. 15.2, 3. Now as this indispensible Commandment lay for the destruction of Amalek in general, and such indignation was provoked for sparing Agag in particular in that Chapter: So had the Lord expressly determined, Numb. 24.7. His King should be higher than Agag, and his Kingdom should be advanced. This Controversy was to stand unreconcilable from generation to generation (Exod. 17.16.) nay, when Israel was at the lowest, and the branch of David as a root out of a dry ground, as it was in that day (they being in Captivity) yet was there preserved a Root against Amalek, according to Judg. 5.14. This wicked Haman was the Jews enemy, Esth. 3.10. & 7.6. the wretched root of enmity abode in him, that he derived from the stock of Amalek. Unto him in this character, spirit, and capacity, faithful Mordecai cannot bow, he remembers the Lord's Controversy, Prophecy, Providences formerly against Amalek, and hence he cannot bow or yield in the least, whatever it cost; the issue, as well as the interest of this Controversy, was not unknown to his Wisemen and Wife, before the final decision of it, Chap. 6.13. If Mordecai be of the Seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Mark, here is an Interest against which God had a stated Controversy, yet in one of the Branches of its Royal-line in a Rising way, the not bowing and yielding to which, is the highway to endanger presently the Lives and Estates of all the Israel of God: yet, being Mordecai hath that foundation to stand upon, and is as the Lord's Root against Amalek, it's safer (he judgeth) to adventure the losing all that could be lost, in a way of suffering, both his own and others, than betray the Lord's Interest; close up thus the Lord's Controversy, step aside from the Lord's Precepts, and make invalid the Lord's Promises; and by his public example, encourage and involve others in the like iniquities. The Consequences of this faithful abiding with God, is well known: The accommodating it, is left to serious consideration. This Point in hand stands clearly witnessed to in it: When the sufferings only of Saints lie endangered if I take one way, and their sinning be endangered if I take the other; I am to resist to blood, striving against sin, much more to bonds, or any other tortures or sufferings. I do not deny but the case above, had many extraordinary circumstances clothing it, but yet many excellent noble lessons may be safely deduced.  
I shall, from the whole of what hath been delivered under this head of Doctrine, draw a few Inferences, and proceed.  
1. If in so many cases Saints are not to accept Deliverance, but it's the interest and excellency of their Faith rather to endure tortures: Then I beseech you to be very tender how you judge others, for that upon trials they do not accept of Deliverance, on such terms as may seem very plain and easy unto you. It's the ordinary censure of some, This is but their humour, and self-willedness, because they would seem to be something, etc. I say, though you cannot make a judgement upon what bottom such a Christian stands in not accepting Deliverance, yet do not presently conclude against him; it may be he hath more reason to refuse Deliverance than it is safe for him to express unto others, in an age when men are made offenders and destroyed for a word; leave him to the Lord, and charitably suppose he hath a Conscience to God-ward in what he doth; and though it be misguided in this matter, yet it's the best he hath, and he is bound to make much of it; Do not judge another man's Servant, to his own Master he stands or falls.  
2. I would upon the Promises further beseech you, That since there are so many cases in which its dangerous (however it may seem pleasant) to accept Deliverance, you would give diligence that when these soul-shaking trials are ready to beset you, and set upon you, you may not be taken in a way of surprise: the greatest mischief Satan doth to souls in this kind is, when he frights them into Deliverance, and escape, ere ever their spirits are recovered to a just capacity to weigh and make a solid judgement what is best to be done in the case, all things considered. They are ready to be taken with that way of reasoning that Esau was, Gen. 25.32. Behold, I am at the point to die; and what profit shall this Birthright do to me? So they: Behold! I am at the point to be imprisoned, to be banished, to be tortured: and what good then can this Profession do to me? And so being surprised with the fright, sell their Birthright for a little meat, or something like it which perisheth with the using of it. In order to the preventing which mischief, I beseech you Consider:  
1. First, That this Trial whereupon the Lord brings you, perhaps is the principal, if not the only opportunity in which you may ever have the advantage to speak a word on God's behalf, and bear thus witness for him as long as you live; What shall we do for our Sister in the day that she is spoken for? was a seasonable question, Cant. 8.8. There is a day when God is to be spoken for, Christ to be spoken for, Truth to be spoken for, which being elapsed, the things of this our peace may be hid from our eyes. Oh! therefore, while you have this opportunity, omit not to do good, to improve it to the utmost.  
2dly. Consider, A little ground lost, at such a Season, and in such a Testimony, is hardly recovered again; where you find one Christian sound recovers it, you may observe abundance decline and grow weak in making any future resistance to temptations. We are called to follow the Lord as Virgins: now where the enemy hath prevailed once to violate the chastity of such, to bruise the teats of their virginity, they afterward grow weak to make opposition to attempts of the like nature, Ezek. 16.30. How weak is thy heart, seeing thou dost all these things, the work of an imperious whorish woman? A back-sliding Professor is like a whorish woman, who having lost her chastity, though she gets an imperious forehead, yet hath a weak heart; though she is bold to assert her chastity, yet she is weak to preserve it.  
3dly. Consider, How easy and frequent it is with the Lord to make that deliverance which you buy so dear, become a real burden to you. How many ways hath he to make your liberty a burden, by fresh vexations such meet withal, your Trade (for the sake of which you adventure such strange attempts) a real burden, by Losses, Deadness, Crosses in it? Your very Lives a burden, by sickness, and divers other vanities and vexations of spirit? And who would buy that too dear, that is liable to so many causualties? Take heed that Satan doth not at such surprisals make a market upon you; for you are not ignorant of his erterprises.  
3. But leaving this Point, let us proceed to the Third Head, or manner of our considering Deliverance, and that is, as Deliverance stands compared with, and undervalved by the preference of a better Resurrection, when the Torturers tender of Deliverence, and the Comforters tender of a better Resurrection come in competition: though both are good in themselves, yet Faith helps to make the choice of the Resurrection, as being the better incomparably, notwithstanding any inconveniencies on this side it.  
Hence the Third Supposition in the general Doctrine is, ☞ That a Believing Prospect into the Resurrection, is of mighty force to carry a Christian through any Tortures, and to reject any unworthy tenders of Deliverance.  
Faith transmitting the eye upon Eternity, and fixing the expectation thereupon the consequences of the blessed coming of the King, sets all at rights, turns the Scales toward the advantage of the Glory and Interest of God, as worthy to be adhered to: in comparison of which Resurrection, Torments are but a flea-biting, and Tenders of Deliverance as a painted feather. The Emphasis lies in the term [Better.] Faith satisfies, that the soul in this hath chosen the better part, not only better than Suffering, for so may Deliverance seem to be: But Better upon all accounts whatsoever, than the best and fairest offer, that can possibly be made to deflower, and entice from following after God. Earth may be good, Deliverance unto it, and the Accommodations in it, may be good; but when they are at the best, Christ is better, Heaven is better: to have Christ with us in Sufferings, with Peace, Joy and Satisfaction here; and to be ever with Christ in the Resurrection of the Just, this is transcendently best of all. The clearing this Point would be attempted (did not time prevent) in considering particularly, these Three things:  
1. Deliverance at the best, with its power to allure us unto the choice of it [for it's not it, when we are under offence at it, but Deliverance with its full allowance, that is brought undervalue in this choice.]  
2. The Resurrection considered at the worst, and as it lay obvious to Objections (especially to them in that day) yet forcible and effectual to persuade.  
3. The actings and excellency of Faith, in singling out, and fixing the souls choice herein, notwithstanding the absence of any other Reasonings or Arguments to turn the Scale, other than these drawn singly from the Concerns of this Resurrection.  
These can be but briefly touched at present, as for the former, thus;—  
First, Deliverance here offered (as was showed before) is Deliverance with all its Accomplishments and Accommodations, that we can imagine to set it off admirable, and apt to take with a tortured, tempted, poor Creature; (I mean in an humane dress) all that the Adversary is capable of adding to it, to give it a gloss, that may effectually answer his ends. Now there are Two things which do tend much this way, and are apt to be very taking to a sensual or watchless eye. (1) The Pleasantness. (2) The Presentness of Deliverance, as I may express it.  
(1) It's one main part of the Tempter's business to set off, as he can, the taking Pleasantness of Deliverance; he baited his Hook to Christ with all the Kingdoms of the World and the glory of them, and that in a moment of time, with this offer, All this Power will I give thee, and the Glory of them, Luke 4.5, 6. To Asaph, with a condition of men that have no bands in death, their strength firm, are not in trouble as other men, nor plagued as other men; eyes standing out with fatness, they have more than heart could wish.— Therefore God's People often turn in hither, Psal. 73. beginning. The first temptation was by a Tree good for food, pleasant to the eye, and to be desired to make one wise, Gen. 3.6. He never wants high and fair proffers to make up a temptation effectual to allure: You shall buy and sell, be free of the great City, that made rich all her Merchants (Rev. 18.10, to 19) so you will receive the mark in the forehead, or right hand; you may admit it secretly, if you will not openly, chap. 13.16, 17.  
(2) The Tempter also insists much, and gains much advantage by representing and imposing the Presentness of Deliverance; you shall have this presently. The Resurrection you speak of, is a great way off, a long time to come; and will you tarry till the Heavens be no more for such a thing, and in mean time overlook that Deliverance which is in hand? A Bird in Hand is worth two in the Wood Better is the sight of the eyes, than the wand'ring of the desire, Eccles. 6.9. This offer of things that are seen, hath great prevalency with a soul who lives more by Sense than by Faith; this was the snare of Demas, he forsook that way of the Lord, having loved the present world, 2 Tim. 4.10. To be delivered from the present world, (Gal. 1.4.) is an extraordinary salvation, it being so apt to take with us when we begin to grow weary, and can wait on the Lord no longer; and reckon (as was noted of Esau) I am at the point of Death, and what good can this Birthright (this hope of a Resurrection, and another World to come) do to me? Give me Deliverance, will such a one say, or I die. Thus the Captive Exile hasteth, lest he die in the Pit, and his bread should fail.—  
Secondly, But consider we the Resurrection; and here if we will improve the thoughts of it to advantage, we should admit to our thoughts about it those Objections that may make it seem less taking; there are Three of them that we may easily conjecture might rationally arise in the spirits of these poor tempted tortured one's, against their adhering to the Resurrection in the neglect of present Deliverance.  
1. About the very truth of this Notion of the Resurrection, there is the appearance of a very great impossibility, Flesh and Blood, Sense and Reason object, How can these things be? If a man die can he live again? Of all living there is hope; a living Dog is better than a dead Lion; the living know that they shall die, but the dead know nothing at all, Eccles. 9.4, 5.  
These are the Reasonings of a rational mind that admits only of humane demonstration. When Paul was making his Defence before Agrippa, one who was expert in all Customs and Questions among the Jews, yet reasons on this Supposition, That it was thought a thing incredible with them that God should raise the dead, Acts 26.8. with vers. 3. If the question be put, Can these dry bones live? Sense, Reason, Learning, hath no better than this astonished answer, Lord, thou knowest, Ezek. 37.3. This now is a great disadvantage unto a rational choice, as our case is. But here steps in Faith, which acts upon dead things, a dead Womb in Sarah, dead Loins in Abraham, a Sacrificed Isaac, a Crucified Christ, the slaughtered Witnesses, a betrayed Cause, are subjects proper to a living Faith to exercise its self upon, when it hath a word of Promise; Faith thinks it not incredible that God should raise the dead; it lives upon that great Power that raised Jesus from the dead: So that though the bones be scattered about the Graves mouth, as when one cutteth and cleaveth Wood, Psal. 141.7. though the bodies of the Saints are given to be meat to the Fowls of the Heaven, and their flesh to the Beasts of the Earth, their Blood shed like water, and there be none to bury them, Psal. 79.2, 3. though Limb be torn from Limb, and Quarter set at the greatest distance from Quarter; though the fire devours the Bowels, and the Dogs lick the Blood, yet Faith is not hereby lost in a certainty of Conclusion; This is Dust in Covenant with the God of Abraham, of Isaac, & Jacob; and though it be dead to us, yet all live to him, Luke 20.37, 38.  
2. If there should be a yielding to the possibility of it, yet it might be objected, The demonstration of the Point, and its determination in Scripture-evidence, was not apparent and manifest in that day; Life and Immortality being reserved to be brought to light through the Gospel, 2 Tim. 1.10. and the way into the Holiest of all, being not yet made manifest, while as the first Tabernacle was yet standing, Heb. 9.8. Not but that there was a sufficient Testimony in the Scriptures of Moses and the Prophets to this Truth, to guide Believers in the Hope of Glory; but so far was there a Veil on this, as well as other Truths, that the Sadduces, a Sect of no mean Repute and Authority in the Jewish Church, not only questioned, but utterly denied any such thing to be founded in the Old Testament at all, Mat. 22.23. Acts 23.8. Nay, under the clear manifectations of this Truth in the Testimony of Christ and the Apostles in the New Testament, you see a generation who affirmed, That the Resurrection is passed already, and overthrew the Faith of some; against whom the Apostle disputes at large, 1 Cor. 15. Nay, notwithstanding all this, we see in all Ages there have been some, who by weakening the Authority of the Scriptures in geneeal, or by a lawless, wanton allegorising the Scriptures that refer to this and other precious Truths in particular, do satisfy their reason in rejecting the truth of the Lord's Testimony herein. If it may be supposed that these souls, of whom the Text makes report, should be assaulted with any part of this temptation, about the obscurity of the revelation of this Doctrine in the Scriptures, it must needs magnify the excellency of their Faith, that conquered this disadvantage, and through this cloud also conclude, the preferency of the Resurrection to their tendered Deliverance.  
3. But supposing the possibility and probability of this Doctrine be acknowledged to have been undoubted to them, yet this might remain a very considerable remora in their way; it was a thing a great while to come; many thousand years have passed since the assertion of it, and yet no appearance of it; and many thousand years may yet be ere it take place; as was their reasoning, Ezek. 12.27. and as the Scoffers of the last day's object, 2 Pet. 3.4 Now (as was said) when against this is objected, the Presentness of the World's offer, you shall have Deliverance presently, Liberty presently, Ease presently; and will you tarry till Doomsday for a Resurrection? The conquest of this objection must needs bespeak the great power of Faith in the present choice.  
Thirdly, Now consider we the actings of Faith, in its interposition to turn the scale upon the single proffer of the Resurrection, and for the sake of it to slight the terror; nay, to embrace the sentence of a Gibbet, a Stake, a Rack, an Axe, an Halter, a Transportation into Exile; surely we may conclude a man hath need deal upon notable principles that is thus furnished. Now Faith helps by being the evidence of things that are not seen, as,  
1. By annihilating, and rendering very empty and vain all those things that can be offered in competition with the Resurrection.  
2. By realizing, and rendering very substantial and precious, all those things that are promised in, and accompany the Resurrection. Briefly thus;—  
First, A discovery is made by believing, of the invalidity to an Heavenly mind, and its divine reasonings of all that can possibly be offered by the Tempter, or his Torturers to debauch: Consider them either (1) in their single nature as they all are subjected through the fall to vanity. How many have this Deliverance, and are cursed with it, crossed with it, blasted in it, unable to keep it, o● comfort themselves under it? Take Deliverance alone, and what is it? A Crust for a Dog (saith Luther of the Turkish Empire) a feast too empty to satisfy an immortal soul. Wilt thou set thy eyes on that which is not? The whole Book of Ecclesiastes practically opened, is the effect of believing in a gracious heart, Vanity of Vanities (saith the Preacher, and so saith the Believer) Vanity of Vanities, all is vanity. (2) Consider we them in conjunction with the sin that buys them, by means whereof they receive the denomination of the pleasures of sin. And then whereas in the former respect they were at best but vanity, in this they are vexation of spirit, an evil sickness; wherein many thrust themselves through with many sorrows, drown themselves in ruin and perdition; and in this sense to be avoided and fled from as from a Serpent. (3) Consider we them in their competition with Jesus Christ, and as frequently they stand in opposition to him, and then they are very pernicious, must be hated, Luke 14.26. else we cannot be his Disciples.  
Secondly, Faith makes a discovery of the Resurruction, and gives satisfactory evidence about it, as that which hath weight to bear down all contrary objections; the way it takes is not to fill the imagination with speculatory Notions, but to put it out of doubt, and quiet it in receiving the Testimony God hath given by his Son therein: And particularly (1) it gives evidence of a very full and satisfactory reparation of all those breaches that all these tortures and sufferings could make upon their concerns therein. They, mentioned Heb. 13.34. took joyfully the spoiling of their Goods, knowing in themselves they have in Heaven a better and an enduring substance. Whatever Losses they sustained in Stock or otherwise, it interrupted not their joy, they took it joyfully, the Resurrection will pay for all. The like is true of the marks of the Lord Jesus they now bear about in their bodies; now indeed they are the badges of loss and infamy, but he accounts it is better to enter into Life blind and maimed, than to adventure Hell by saving them. At the Resurrection of the Just, our vile bodies shall be made like unto the glorious body of our Lord. In point of the perfection of them, we know not what we shall be; only this we know, That when he appeareth we shall be like him, for we shall see him as he is. (2) As it evidenceth a repair of losses thus sustained; so it ascertaineth a most abundant recompense, not of Debt but of Grace, when they that suffer with him shall receive the Crown of Life; for shame they shall receive double, and for confusion they shall rejoice in their portion. When this shall be remembered, Ye are they who have continued with me in my Temptations, and I appoint unto you a Kingdom, as my Father hath appointed unto me, Luk. 22.28, 29. When for whatever hath been lost or forsaken of his kind, there shall not only be made good the lundred-fold-promised, Mat. 19.29. in Peace, ●oy, and Consolation in Tribulation, but in that World to come Life everlasting.  
I shall draw the whole to a Conclusion in these Two or Three Inferences of Duty.  
1. If all this (and a great deal more that might be said) hold true, touching the worth as well as the truth of the Resurrection; Then would I beseech you, that you do not sell the Doctrine of it for a Song; do not be so easily baffled as many be out of the Faith and expectation of it, by a few Allegorical Notions, and plausible evasions of those Scripture-Testimonies that give evidence to this Truth, in which is wrapped up so much of your standing Consolation when ever you are called by any manner of death to put off your Tabernacle, that your flesh also shall rest in Hope, and your vile body be changed into the likeness of Christ's glorious body: Whatever natural corruption, weakness, dishonour it be sown in, yet it shall be raised spiritual, in incorruption, power, glory, and be ever with the Lord.  
2. Be entreated to give yourselves more unto a search and study of that blessed truth that concerns your Resurrection, and the glory that shall follow; and be not ye easily startled and offended at it by reason of the miscarriages of some who have been Assertors of it, and been too forward to vent their rash Conceptions touching divers things about it. You know the blessedness pronounced on them who read and hear the things contained in that Book, which most professedly opens the Mysteries thereof, & yielded in the Vision and and Revelation of it, such standing Consolation unto John, to whom it was made known; and is a Doctrine of unspeakable strength and encouragement to the Lord's suffering, banished, tortured one's, as many in this day have found it.  
3. Draw forth the Improvement of your acknowledged conceptions and expectations of that day, in a way of Consolation, rejoicing in Hope, and pressing after the Light, Faith, Spirit, and Power of it, making sure of your right to, and proper qualifications for that day. Blessed and Holy are they that have a part in this first Resurrection; especially improve it (as I said) to Consolation in all the losses you have sustained, or are like to. This may seem one (amongst others) to you, that a poor worm that speaks, is to part (at present) with you, and it may be may see your face in the flesh no more; doth this seem any way grievous? why, let us carry the case in our thoughts beyond the Grave, in a path of faithfulness; the Resurrection will bring us together again, and make amends for all the loss herein sustained: Then we shall be ever with the Lord in that triumph, of which the stranger cannot intermeddle with the Joy. Comfort one another with these words, and the God of all Consolation be with you. Amen.  
FINIS.   

THE EMBALMING OF A Dead Cause: OR, Christ's kind acceptance of sincere (though weak) attempts, to preserve a sweet savour upon his Concerns in the World, under those many deaths he is pleased to draw on them, until their promised Resurrection.  
Heb. 12.22. But ye are come to Mount Zion, and unto the City of the Living God, the Heavenly Jerusalem, and to an innumerable company of Angels.  
Gen. 50.26. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a Coffin in Egypt.  
Isa. 26.19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing ye that dwell in dust: for thy dew is as the dew of herbs, and the Earth shall cast out the dead.  
Job 14.14. If a man die, shall he live again? All the days of my appointed time will I wait, till my change come.  
Printed in the Year. 1668.   

THE EMBALMING OF A DEAD CAUSE.  Mark. 14.8. She hath done what she could: she is come aforehand to anoint my Body to the burying. 
THese words are part of Christ's own Vindication of, and Apology for a very acceptable work of an Holy Woman, which nevertheless, through their great mistake, came under a very severe censure at the hands of the very Disciples of Christ themselves, Mat. 26.6. who taking knowledge only of so much therein, as occured to their sense and carnal reason; admitted thereby not a little disquiet on their own spirits (they had indignation, vers. 4. they murmured, vers. 5.) and reflected much trouble upon hers, vers. 6. Even such high-raised and Heavenly actions of Saints, as have the most choicest esteem and acceptance with the Lord, may yet meet with very undue representations, and procure very strange reflections from the hands of others truly dear to Christ. It should therefore be no greater strange thing to us to be judged by man's judgement, it's well we stand or fall to another Master.  
But so well was the integrity of her spirit, and the noble principles, and springs of this action known to Christ, and approved by him, that himself undertakes her defence (when perhaps her trouble at their hard measure, might stop her own mouth) and appears to plead her cause not only so far as to give a present check to their rash conclusion, and a testimony to the goodness and acceptableness of her work: but withal takes order by an unalterable appointment for perpetuating the praise thereof, vers. 9 That where ever the Gospel of Grace should be Preached throughout the world, this that she had done should be declared for a Memorial of her. Christians under cloudy censures lose nothing at last by leaving their censured selves and actings, to be vindicated by the Lord, to whom their integrity is known, and their cause committed, Micah 7.9, 10.  
Where ever the Doctrine of the Grace of Christ should be proclaimed, this should be produced as a lively instance, pattern, and example, to illustrate and confirm the power and prevalency thereof, in that it is of power to beget on so contemptible a weak vessel as this poor Woman was, such exceeding largeness, nobility, and ingenuity of spirit, as was beyond what the gallantest principles or endeavours of mere Man could arrive unto; and yet when the memorial hereof was to be mentioned, when the Gospel should be Preached either to Nations abroad, or Generations to come, the principal intendment was not merely to affix a mark of honour upon this individual person, or this single act (for her very name is hid both here, vers. 3 and in Mat. 26.6, 7.) but to commend and advance the value of the principles and motives she went upon, to the encouragement and admonition of us, and others, upon whom the ends of the World are come, 1 Cor. 10.11. Rom. 15.4. I purpose not to mention, or stay upon the profitable deductions and inferences that would commend themselves from the coherence of the words, or matter round about them, intending but a present brief Comment on them.  
In the words first read, we have a double Character of her noble spirit set forth.  
First, In the extent of her act, She hath done what she could.  
Secondly, In the intent of it, She is come aforehand to anoint my body, etc.  
She hath done what sh● could] The word doth not merely signify that she had stretched herself to the utmost bounds of her estate and ability that way, to purchase so costly a confection as this was: for the greatness of the cost manifested itself to their offence, and it could no way mitigate their disquiet, to tell them how much she had expended in that respect; but hereby I understand Christ would have them know that a certain raisedness and greatness of spirit had acted her to the utmost, beyond the ordinary sphere of Believers, to devise and practise liberal notable things, so that she was not capable of being restrained and circumscribed within a narrow compass, she did what she could, for she could not but do what she did.  
She is come aforehand to anoint.] By what impulse, or instinct of spirit, or with what distinct and evidence her understanding was assisted to receive the Doctrine of, and to make provision for the Funeral of her Lord, is not expressly mentioned. This is evident, that the Disciples generally were very dark, nay averse to notions of this kind, their expectations being very earthly & carnal, of being advanced with him, to some external Pomp and Glory, which his Death and Burial (so suddenly) was inconsistent with, by reason of their weakness and readiness to be offended, wherein the Lord was very tender of propounding the Doctrine, and distilling the Notions of his Death among them, whilst he was with them, John. 16.4. And what he delivered of this kind was hardly regarded or remembered till afterward, John 2.22. & 12.16. Luke 24.8. But this good Woman had early impressions made upon her heart of this blessed Truth, Sh●●as aforehand, not only with the dispensation itself, but also with the most forward of the Disciples themselves, expecting it, and preparing for it.  
To anoint my Body to the burying.] This was the manner of the Jews to bury, John 19.40. especially where a reverend and honourable estimation, or singular affection were to be expressed. What might be extraordinary in her eye will hereafter be spoken to; only, towards the drawing this act of hers into a way of improvement for common use, it may not be amiss to consider the body of Christ, not only literally, as was immediately intended in her act, but in a figurative acceptation, as other Scriptures may help, and warrant to consider it, and our concerns about it. Thus, sometimes by the Body of Christ is intended his Church and People, considered in their capacity of conflicting with many deaths and dangers, wherein they need, and depend upon him for aid and influence as their Head, 1 Cor. 12.27. Colos. 1.18, 24. Eph. 1.23. The Body of Christ may also be applied to signify sometimes the whole Oeconomy, or administrations of the concerns of Christ in the World, for the peculiar good of his Church, especially with respect to the Institutions of the Gospel, according as the Legal Institutions, Ordinances, and Administrations of Moses are called the body of Moses, Judas verse. 9 compared with Zech. 3.2. (where the contest was about the restitution of the Ordinances of the Lord, according to the Mosaical Institution after the captivity) I say as the administrations of the Law, are called the body of Moses, about which Satan had a contest then, so may (by just analogy) the Institutions of the Gospel, be called the body of Christ, against which Satan hath not only many conflicts with them that are anointed, and honoured to be a Royal Priesthood, but in the infinite Wisdom of God, and for the bringing about, and perfecting of his designs with greater glory, he hath designed manifest deaths and burials thereunto, that his Resurrection-Power may be the more fully manifested, Hos. 6.12. Isa. 26.19. Rev. 11 9, 10 11. Unto this his Body mystically and figuratively considered, there being such promises of a Resurrection, there is also a spiritual embalming to be performed to it, complete to the capacities of the Lords dear Children, all essays and offers hereunto in such largeness of heart, and preventing forwardness as was found in this Handmaid, have a very singular resentment and acceptance with the Lord, as shall hereafter be showed, the which I hope may be treated of, and applied to our case, without stretching the Metaphor beyond the bounds of Scripture allowance, or digressing from the Spirits intendment concerning us in this place.  
The words thus opened, afford us this Observation;  
Doct. That the Lord highly prizeth all vigorous attempts of his weakest Children, to preserve a sweet savour on the concerns of Jesus Christ, when they are exposed to death and burial.  
All Nations where the Gospel comes, must expressly take notice (for a pattern to all that shall believe) what a value and estimation Christ had of, and an apology for a censured act of a glorious soul, laid out early and nobly upon what concerned him, when under a sentence of death and burial, by the wise appointment of God (though to be executed by the hands of wicked men) so that if it might not be preserved from rage and scorn, yet should from stench and an evil savour, as much as lay in her, till its hoped-for Resurrection should set it above either what she could do for it, or the enemies against it; may we therefore in our capacities learn that lesson, Go and do likewise, Luke 10.37. In handling this Point I shall not confine myself to any other method, than will offer itself in considering this lively instance and pattern to Believers in the Text; what was the peculiar excellency of her act indiscernible to good men that were standers by, and wherein the acceptableness lay, and thence by way of proportion where the cogent reason and influence of it lies, respecting us at this day.  
First, Then we may consider the inward springs and motives of her action that lay hid from ordinary observation, upon which her spirit was raised, and her endeavours extended to this degree mentioned in the Text.  
Secondly, We may consider the effect of these lively and ennobling principles, manifesting its self in the dimensions of her activity, or how it was said of her, She did what she could.  
Thirdly, The business or affair itself, about which she was conversant; a very thankless office in the thoughts of those that were lookers on, though they were the Disciples of Christ, and men honourable in many other respects above her.  
Fourthly, The estimation and acceptance that it finds with Christ, notwithstanding the hard measure, and severe censures at the hands of men.  
I shall only speak of all these in her, so, as is immediately applicable to our own case as we go along.  
First, As for the first of these; namely, The hidden principles and springs of motion that were open to the Eyes of Christ with whom she had to do, though mistaken and miss-judged by those spectators. Not to enlarge in that variety as the matter will bear, there are these two that offer themselves by Christ's discovery to our view and learning, as being needful indeed to all generous and noble actions that are wrought.  
1. There lay at the bottom of her act, a lively faith, strong and operative in this very matter; not only in receiving the discoveries of the death and burial of her Lord, whereunto the Disciples were so generally unacquainted, but also the assurance of his speedy Resurrection, not only in the hints that himself had given of it, but also from the testimony that the Spirit had long since born, Psa. 16.10. that he should not see corruption in the grave, his early witness whereunto we have, John. 2.19. speaking of the Temple of his body, vers. 20. he saith, Destroy this Temple, and in three days I will raise it up again: Till he was risen from the dead, this was not understood, or at least not regarded and remembered (vers. 22.) by the Disciples; only such and so great, apprehensive and active, was the Faith of this good Woman, that she receives the Doctrine of the Death and Burial, and quick Resurrection from the Grave, of her dear Lord, and accordingly put herself to this great Cost, to signify her compliance with the Promise, that he should be buried, but not subjected to that corruption and putrefaction that attends that state and condition of all others. We read of the same Marry, Joh. 11.2. in conjunction with her Sister Martha, that when they were concerned in the burial of their Brother Lazarus, though there was no want but rather a superabundance of love to him, living and dying: Christ loved him, Joh. 11.35, 36. The Disciples loved him, for they could be content to go and die with him, vers. 16. His Sisters loved him to some excess, vers. 31. and yet because they had no expectation of his Resurrection till the general Resurrection, vers. 24. they yielded him up to corruption, Joh. 17.13, 14. so that when he had been dead four days, they concluded by this time he stinketh, vers. 39 plainly showing, that having not any faith, or foresight of his return to life again so speedily, they were at no cost to embalm or perfume him against the stench of the Grave: but touching him whom God would raise up from the Grave not to see corruption, (wherein he transcended David who wrote that Psalm, who having served his generation, by the Will of God fell asleep, was laid to his Fathers, and saw corruption) Acts 13.34, to the 37. Acts 2.24. to the 32. So true and strong was her Faith herein, that she deals not with him as with Lazarus, but aforehand anoints him; and after he was in the Grave, again prepares another Confection of choice Embalm to perfect what might be lacking in the former, Luke 23.56. Mark 16.1. by which we may perceive that Faith (and such as was not found in Israel ordinarily) lay at the bottom, and contributed aid and influence to all these great acts, and to this particularly wherein she did what she could for Christ. In just proportion hereunto, and on the same reason, is there need of Faith unfeigned, even Faith of the operation of God, to engage souls to show the like respect to the dying Cause, Interest, and Concernments of Jesus Christ. Other men (and they also good men in the main) generally give it over, when such distress and dying pangs come on it, till Christ come in the clouds of Glory, especially where the grounds of their carnal and creaturely expectations of its revival do perish and fail; none have such engagements on them to lay out themselves in preparing proper embalm for it, (of which mention is made hereafter) but they who have upon Gospel, and unmixed principles, an insight into, and a foresight of the design of God to give it an effectual reviving and Resurrection. The Faith then of this Resurrection is the needful principle to enlarge souls in such a case to do what they can for Christ's sake.  
2dly. There was also in the bottom of this famous censured act of hers, fervent love in its lively operation; which is a large and defusive principle actuating souls upon very noble and unparallelled exploits: its power and tendency to do so, commends its self in that ample character and description the Apostle gives of it, 1 Cor. 13. throughout. We have a very particular account of this principle brought forth to evidence by our Lord himself in an act of like cost and signification in the beginning of her way of following Jesus Christ, Luk. 7.47. she there v. 37. brings an Alabaster box of Ointment, and with it anoints his feet (having as the chap. shows) washed them with her tears, and wiped them with the hair of her head. This perfume, though it filled the house with its odour, yet was little understood, in its spring and principle, by them that sat by; but Jesus discovers it, vers. 47. Much was forgiven her, therefore she loved much; there was much love in her soul on work, and hence she lays out herself much upon her Lord; the love of Christ constrains her, and this, though it was to work so early, yet was not soon expended, but rather increased more and more; neither was it clouded, or abated by the expectation of an approaching death and funeral, but herein also puts out its self, doth what it could towards his burial. Love makes her follow Christ not only in life but in death also, at his death to see the utmost of him, and do the utmost for him; compare Luke 23.27, 28, 55, 56. chap. 24.1. & Joh. 19.25. chap. 20.1. & Mark 15.40, 41, 47. you may perceive how Love led them from place to place, where Hazard might seem to waylay them, and how unsatisfied they were with what others did tending this way: It was not the fine linen Joseph of Arimathea bought; it was not the newness of the Sepulchre hewed out of a Rock, in which never man lay, but fitted (it seems) for himself, Mat. 27.59, 60. nay, it was not the costly bed of Spices that Nicodemas laid him in, John 19.29, 40. could satisfy them, but there must be more Spices bought to this end, Mat. 16.1. Love is strong as Death, all the substance of a man's house will be contemned in the pursuit of it, Cant. 8.6, 7. In like manner will it be where a soul or people have, from the love of Christ shed abroad in their hearts, a suitable reflection on the things of Christ, they being so apprehensive of, and enamoured with the unalterable beauty of them, as these deaths and burials they meet withal do not alter the complexion of them, or abate of that dear love and streaming affection to them; where it dieth they will die, and there will they be buried, nothing but death, nay death itself will not be able to separate 'twixt it and them, Ruth 1.16, 17. their own lives will not be dear to them for its sake, Phil. 2.30. Acts 15.26. chap. 20.24. Rev. 12.11.  
Secondly, But let us proceed to consider the Effect of these noble and innobling Principles of Faith and Love in this affait in the Text; and also in the like on the Children of God at this day, where the work of Faith and Love with Power are produced; this commends itself in the extent of such acts as are performed, she did what she could; the commendable latitude of her spirit and endeavour, is a qualification well worthy a little enquiry, When may a soul be said to have done what he could? This and the like expressions, when they are applied to set forth the Lords acceptance of a souls enlarged endeavours after, or for himself, do not signify such a perfection of intention, or act as denotes perfection, which is not capable of increase or addition. The choicest Saints in their highest services and attainments this way, have found cause to cry out when they have done all that they could (at the best rate) yet they are unprofitable servants, Luke 17.20. here is no place for Pride; boasting is excluded by the Law of Faith, Rom. 3.27.  
The expression itself, however applied here to the commendation of this good Woman, yet implies some degrees of imperfection, and supposes the act in some respects to be short of absolute compleatness; As for Instance,  
1. First, Though she did, and a Christian in his highest endeavours may have done what he could, yet may it be very short of having done what he should; there lies a very vast disproportion most times betwixt the perfection of the Law, and the utmost attainments of our act, such as may hid pride from us. The Law of the Lord is perfect, Psal. 19.7. The Law is holy, and the Commandment holy, just, and good, Rom, 7, 12. The Law is spiritual, verse. 14. Indeed the Holy God, who is perfection itself, can require nothing less than perfection for suitable converse with himself, Mat. 5.48. Now between this perfect rule, and our imperfect act, what proportion can there be? I am carnal, sold under sin, our unspeakable mercy lies in the new and living way of Gods own appointing, to present ourselves and services without spot, and without blemish to himself; not through the works of Righteousness that we have wrought, but according to his own mercy and grace, whereby he makes us accepted in the Beloved.  
2. Secondly, Though she did, and a Christian may be said to do what he could; yet may there be, and many times there is a great shortness of doing what he would; as there is a disproportion betwixt the Act and Law of which a poor Saint often complains; So is there betwixt his heart and hand, or (as Christ tenderly excuseth it in his Disciples) betwixt a Spirit that is willing, and the Flesh that is weak, Mat. 26.41. This is that the Apostle in the person of a poor Child of God complains, Gal. 5.17. We cannot do the things we would. And Rom. 7.15. to the 21. he finds a Law, that when he would do good, evil is present. Here now is a Christians case, and the comfort concerning his act, when in all his apprehended shortness he finds a true gracious principle that delights in the Law of God, and presseth after a perfect union with, and a similitude to it, groaning under, and conflicting to his utmost, with the contradictions of his infirm self: where this is indeed and in truth obvious to the searching eye of Christ, he puts that blessed construction on it, as to his Disciples, the Spirit indeed is willing, etc. and the Spirit testifieth, 2 Cor. 8.12. That if there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not. We serve not an hard Master that requires impossibilities, or expects beyond what he hath enabled for. He was judged a wicked and slothful Servant who had form up that dreadful apprehension of a severe and cruel Master, that reaped where he did not sow, and gathered where he did not straw, Mat. 25.24, 26. We have a very choice character of the disposition of the Lord toward the offspring of a willing mind, Mark 12.42. to the end; a Widow cast into the treasury two mites, that make a farthing; a very small and inconsiderable thing for the bulk of it, but being the product of a noble mind, and being extended to all that ever she had, she had done all what she could, and this hath more acceptable entertainment and high commendation, than the many rich, who cast in much of their abundance; they might have (comparatively to her) narrow spirits, though they had larger Purses. Hence was the commendation of the Churches of Macedonia, 2 Cor. 8.2, 3. The deep poverty was matched with abounding riches of liberality, and then to their power, and beyond their power, they were willing of their own seleus, and that was on this principle, vers. 5. First they gave their own selves to the Lord, and to us by the will of God. Souls yielded up to the Lord are the only generous spirits. The greatness of David's joy, 1 Chron. 29.14, 17, 18. was not so much for the greatness of the gift, but the willingness and uprightness of the heart (his own and others) that drew them out to do what they could for the House of God. But a little more particularly to attempt the resolution of this enquiry, When a soul may be said to do what he can for Christ?  
1. First, We only then do what we can, when our spirits are bending and pressing toward an abundance and increase of act, according as we find the concernments of Christ about which we are conversant, requires or needs it, when as we see the distress of it increase, there grows upon us daily the care of these concerns, as we see the days are evil, wicked men worse and worse, and good men faint and weary, we then lay about us: What excellent thing do we, can we do, what do we more than others? It's the guise of many Professors, when they see Christ's things go to the Wall (as we say) then to study Prudence and Wisdom, things good in themselves and in their place, but what do they signify here but a mere politic contrivance how to preserve themselves by an abatement of their zeal, a temperament and qualification of the height and strickness of their Profession, the disposition of such tends this way, they will do as little as they can for Christ; They hope they may be saved if they meet not so often, nor so public, nor so many as formerly, until at length their prudence will be to leave Christ alone, and repair to, and care for their own things. Nay it will be well if it turn not them aside to their crooked ways, where God hath threatened to lead them forth with the workers of iniquity. Oh! where are those stir of spirit, when we see a City, a Nation wholly given to Idolatry, ingageing the more public, frequent, and fervent appearing on God's behalf, Acts 17.16. That would have entered into the Theatre had he been suffered, Acts 19.13, 31. That when the Decree is signed, of death without mercy, yet will keep on, not only Moral but Instituted Worship, to the utmost as aforetime, Dan. 6.10. Rashness is not here pleaded for, but a zeal of God according to knowledge, and an holy fervency of spirit, serving the Lord, rejoicing in Hope, patiented in Tribulation, continuing instant in Prayer, not forsaking the assembling ourselves, though the manner of some be so; but exhort one another daily while it is day, provoking to Love and good Works, and that so much the more as we see the days be evil, and that day approacheth.  
2. Secondly, We then do what we can when we make it our care and business to get our spirits and frames in all we do, raised on more noble principles than formerly; Gospel-principles are not revealed to us, or improved by us to their height at first; The Righteousness of God is revealed from Faith to Faith, Rom. 1.17. Who walk by it from strength to strength, Psal. 84.7. And are changed from glory to Glory, 2 Cor. 3.18. They that rest in, and trust to former Attainments and Experiences, will find them short of furnishing for new services of Sufferings: We have need, in these thorny and rocky paths, to have our shoes of iron and brass, and as the day is, so should our strength be, Deut. 33.25. We have need not only to prefer that request, Lord help our unbelief; but also, Lord increase our Faith.  
3. Thirdly, We do what we can then, when we improve our utmost interest in others; Saints and Sinners do engage them to do what they can for Christ, when the distress is public and extended to others generally; it should not satisfy our spirits, to narrow up our care and endeavour within the compass of our own things. It was a sad complaint, All seek their own, Phil. 2.21. Ye shall be scattered every one to his own, Joh. 16.32. This good Woman in the Text doth not satisfy herself, to make preparation for the embalming her dear Lord, but she is still found accompanying and engaging others with her, Luke 23.55, 56. & chap. 24.10. Our forwardness and zeal, as was theirs of Macedonia, which provoked very many, 2 Cor. 9.2. Alas! we are debtors to others, both Saints and Sinners, Rom. 1.14, 15. And we should do as much as lies in us, to get them engaged to Christ as debtors to him, chap. 8.12. Oh! did the worth and need of souls press more upon us, we should not be so private spirited as we seem to be, in respect of the dispersing the knowledge of the Gospel of Jesus Christ, but should be more ready and less afraid to suffer all things for the Elects sake, that they (be they converted, or unconverted) may also obtain the Salvation which is in Christ Jesus with eternal Glory, 2 Tim. 2.10. Oh! strive and study to do then what you can for Christ.  
But here it may be requisite (ere we go further) to remove out of the way some of these deceits of Satan, whereby it is usual with him, to wrap many poor souls in their self-pleasing, but indeed to their detriment and undoing. How frequently doth it occur to our observation, That it is the pretention of many Professors who seek their ease in Zion, as well as of profane persons, that though they do but little in the great & momentous matters of Eternity, yet they do what they can, they say; and if God accept the will for the deed, what need so much clamour to press them further? God is merciful, and why should we be so over-strict? will we have men do more than they can do? To free the Scripture from such corrupt glosses, and forewarn and deliver ourselves from such ensnaring temptations to ease and slumber, let us consider, That there are divers lusts of a very narrowing debasing tendency, within the Circles of which Satan attempts to bring poor souls in such days as these, and then shrinks and shrivels them upon all quarters, that they can do no excellent thing for Christ: It's a pitiful, it's a dreadful thing to think to excuse our want of activity for God, upon the account of the straits that such temptations and iniquities lead us into; this is to cover with a covering that is not of the Spirit, that they may add sin to sin, which hath a woe pronounced on it, Isa. 30.1. chap. 28.20.  
1. First, Satan doth endeavour what he can, to debase Souls, by filling them with carnal and unbelieving discouragements; this exceedingly disableth them from attempting any thing that is excellent. It's but little such a one can do; and it's a pitiful account he can give of having done what he could; besides the common discouragement that ariseth from the persecution at the hands of wicked and ungodly men, the nature and tendency of which discouragement is frequently spoken unto (and I shall here pass by.) There are sundry that are apt to arise from good men themselves, in those censures, and miss-judging that forward souls meet frequently in the way; and indeed they wound very deep: Had it been an enemy I could have born it, but it was thou, a man, my friend, and my familiar, etc. this cut deep. To apply only to what is in the Text, it was in the opening of the Context noted, that this grand work of hers that had such an eminent commendation from Christ himself, as springing from more Faith and Love than ordinary, fell yet under such severe judging of the Disciples themselves, that it put the soul of this good woman into no small trouble, Mark 14.6. Let her alone, why trouble you her? If we note a few of the offences they had at her, and objected against her; and by comparing them, we shall find that they have an exact similitude to the Cavils at this day, started against the zealous Saints; under which it may quiet us to consider that they are no new, and therefore should be no strange thing to us.  
Cavil 1. There was no prudence used in this act, this seems to lie at the bottom of their sense: wise men would not have done like this foolish Woman thought they, and at this they had indignation within themselves, vers. 4. and murmured against her; they were in a very pettish and impatient fit, as if they had said, these unpresidential actings will make a great noise to little profit, and at length spoil all our prudential reasonings. But now when they are improved, without due regard to the great interest of Christ, which ought to be laid and cared for in the first place; they prove great offences, not only to hinder such contrivers themselves, but to obstruct others who were following Christ, and would be induced to follow him, in more faithfulness, courage, and simplicity.  
2dly. A breach of the law of Charity was pretended, the saving what she had for herself, the providing for the Poor, the supplying the Bag that Christ and his Disciples lived upon, are supposed to be damnified and neglected hereby; Mercy should have been preferred before zealous Sacrifice, etc. This is a usual Objection, but there is more of Judas in it, than many that are offended by it are ware of, John 12.6. Charity to bodies is pretended and advanced hereby frequently, above Love to Christ, and Charity to poor souls; they may starve and die for want of a word of Life rather than such losses must be suffered, such hazards run, such cost expended.  
3dly. The thing was let run at waste, was another Objection: Christ had no need of it, he was sweet without it, and it was early enough for his funeral; her love was known without such costly characters. Is not this a common way of reasoning? Cannot the Gospel be preached, the Cause of Christ secured, the Profession of Christ upheld, unless you, such poor weak ones as you, must make a noise, and run yourselves and others upon ruin? you will be brought to beggary, your families ruined, than who must maintain you? Christ is in Glory, the everlasting Gospel will be preached in due time, in the midst of Heaven the Elect will be called, and we that are Christ's shall go to Glory, though you never make such . This is usual, and apt to discourage; yet ought indeed to signify little with gracious souls, who know that God doth set them for the defence of the Gospel, as a pillar and ground of Truth, being his witnesses against an adulterous generation, before whom should they be ashamed to profess him; the stones will cry out, and Christ would be ashamed of them before his Father, and the holy Angels; but in this their faithful testimony, though friends scorn them, Job 16.20. yet by Prayer and Supplication, committing themselves, and the pleading their cause to God, he will in due time plead their cause, and take up the controversy as he did this poor Woman's, when they that have judged them shall be ashamed: This than is the first caution, Take heed that your hearts be not disquieted by such weakening discouragements from without, or within, lest you be weary and faint in your minds, and thereby become disabled from doing excellent things; think not that God will own and accept the result of such wind-shaken-minds, and put this mark of favour on it, She did what she could.  
2. Secondly, Another sinful Circle, within which Satan endeavours to conjure the spirits of many Professors, and therein narroweth and straitneth them from any capacity to do what they might for Christ, is because, the business, and spirit of the world, busieth them with Martha's lot in many things, and then they think they have as good excuse for their neglects as had she, that doing as much as nothing, it must pass, because they do what they could. This is very lamentable, though frequently spoken to; it remains the guise of many Professors, You know my business, what a deal of work I have, saith one: What a deal of care and distraction I have, saith another: Just as they that were bidden to the Wedding-Supper; one had bought a Farm, and he must go and see it; another had bought a yoke of Oxen, and he must go and try them; another had married a Wife, and therefore he cannot come; all desire, Pray have me excused; all begin to make excuse with one consent, Luke 14.18. You may read one word, and see how badly such excuses will stand in the day of Christ, when not one of those that were bidden, shall taste of the Supper, v. 24. Oh! when men's hands are so full of business, and that most times greedily and unnecessarily sought after and pursued, that they cannot come; or at least their hearts so overcharged with the cares and pleasures of it, that they cannot come to any purpose; what doth this portend, but some swift stroke at hand on such a foolish people, to make up that lamentation? Jer. 9  
3. Thirdly, A third advantage Satan gets on many, by which he encloseth them within their spiritual benumedness, That they can do very little for God, and yet please themselves, is the old usual complaint (and that not without cause, though most times without sense) of a bad dead cold heart; when this seems to be the Religion of people, and that, from whence they get, or would get, not only excuse for their shortness, but a supposition that they are very humble, tender, ingenious, watchful, experimental, because they are so able and apt to tell of, and mourn over bad hearts; but hardly have I ever observed a people so inclinable to the deepest hypocrisy, and palpable neglect of any spiritual means to make them better; but as the door turns upon the hinges, so do they upon such complaints, till what they artificially complain of at first, spring up at length as a Leprosy in their foreheads, to be seen and read of all men.  
4. Fourthly, Another sinful boundary wherein Satan wraps many, and disableth them from doing any thing excellent for Christ (and then they think it well enough, if they do what they can within their compass) is, The offence of Spirit that is apt to grow either at the ways or people of Christ, because of the imperfection, they espy or suppose to be found in them: But, blessed is he that is not offended in Christ, Mat. 11.6. Such distemper is dangerous, especially in such a dark state of things, wherein that word seems verified, Mat. 26.31. This night shall ye be offended because of me: When Professors are apt on all hands to stagger and fall into sin, providences frown, opportunities of serving God cannot be come at without apparent hazard; spirits of people grow froward, apt to catch at advantages, glad to find excuses, for departure from Relation to one another, hard to be reconciled; this is a bad season for souls apt to stumble at the stumbling-stone: It gins with this, I am not free to meet, pray with, hear, join with such a one (although all acts of Christian duty for removing offence are neglected) and at length it appears, that of whom one is overcome, of him he is brought into bondage. Oh! study to preserve the unity of the spirit in the bond of peace; Great peace have such as love the Law of Christ, and nothing shall offend them.  
5. Fifthly, To name no more at present, Satan gets hold on many, by pleasing them under a slothful, sinful abuse of this notion, We can do nothing, without we have help from the Lord: The which way of reckoning, as it is most commonly abused, hath this signification, All the idle neglects of Professors shall be as much (as they durst for modesty express themselves) fathered upon God. As the first way of Satan to cover the man's iniquity, was, The Woman that thou gavest to be with me, she gave me, etc. as if he had said, Hadst thou not given me a Woman, I had not sinned: the evil lies at least between us; but from all such excuses, God will be clear when he is judged.  
This may serve as a taste, That it's not every I can do no more, will serve the turn to excuse us, much less obtain for us this blessed Testimony Christ gave of this Woman, She hath done what she could, she hath come aforehand to anoint my Body to the burial. You may do more than you do all of you; nay, all things considered, must do more than this perfuming-work, of which I shall speak a little more particularly to show its special nature, when I have first offered a few Considerations, showing what engagements do lie on us, to do what we can for Christ, especially in this business of begetting a good savour on his things, in this day, when they are exposed, as much as may be, to stinking.  
1. First, We are concerned to do what we can for Christ in this respect, because Christ hath done what he can to put a sweet savour upon us, when we stank to purpose; and doth not ingenuity require that we put the question the Prophet did, 2 Kings 4.13. Thou hast been careful for us with all this care; what is to be done for thee? Or, as the Psalmist, Psal. 116.12. What shall I render to the Lord for all his benefits? especially when he looks for nothing but our returning on his Name, the reflection of the sweet savour that he hath bestowed on us; let's but consider, what great things (of this kind) he hath done for us, 1 Sam. 12.24. What were we when he cast a look of Love upon us? Our navel was not cut, nor washed in water at all, not salted at all, nor swaddled at all; cast out in the open field in our blood, to the loathing of our person, trodden under in blood, etc. Ezek. 16.4, 5, 6. The stench of a soul in such a plight, may be read Psal. 38.3, 4, 5, 6, 7. Well, to take away this evil savour, What hath Christ done in his Oblation? Eph. 5.2. Gave himself an offering and a sacrifice to God for a sweet smelling savour. What doth he by constant Intercession? Rev. 8.2, 3. stands with much Incense to offer up the persons and services of Saints, with acceptation, as a cloud of perfume ascending up before God out of his hand. All the offerings under the Law, both on the Brazen Altar for Sacrifice, and on the Golden Altar of Incense, are only figurative of what Christ doth this way; of all which it's so frequently signified, It's an offering made by fire, of a sweet savour before the Lord. What doth he by bestowing his Spirit in the work of regeneration, but anoint with precious ointment, Ezek. 16.9, 10, etc. Or, as was the manner of Kings to prepare for their intimate Communion, Esth. 2.12. What is the displaying his Name, but an ointment poured out, Cant. 1.3. What are his Appearances, smelling of Myrrh, Aloes, and Cassia, Psal. 45.8. and all to make us glad? Are not the kisses of his lips for that end perfumed, to that end, to convey to us a savour of them, Cant. 5.13. What, I say, doth all this speak, and signify, if not an obligation that we should be a sweet savour to him, and leave a savour of him in every place, in such especially, as wherein his Name is or may be defamed, 2 Cor. 2.14, 15, 16. Oh! let our garments be always white, let our head and heart want no ointment, to pour out as there is occasion, liberally and bountifully, when in any sense (as was said of the Colt, Mark 11.3.) the Lord hath need of it.  
2dly. It's but reasonable we should do what we can to bring up a sweet savour upon the things of Christ, if we call to remembrance, What cost and pains we have been at, (to represent that savoury, which is pollution, and rottenness itself, I mean) to beautify and accommodate any stinking lust; unto which we were bound, though in so doing, we laboured in the very fire, and wearied ourselves for very vanity, Habak. 2.13. For who can bring up a clean sweet savour on that which is so unclean? Shall we bestow such endeavour to perfume a dunghill lust? and shall not we much more lay out ourselves now upon things that are of an excellent nature, on whom God hath determined to bestow such weights of Glory? see the disposition and drudgery of a poor sinner in seeking to keep up a part at a distance from God, Isa. 59.9, 10. Thou goest to the King with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself, even to Hell; thou art wearied in the greatness of thy way, yet saidst thou not, There is no hope, etc. What Ointments, what Perfumes, what Cost, what Trouble was there expended by this poor wretch, to bring about his interest in a way agreeable to his own lust, and wretched heart of apostasy, debasing its self, even to Hell? and shall we be so loath to lay ourselves out to the utmost in such ointments and perfumes, as are on so blessed an object, and to so advantageous an end as is now proposed? Shall the whorish Woman, Prov. 7.17, 18. perfume her Bed with Myrrh, Aloes, and Cinnamon, to satisfy and fill herself and her lust with greater content; and are we so loath to prepare such a bed for our Lord's concerns till the day break and the shadows fly away. Oh! let's learn, that as we have yielded our members servants to uncleanness and to iniquity; even so now let us yield ourselves servants to Righteousness and to Holiness: Rom. 6.9. What fruits had we in these things, whereof we are now ashamed?  
3dly. We should do all we can to raise a sweet savour, for that the adversaries of Christ do all they can to beget a stench upon the things of which we speak; they do what they can to make them as the filth of the world, and offscouring of all things to this day; the Dung-carts of the world, into which every one throws the dirt and excrement that they cast out of their doors, 1 Cor. 4.13. If the Witnesses of Christ be slain, their dead bodies are not suffered to be put into graves, but lie in the streets of the great City, Rev. 11.8, 9 Psal. 79.1, 2, 3, 4. Psal. 141.7. Ezek. 24.7. And why thus left above ground; but that (as Isa. 34.3) their slain being cast out, their stink may come out of their carcases. Shall the enemies of Truth do what they can against the Truth, as Pilate gave a charge, Ye have a Watch, make it as sure as you can, Mat. 27.65. Were they at such charge to debauch Judas, to debauch the Soldiers that watched the Sepulchre? and all to make the interest of a dead Christ abhorred among men; and shall we not do what we can to cover, if not recover it? Should the men of Jabesh adventure so desperately to rescue the dead bodies of Saul, and of his sons, from the reproach of the Philistines, and be at such cost to prepare a royal burning and burying for them? 1 Sam. 31.12, 13. compared with 2 Chron. 16.14. Shall the dead body of such an enemy of the Lord's interest (as he was against David) be so honourably rescued from the reproach of the Heathen? Shall not we do what we can for such an intetest as Christ's is, when it is thus reproached, and exposed to scorn and contempt?  
4thly. God hath furnished us (the weakest and poorest amongst us that are his) to do much that shall be very effectual and acceptable, this way, and to this end; discouragements than should not hinder us from doing what we can to preserve a a sweet Name and savour to Christ. Many cry out, Alas! what can I do? what have I to bring, poor creature! were I as able as gifted, as well qualified and furnished to Preach, Pray, Discourse, Dispute as others, I might attempt something. This reason is not right; it's not Gifts but Graces (as I shall show you hereafter) that send forth the most precious savour: and there may be an abounding of the latter of these in souls, to whom the former is denied. Nor doth the virtue of the embalm indeed lie so much in the abundance of act, as of acceptation; she that cast in what she had, and therein did what she could, though it were in value but two mites, yet it was accounted in virtue more than two millions: The love of such a poor soul to Christ is seen in a little token, and then the estimation of it you may read, Cant. 4.10. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments, than all spices! If true love be in the composition, the smell of such an ointment, it is unparallelled in Christ's account. Goatshair had its acceptance on and value from this consideration, Exod. 25.2, 4. and Women spinning it, whose spirits stirred them, Exod. 35.26.  
5thly. We should do as much as we can for Christ, because its a time and hour of temptation, wherein many Professors (if not most) do as little as they can for shame, through the fear of what the after reckoning may cost them more than the spices; Many are willing to be at much cost to feast Christ when his interest is rising, who have nothing to bestow at his funeral; nay, it's well if such as cleave to Christ now, can pass without the sharpest censure from their very hands from whom better things might be expected. Such a one is a sinner, Luke 7.29. Such a one is a waster, Mark 14.3. are the ordinary thanks we must look to meet with from them that have been great pretenders to Christ. There is few joseph's, few Nicodemases, that were but secret Disciples, when all was well, who yet boldly witness against the condemning of Christ, Luke 23.51. boldly own and desire him, when condemned, Mark 15.43. richly embalm and entomb him, Joh. 19.38, 39, 40, 41. Since it is so rare to find secret Professors in prosperous times, grow bold asserters of him in adverse times; but on the conarary, most are offended at such night-seasons; forsake him and flee every one to his own and leave him alone, Mat. 26.31. Joh. 16.32. It so much the more concerns us, if the love of Christ constrain us to appear the more streniously for him, and lay out ourselves upon him.  
6thly. We should do all we can for Christ, because God expects much from us this way, as the very end for which he hath raised us up, and brought us hither; he gives us this denomination, Ye are the Salt of the Earth, Mat. 5.13. Salt is good; its nature, use, and tendancy, is to preserve from putrefaction and stench, things otherwise liable thereunto: if we lose our saltness, our aptitude to preserve a sweet savour in ourselves, and that whereabout we are eminently concerned, we are good for nothing, not good for the Earth, not good for the Dunghill, but to be cast out and trodden under foot of men. Professors that are unsavoury, nay, that are not savoury, and engaged to savour others in stinking times, they are, or are like to become the worst of men. Our Interest is to press up to that character, 2 Cor. 2.14. A people by whom God maketh manifest the savour of his knowledge in every place, being unto God a sweet savour of Christ in them that are saved, and in them that perish. He that savoured of the things of men, more than things of God, 'twas an offence to Christ, Mat. 16.23. It's good to be as well what, as where God looks for a man to be, especially in perilous times.  
This might serve to have been spoken to the Second general Head, proposed to consideration, in opening the Doctrine, how it might be said, She did what she could.  
Thirdly, We proceed then to the Third thing, represented to our consideration in this instance, namely, The business or affair itself, about which she was employed; The which spiritually imitated and followed by us, is so much our concernment; She came aforehand to anoint his Body to the burying. Of her act in the strict acceptation of it, and its application to the body of Christ's flesh, that was then expressly anointed by her, I shall not now speak; the rather, because (as such) it is exalted at the Father's right hand, not only far above the Grave (Death hath no more dominion over him) but also above any possibility of being reached by any offers or attempts of ours, to add to the glory or savour of it. But he hath a Body always with us, as I hinted in the explication of the terms, adequated, and exposed to such endeavours of ours, as is my principal design to promote. This seems not obscurely hinted at, and intended in the verse before the Text, at least we may allude to it for illustration, You have the Poor with you always, and whensoever you will, you may do them good; but me ye have not always. Thus, though the Heavens do and must contain the Body of Christ up in Glory, yet he hath mystically and figuratively a Body of poor Saints always with us upon the Earth; he hath a poor Cause and Interest, wherein he doth for glorious ends embark them; This is exposed to the compassion and bounty of those who would be thought his Friends, especially under these many deaths and burials, wherein an ill savour is frequently attending it; it's a good work wrought on it, and such as Christ takes exceeding kindly as done unto himself, Mat. 25.40. When any proper attempts are made to preserve this, from the bad savour that is incident to such a state of things, and usually attends it.  
Toward the better understanding therefore what properly concerns us in this case, as far as we may transfer it to ourselves in this figure (not to speak at large of the Body, Interest, or Concerns of Christ, exposed to those deaths, and proposed to those embalmings of ours, of which, and of this crucified state of it, we have had when occasion to treat) it shall suffice that we distinctly consider these Two things.  
1. First, What kind of ill savour is it, which this Body, Cause, and Interest of Christ is incident unto, and liable to contract under the deaths and burials that must by the will of God attend it.  
2. Secondly, What is the nature and composition of that Anointing or Embalming, which is proper to resist a stench and putrefaction of such a state of things, in contributing whereunto Christ expects from us, that we should do what we can?  
1. As to the first of these, thus; We may consider the things of Christ which fall under our present disquisition, either in an abstract notion as they are purely his things, and stand in a true and inseparable union with him, and relating to him by virtue of the everlasting Covenant, and the promises thereof, wherein they are given and ascertained to him, beyond any possibility of failure or miscarriage; or else we may consider them more comprehensively, as they are clothed and circumstantiated with divers additaments that are of a lower nature and allay, yet so involved and complicated by the wise disposal of divine providence, as tends in a direct observance, to accomplish and bring about the designs thereof: in this respect many things which seem to stand related in a way of present serviceableness to Christ's interest, may, and will suffer such consumption as their own nature is liable unto; but in the former sense, the things of Jesus Christ that are proposed to the care and seeking of the Saints, Phil. 2.21. are by the power and virtue of the said covenant, secured from any detriment tending to annihilation; but though deaths do often attend them, yet so strong and effectual is their relation to Jesus Christ, that because he liveth, they shall live also; nay, though they die, they shall live again, Joh. 11.25. Exceeding consolatory is that word, Isa. 26.19. Thy dead men shall live, together with my dead body shall they arise. The poor Saints were crying out before under the manifest disappointments, and miscarriage of all their strong cries and travel, vers. 14. They are dead, they shall not live; they are deceased, they shall not rise, etc. But God would have his faithful ones know, that such is the virtue of their relation to Christ as his dead body, that such a Resurrection is ascertained to them, as shall not only deliver them from the power of the grave, Psal. 49.15. but manifest that their very death was gain and advantage to them, Phil. 1.21. Their grave, a chamber of retirement, and bed of rest, Isa. 57.2. till some blast of indignation be overpast, Dan. 12.13. It was indeed the distinguishing honour of the Captain of our Salvation, that in his contest with death and the grave, he saw no corruption, Acts 2.25. to the 31. chap. 13.34. to the 37. In all things he hath the pre-eminence of David, to whom this Word of God came, Psal. 16.11. (who doubtless sucked much consolation from it) it is signified he saw corruption in this sense, that what of him is corruptible is subjected to that way of refining; It's sown in corruption, but shall be raised in incorruption: His better and noble part being preserved in an excellent way of living to God, Luke 20.37, 38. his flesh also rests in Hope. The corruption then, or any ill savour that may arise upon the interest of Christ thus considered, is not such as tends to annihilation or utter dissolution, the everlasting purposes, covenant, and faithfulness of God with Christ, secures it in a state of Hope; neither doth this only and singly refer to the final Resurrection of the whole in a way of complete glory at the last day (which was Martha's narrowing mistake about Lazarus, Joh. 11.24.) but shall be manifestly verified in such eminent appearances of God, to get himself a glorious Name antecedently to that consummating Glory, as shall answer and accomplish a system of blessed Promises, and promises of the Glory of the latter days, that shall be raised in the ruin of Babylon, and Resurrection of the Witnesses of Christ, tending to prepare his people, for his glorious appearing, as a Bride adorned to meet the Bridegroom.  
It's not such a rottenness, or stinking, as Martha concluded Lazarus to be, which would consume and eat him out, not be prevented, resisted, and cured till the Heavens be no more, Job 14.12. There is hope in its end, Jer. 31.17. 1 Thes. 4.13. Though the Lord show us great and sore troubles, he will quicken us again, and bring us up again from the depths of the Earth, Psal. 71.20. Though we walk in the midst of troubles, yet he will revive us, Psal. 138.7. The mouth of the Lord hath spoken it, those precious Promises are of mighty efficacy to embalm it. Nevertheless there is an ill savour on several accounts, that is apt to be brought upon this body, or interest of Christ, at such times, under such deaths as we speak of, against which the embalm we treat of, is to be prepared; As namely,  
1. There is a stink apt to betid it, the occasion of which is merely from without, arising from the rotten and corrupt disposition of such as are instrumental in bringing such deaths upon it, who usually account it their interest to expose it to all the ignominy and contempt imaginable, that in the abomination thereof, a foundation may be laid for the excusing and commending themselves, in delivering the world from such a loathsome burden. Thus they did with the green Tree, and no marvel if they do so with the dry. When they had in design to put the Lord of Glory to an open shame; what artifices had they to load him with all manner of ignominy both before and at his death, foretold by a spirit of prophecy, Psal. 22.6, 7, 8. exactly fulfilled, Mat. 27. He was scourged, vers. 26. Stripped, vers. 28. Mocked, vers. 29. Spit upon; his head smitten, vers. 30. Scoffed, and led to be Crucified, vers. 31. Scornfully inscribed, vers. 37. Reviled by them that passed by, wagging their heads, vers. 39 Mocked by the Chief Priests, Elders, and Scribes, vers. 41. Had the same cast in the teeth by by the thiefs, vers. 44. Reproached with his God, his Trust, his King-ship, his Doctrine, his Prayers, as with a sword in his bones thus they assailed him: Oh! how irksome was the stench, that the spitting and disgorging of a filthy generation upon him drew him under in this dying dispensation! And as they have done to him in his own person (who hide not his face from shame and spitting) so do they to those that go forth to him without the Camp, bearing his reproach; They are made a spectacle to the World, to Angels, and to Men; Fools, weak, despised, hunger, thirst, naked, buffeted, pilgrims, reviled, persecuted, defamed, made the filth of the world, and offscouring of all things to this day, 1 Cor. 4.9. to 13. The word notes the 
* Mr. Burroughs Moses Choice.  filth scraped off shoes; or from the pavement, or the dung-cart that goes through the City, into which every one brings his filth and casts in. Every one had some filth to cast upon Paul, and the rest of the Apostles. So it was Jer. 15.10. This stench had need to be provided against by such as would have his Name be as a precious Ointment. Divers mistake the right way of performing this, supposing that the best way of resisting this, is by repelling and retorting it with the same measure into their faces who lay it on. Christ's method of embalming is quite otherwise, namely, by bearing it with all patience, meekness, and holy resignedness of the judgement to God, who knows how to make their own tongues to fall upon themselves, and their violent dealing upon their own pates. We have the high Instance and Example of Christ himself, 1 Pet. 2, 23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously, Isa. 5.6. Mat. 26.67. Isa. 53.7. So did they who followed his steps, 1 Cor. 4.12. Praying for the worst of our Enemies, Mat. 5.44. Acts 7.60. and overcoming evil with good, Rom. 12.19, 20, 21. tender, bearing in our bosom these rereproaches, Psal. 89.50, 51. to be affected deeply with them, and melt under them, Psal. 69.7, 9, 19, 20. Psal. 120.3, 4. Zeph. 3.18. and quietly to wait on God, till he role it away, is what concerns us in this matter; and happy are we if herein we lay out ourselves to do what we can for Christ.  
2dly. There is an ill savour frequently contracted, upon occasion of the corrupt flesh that adheres to many Professors of it, and pretended friends; their unsteady walking, and manifest back-sliding do procure a stinking savour to the whole, especially in such a season as we are speaking of; The Name of God is blasphemed among the Gentiles, by means of such, Rom. 2.24. Tit. 2.5. great occasion is given to the enemies of the Lord to blaspheme, 2 Sam. 12.14. It was not a small matter of ill report that doubtless was raised at this dark time whereof the Text speaks. If you suppose the enemies to scorn at this rate,  
What is become of your King?  
Why, he is hanged for a Traitor and Blasphemer. And,  
What is become of the Deacon of that new-gathered Church, that was entrusted with the treasure?  
Why, he sold himself to the Devil for thirty pieces of silver, betrayed his Master, and then hanged himself, falling headlong, and then all his bowels gushed out; and this is known to all the dwellers at Jerusalem, Acts 1.19.  
What became of Peter, the most forward, zealous, Ringleader of the Company?  
Why he, after he had drawn his Sword and shed blood, forsook his Master, and by and by denied him, once and again, and the third time; nay, cursed and swore that he never knew him.  
What became of the rest of his Disciples in that trial?  
Why, after that they had promised, That though they should die with him, they would never deny him, Mat. 26.39. No sooner was he beset, but they all forsaken and fled, and scattered every one to his own, and left him alone, John 16.32. These sore provocations of scorn and blasphemy, falling in together with the dark administration itself of Christ's Death, might well occasion this outcry (as Jacob said to his Sons, Gen. 34.30.) You have troubled me, and made me to stink amongst the Inhabitants of the Land, amongst the Canaanites and Perizzites; O●, as the Israelites to Moses (though by them ill applied, Exod. 5.21.) You have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his Servants, to put a Sword into their hands to slay us. Such falls of Professors, as they, draw on themselves wounds, that stink and are corrupted, Psa. 38.3, 5, 7. So do they cause the whole way of truth to be evil spoken of, 2 Pet. 2.2. this is a lamentation. Now against this putrefaction, it much concerns the Saints to lay out themselves to do what they can, showing all good fidelity for the adorning and perfuming the Gospel of God in all things, Titus 2.10. Having a conversation (transcendantly) honest among the Gentiles; that whereas they speak evil of them as evil-doers, they may by their good works which they shall behold, glorify God, etc. 1 Pet. 2.12. Phil. 2.15, 16, Mat. 5.15, 16. Titus 2.8. Rom. 14.16.  
3dly. There is an uncouth savour apt to arise from the very dispensation itself, though we should consider it unclothed, and freed from the former nasty circumstances. Mortality in any respect is unpleasant; dissolution is not : The Saints that desire to departed, do not desire to be unclothed (as such) Phil. 1.23. 2 Cor. 5.4. Every such death is a sowing in some dishonour, weakness, the corruption also, 1 Cor. 15.42, 43. This is a startling to Nature, Sense, and Reason. In the Concerns of Christ, whereof we speak, there is no such death besides it, but some thing suffers loss, it's unclothed of some seeming beauty, although in the issue it be to make for a more real and substantial glory; every sentence of death hath some resemblance to the King of Terrors, Job 18.14. This contracts paleness upon the faces of Friends themselves, Jer. 30.6, 7. swooning, fainting fits are apt to seize them, who (with Joseph) weep over and kiss such corpse, Gen. 50.1, 2. Imbalmings are needful to resist such sadnings; so Prov. 27.9. Ointment and Perfume rejoice the heart, so doth the sweetness of a man's Friend by hearty counsel. Christ's Sepulchre was a Grave, though hewn out of a Rock; and embalming was requisite, though never man lay there before, Joh. 14.39, etc. especially seeing weeping Visiters desired access, not only unto, but into the Sepulchre, Mark 16.5. Joh. 20.6, 8. The Grave or Cave of Lazarus fetched groans and tears from Christ himself, because he loved him, though he was come to raise him, Joh. 11.33, 35, 38. The aptness of the choicest Saints to faint, swoon, and quail at the Grave of that Interest (whose Resurrection yet they frequently expect) calls for cordial confections, liberally prepared for such funerals.  
Secondly, Proceed we to the Second branch under this general Head, and that is, To take knowledge what is the Nature of this composition of Imbalm, that is proper to withstand the said ill-savour in the several respects of it, about which also consider we,— 

1. First, Some general Properties or Qualities that are principally to be heeded in this Preparation.  
2. Secondly, The special Ingredients that must concur to make up the Composition of it.    
The former of these I shall propound under the Observation and Improvement of two or three words, in her case in the text, which may direct our care in this business.  
1. That which we bring to the Lord on the present intendment, must bear proportion to hers in this quality. Hers was (and so must ours be) very Pure Ointment. The word spikenard, the margin reads Pure-nard; some think it should be translated, Upright and Perfect Nard: They taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so signify faithful, proper, pure, and unmixed Nard, it being liable to be adulterated, vitiated, and corrupted. By due proportion whereunto, all endeavours of ours, must have this principally heeded, that simplicity, integrity, and true sincerity do truly qualify whatever of this kind be attempted, which directs us as well that all the ingredients be unfeigned and answerable to the pure standard without hypocrisy; as also that there be nothing admitted, which is of a foreign allay, which will prove of a corrupting nature to all the rest. We read that in the Levitical administration, there was both an holy Ointment, and an holy Perfume, for the special use of the Tabernacle, to be compounded by special direction, according to the Art of the Apothecary, Exod. 30.23, 24, 25, 34, 35, 36. The Spices, Dose, Confection, and Application of it must be strictly ordered by the standard of the Sanctuary, under penalty of death on the least corruption or deviation: The which pointing unto Gospel-things, I might show particularly, requires all manner of care, that what we bring before the Lord for a sweet savour, do fully answer the pattern for simplicity and godly sincerity; a little evil else, will spoil much good; Dead Flies (saith the Wiseman, Eccles. 10.1.) cause the Ointment of the Apothecary to send forth a stinking savour; so doth a little Folly him that is in repute for Wisdom and Honour. They have need of clean hands, and a pure heart, that doth approach with such intendments. What manner of persons ought they to be in all holy Conversation and Godliness? If they lose their savour, wherewith shall they be sweetened?  
2dly. What we bring on this design, must bear proportion to hers in this, Her Spicknard was very precious. Which expression signifieth as well the inward virtue and excellency of it, as the rich price, cost and value of it. It might (said the Disciples) have been sold (and such things seldom yield what they cost) for three hundred pence; which likely was the Roman penny, by computation about seven pence halfpenny of ours, that amounts to about 9 l.— 7 s.— 6 d. sterlin. So great a value to be expended at one dash on Christ, by a Woman; that seems to have been not one of the richest neither; being so highly commended, and propounded as an exemplary instance to us, shows that what we bring of this kind, must be in the sight of God of great price (as a gracious frame of Spirit in his children is said to be) even that hidden man of the heart, in that which is not corruptible, 1 Pet. 3.4. In this also it is significant, that the external cost and detriment, that such vigorous attempts may bring upon us, ought not to be drawn into the reckoning, as worthy to be named or counted dear to ourselves, so we may bring him Honour, bear up his Name, serve our Generation, finish our Testimony, and hereby raise him a sweet savour in the midst of an adulterous age, where we are brought forth. The debate and resolution between two generous spirits (David and Araunah) about offering up a sweet savour to the Lord, is very teaching, 2 Sam. 24.24. I will surely buy it of thee for a price; neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. Such as profess a persuasion of the necessity toward this confection, of a rich access of the precious things of Heaven, such as precious Blood (1 Pet. 1.19.) of a precious Christ (1 Pet. 2.7.) apprehended by precious Faith (2 Pet. 1.1.) through precious Promises (vers. 4.) in a precious Word (1 Sam. 3.1.) answering to those precious things of Heaven, etc. Deut. 33.13. to 16. Such I say as acknowledge a necessity of these, are much overseen, to stick at, and stand upon things of a lower value, such as, Father, Mother, Wife, Children, Brethren, Sisters, own Life, Luke 14.26, to 33. Mat. 10.37, 38, 39 Mark 10.28, 29, 30. as though they were too costly or precious to be laid down upon this honourable account, if the Lord have need of them.  
3dly. The Ointment she brought, is in this respect teaching to us, That the Application of it was very Manifest, Liberal, and Diffusive; She did not only open, pierce, and give some vent to it sparingly and gradually, but broke the Box, pouring it out upon his head. It bespeaks the business performed with such good will, so throughly and effectually, as intended neither secrecy nor reservation, as his head and all his other parts were filled with the Ointment (answering that Scripture, Psal. 133.2.) so was the whole house intentionally filled with odour of it, John 12.3.— Christ is principally honoured with our affairs of this kind, when we appear most openly and communicatively in sending forth the savour, and showing forth the virtues of him that hath called us out of darkness into his marvellous Light, 1 Pet. 2.9. The excellency of this composition is best discerned, in its contest with, and conquest over opposition, then smelling most, when censured, crushed, bruised most; holding forth the Word of Life as Lights in the World, Phil. 2.15, 16. to make all men see what is the fellowship of the Mystery, Eph. 3.9. We only then answer the ends and expectation of Christ, now pressed after, when (though in censuring perilous days) we do in our several places and capacities, do what we can, by a public Testimony, bear witness to every Truth and Virtue of his, and such especially as are most eminently striven against, by the wickedness of the days and places we live in.  
We come now to speak to the special Ingredients of the Confection which is only competent to preserve a sweet savour to Christ's dying Interest, about which, for the encouragement and direction of the meanest Saint, to do what they can, this must be considered, That all of them that are a sweet savour unto God, they are the Spices and Powders of the Merchants, Cant. 6.1. Mark. 16.1. brought from far, and to be bought at Gospel-prices, Rev. 3.18. I counsel thee to buy of me, etc. That which is of our own growth, Phil. 3.8, 9 begged or borrowed, Mat. 25.9. will not serve the turn. This, though very precious, yet they that have a mind to trade in it, may have great pennyworths, Isa. 55.1, 2, 3. Nor is it the less acceptable to the Lord, or thankworthy, that they bring it with this acknowledgement, 1 Chron. 29.14, 15, 16. What am I, and what is this people, that we should be able to offer so willingly? For all things come of thee, and of thine own have we given thee; all this store that we have prepared cometh of thy hand, and all is thine own.— Moreover, this should be an encouragement to the poorest, weakest Believer, That though spiritual gifts of deep knowledge and utterance, may do much towards the raising, and repute, to a dying cause; Yet have the graces of the Spirit, shining in the hearts and conversation of a poor Believer, an estimation of a greater price in the sight of God, and a real and direct tendency to glorify the Name of God in a standing way, when the high and renowned gifts of Prophecy may fail, and Tongues cease, and Knowledge vanish away, 1 Cor. 13. to the end. The truth of which we have verified in our days, and may yet further, That the great, learned, famed men, who would be thought the only Bulwarks and Champions for the Truth and Cause, have shrunk from it, and their Names rot and stunk, whilst a few poor despised Saints that own themselves nothing, and have no might, have yet been preserved, to abide with Christ in his temptations; and having obtained a little strength, do not deny his Name. Thus hath it been in all Ages, Not many Wise, etc. But God hath chosen the foolish things, etc. And I thank thee Father, Lord of Heaven and Earth (saith Christ) that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so Father, etc. But more particularly;  
1. In all such Confections, there is indespensibly necessary, A lively Faith of the operation of God, without which it is impossible to please him, Heb. 11.6. Rom. 14.23. This contributes strength, savour, and duration to all other ingredients (as they say Ambergreese doth to all Perfumes) is in the front of all others, 2 Pet. 1.5. And though it be precious (v. 1.) yet must have virtue still diligently added to it. By Faith Joseph when he died made mention of the departure of the Children of Israel, & gave commandment concerning his bones, Heb. 11.22. Many are the excellent exploits recorded by Moses, performed by Joseph's Faith; yet the Spirit singles this one out doubtless for its exemplary eminency) to abide upon this Gospel-File, that his Faith at dying (though the Light of Israel were for the time seemingly put out with him) had such a singular regard to the assurance of the Promise of deliverance, that on the single evidence thereof he gave commandment touching his bones. What Commandment? namely, the same he had given touching his Father's bones, Gen. 50.2. That they should be embalmed, the better to comport and be in fellowship with the design of the Promise, in the truth of which he had so much confidence, as he was contented his bones should be kept (though imbalmed) above ground, and not reposed to their proper rest, till his people also should be brought to rest in the Land of Promise; his Faith preferred a Cave in Canaan, before a Pyramid in Egypt; and would be preserved by an embalming, wherein Faith had the principal hand, Gen. 50.24, 25, 26. jacob's bones must also be embalmed upon the credit of that precious Promise, Gen. 46.4. I will go down with thee into Egypt, and I will surely bring thee up again. jacob's bones must be brought sweet to Canaan, to show the precious compliances of Faith with Promises, seemingly dead and broken to Sense and Reason.  
2. There is necessary in such embalming, Love and the fruits of it. Of these two, something was spoken above, as being principal agents in doing what we can. This constrains the soul to do excellent things, 2 Cor. 5.14. beareth, endureth, acteth, layeth out unspeakably, 1 Cor. 13.7, 8. Cant. 8.6, 7. Work of Faith, and labour of Love are joined together, 1 Thes. 1.3. thinks it can never do enough for Christ, and for poor souls (chap. 28.) this causeeth an odour of a sweet smell, a sacrifice acceptable and wellpleasing to God, Phil. 4.8.  
3. A Third Ingredient that admirably accompanies the other (as one of the three principal Spices, Exod. 30.23.) is the patience of Hope, 1 Thes. 1.3. 1 Cor. 13.13. This is choicely fitted for such a Grave, till such a Resurrection, Acts 26.6, 7. Job 14.7, 14. It's of an exceeding sweetness (1 John 3.3.) and comforting tendancy, Rom. 12.12. It sweetens a stinking prison, Zech. 9.11, 12. Acts 28.20. a stinking grave, Psal. 16.9. it maketh not ashamed, Rom. 5.5. because of the precious love of Christ shed abroad, etc.  
4. Without Holiness there can be no such sweetness as is pressed after, Thou wilt not suffer thy holy One to see corruption. Saintship both in its truth, and manifestation, is indispensibly required hereunto; A cleansing ourselves by the power of Promises from all filthiness both of flesh and spirit, perfecting holiness in fear of God. To speak properly, Holiness is a composition of all the Graces of a Saint in a joint concurrence; and is the very complexion of the new-creature, as Holiness is the Nature of God, and respects all his glorious attributes, and perfections. In proposing this therefore, I speak the whole of a Christians Concerns in this business, Be ye clean who bear the vessels of the Lord. Under this then is intended all the fruits of the Spirit innumerated, Gal. 5.22, 23. 2 Pet. 1.5, 6, 7, 8. and elsewhere plentifully described, and exhorted to.—  
5. I shall therefore only add, That a spirit of nobility, and Zeal for God, not liable to be prostituted to the love or fear of creatures, is most eminently requisite to complete a sweet savour to the scorned things of Christ. A shrinking private low spirit, very much dishonours so great a Leader and Commander, as Christ hath been unto us; A most lively example is in the case before us,— These poor Women were so far carried above their fears, that in the face of danger in a time of fears, though in the morning while it was yet dark, they made their approaches to the Sepulchre to perfume it, though it might be judged both unseasonable, uncivil, and unsafe for Women to come so near an armed Guard (especially if Soldiers were then as they are now) set on purpose, to prevent the consequences of such twilight approaches, Mat. 27.63, 64, 65, 66. And let lose to all manner of incivilities without control, chap. 27.27. to 31. Such a Spirit becomes us; not ashamed, not afraid of the Testimony of our Lord, nor of his Prisoners, but ready to be offered up, as partakers of the Afflictions of the Gospel according to the power of God: For we have not received the spirit of Fear, but of Power, of Love, and of a sound mind, 2 Tim. 1.7, 8.  
These virtues of Jesus Christ in their conjunction, fixation, and exercise, in the spirit and walkings of Saints, are the Ointments and Ornaments in the sight of God and Men of great price; neither should the weakest Saint be discouraged, to bring forth what they have of this kind, to the common design; and treasury Christ puts a value on it, and then we should not hold back more than is meet. Which leads me to the Fourth general Consideration propounded for opening the main Doctrine, namely,—  
Fourthly, How are we to conceive of Christ's Acceptance of what is done of this kind by us?  
We see the Text speaks it, directly, and fully in the case of this censured, hard-thought-of poor Woman; and if we can find the disposition and temper of his heart to be the same in our case, it may prove a great encouragement and engagement to do what we can for Christ, whether men be pleased or displeased at it: All I shall do here, is to show (1) That Christ accepts kindly and well pleasedly, such offers to raise a sweet savour. And then (2) How he signifies this his Acceptance.  
Of the former, take but one testimony, Cant. 4.12, to 16. Thy Plants (saith Christ to his Church) are an Orchard of Pomegranates with pleasant fruits, Camphire with Spikenard, and Saffron, Calamus, and cinnamon, with all trees of Frankincense, Myrrh, and Aloes, with all the chief Spices, etc. Awake, O North Wind, and blow O South, that the Spices thereof may flow out. That by those several sweet-smelling Spices, are intended the Graces of the Spirit, I think is ordinarily concluded. The scope of this Scripture, is to draw forth the smell of these upon the consideration of the value that Christ puts upon them, and the acceptation he hath of them, even then when poor souls are under some straightening Providences, too much enclosed, shut up and sealed; To prevent which privateness of spirit, and to draw forth this fragrant perfume to more advantage, the Northwind, and Southwind, are called to meet, in their opposition, upon the Garden; signifying, perhaps, that commotion and disquiet state of things, where such contrary blasts have their violent contests, Dan. 7.2. by means whereof, though the Garden may seem to suffe● some spoil and loss, yet it's to the heart of Christ, that his Spicknard, and other Plants, through these bruisings and shake, should send forth the smell thereof: However this seems evident, That whatever private, low, and undervaluing thoughts the poor Saints have of their own attainments, because they are but Plants yet, not tall Trees, as the Cedars of Labanon that God hath planted; yet Christ hath his eye upon their spiritual Nature and Original, they are all Slips of that Branch of Renown, are sweeter and more acceptable in his account, than (through their humility) they seem to be in theirs; we yet know not the high value he puts upon the riches of the glory of the inheritance in the Saints, Eph. 1.18. and to have them in exercise, especially on so solemn occasion as this is; why it is the joy and rejoicing of his heart. The heart of Christ in point of this acceptance may be read in david's on an occasion, which hath some resemblance, at least might be used to illustrate this, and that is, in his expressing himself thankfully to the men of Jabesh-Gilead, for the Funeral-love they had showed to one, who had been the Lords Anointed, 2 Sam. 2.5, 6. Blessed be ye of the Lord, that you have showed this kindness to your Lord, even unto Saul, and have buried him; and now the Lord show kindness and truth unto you; and I also will requite your kindness because ye have done this thing.  
The blessing he gives them, shows his acceptance to the uttermost, the occasion thus; There was a day when the men of Jabesh-Gilead, were in unspeakable distress by means of the hard terms offered them by Nahash the Ammonite, 1 Sam. 11. 1, 2. they could have their peace upon no other terms than by espousing an irreparable mark of reproach and infamy on themselves, and all Israel; and in this nick of extremity, Saul puts his life in his hand, and rescues them seasonably, and wrought a very great deliverance. This kindness of Saul to them, they were never in a capacity to requite, till the day that the body of their Lord, and instrumental Saviour, was hanged on the Wall of a Garrison of the Philistines, as a mark of like reproach and ignominy on the whole Interest of God. In such a day of death and danger, when the body of their Lord, and his dear Children, is hung a stinking in the face of the Sun; now is a time to prove and improve the kindness, and ingenuity of their spirits toward their Lord and Israel, by putting their lives in their hands, and doing what they could to fetch him off from, and give a check to that reproach of the enemies of the Lord on his Name and Interest. They attempt it, they succeed, and bring off these dead bodies, and (mark it) they came to Jabesh and burned them there, and took their bones and buried them, and fasted seven days, 1 Sam. 31.11, 12, 13. They not only buried, but burned them there, which was the manner of Royal Funerals: compare it with 2 Chron. 16.14. They laid Asa in a bed which was filled with sweet odours, and divers kind of spices, prepared by the Apothecary's art, and they made a very great burning for him: See Jer. 34.5. With the burn of thy Fathers, the former Kings which were before thee, so shall they burn odours for thee. This perfumed Royal Funeral you see hath acceptance and recompense with David. And shall Jesus Christ, who laid down his life to take away the curse and reproach from us, and hath set us free from wrath to come (which we can never requite) now call for a proof of our kindness, and thankfulness, by doing what we can to rescue the honour of his Name and Interest that is now exposed to contempt, and to bestow a more perfuming funeral on it, and lamentation over it, than without danger we durst do; and shall we stand upon the hazard and cost of it, and in so doing shall not we lose the blessing of David, The Lord show kindness and truth unto you.  
Nay, shall not the men of Jabesh-Gilead rise up in judgement, who did what they could to cover the shame, and recover the honour of a wicked Prince, who fell for his iniquity, as if he had never been anointed; and shall we refuse, or come short of perfuming this service to the King of Glory, who is put to an open shame in his Name and People; God forbidden.— This honourable act will find acceptable resentment and recompense from Christ as that did from David, and as kindness to the dead hath always done on ingenious spirits: Ruth 1.8. & 2.20. Blessed be he of the Lord, who hath not left off his kindness to the living and the dead. But let us see how Christ doth manifest this his acceptance of such attempts.  
1. Christ is ready to show forth his acceptance of this kindness, by his being so willingly engaged to plead the cause, and vindicate the innocency and integrity of such a People as do what they can for him; many are the ill instructions at home, and the ignominies abroad that will be raised upon such an account; But of this we may have assurance, he stands engaged to make good that word, 1 Sam. 2.30. Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. As Christ stood not upon his own vindication, when his Father's honour was in his eye; but he committed his cause to him, who effectually hath brought it about; So should not we stand upon our own vindication, when the Name of Christ lies at the stake. See Psal. 35.5, 6. Commit thy way to the Lord, etc. And he shall bring forth thy Righteousness as the light, and thy Judgement as the noonday. We see how effectual he doth it in the Text, concerning this poor Woman in all her ignominies, and hard speeches that she met withal; and no less will he show it at this day, to be the high title of his honour, Thus saith thy Lord, the Lord, and thy God, who pleadeth the cause of his people, Isa. 51.22. He will thoroughly plead their cause, Jer. 50.34. and execute Judgement for them, bring them forth to the light, and their eyes shall behold thy Righteousness, Micah 7.9. Marvellous have been the Lord's ways and methods of asserting the integrity of his people, from the midst of the clouds of ignominy.  
2. Christ showeth his acceptance by ordering the issues of all the provision that a people makes for his Name and Glory, that it proves the directest provision they can possible make for themselves and their best interest, The liberal man deviseth liberal things, and by liberal things shall he stand, Isa. 32.8. That course which the generality of people conclude according to rules of Providence is the way to ruin them, proves the most effectual means to establish them: of this Psal. 112. gives a full testimony. The good man, is there brought in gracious, full of compassion, showing favour, and lending, dispersing, giving to the Poor; and yet in all respects, making the fullest provision for his own best blessedness in so doing. That of Christ is the Paradox to prudent Professors in perilous times, which they can by no means resolve, He that will save his life shall lose it, and he that will lose his life shall save it. How evidently is this made good in the good Name of persons? Men have generally reasoned, that to cleave to such a Profession, or Testimony, or People, hath been the highway to be disgraced for ever; whereas the Lord hath manifestly built up the Houses of such (as it's said of the Midwives Houses in Egypt.) We read in the first and last verses save one of Heb. 11. concerning the Worthies, That by Faith they obtained a good report, though they received not the Promise. It was matter of reproach to them, that they should embrace and cleave to certain Promises from generation to generation, owning them as their Interest, which yet brought not forth in their day, the great things they testified of, and professed that as Pilgrims and Strangers they waited for; they made this their business, to raise a good report, and preserve a sweet savour upon the Promises, which yet brought not forth as they expected they should; but yet this they got by it, the Promises left a good report on them, Their Names (by means thereof) were as precious Ointment, Eccles. 7.1. for that their conversation were as precious Ointment to the Name of God.—  
Christ shows his acceptance of such, by making known to such the most early discoveries of his further breaking forth of Glory beyond any other. So it was in the case of the Text, they that were at this early costly provision of Imbalm, had the first Knowledge, Evidence, and Joy of the Resurrection of Christ from the dead; and must be the first messengers of the blessed Tidings thereof, John 20.1, 14. to 18. Luke 24.10. Mark 16.9, 10. They had not the first manifestation of it who were men of the greatest parts, employment, or esteem. Nothing is more obvious to frequent experience, than the preventing Grace of Christ, at least in keeping the spirits of such sweet, quick, lively; and if any fore-tastes of approaching Glory be going, such overcommers shall have the morningstar, Rev. 2.28.  
Christ's acceptance is frequently signified this way; They who do what they can to raise a sweet savour on the concerns of Christ, shall be rendered the most useful, blessed, and a blessing of any others in their generations; The blessings of the souls and bodies of them that were ready to perish shall come upon such, Job. 29.13. They shall be as due frow the Lord, and as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men, Micah. 5.7. Their love to Christ, laying out its self for him thus, is likened to the Ointment on the head of Aaron, and the dew of Hermon and Zion; for there the Lord commanded the blessing, Psal. 133. The Families, Neighbours, Fellow-members of such shall rise and call such blessed, Prov. 31.28. Ezek. 34.26. The distinguishing mark of acceptation is reserved by Christ, till the day of recompense, which hasteneth greatly, in the which not the value of a cup of cold water hath been given on this sweetening design, but shall have its eminent reward. Upon that enquiry of the poor Disciples, Mat. 19.27. Behold, we have forsaken [All] and have followed thee, what shall we have therefore? It was a great [All] a few Fishing-Nets and Boats, and the like poor things; Yea, but it was their [Alderman] they had done, and were undone, as far as they could for Christ; and what remaineth to them? Truly they having followed Christ in the Regeneration (or as Luke 22.28.) continued with him in his Temptations, he appoints to them a Kingdom as the Father appointed him, They must eat and drink with him in his Kingdom, sitting on Thrones and judging the Tribes of Israel; and every one that hath forsaken Brothers, or Houses, or Fathers, etc. shall receive an hundred fold, etc.  
From the words, a few things more tending to a closer Application of the whole, shall serve for a close.  
Use 1. This might be improved by way of Information thus; If Christ do put such a real high value upon all attempts that are leveled toward this design, to preserve a sweet savour on his concerns, when they are by the world exposed to stinking. Then  
1. May we gather how the heart of Christ stands aspecting such as do what they can to render him and the things of his Name and Glory odious, by laying contempt and reproach upon it what in them lieth; surely it will be a bad day for such when he shall plead with them, and vindicate the quarrel of his abused Name and Interest: If they that honour him shall be thus honoured, than they who despise him shall be lightly esteemed, 1 Sam. 2.20. It's worth consideration, what requitals in kind Chtist hath in store for such indignities done to him, what funerals he hath reserved for such enemies; See Isa. 14.9, 11, 18, 19, 20. Hell from beneath is moved at thy coming.— Thy pomp is brought down to the grave, and the noise of thy viols; the worm is spread under thee, and the worms cover thee.— They that see thee shall narrowly look upon thee, etc. All the Kings of the Nations, all of them lie in glory, every one in their own house, but thou art cast out of thy grave like an abominable branch, as the raiment of those that are slain, thrust thorough with a sword.— As a carcase trodden under foot, thou shalt not be joined with them in burial, because thou hast destroyed thy Land, and slain thy people: the seed of evil-doers shall never be renowned.— An Instance like unto this of the Lord's severity to such as have provoked him, and abused his Glory, we have, Jer. 16.4. They shall die of a grievous death, they shall not be lamented, neither shall they be buried, but they shall be as dung upon the face of the Earth. These are some of the Lord's ways, that he can take, and many times doth with such as are not tender of his Glory: Consider this ye that forget God, etc. The funerals of Jez●bel, that dreadful enemy to the Lord's Prophets and People, may be a warning to such Persecuters.  
2dly. It also lets us understand with what little savour he do●h and will regard those who have been pretenders to him in the days of Prosperity; but in Adversity, and under the passions and reproaches that attend the Gospel, they hid their faces as it were from him; nay, are ready to deal with him, as the Pharisees are condemned for doing, Mat. 23.29, to the end. Who built the Tombs of the Prophets, and garnished the Sepulchers of the Righteous, and yet espouse and walk in the very spirit of those that slew them; see their doom, and downfall in the same place.  
3dly. It also shows how little thankworthy they will be in the day of Christ, and how much 'tis to their loss of their comfort now, and will be of their reward then, who think every thing too much, that they either actually lay out, or put in hazard for the Namesake of Christ. If a good wish indeed will do it, or the blessing mentioned, James 2.15, 16. would be accepted, that (possibly) might be spared; but as for any thing that is costly, or dangerous, that cannot be adventured, It's an hard saying, who can bear it? Of such will not Christ say, They that are ashamed of me and my Word, before this evil and adulterous generation, of them shall the Son of man be ashamed, when he appears in his Glory, and in the Glory of his Father and of all his Holy Angels?  
Use 2. But I rather proceed to offer a few things, that may tend to direct and engage in this matter. And here (first) some Cautions to prevent mistakes and miscarriages, in the Preparation and Application of this Imbalm; and (then) a few Directions, and I shall conclude.  
Caution 1. Take heed that you continue not in such a state, and carry such corruption about you, as will render you utterly incapable of doing any other than raising a stench on the things of Christ. Whatever you have to do about them, the purity of this Confection is such as the least evil owned and allowed, will diffuse its malignity through it to the vitiating the whole, and rendering it of none effect: A little such leaven will sour the whole lump; Dead Flies cause the Ointment of the Apothecary to stink, so doth a little folly, etc. This is notably illustrated in the case put, Hagg. 2.11, 14. where is showed that there is much more force and malignity in a little evil to corrupt much good, then there is in much Religious Service of such a People, to leave an impression of goodness on things otherwise void of it. Look to it that you be very clean who bear the vessels of the Lord in this Service, lest you defile this undertaking for the Lord: clean hands and a pure heart are indispensibly requisites in this affair.  
Caution 2. Take heed according to what Rules, Instructions, or Dispensatory you compound this Imbalm. I hinted before how exactly careful God was in the Composition both of the Oil and Powder that were to perfume his Tabernacle, Exod. 30.23, etc. No less is he jealous of the present things under consideration, Take we heed therefore of false Rules, and Principles, as namely;  
1. Take heed how you admit of humane Wisdom and Prudence, the consultings of flesh and blood, to dictate and give rules in these matters. It is very fruitful in multiplying inventions, evasions, expedients, distinctions, which indeed have a show of Wisdom, but its frequent that the Serpent's subtlety is foisted in, in the place of the simplicity of Christ; to call any man Master in this matter, is very dangerous.  
2. Take heed you mistake not by seeking the Cheapest instead of the Chiefest way of this Perfuming. It's indeed our wisdom and understanding to set down aforehand and cast the cost, Luke 14.28, 31, etc. lest having begun, you be not able to finish; but than it must be brought to this issue, vers. 33. Whosoever he be that forsaketh not all that ever he hath, he cannot be my Disciple. Nothing less than all one hath, even his whole Living, every thing on this side Heaven must be made up in the account (if the Lord hath need of it) to be laid out on it.  
Caution 3. Admit not Custom, common Fame, nor common Fear to be your Counselors: These and the like Cautions must be pursued.  
But I had rather Conclude with a few Counsels:  
1. If you do any thing excellent for Christ, do it early: So did this good Woman, both in the Text and at the Sepulchre. Many stay their hands from works of this kind, till they see what others, who are accounted more eminent, will do; they think it imprudent, and to savour of rashness and singularity to be presidential and exemplary: but this will one day be found the excellency of Christian activity in works of this nature, That they tarry not for men, nor wait for the sons of men, Micha 5.7. We may in this case allude to that passage, 2 Sam. 19.12. Ye are my Brethren, ye are my Bone and my Flesh, wherefore are ye then the last to bring back the King? Many are so late and lingering in works that concern Christ's Glory of this kind, putting it off from one time to another, till their spirits sink to the work, and the things themselves (as was said of Lazarus) stink in their nostrils.  
2dly. Consider the Royal Extract, Descent, and Original of this Cause and Interest, the Embalming of which with these sweet Odours you are exhorted to. It's the offspring of a King, of a great King. The Wise men were liberal in presenting him with Frankincense and Myrrh whom they understood to be King of the Jews, though laid in a manger, Mat. 2.11.— And Jehu had so much generosity, when he had done the judgements of God upon Jezebel; as to give order, 2 Kings 9.34. Go, see now this cursed Woman, and bury her; for she is a King's Daughter. Shall a cursed Woman have a becoming burial, because she is a King's Daughter, and shall not the blessed Cause of the King of Kings be better respected? though it be thrown to dogs, and be meat for them, it deserves better for his sake to whom it stands related in Royal Progeny. He that (as was said) was judged by the Wise men of the East worthy of a present of Frankincense, Gold, and Myrrh at his birth, being born King of the Jews, and of a costly bed of Spices by honourable counsel at his funeral, being Crucified as King of the Jews, deserves upon the same account an honourable treatment, when any of his things come under clouds and suspicion by the men of the times. Some Kings indeed were so evil, as debarred them from Royal Funerals, Jer. 22.18, 19 2 Chron. 21.19, 20. But Christ deserves better usuage. If you would have your hearts engaged to this honourable work, lay to heart the merit of it at your hands. 'Tis both nearly related to you, and hath done unspeakable worthy things for you, while it was in its flourishing capacity and condition. It's very near and natural to you that are Saints; as David said, Ye are my Brethren, ye are my bones and my flesh: It is the very Womb wherein we were warmed, and brought forth in that state of Saint-ship under the profession whereof we stand. Of Zion it shall be said, This and that man was born in her: Reciprocations of love to such Relations, and of endeavours if it were possible to requite them, 1 Tim. 5.4. would engage to do our utmost at their Funeral, as Joseph imbalmed his Father, who tendered him dearly, and lamented his supposed death exceedingly, Gen. 37.34, 35. So would a Mother's Grave (because a Mothers) be extraordinarily bewailed, Psal. 35.14. Many that bury an only Child, or firstborn, will spare no cost about it: This (say they) is all the Portion I have to pay it. What was said of the men of Jabesh, might here be repeated; they thought they could do no less to the remembrance of a Father in Israel, who had done so well for them; or the Exhortations to the Daughters of Israel, to weep over him who clothed them in Scarlet, with other delights; who put on Ornaments of Gold ●pon thei● Apparel, 1 Sam. 1.24. much more in a spiritual sense hath this Interest of Christ deserved at your hands. Oh! be not ungrateful at su●● an opportunity as this, you may never have the like ●o express your ingenuity, if you elapse this.  
4thly. Press af●er larger participations of a Royal Spirit, if you would do any excellent thing at this Funeral. Where there are any sparks of true Nobility, they will vent themselves this way, whereas spirits of a base and sordid complexion will shrink in such a time of cost and hazard as this. It was a brave spirit in Araunah, when there was a ●ebate betwixt David and him about the price of ●he Sacrifice, that was to be offered up for a sweet ●avour in an infectious nasty season, As a King, gave he to the King, 2 Sam. 24.23. 'Twas hard to discern by their spirits (if external badges had not ●een there to distinguish them) which of them had most of the spirit of a King in him. Such largeness of heart is exceeding proper and honourable ●n the case before us. A little laid out in the power of this Principle will be highly enhansed in the value of it. It was a notable Instance, and evidence that Rispah (though but the Concubine of Saul) retained some tincture of a Royal mind, that when the seven men of the offspring of Saul, were executed at the instance of the Gibeonites, with that reproachful and cursed death; yet she from her noble disposition, and generous respect to that Royal offspring, doth what she could to keep them from those corrupting casualties that are apt to attend carcases, exposed as they were in the open air, to be a prey to the Birds by day, and the Beasts by night; her sackcloth was accepted as a noble pavilion, & spoken well of at Court, till a more noble Funeral was provided for them, 2 Sam. 21.9, to 14. Christians, if you are (as you profess) made Kings and Priests to God, a Royal Priesthood, than you have another, a nobler spirit than have others; it concerneth and becometh you to stir up and improve on things that are most excellent. It's not for Kings (Oh Believers!) It's not for Kings and Princes to do less than the noblest things. To open their mouth for the dumb in the Cause of all such (as on this account) are appointed to destruction; Open thy mouth, judge righteously, and plead the cause of the poor and needy.  
5thly. Know for your encouragement, That though Christ expecteth you should do what you can to embalm his Interest, yet the sovereign virtue of that, which indeed doth and must preserve it from rotting and stinking, depends upon the Lord's own provision and preparation: Though your good will be accepted, and your work shall be rewarded, yet it's freedom from corruption flows from the absolute dominion he hath over the Grave where he lieth, and the purpose and engagement that he hath made known in the New Covenant to give it a Resurrection. It's no small encouragement therefore to know, and be insured that we are workers together with Christ in this design, which must needs be succeeded with a good issue and therefore it's good adventuring thereupon.  
6thly. Lastly, Resolve upon this, That if you live not long enough to see its Resurrection, yet you will be laid in the same Grave with it; where it dieth you will die, and there you will be buried; The Spices then prepared and laid in to embalm it, will also perfume you. The last Testimony of Friendliness the old Prophet could show to the young Prophet (1 Kings 13.28, 29, 30, 31.) was to take up his dead carcase, though a Lion had slain him and stood by, lay him in his own Sepulchre, and give this charge, When I am dead, then bury me in the Sepulchre wherein the man of God is buried, lay my bones besides his bones. Joseph lays the body of Christ in his own new Tomb, Mat. 27.60. Abraham and Sarah, Isaac and Rebeka, Jacob and Leah, and Joseph also covet to be laid together, Gen. 49. 29, 31. A Cave in Canaan, where they must be laid in the Faith of Promises, which is more  than the chiefest Royal Sepulchers in Canaan, Gen. 23.6. chap. 49.29. chap. 50.25, 26. It was nobly resolved in Ittai the Gittite, 2 Sam. 15.21. Surely in what place my Lord the King shall be, whether in death or life, there also will thy Servant be. Such blessed Resolutions raised on true Principles, Rev. 12.11. Acts 15.26. chap. 20.24. chap. 21.13. have their acceptation now, and shall not miss of an early Resurrection in due time, 2 Kings 13.21. Dan. 11.13. Isa. 26.19.  
FINIS.   

The gracious Author of the foregoing Treatises, after full Three years Suffering under very hard circumstances, enduring many inhumanities' from merciless Gaolers in Excester-Goal, was continued Prisoner under Military Guards in the Isle of Plymouth, where a violent Sickness in a few days seized upon him; in which a Friend admitted to a constant Converse, judged these following Passages worthy his Observation, which may fitly be here inserted, as a Discovery of the Grace granted in his various Changes, and Abiding with him, until by the Will of God, having finished his Work, he fell asleep.  
A Friend giving him some Emulsion to drink, he drank and said, All passages are clear, between Stomach and Belly, Head and Heart, and that and Heaven, blessed be God.  
A Friend then ask him if he had any thing to say to them in the Family with him, in case the Lord should call him from them? He replied, I desire the blessing of the God of Heaven may be upon you, and a full Reward from him be ministered to you for all the labour of Love you have showed to me for the Lords sake; and I beseech you continue steadfast in the Faith and Testimony to Christ and his Concerns, who is as worthy as ever, notwithstanding all the reproach cast on him and them; and I desire earnestly you will take heed of being offended at Him, his Word, Works, or Ways, but be careful to be found in his paths, as ever you hope to have help, to stand before him with peace and comfort at his appearing.  
He further said, Christ had a poor Remnant yet left, that he was persuaded should be helped to stand, and no more to be afraid of the worst that men can do, than he, through Grace, was now afraid of what Death could do to him. And said, Though I may be rolled into my dust, yet there is a promised approaching Glory, that God will most certainly bring forth out of all these great deeps, with which we are now encompassed, though (says he) it may be you also may not live to see it, but to die in the Faith of it will be enough; and the Lord grant you may not stagger, and that no cloud may be upon your Testimony to God, nor (unless clouds be good for you) upon your Interest in him.  
And as to the Church at Plymouth, he said, He had oft, since his Sickness, on his bed, begged of God, that the Lord the God of the spirits of all flesh, would set a man over that Church, a man whom he should choose, to go in and out before them, to feed them, that so the Lords poor flock be not utterly scattered by those that carry or keep them Captive. Numb. 27. he referred to.  
And further said to a Friend then present, I desire you, if God by his Providence or otherwise, shall hereafter speak any such thing to you, though but in a whisper, you would not despise or neglect it, but look on it as the Call of God to you, and obey it accordingly.  
To which that Friend replied, My weakness is sufficiently known to you, myself, and others, for such a weighty service, making me dread the thoughts of such an undertaking as at present furnished; yet I hope I shall carefully mind, what the Lord may speak to me in future, as also what hint you have now given about it, to do therein as God shall direct.  
After this discourse ended, he further said, He had been a poor staggering vain creature, and since the time he came to this place, and the Lord gave a little recovery, he had not so improved it as became him; he earnestly wished he could write a little, that he might leave a witness against it. Saying also, Ah! I have many things in Shorthand, that none can read but myself, by which means they will be lost.  
Then added, I have a poor Sister, an honest affectionate soul, who I desire you will do what you can to comfort, support and strengthen, according to that counsel, 1 Thess. 5.14. Now we exhort you Brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patiented towards all men. And desired we would sometimes speak a word in season to her. And further said, as to the Church in Plymouth, wherein he had laboured, he designed to serve the Lord in it, and to gather souls to Christ; and had now the witness of a good Conscience in that matter, that he had not wilfully omitted, or dealt negligently in that Work in the main of it, as opportunity presented; and blest the Lord, that since his Imprisonment, he had heard of six or seven of that Church, that had gone triumphing to Heaven before him.  
Then speaking of Christians Sufferings, he minded that word, 1 Pet. 4.16. Yet if any man suffer as a Christian, etc. He minded what a blessed thing it was to suffer as a Christian, viz. To begin, hold on, hold out, and at last come off as a Christian; It was a great Word and Work, and speaking of his pains he had on his outward-man, yet blessed God, There was no sorrow added, nor no sting in them, that was stuck in the sides of Christ, blessed be his Name.  
A Friend ask how he did? Never better in my life (said he) blessed be God.  
One asked him whether he would have any Cordial? He said, Yes, may it be an instrument on God's behalf to recover a little strength before I go hence, and be seen no more, to speak yet a word for God, else tell me of no more Cordials, for I drink full draughts. One giving him a little, he drank and said, I am made to drink of the best spiced Wine, the Wine of the Pomegranate; his Love is better than Wine; I am drinking of a Vineyard, not a drop of red Wine blessed be God: the Day I think is come, I shall be led to the Fountain of Living Water, and shall hunger nor thirst no more; And added, The Wine that is red might have been my Portion, even fire and brimstone, and an horrible tempest, might have been the portion of my Cup.  
Oh! if Jacob's heart revived to see the Chariots to carry him to Joseph in Egypt, How should my Soul revive in me to see my God's Chariots of Salvation to carry me to see him, not in Egypt, nor Earthly but Heavenly Canaan; Then he fetched a sigh, saying, I sigh, but am not sad.  
Then applying himself to speak to Friends about him, he said, And to you that are troubled, rest with me there is prepared for you shortly.  
One telling him, he spent himself; he said, He would gladly spend and be spent for Christ, yet would not make undue haste to Heaven till his Beloved pleased, yet I would bid my Friends Farewell, remembering Elijah threw his Mantle on Elisha at parting; and though I cannot yet say whether it be finally farewell: Paul bid the Romans farewell often, but I can bid you hearty farewell, blessedly farewell. Then added, I have one word for Zion, I have been oft refreshed in thoughts of old Jacob, as I mentioned but now, how he revived, and said, Joseph is yet alive, I will go down and see him before I die: But yet before he comes out of Canaan he is at a stand, and God must be sought to know his mind, Gen. 46.4. God assures him, he would go with him into Egypt, and would surely bring him up thence, and yet Jacob must die there; I have thought how can this word be true? and have been answered, it was true to Jacob collectively, though not personally considered, his seed, and with them him also, dead or alive, must be brought up with them in the time appointed; and though Jacob's life indeed is took off in somewhat an unexpected time and way, yet his Faith is kept up so as he gives charge in that matter, ere he dies, that his bones should be carried up with them, and so gives testimony to the Truth of God in that case, and the like doth Joseph.  
Oh Friend! God hath brought us down unto Egypt, it may be where we would not have gone; he hath indeed let us go in the beginning of our way where we would, and we then went under full gales like to them, Exod. 15.14. to 18. saying, We shall come up out of Egypt, it may be pitching it too personally as to us, for whether we in our persons shall be brought from Bashan and the depths of the Sea, may yet be a question; but if we be indeed the seed of Jacob, that seek him and his face, we shall then most certainly be brought up dead, or alive, out of Egypt: let's endeavour to keep up Faith in that.  
There is a Cause God hath stretched out his hand to own amongst us, though men may be divided about it what it is; some say it consists in Stating and Asserting our Rights against Oppressors; but I take it to be such a Testimony to Christ's Kingdom, that few will espouse but such as love the Lord Jesus in sincerity. Though as to outworks, they must be owned as works of wonder, but the inward-part is the main thing, even to bring forth Judgement and Truth into Power and Practice, so as all the upright in heart shall follow it; this, even this shall be so brought out and lifted up over the heads of all oppositions and oppressors; but God hath much of this kind yet to bring forth in the hearts of his own Children: But, Lord, what wait I for? my hope is in thee.  
One asked him, Will you have some refreshing? I have refreshing (says he) the world knows not of, and Strangers cannot intermeddle with.  
His Sister desired, he would take rest, He answered, Christ's Disciples said of Lazarus, Joh. 11. If he sleep, he shall do well, speaking it of natural sleep; but to sleep in Jesus, as those that God will bring again with him, is much better. Adding, It was a sweet resolve of Hezekiah's broken words, Isa. 38. when he had spoken hard words of God, not becoming a man of his acquaintance with divine dispensations, when he says, What shall I say? he hath spoken, and himself hath done it; I shall go softly all my years in the bitterness of my soul, vers. 15. Yet recollects himself, vers. 16. O Lord, by these things men live; and in all these things is the life of my spirit, so wilt thou recover me, and make me to live. So I have a word or hint sometimes as if the Lord would say, Eat a little, and drink a little; as if he might have some little further work for me; but then old pains, and not old clearness again at other seasons, making me see and say, Oh! how hard a thing is it to keep an even hand with God, in his various dispensations. So foolish was I and ignorant, as that good man once said, Psal. 37. Sometimes as a man, then as a Beast, etc. but 'tis good for me to draw near unto God, and to say though he kill me, yet I will trust in him.  But it pleased the Lord though by very undiscernible degrees, after keeping his Chamber three quarters of a year, to give him a Recovery for some season; after which being seized with Sickness, which continued to the finishing of his days; the following, being but few of many worthy occasional say of his, were by the same Friend carefully treasured up. 
Being asked by a Friend, Is all well within? He answered, All's well there, blessed be God my God, the high rock of my salvation; my soul hath trusted in him, and shall not be ashamed.  
His Sister discovering something of impatience at the stroke upon him, threatening his dissolution; he earnestly reproved her, saying, Oh! be more a Woman, be more a Christian; Is this what you told me yesterday?  
Being then asked by a Friend, Have you aught to say to us, before you leave us? He replied, O love the Lord all ye his Saints! when and wheresoever he calls to follow, go after him; yea, though he kill you, yet love him still, trust him still. One saying to him, Yea, worthy is the Lamb to receive Glory, Honour, Obedience, and Service from all his Saints: He replied, He is worthy indeed, for he hath redeemed me by his blood, blessed be God he is my God, he is my God; And then said, The Lord hath strangely raised me, and called me to put on a very high Profession, and carried me more strangely through it to this hour; though it may seem to be but a poor thing in its self considered, yet the Lord hath had a care of such a poor worm, and hath not left me shamefully to forsake him nor hath hitherto forsaken me; and blessed be my God that hath brought me into bonds for his Names sake in this day; this honour have not all his Saints, though they be a People near unto him; but Oh! the crowning Mercy is this, that I can behold my Father's face with joy; and can say in some measure, I have finished the work thou gavest me to do, and now, holy Father, I come to thee.  
I have heretofore given some account of myself to you, & as you may remember as to those remarkable Passages of my Life, both as a Christian, a Minister, a Sufferer; This last I am now come to put a Seal to as they have been Sufferings for Christ's Cause an● Kingdom, as God hath given him to be Head over all things to the Church, which is his Body, and indeed 〈◊〉 he hath appointed me, sufferings for his Names sake, so I must say, to his praise, he hath so far restraine● men's wrath, as he hath made Enemies to be at peac● with me, and friendly to me; this I would comment to you my dear Friends, as an Argument for ever to trust in God.  
There is also, some thing I have been under from his own hand, that hath been with great pain upon me, as you have been Witnesses; and my sorrows here have been ofttimes greater than my groan, and this last hath been well nigh oversetting at some seasons, insomuch as I thought it was impossible to have born the torments laid on my poor flesh; but now I see nothing is too hard for God, sometimes to lay on his own Children, or for his Power to bear them up under.  
His Sister tells him, You spend yourself in speaking: He answers, Let me speak that I may be refreshed. It is refreshing to me to speak of what God hath made sweet to me. Then he calls for a little Julip to drink; a Friend says to him, It will be but a little while, and you will thirst no more. He replies, Ah blessed are they that eat Bread in the Kingdom of our Lord, and drink Wines there, he will lead them by Rivers and Fountains of Living waters, where they shall thirst no more, and he will wipe away all tears from their eyes.  
His Sister desired to know how he was satisfied as to his coming hither, she having been the occasion as she judged of his coming from Exon to Plymouth, and consequently of his coming hither; He answered, Very well satisfied, all have been steps of divine ordering; I would not have come from Exon, might I have had my own will; I would not have stayed in Plymouth, after I had Preached once, but God would have me stay; I would not have come to this place, after my time of suffering was out in the Town-Hall at Plymouth, if I might have had my own will; but God would bring me hither, and blessed be the Lord that let me not have my own will, blessed be God that brought me here, and blest me here, with desirable Company and Mercies, concerning which we have had occasions and seasons to speak well of God together; yea, since I have been brought here, and sick here, yet the steps of God have been in great wisdom with me, and the bottom of them all paved with Love, in the main of his go in these dark and heavy strokes; I say, in the main of them they have been attended with peace to my soul; I have had Old Wine, or New, afforded still; sometimes he hath said the Old is better, and hath made ancient experiences of his Love, sweet to me, yet not always alike clear; sometimes he hath seen good to cut short within and without, and this last trial, to deal plainly, came on in somewhat a cloud, at its entrance I was somewhat stupid, thinking no more in it than ordinary; but I was at last awakened by the Lord to think that this might be a long and close trial, and though he let me see the Anchor dropped within the Veil, yet had I not that freshness of Evidence, till within a few days last passed, when he called up my Spirit to a close search, in a Night or two, though I said but little of it, but he graciously issued that matter in a token for good, that whether I live or die, I hope I shall wear to his praise, while I have my being; so that thus 'tis with me now, Christ is lovely to me in all the afflictions I have met with, in all I have seen and suffered: wherefore rejoice with me, O my Friends, let us rejoice and bless the Name of the Lord together that hath dealt well with me; and do not I beseech you disgrace the throne of his Glory, because of me or this fleshly state that must be taken from you. Murmur not I pray ye, that yet you see not Saviour's come up upon Mount Zion. The reserve of Spirit is with him, and the Lord hath many Children to bring in, besides those that are brought, that shall be brought in by virtue of fresh Anointing, so as they shall be known to be Children of his that he hath blest: And as I desire you would not weep for me, so not inordinately for yourselves neither; adhere to Christ, and fear none of those things ye shall suffer. I have no deep insight into deep Mysteries; but this I Believe God is a-rising to do some great thing in the World for Sion's sake, and though it be hard for us to lose our Chariots and Horsemen, some by Apostasy, some by Death, some by Scattering, yet when the Gathering time shall be, it will be no grief, nor sorrow of heart to behold the way of Gods working in all these things, when we shall say he hath done all things well.  
There are many signs upon us, that prognostic great things near at the doors, though I dare not say I know much distinctly as to Times, Means, and Methods, only be assured not one jot or title of all God hath spoke shall fail, though our interpretations of them may fail.  
If any ask how it stood with me, as to these things at this season, tell them, If I die, I die in as full Assurance that God will give reviving to his poor despised Cause and Interest, as I do believe the Resurrection of this Body, and that I know both the one and the other are founded on such a Word as shall stand as Mountains of Brass. And advise them also, to take heed how they wait on men's Indulgence, so much talked of, but let their Faith stand in the Wisdom, Power, and Faithfulness of God, and their Prayers be directed more that way, endeavouring to make Religion their business; yet if any shall lean to such a deceitful Bow, be not you dismayed or discouraged at it, but hold on your way, that shall be strength to you.  
And now, Oh now, could I send Epistles to all the Churches; in these things I would, but that work I think is over; be ye therefore as the Epistle of that, to them. And now my dear Brother and Sisters, I desire to bless God for you, and for your great tenderness to me; but herein, as to particulars, my mouth is stopped. I hope you will continue love to my poor Sister, you see what a poor Creature she is, yet I hope one that will find Mercy in the day of Christ. And dear Sister A. L. remember me to all Saints in Plymouth, and tell them, I have no greater joy than to hear that they are of those Children that are walking in the Truth, as to hear of any of them walking lose to Christ, and lose to the Profession of him, is my Souls grief. Oh! tell them, that as ever they hope to see my face with joy at the great Day, that what they have seen and heard from me a poor worm that hath been according to the mind of the Lord, they would do, and the God of Peace shall be with them. And now Friends, as a 
* Sir H.U.  good man once said, so I say (as to what you may have further to say to me or ask of me) While the Oil runs bring your Vessels. His Sister asked what he had to say to her Family? He answers, They had been a kind poor Family, the Lord make them his Family; and, dear Sister, look over a weak Husband and Family, and difficulties that may occur as to them and you. You and I have been Witnesses to the Faithfulness of Christ, how he hath provided for us in former days; and I challenge you, if you can, to say to the contrary, he hath not failed us thus far. Then he said, I am weak and faint. A Friend by, said to him, The Lord the Creator to the ends of the Earth fainteth not, but gives power to the faint, and to those that have no might, renews strength. He answers, Yes, he doth so, and will also roll away the reproach of his People in due time, for the mouth of the Lord hath spoken it; Oh this part, this part of the reproaches of Christ, this now almost eight years' reproach, What Glory is there in it, to those that are helped to bear up under it.  
Then speaking to his Sister A. said, Dear Sister, Bear up, bear up, blessed be God for strength to you thus far, bear up still I beseech you, accept all in good part, and pass by all weaknesses; you and your Husband had Relations each of you, dear to you both; and also I trust to Christ, I desire not complementally, but really to be remembered to them all, and desire they may be all gathered up to Christ to meet him at his appearing.  
And I desire for you all that you may be strengthened to all the pleasure of God, that is yet to come to pass concerning you, and that you may come out of these great Tribulations as Sheep from the washing; and though you may see me possibly go away from you, in the fiery trial, yet it may be you may be admitted to that Mercy of being bid come out and show yourselves; yet that is but little, considering the snares that may yet attend such a state: But Oh! how much clearer is my way to come out thus, than by men.  
Then speaking to the Maid, he said, I desire God may have the praise of what he hath wrought in, and for you, and wherever you are cast, I desire you may walk as a chaste Virgin.  
And to the Nurse he said, I know not how you may think yourself concerned in such discourse as this, since these may seem strange things to you, yet give me leave to say, they are some of the true say of God, how strange soever they may seem; yea, they are also needful things for you to be acquainted with; Oh press after them with all earnestness.  
Then a Friend present, speaking after this manner, Ah! Brother, What is the meaning of these Dispensations of the Lord, in snatching away his choicest Saints from amongst us, and leaving the poorest and weakest to be Concerned for him in such a day, making them ready in sorrow and sadness of heart to say, By whom shall Jacob arise, since he is so small? To which he replied, How small soever Jacob was, yet Jacob's God was not small; He is a great King, and a God above all Gods; and as was minded but now, he gives Power to the faint, and our strength is in the Name of the Lord that made Heaven and Earth, who doth and will do much by Babes; wherefore say not, I am a Babe, a Child, etc. but rather say, Here am I, send me, that God who was Jacob's God, who fed and led him all his life long, he hath been and is the God of the Seed of Jacob to this day, that hath led us thus far also, through a vast howling Wilderness, and sustained us, and not suffered us to deny his Name: Oh this God is our God, let him be our guide even unto death. The Fathers that were before us, alas, what were they, and the Prophets, do they live for ever? no they were weak as we, and died as must we; but when the Lord had work for them to do, he gave Anointing for it, and then they could say they were full of Might and Power by the Spirit of the Lord to show Israel their transgression, and the House of Jacob their sin. So we, through Christ, can do all things, he strengthening us. Look then to the Lord that gave the former rain, and will give the latter also in its season, according to his Power. And my dear Brother, Be not discouraged, your work seems cutting short also day by day by many things, though what you may live to see or suffer; I know not, neither do I know how meet it may be to mind you of a motion I made to you about two years since on the like occasion about remembering the poor Flock I have traveled and laboured amongst, if God cast your lot in these parts; but hoping you will mind what may be your Duty in this matter, I shall say no more, but the Will of the Lord be done; be of good courage, and God shall strengthen your hearts.  
His Sister was troubled seeing him so weak, which occasioned him to say, Oh! be ashamed, Sister, of such a demeanour, cannot you let a poor Believer go to Heaven? Oh! did you but stand on the threshold and see what preparations God hath made for such a poor worm as I am, you would never be afraid of Death more. Oh! honour Christ much, I think he is coming near to honour me, though I know not yet that my Sentence is come out from him; yet I speak not as if I had hankering thoughts to stay. Oh! when shall I see the day? We shall sing at parting, and not mourn as now; blessed be God for ever, that he hath not let the Righteous to be ashamed, nor Wicked men to triumph over them for my sake. Ah! did they know what God hath pardoned in me, they might be apt to triumph more than now they can.  
If there seems any importunity from any Friends for any thing to be mentioned of me, when I am gone, speak moderately of me I beseech you; but if any thing hath been seen in me worth learning, let it be offered with much humility; or rather I think let my Works praise me in the Gate, but I limit not.  
His Sister asked, Will you drink? Yea Sister (saith he) Have you any of the best spiced Wine? He then grew faint, and could speak no more at that time.  
Afterwards, being asked how he did? He said, All his bones were as it were out of joint. And added, God hath reserved this Proof of my Ministry (viz.) in much painfulness until these few years last passed, having been little acquainted with Sickness before. He then asked If it were day? A Friend answered, The night was far spent, the day was at hand, even a morning without clouds, to which you seem hastening. To which he replied, Yes, as a very clear shining after rain. Being asked a while after, How he did? He (with his eyes lifted up) answered, Nevertheless I am still with him, he holds my soul in life, will guide me by his Counsel, and afterward receive me up to Glory.  
A Friend that dwelled upon the place, coming to him, and speaking Religiously, He replied, There was much talk of Religion in the World, but few had attained to acquaintance with the powerful inward part of it; and then minded that much of the power of Religion indeed was comprehended in that word, Phil. 1.21. For me to live is Christ; not only to live on, or to Christ, but to live Christ, in all we speak or act is a high work: Lord, let my soul (saith he) into the sight and joy of it, yet more and more. The same person enquiring of him, How it was with him in this hour? He said, Blessed be God, he hath washed away my sins, and spoke peace to my soul, and thereby obliged me to follow him while I live, and much more to go to him when I die. Then said, O Father, shall I not now go hence, but return into a world of so many snares and dangers again. And further tells the Person aforesaid, That he was very sensible of great respects received from her and her Relation; And said, For a full recompense to you all, I desire when ever you come to such an hour as I am now approaching to, you may meet with the same Comforts that through Grace I now find.  
A Brother coming from far, a day or two after, to visit him; being brought in suddenly upon him, seemed a little displeased, saying, His Spirit was not now able to bear any sudden thing without over-setting.  
That Brother ask him how he did? He answered, Never better in my life. But adds, Think it not to be passion or words of distraction, for though I am very weak in body, yet God is very near to me.  
He also then said to a Friend sitting by, on the occasion of turning in his bed by reason of weariness, Ah! this is not our rest, it is polluted; but there remains a rest to the People of the Lord, and his rest shall be glorious.  
After this he had a day or two that seemed to be hopeful to his Recovery, in which season little was said to him, or by him; being desirous to let his spirits rest from exercise in order thereunto, if so were the Will of the Lord.  
But his Pains returning, and a Friend ask how he did? He answered, It had been a night of exercise to him, inward and outward. To which it was answered, That exercises were appointed by the Lord both for body and spirit; but how are you sustained under them: To which he answered, I am graciously born up still, and kept in peace under all.  
Being asked if he had yet any hint how the Lord might do with him, as to this dispensation he was now under, as to life or death? He replied, He had nothing in that matter he could call divine teaching, but by laying all circumstances within his view, in the present case together, he thought he must go hence, at which poor flesh was ready to shrink and murmur. It was answered, That must and would do so, while in its present being, it naturally seeking self-preservation, and avoiding and shrinking at that which threatens its destruction, and it must needs be irksome to it, to be following God in ways it knows not, whence they come, or whither they lead, but yet notwithstanding it must be brought down; for a corn of Wheat cast into the ground, is not quickened except it die; and so in this case precedent to the quickening that is to be brought out, on the proper subjects of it: Death in one respect or other, must be brought on upon all fleshly glory and excellency, even in its perfection. Whereunto he replied, Yes, it must so, for unless it die, it remains alone, and cannot be brought out in its glorious state, of the manifestation of the sons of God, but by cracking the shell of this earthly tabernacle, and so coming out to it.  
A Friend coming to have felt his Pulse; He said, I have not asked your observations in my case, it may be thought possibly it might add some impressions of hopes or fears, if I should know what it is. The Friend replied, His Observations in such cases vere not very material to acquaint him with; but saith the Friend, What are your own Observations in the case? He answered, His Hope was on high, yet Flesh he found hankering in his Muse at some seasons, suggesting there was much desirable work to do, some of one sort, some of another; at this and the other place making him ready to desire to stay, and loath to be gone: but when looking up and considering the state of things, than he is made to say to his soul, Oh! haste away to thy Mountain. And, Oh! that I had wings as a Dove, then would I flee away and be at rest; I would not live always, and am ready to say sometimes as he, Take me away, for thou knowest my days that they are vanity. But Oh! I am much more cumbered on the other hand with crying, How long, Lord! And sometimes am ready to wish an end, which way ever it be, by recovery or death.  
To which it was told him, That argued him a man. Yes, (said he) a poor man.  
It was told him again, All our Poverty, Weakness, and Unworthiness, in the day approaching, shall but make matter for a song the more, to the praise of rich Grace, and Mercy, in the Lord's remembering us in our low estate, because his Mercy endureth for ever.  
On the same day, in the afternoon, a Friend ask him how he did? He answered, Coveting to overcome: referring to a word, had been spoken that day in the Family, from Rev. 2.26. of which one had given him some account. It was replied to him, That was a good work, and good in it, to be eyeing him that had overcome, by whom only we can be helped to overcome. He replied, Yes, to be able to say, I have fought a good fight, I have kept the Faith, is a great word and work.  
And further said, He had had his reflections, and he thought some injections also, that day of his neglects of service for the Lord, that he might better have improved in times past, though in the main, the Testimony I have born to Christ, in my day, is a quieting, comforting Consideration, through the blood of Christ, though not the bottoming Consideration, on which my peace is built, yet 'tis of great use, in a secondary sort, at such a season; and I mention it to you, that you may do much, suffer much, shrink not, nor neglect no work for God; it will be no grief of heart to any that have spent, and been spent, for God, his Name and Interest for days to come.  
Being ver● ill, and, in the apprehensions of those about him, like to leave them, he was asked, Had he any further word to them, or any of the Lord's People, before he left them. To which he answered, I have spoken to you and them already the whole Counsel of God, according to what I have received, and was under no temptation, to keep back any thing through fraud; I cannot now speak much, and if I could, unless the great Remembrancer set home with Power and Efficacy, what is spoken upon our minds and spirits, it will signify but little; and to add many words, would be but a vanity: but for you, and them, and all Saints, I pray that you may abide with God, and never be ashamed or tempted with fear or cowardice, or unbecoming compliances with base Earthly Worldly Interests to let go your holdfast on any Truth you have professed, as Truth is in Jesus.  
I have delivered to that poor Church I appertain unto, the Doctrine of a Free Gospel of Grace, wherein a foundation is laid in the blood of Jesus, of Peace with God through him, and they also, have wit● hands lift up to the most High, professedly accepted 〈◊〉 that Grace tendered to them; and I being, I think, about to leave Earth, and to go to my Father, and give 〈◊〉 account of my Stewardship therein; I do go in f●● assurance that it is the true Grace of God wherein they stand; and I do lay it before them, with the utmost ability such a poor worm as I can do, that they be not by Doctrine, Word, nor Spirit, soon shaken from their steadfastness, hither or thither, for life or salvation, but as they have been taught.  
He farther said, I also have been engaged in a witness to the Royal Sovereignty of Christ in his Institutions, against the Inventions of men opposed thereunto; which Testimony hath been born up against blindness and ignorance, in a poor dark world that lies in ignorance and wickedness; and their Testimony in fellowship with this of mine, hath flourished in former days, under those more promising propitious Prospects we were then encompest and encouraged with, it had then by them and others, Hosannas ascribed to it; but since God hath seen good to try this Testimony, and Spirits of such as profess it with a day of adversity, that many looked not for and they have hereby been tempted basely and unworthily to throw away the Shield, as if it never had been anointed; the thoughts whereof hath many times almost broken my heart in pieces: But let all such know, I go away in this firm persuasion, as to the things we have together professed as aforesaid, that they are the true say of God, and that such as in this hour of temptation have deserted their Profession of ●hem, God will meet with all such if he love them, to awaken and recover them from such paths and postures ●f back-sliding, or else to make them know, to their ●hame, and confusion of face, that they have dealt dishonourably with Christ and his Concerns, and dangerously with their own souls; which I desire they may ●nd Mercy to repent unfeignedly of, before it be too ●ate.  
I have been also concerned in a Testimony with divers Churches, as to a work God hath had on the wheel among us in our days, very mysterious in many parts of it; there have also many trials been upon it, and to try it, and to make up such a trial, as all things considered, hath not been known in many generations. It hath also a Dark-side and a Veil that God keeps upon it, by reason of which many are offended at it; but if I have not been left to mistake God and Gospel, it hath also a Beautiful-side that this world is not worthy of, and a time also appointed when its beauty shall be brought forth as the Light, and shine as the Sun at noonday; though it seems yet to me, that times may pass over it, that may make some of those few stagger also; but this remains sure upon the whole, that though it be the day of Jacob's trouble, and it's very great, so that none is like it, yet he shall be delivered out of it: wherefore let not your hearts, nor any other upright ones, be dismayed at what remains; for though I cannot tell what comes next, nor have attained to that distinctness of knowledge (as were to be wished and waited for) as to times and seasons, which God the Father hath very signally yet hid in his own hand; Yet I am very much persuaded, this Generation shall not pass away till the Lord appear to give signal Evidence of the Great Work he hath had, and yet hath upon the wheel, and also of his care of all that are concerned in it. Oh! Love the Lord all ye his Saints, the Lord preserveth the Faithful, and plentifully rewards the proud doers.  
At another time, being asked, Would he have any thing to Plymouth? He said, No: for saving the Interest of the Lord in Plymouth, the Town was now as little to him, as this little Island where he was.  
Being asked how he did? He said, I am a poor sick weak creature still; Adding, That the Tempter had been very busy this Night with him, suggesting that it's much to him that he should be a Cripple; but the Lord (he said) had put the Tempter to shame, and given him to know, that though he was at present weak, yet in the Lord Jehovah he had still everlasting strength.  
At another season, a Friend ask, What, doth your hard work continue still? He said, Yes, I am labouring as it were in the fire, which were not to be endured, but in hopes of the Crown.  
At another time, being asked how he did? He said, Still in the Warfare, but on the Conqueror's side. To which his Friend replied, Blessed be the Lord, that hath chosen you to be a Soldier, and helped you thus far as a good Soldier of his, to endure hardships. He replied, Yea, we account them happy which endure  
One comes to him, and saith, Poor Neighbour! What of the Night? He said, The Lord had made it a Night of sore affliction to him; And said, He was now poor and needy indeed; yet (saith he) my God thinks on me.  
To which his Friend replied, Yea, he hath also greatly magnified Mercy to you in this your sickness, by strengthening your Faith, and lengthening out your Patience, under such long sore visitations as these have been; and I trust is signally teaching you Obedience by the things you suffer. At which he sighed, And said, Ah! that word, learning Obedience by the things we suffer, is a great word, and hath much in it, when God rightly opens it, and he doth teach Obedience, much indeed by such things beyond what we think of, our thoughts and ways being far short of his in such things.  
Another Friend that had been with him about the beginning of his Sickness, coming now to see him again; He said to him, I remember I told you formerly, I had no cloud on my peace, and joy in the Lord, since this Sickness; but have seen cause since to change my voice in that matter, the Lord having, since that, brought me under trials and cloudings sometimes, though blessed be God, they have been day, not night-clouds, through which God hath shined; and I cannot so much desire for myself or others, that we might always be without clouds, as that our Holiness might might be promoted, and carried on by them, than all will be well.  
A Friend ask how he did? He said, I have been this Night full of disorders. It was answered, The whole Earth was so, and we, while dwelling on it, are like to participate in somewhat of the same kind, in one sense or other; all these disorders are but making way for that blessed orderly state of things, by which he will manifest himself indeed, to be the God of Order, and not of Confusion, not only in the Assemblies of the Saints, but throughout the whole Earth.  
The same day, being asked by one, How doth this valiant Soldier of Christ? He shook his head at it, and said, A pitiful Soldier. It was replied, One great part of a Soldier was to endure hardships, and this part God had helped him to do, at a blessed becoming rate, thus far; which was matter of thanksgiving to the Lord on his behalf, and gave ground also to hope he would in like manner be helped to the end.  
Then those about him, looking at one of his hands (now bereft of strength) He said, Come, What see you? What tidings? Doth it rot? Let it do so, it must do so, yet shall mortality he swallowed up of life, and this now poor perishing Carcase shall be brought up again, into a more glorious state, by the mighty power of God, by which he is able to subdue all things to himself. It was then told him, We have no tidings more than ordinary, only had little hopes as to men, and means, as concerning his case, whatever the Lord might please to do.  
It was then asked him, What tidings he had in himself, as to his case? He said, Nothing at any certainty; But said, He heard Friends in the Room whispering oft, as if they saw or discerned some great change that were not fit for him to know. But I bless the Lord (said he) I begin to be more mortified to all this state of things here below, though Flesh and Blood hath sometimes its hopes and fears in exercise about them, but when God knocks off their Wheels, I see and then can say, by these things men live. Yea, said a Friend, they live indeed at a rate they could not live, were it not for such die daily to all other kinds of living, and thereby bringing out to that way of Life, as to which way of Life, it's said, it cannot be brought out but by dying, it else remains alone. To which he said, Flesh and Blood cannot inherit the Kingdom of God, nor Corruption Incorruption; yet Flesh is unwilling to hear of this.  
To which it was told him, No marvel that Flesh and Blood did boggle in such cases, when 'tis called to go in a way it knows not, and a knife at the throat, ready to kill all the way; 'tis therefore reckoned a great lesson to be learned by all Christians, not to trust in themselves, but the Living God; and is taught best by sentences of death passed upon all they are apt to trust in, of a fleshly carnal kind, 2 Cor. 1.9.  
Again, that day, a Friend ask how he did? He replied, Heavy, heavy. It was told him, Earth would be so. Yea, saith he, and the Sand weighty, but the New Heavens, and New Earth will not be so; their make will be of a more transcendent nature, by reason of the Spirit of Holiness and Righteousness that shall dwell in them.  
It was answered, Yes, In those days the Righteous shall flourish. Whereunto he quickly replied, That the Righteous had their day, a day that might be properly called theirs, in which they should in some sort flourish; But (said he) it's said, in his day, entitling it to Christ principally, the Righteous shall flourish, Christ shall have a day for it in the world.  
Being asked, What think you, shall you be returned to us again, or not? He said, Truly he knew not what to think in that matter; and when all thoughts about it were made, it was hardly worth a serious consideration, in regard of their uncertainty, and the little of Christian concernment in such kind of knowledge; for though sometimes it were very grateful to Flesh and Blood, to be able to say, hereby shall it be known I am a man of God, by my coming to such a place, or doing such a thing, at such a season; yet when Paul went bound in Spirit to Jerusalem, under fullest gales that ever he went, he must not know what must betid him there, Acts 20.22. nor whether God would be glorified in him by life or death.  
A Clyster being ministered that day, which wrought not; it was asked, How he did? He said, Hastening home now apace. What makes you think so, says the Friend? Why (says he) the Lord hath usually made it his way with me, when he works me up to settled persuasions of things, they have usually come to pass accordingly; now having had Clysters, and such means administered, that have wrought with my poor body, long, even to admiration; but now it ceases to do so, and all passages seem stopped for evacuation of the humours lodged in my body; I conclude, he intends to take me away. It was told him, It was but one Clyster had so miscarried with him, another might operate; and that such a conclusion could not well be drawn from no better premises than that. Then he added, God hath been many ways bringing me to an acquiescence in his Will as to such an issue; he seems to be putting, and hath likewise been for this week or more, taking you off from glorying in the flesh, of such a poor creature any longer, by bringing this poor body under such straightening circumstances, as may make you all willing to part with me, rather than to be continued under such sore pains to me, as well as trouble to you, that so you might let me go; and he having dealt thus with me, and also spoke, and continueth to speak peace to my soul, I am upon the whole persuaded, I shall leave you; and am helped to say in that matter, The Will of the Lord be done.  
The same day, a Friend ask him, How he did? He said, I am labouring, that whether present or absent, I may be accepted of the lord His Friend answered, It became him to be so, labouring, eyeing him, whose Soul hath traveled and laboured, that such poor ones as we, might be accepted, and through whom God hath graciously witnessed his acceptance of you, and also of your witness-bearing unto him, in this your present suffering state (not only from men, but his own hand likewise) as I am fully persuaded. Then he groaned, and said, Alas, this poor, weak, weary body.  
To which his Friend replied, It was made poor, in order to enriching; and seemed to be unclothed, in order to be clothed upon with his house from Heaven. There he fetched a deep sigh, and said, Ah! if in this life only I had hope in Christ, I were of all men most miserable. To which it was answered, Blessed be God, for that well-grounded hope in Christ for a better life, even that hope that is as an Anchor, sure and steadfast, cast within the Veil, where our Forerunner is for us entered. Yea, (said he) that better hope, by which we draw nigh unto God. And bid him be of good cheer; Rest would be more sweet to him, when he entered into it, by all the toil he met with in the way.  
Then he groaned, and said, He was groaning after Liberty. Yea, saith his Friend, a Liberty that tarrieth not for man, nor waits for the sons of men. No, (says he) it is as a dew from the Lord, 'tis a glorious liberty.  
On the same day, attempting to repose, A Friend seeing him very ill, said, Oh! my dear Brother, Must we part? He said, Yes, he thought so, though it may be but for a little time, to meet again with more advantage.  
But said the Friend, Alas, how dark are the Providences still, taking away the best, and leaving the poorest and neediest, for the day and duties of it. To whom he answered, Lay not much stress upon that, the work is not yours but Gods, he will provide, only will vary his methods as pleases him; look therefore to him, and those that are with you, Heb. 12.22.  
He then asked a Friend's advice, about some Physical administrations, whereto was replied, Oh! my dear Brother, you know my weakness to advise in any case, and much more in these I so little understand; that should you practise any thing as my advice, in competition with others, and miscarry in ●t, I should not be able to stand under it, though I have this witness with me, that the best advice I have, I would gladly give; and were it better, I would more readily give it in any case; but my weakness every way is not unknown to you. He replied, It might not be meet for us to speak of each other, what might otherwise be said, having both our fears each way, lest we should speak more than is meet; but he hoped we had both our witness in that matter, since our coming together, and that we have carried it to each other in uprightness of Spirit and truth of Affection, for which we had both occasion to bless the Lord for favour therein afforded; and for advice desired in the case propounded, he should not further put any such burden upon him.  
To another Friend about him, He said, Alas, what care is there generally and particularly among persons to conform to the fashions of the world; But, Oh! let our eyes be upon Jesus in opposition thereunto, and in that path of the Lord, the God of Love and Peace shall be with us. Then breaking out into holy Admonitions on that word, 1 Cor. 2.9. of the greatness which Eye had not seen, Ear heard, nor had en●ered into the Heart of man to conceive. And said, Oh! as you love your souls, press, press on, and after it with all your might, and keep close to the Lord and his paths in pursuit of it, though these ways be every where spoken against.  
Upon a First-Day of the Week, in the morning, he began to speak to all in the Family with him, one after another, as follows.  
Ah! Sister A. the Lord gave you a heart to own, and profess him, his Name, and Ways early, when they were ways every where spoken against, and since you have held up and out the Profession thereof, in a flourishing day, and now are concerned, in, and with the same, in this hour of temptation, which I beseech you be not affrighted, nor offended at: You know how it fared with our Lord and Master, whom the Religious as well as the Profane world persecuted, and expelled their Coasts; the Servant is not above his Master It is true, you have had the Name of a Gentlewoman, and of being descended of great Parantage, and raised to great things in a worldly account; but keep these al● underfoot, as you ought, and let that be the song still, Worthy is the Lamb to receive Power and Riches, Wisdom and Strength, Honour and Glory, and Blessing. Oh! give up all to him, as Auranah of old, as a King to a King, so let the Offering be given up cheerfully, and resignedly entirely to him.  
I bless God, I have learned something of this in conversing with you, of your readiness and freeness heretofore, and now to lay out for the Lord; and though 〈◊〉 now go the way of all flesh, yet you know in all your hearts, and in all your souls, that we have none of u● cause to be sorry, or repent for what we have laid ou● for the Lord. And you for your part have heretofore entertained Saints, yea, it may be Angels unawars the Lord reward you for it; and the God, under whose wings you are come to trust, be your great reward; but Oh! take heed, your Good be not evil spoken of, and that your Table become not a trap, nor what was provided for good, turn to your hurt. I desire the Lord Jesus may teach you to look carefully about you, that you lose not the things you have wrought, but receive a full reward. I remember it's said of Abel, who though dead, he yet speaketh; and have thought that word in a bad sense, looking at me, and many others, who, while living, have been but dead Speakers; but I am now hastening to another kind of death, where after Worms have consumed this flesh and bones, yet I may be brought forth as a living speaking Witness in these words of mine, against such as slight the instruction of them. Then said, I bless the Lord for ever, that he hath kept me from Hell & horror, to hope of Salvation, eternal Salvation by Jesus Christ, and that I shall be helped, in my poor measure, to show forth his praise in this Generation, as well as to every one that is to come.  
Oh Friends! you are like yet to have opportunities amongst living Saints that speak livingly and audibly. Oh! take heed, take heed this present dispensation, that you yet are, and I have been trusted with; be not as the Lord's Trumpet, sounding a Alarm against you, on the behalf of the Lord of Hosts, whose words have not been received by you.  
Then speaks of England, and says, Oh! poor England, sinful England, who stonest the Prophets, and choice men that are sent unto thee, but wouldst not hear in this thy day, the things that appertain unto thy peace; but now they are hid from thine eyes. Thou hast had an Iron Sinew and brow of Brass, and wouldst not be gathered to the great Shepherd and Bishop of Souls. Ah England! England! What would many Kings, and Princes, and Righteous men have given to have enjoyed, one of those blessed days of the Son of God, which thou hast sinned away, and rendered thyself unworthy of? Oh! how art thou become a place of Persecution, treading and trampling down, God, his Name, and Concerns, as much as in thee lies!  
But, Oh! there is yet a Remnant according to the Election of Grace, whom the Lord hath yet seen good to winnow till he hath driven each grain of Corn from other; yet be of good cheer, you that are wholly a right Seed, abide with God, and know assuredly you are more precious in his sight than Gold of Ophir; and lay this Cordial by it, that the World is not worthy of you, yet judges you unworthy of it; but there is a day coming, even the day of Jezerel, the seed of God shall have a day for it, in which the Righteous shall flourish, and abundance of Peace, as long as the Moon endures. That word hath been sweet to me many times, Psal. 72.19. And let the whole Earth be filled with his Glory, Amen, and Amen. The Prayers of David, the Son of Jesse, are ended. Oh! methinks here is an ending of Prayer indeed, Comprising the whole Glory of the great David in this short request, that is the complete end of all Prayer, calling worthily for Amen, and Amen, to close it up.  
Then speaks to all in the Room, saying, I charge you all in the Name of the Lord Jesus, and as you will ever answer it at that great day, that you make Religion your business, and that you make not Godliness a slight thing, nor walking with God a small matter, as ever you hope to stand with boldness before God in the judgement.  
Then he said, God indeed hath took strength from these Arms of mine. I speak it not as if I murmured at it, or by way of discouragement, as if he could not, if it please him, raise dead bones, and of stones make Children to Abraham, desires that they would lift up his arms, which they did, and then he lays this solemn Charge upon them, and desires, they would by lifting and holding up his hands, be witness to it, as his Charge to all of them, That they make it their great business, the remaining part of their days to walk, to the praise and glory of the Lord Jesus, in all the paths of his pleasure.  
His Sister being troubled to see how he spent himself in speaking; He said to her, Come Sister, is this becoming to cry over a dead Dog, when by dying he may glorify God the more. And added, I am here yet among the Living, though with many marks of death upon me; yet nothing with infallible certainty with me, that I shall die at this time; but, Oh! look up from me to the Lord, that so, that whether I live or die, your Interest may be sure in the Lord Jesus; and now the Lord watch between me and every one of you, when we shall be apart one from the other.  
Then speaking to his Brother A. said, My dear Brother, the God of Jacob, the restorer of the dry scattered bones of Israel, shine forth from between the Cherubims of Glory on thy dear soul, dispersing and dispelling all Clouds, Fogs, and Fears, under which thou hast been long serving God, with many tears and temptations many a day, of which I have been Eye and Ear witness; and the God that hath hitherto kept us alive to this day, cause all those clouds to flee away, and bring out your soul yet more fully, not only to find pity from him to escape the snares that others are catcht in, to their hurt; but grant also, that you may come forth as one of those Palm-bearers, clothed in white, Rev. 7.9. as having gotten the victory over all Enemies, and made to sing with grace in your heart, as they, vers. 10. Salvation to our God which sits upon the Throne, and to the Lamb. And the love extended by you to me unworthy, and in me to my Lord and Captain of my Salvation: Oh! that streams of Salvation may come forth, if it be his blessed will, from him to you; so also make you a blessed pattern of Piety, Purity, and Stability for him, whom I desire to serve in the Gospel.  
His Sister asked, Will you have some Cordial? He said, Oh! when shall I drink of that good new Wine in my Father's Kingdom?  
In a morning, his Friend asked him, What of the Night? He said, It hath been a long Night. But saith his Friend, The Morning comes; Yea (said he) as a snare on it, comes stealing upon the world; but the Children of the Day, and of the Light, that have on the Armour of Light, shall have no cause to fear.  
He Exhorted a good Woman, that watched with him, with all earnestness, to close walking with the Lord.  
His Sister said to him, I hope Brother, as your Tribulations abound, your Consolations abound He said, It was a hard question, Consolations being very inward deep things.  
She than asked how he felt his Heart? He replied, I feel the fleshly parts declining apace, but I trust the spiritual renewing.  
But saying further to his Sister, Come, are you wiling to part with me yet? She answered, Yes, in some measure, she hoped she was, considering his pains on the one hand, and the glory that should follow. Then said he, Be careful, I charge you, to walk close with God in your generation; and take heed of departing from his ways, but walk as becomes a Christian, that would be found to his praise.  
After this, through extremity of pains, the exercise of his Understanding was at seasons interrupted; but very sensible and spiritual in his Intervals.  
One asked him, How it was with him? He said, Under great rebukes from the Land, by reason of sin; Saying, I have been a wretched sinner, have perverted my way, and my walks with God have been short, and formal; But, Oh! that it may go well with Israel in the latter days, though I be as reprobate silver, because the Lord hath rejected me.  
It was told him, If any man sin, we have an Advocate with the Father, Jesus Christ, the Righteous, who is the Propitiation for our sins: Yea, saith he, through Faith in his Blood; he is so, and thither doth my soul flee.  
He was also cautioned, to take heed of casting away any his Confidence, that hath great recompense of reward, and of making a judgement of things, in an hour of temptation and tribulation, contrary to another judgement made and confirmed by the Lord again and again to him heretofore, minding him, how the Tempter waited such seasons to disturb him, and drive him from the strength he had laid up for him in Grace, that is in Christ Jesus, when Grace in us may be but at a low ebb. Yea, (replied he) I would leave this Exhortation with you, that when God bruises, breaks, treads down a poor soul, and it lies before him as ashamed and confounded, and not able to open its mouth; Oh! then to look up to the Lord, for than will the Tempter be busy at such seasons; for we are not ignorant of his devises; but if God give another day, and more strength, I hope to speak more convincingly of these things.  
The next day being asked, How it was with him? Whether all were clear within? He said, It was very tempestuous round about; but yet the Lord is instructing and answering such a poor worm from the secret place of thunder; And afterward says, It will be better, and there is hope in the end for all this. And then broke out with admiration, saying, He is ever mindful of his Covenant, Holy and Reverend is his Name, he is a God near to those that fear him in the needful season.  
Sometimes after, one saying to him, I hope you can yet say God is good, and a strong hold in the day of trouble, and knows them that trust in him: Yes, I can say so, blessed be my God; but not alike at all times can I say so; but I remember the counsel and advise yesterday, to wait on the Lord, and keep his way, and my place, appointed me by God, which I desire to do all the days of my appointed time, till my change come, though flesh and blood suggest, this is hard work, and would make haste out of it.  
In the morning following, being asked, How is it now? He said, God had been at work closely with his Spirit, in the three days passed before this, though this was left him for support, That the foundation of God remains sure to all his sealed one's; but (says he) I have been ready to say, Why should I speak of sealed ones, being such a one, as might for mine iniquities be sealed up to a day of Wrath, and be kept in chains of Darkness to the great day. I have been so foolish, to think my attainments were such, as if I were got to the top, and needed little more: but the Lord hath laid Judgement to the Line, and Righteousness to the Plummet, and hath not only thrown down the high raised Structure, but razed the very foundations of all fleshly glory and excellency; and the Lord hath delivered his glory into Captivity, and his strength into the Enemy's hand, yet hath not left me without hope, I trust, good hope in mercy, that all notwithstanding shall issue well in the end.  
But, Oh! the reproach that I have brought on the Name of God might that be done away by all I feel and suffer inward and outward, I shall rejoice.  
In the Afternoon, the same day, it was said to him, I have observed by some hints from you, That you have in these few days past, had some exercises on your Spirit, I would be glad to know whence and what they were, and the way of God with you in them. He replied, He had indeed some such exercise, occasioned by close searches made in his soul, about the clear and certain right and title it had to a substantial well-founded Interest in Christ, which though (says he) I have mentioned heretofore to you, and others, what it was, and how it was, the Lord had begot and carried on in me; and thought it had been above questions, yet had I some doubts and fears renewed of a very ancient date, about, if not above thirty years ago, with many miscarriages since to promote the same matter; and this coming in a time of such weakness, and when by the working of my Spleen, which sent up dark and disturbing vapours, clouding my imagination, and made sore work within; but the Lord made me see much of my own fleshly gloryings, as also others in me, and in my flesh, which God would take down in this day of trial, when every one's work must he tried of what sort it is, even by fire; and truly I was made to see to my shame, much hypocrisy and formality in my converse with the Lord in one respect or other, and that the Practical part of Religion I had yet arrived to little acquaintance with, to what I had in days past; but this brought me in the issue, to see, that I was, what I was, that was good, only by grace, and no room for flesh to glory, but was brought through grace to experience this Truth, that when I am weak, then am I strong; and that however it be, yet the Lord forgetteth not his poor, nor despiseth not his prisoners; this is a brief account of the Way God led me in, in this matter, and hath so issued it, that I trust through grace, I shall yet come to lay down my weary head and heart in the peace of Gods speaking, that will keep and carry me to the end.  
His Friend told him here, somewhat of the danger of attempting such great works, under such disadvantages as these seasons and circumstances he had in these days passed been under, for such works as these, minding to him, That every season was not a fit season, for judgement especially, to be calling in question, things so long and often under more clear light, and leadings, confirmed formerly; and however that be a great Truth, that every day will yet more demonstrate, that we are but yet Children in Christianity, far short of that manly state of things to which the present dispensation of God, both public and personal, have a proper and true tendency, towards which more excellent way, 'tis our duty to be pressing, yet so to be pressing towards it, as to remember both how we have heard, and received, and hold fast the beginning of our confidences, firm unto the end, that so the Tempter get not advantage against us, as he doth, or may do against persons ignorant of his devices: But he, being still weak, either to speak or hear, more was not said, but that he, his Friend, was glad to see the Lord had issued the matter so well, to the Preventing the Tempter's design, and giving his poor Servants to see, how great that mercy is of all the Saints and their concerns, being in God's hand; when the strength of our own hands, heads, and hearts fails so frequently as they do, yet he remains the same for ever, and in such seasons, secretly succours, and supports, and at last brings out into a wealthy place, to his own praise, and encouragement of the poor and needy, to trust in him at all times.  
In the morning, supposing him drawing near his end, a Friend was called to him, who finding him discomposed again in his head, and convulsive motions renewed, with shortness of breath; yet soon after, ask how he did? He said, He was a wonder unto many by reason of the rebukes of God upon him, but the Lord was, and he hoped would be his strong refuge to the end.  
His Friend told him, He had made know himself to him as a strong hold in this day of trouble hitherto, else he had sunk under his afflictions; but to ●e kept up and carried on under such great long exercises, justifying God still, and blessing him, in gi●ing as well as taking, spoke much of divine support ●iven in. Yea (says he) I would not only justify, but 〈◊〉 have great reason to glorify God, as the God of my salvation.  
It was answered, His present posture of submission and subjection to him as the Father of Spirits, was a notable way of glorifying God in the fire, and giving praise to him in the Isle of the Sea. And after a little pause, He added, He had now but a few steps more to go, which he desired the Lord would also so order, as he might not be left to sin against him; and blessed the Lord, that he had given him, and yet maintained such good hope, through Grace in him, that he was not, and hoped he should not fear to follow him, through the valley of the shadow of death, to which he now seemed hastening.  
A Friend coming to him, and ask him, How doth this honest Watchman? Honest Watchman (saith he) hath much in it, to be a Watchman indeed, looking out for the morn, as the Watchman of Ephraim, that was with his God, when other watchmen are as the Prophet is said to be, Hosea 9.8. A snare of a Fowler in all their ways, and hatred in the house of their God, as is too evident of the Watchmen of our day, by reason of deep defilements found amongst them; wherefore the day of the Watchman cometh, yea maketh haste, now shall be their perplexity, and th● days of their visitations are come, the days of recompenses are come, Israel shall know it; for the Lord dispensations are now very swift.  
Being asked, How he had done to Night? H● said, I laid me down to sleep, and waked again; 〈◊〉 the Lord sustained me, and hath not made this night night of terror, by affrightening dreams and imag● nations, as sometimes; but I seem to be going on as weary traveller his way.  
Sometimes after, being asked, How he did? H● said, A poor weak creature. It was answered, But trust in the Lord you have strength. Yea (said he) blessed be God, everlasting strength, and they that indeed trust in him shall be as Mount Zion that cannot be moved, but abideth for ever; for as the Mountains are round about Jerusalem, so is the Lord about his People for ever.  
A Friend telling him, There was an acquaintance of his come to see him, who was going to Preach amongst the poor Saints abroad; He wished him prosperity in that good work; saying, He never found cause to repent of any of his working days for Christ, in his life-time.  
At the same time, one coming from far to visit him, and telling him, He had dear Remembrances from many Friends of his, who in a way of supplication, with humble submission, were looking to the Lord, the God of all Consolation, concerning him, and his case. He replied, He is indeed the God of all Consolation, of strong Consolations, which were sealed up to his soul.  
And then added, I am very much affected with this surprising visit of yours: And soon after said to ●he same Friend, He had in the two Nights past, been graciously led, and let into the understanding of that Word, Psal. 37.37. Mark the perfect man, and behold ●he upright, the end of that man is peace; So as he ●as never let into it in like manner before.  
A Friend saying, How doth my Brother? He replied, I cannot say of you, as he of old, You took our Brother by the heel in the womb, but hope we shall ●●ke one another by the hand in Heaven, and that both 〈◊〉 you (intending the Friend that came to visit him) ●ill live & love as Brethren, or words to this purpose, 〈◊〉 near as could be gathered; for now speech failed.  
Then speaking of the pressures that were upon him, he was advised, to look to the Lord, who in depths of Wisdom administered them, managing all Circumstances about them, as also to eye Christ, the Captain of our Salvation, who endured sore travel, yea, bruising from his Father also, as knowing he ought to suffer such things, and so to enter into glory; and the Spirit spoke of the Sufferings of Christ, and the Glory that should follow. He replied, Oh! that Glory, that Glory on the other side.  
Calling for drink, and the Maid bringing it him, he desired a Friend present might give it, who coming to him, said, You appear now, as one that is shortly to drink new Wine in the Kingdom of the Father. He answered, Though many have greater marks of Faith than I have, yet I am assured I shall be received into fellowship with the Father, Son, Spirit, and all Saints. And looking earnestly on the Friend, said, If it please God to renew strength, he should give good evidence, that he loved that Friend dearly, and all Saints.  
A little after, the same Friend acquainted him of two dear Friends of his in London, that desired particularly to be remembered to him; and were much exercised in fellowship with his present trial. He being very weak, replied, I can say little; but I pray God they may be strengthened with all might and power in the inward man, to hold out to the end, according to his glorious power.  
Being asked by another, How he did? He said, My heart gins to fail, I now feel. But after said, Blessed be God for Christ's Grace and eternal Glory.  
Soon after he broke out into fervent earnest Prayer, 1st. Deeply lamenting Israel's dealing falsely with Go● in his Covenant. 2dly. Speaks forth with great clearness his faith, that God would make the decision between real and pretended Saints; and that God would abide with those that abode with him, greatly encouraging such as found grace to stand in this hour of temptation; Concluded, committing himself, Soul and Body, to the Lord for keeping and carrying to the end.  
At another time, in like manner, in great zeal and fervency, implored the Lord to make the decision between the true Seed of Israel, and pretenders, who had dealt falsely with the Lord, under show of much love.  
Then begs, If God had any thing for him to speak, he would communicate and enable to it; and that if Abraham's work were done, that he would say to him, with that clearness and evidence, as he might understand it, Thou hast fought a good fight, hast kept the Faith, henceforth is laid up for thee a Crown which God the Judge of all shall give thee.  
A while after, and but three hours before his dissolution, a Friend perceiving him under great pressures, spoke softly to him, They looked unto the Lord and were lightened. A right look will bring down relief under all difficulties. Yea, replied he, with strength and earnestness, And their faces were not ashamed. Thence forward he spoke not; but in a few hours after (it being the 5th day of the first Month, 1668.) yielded up his Spirit, falling asleep without pang, or considerable groan.  
FINIS.   

Copies and Extracts OF LETTERS Written on several occasions BY That Deceased Servant of CHRIST, The Author of the foregoing Discourses.  
Printed in the Year, 1668.   


A Book that he approved (being the work of an other) containing Instructions for Children, he sent several of them to some of his Acquaintance, accompanied with this Letter to their Parents.  
Unto my dearly beloved Brethren, Sisters, and Friends, whom the Lord hath entrusted with the oversight of Families, Children, and Servants; abundance of the Spirit of Glory, and of God is desired.— Endeared in the Lord!  
UNder the strong obligations of bounden duty, which my Father hath been pleased to lay upon me of serving the Interest of your Souls, and theirs whom God hath given you, to my uttermost; it hath been not the least part of my study in this School of Instruction, unto which he hath sent me, how I might at this distance most effectually attend, and be found therein, as one ●hat must give an account, not only of the Law of my Relations, but also of these fruits thereof on your hands, which have extended and abounded to meward in uninterrupted tender love▪ and sympathy, as well in this my chain, ●s in the many years of my weak endeavours to serve Christ among you in liberty; in requital whereunto, as I can do little at most, so am I often inwardly checked and rebuked for my sinful shortness toward you, both in general and particular, from soul to soul; and very lately it hath been with more than ordinary weight on me to exercise pity and compassionate thoughtfulness on those Families of yours, both Children and Servants, many of which the Lord hath multiplied like a Flock, whose particular affections (as far as they have been capable to express them) I have been at a loss how to recompense or improve to their advantage; but having been advising with some of my Companions here, as well as laying the matter before him, who is able to give seed to the sour, and multiply with blessing the seed sown; I have herewithal attempted to make an Essay for entrance with them, in presenting to them this upright plain Address, prepared to my hand by some one of the Lord's Prisoners, full of bowels toward such young subjects, consisting of such proper matter, and brought forth in such a condescending Spirit and Language, as I trust by the blessing of the Lord will find good acceptance and success among such souls.— My present Writing therefore with it, is not so much to crave its acceptance in good part by them, for of that I have much assurance; bu● to lay hold of this opportunity, to desire your faithful following the design of it, by stirring up yourselves, and zealously and unweariedly doing your endeavour with all your wisdom, interest and might, behaving yourselves among them as Men and Women of knowledge, that your account of their souls (as mine account of yours) may be given up with joy and not with grief: Here am I, and the Children and Servants which thou hast graciously given me; unto which faithfulness of yours, (besides many other weighty Arguments that might be urged) the very remembrance of the days being so very evil, may afford you (as it hath me) many forcible motives.  
1. These are days wherein you know not how suddenly you may be hurried, plucked, and separated from them, not only by death, which climbeth up at the windows in most Families this sickly season; but by the violenee of the Sons of Men, through the wise ordering of God, who are permitted to make and execute Laws which have direct threaten, and a present tendency that way, toward such as you, who stand in a profession of Christ's, which testifieth that their works are evil. This rage hath already invaded and uncovered some Families among you, and multitudes in other places; and all such as will live godly in Christ Jesus, must expect the like, not as if some strange thing happened to them, and therefore should be in daily preparation to make and leave their own; such as are instructed and have learned to trust in God, and to own and improve a Relation for themselves in him, according to their capacity, which may make an abundant supply to this lack or loss of your company and society, which will turn to their great blessing, and help to your confident and comfortable surrendering them up to the Lord in a way of following him, whithersoever he goeth, and may call ●r dispose of you.  
2. These are times in which a more than ordinary disadvantage and danger is designed to spoil and destroy both Infants and Youth; not only in respect of their Schooling, which must be carried on by such Tutors, and under such Rules, as tend to tempt and subject them to suck-in the Principles of that Apostasy and misery that the former years have been delivered from; or else can hardly make any procedure in Learning requisite to accomplish them. But principally are they exceeding liable to danger and destruction (if the Lord wonderfully prevent not) by means of their unavoidable company and converse with other youths of their growth and degree, the which generally is become everywhere so wanton, wicked, debauched, through the looseness of the times, and the countenance that all filthiness finds, where it ought to be punished and restrained, that unless your Children and Servants be, through a blessing on your Prayers and Endeavours, in-laid with good Principles in awakened Conscience, followed with constant Instruction, and an exemplary Conversation, with a wise, moderated, steady discipline, it will be a marvellous thing if th●y be not utterly spoiled, become a scourge and torment to you, and at length repent that ever they saw you, and perish in the gainsayings of this wicked and adulterous generation.  
3. The days that have passed over you, hav● been days of the Lord's wonderful Salvations, and the stretching forth of his Arm in these Nations to d● marvellous things toward the getting himself a glorious Name. The putting away the remembrance o● which from under Heaven, and razing out of all th● marks and monuments thereof, is the manifest design of the wicked men of this generation.— The memory whereof, as it always aught to be dear to you, who have been blessed in those Salvations, and have sung his praise; So should it be your great care to preserve the same, by teaching and instructing those committed to your charge therein, and that not only in the History and Letter of them (the very memory whereof will be famous in the ages to come) but especially in the inward Principles, Springs, and Spirit of them, as well as the issues whereunto they were by the Lord intended, that yours may be able to tell the generations to come, and the people uncreated may praise the Lord. Which things your offspring will only be capable to understand, and suitably to comply with the Lords motions and designs therein, when they shall be spiritually instructed in, and experimentally acquainted with the way and operations of the Lord on the Spirits of his People, to which your utmost diligence is indispensibly required, as ever you would glorify God in your generation.  
4. Moreover, you generally profess yourselves to be such as expect glorious days to succeed the deep trials that are (or are coming on) upon the heritage of the Lord; and do you not wish so well to your own, as to do what in you lies, that they should have a share in that Salvation which yourselves have professed, longed, prayed, laboured, suffered for? And how think you, will they be capable of bearing that glory (or suppose there be yet a reserve of trials for them that are to usher it in) which will be very full of power, and purity, unless they be indeed brought up in the nurture and admonition of the Lord, instructed in Christ, as the Truth is in him; and from a fellowship in his Spirit, brought within the compass of the rich and glorious Promises, which shall manifest and convey the blessed things unto the Ages to come, that instead of the Fathers may be the Children.  
5. Add hereunto, that the force and violence of this evil time is such as doth drive you frequently, and may yet be expected to drive you more from your stated seasons on the first days of the Week, and other times, of following the Lord in those solemn public Appointments and Institutions of the Gospel, unto your Family retirements, at least a great part of your time in those days, the which affords you more enlarged opportunities than you had formerly, to teach and instruct your own houshoulds, great and small, according to their capacity, in the things of the Kingdom; to the which you are concerned to give all heed, diligence, and endeavour; not in any neglect of opportunities in the Assemblies of the Saints, while they do continue, or may be had; but when there is an interval, the solemn exercises in the Church being ended, or when through force and fury they shall (if the Lord shall permit them to) be so utterly broken, as you should be reduced again to that ancient way of the Saints, being governed as in abraham's and the Patriarches time in Family-Worship. You are, I say, so much the more concerned to set yourselves vigorously to this work of endeavouring, that your houses may become as so many Churches of Christ in respect of that Instruction, reading the Scriptures, Praying, gracious Conference, Discipline, exemplary Walking in all holy Conversation and Godliness, which ought to be professed and maintained in beauty, set in majesty among them, and in this sense to be setting your houses in order, for you know not how soon these very staves of beauty and bands may be violently invaded, disturbed, and broken by the same spirit of hatred, which now offers force to your more solemn Assembling: While therefore you have this price in your hand, this undisturbed opportunity, you should be doing this good.  
I hope I need not largely follow these with other Arguments, which might be drawn out at length from the inestimable value of their immortal souls, the redemption whereof is precious, which now are committed to your care and oversight, and will be strictly required at your hands, in the day of Accounts that draweth nigh; and that the rather, for that now is their making or marring time, which effects you may expect will, and frequently do follow, according as you either are found in the due and diligent discharge of your duty among them, or are negligent and remiss therein. Little it is considered and laid to heart, how much of the interest of your present peace, and the comfort of your lives is laid up in your wise, constant, gracious endeavour of this kind, and the Lord's blessing thereupon. Whereas, on the contrary, it were well if the common reproach upon the Name of the Lord were altogether groundless; and that it were not too evidently to be seen in many Families of Professors, that their Children and Servants are as rude, untaught, incorrigible, wanton, wicked, unruly as any others, as if the only care upon those entrusted with the Headship of Families, were (and that hardly performed as it ought to be) to have them brought forth, and brought up to Adam (or to Earth rather) to learn their Books, Compliments, Manners, and Trades; but to understand themselves, to learn Christ, to know the Lord God of their Fathers, to be instructed in the Holy Scriptures from their youth up, to know themselves miserable without a Saviour, and to be led as by the hand unto him. Oh! how rare are these attainments, and that because endeavours are so slack in order thereunto; I pray you examine yourselves, your prayers, your practices, your conversations, where are the bowels of Christ towards your own! Do you travel in birth again for them till he be form in them? Should it not be much more your care to see them Saints, than to see them men and women? Alas! if you Families (who would bear the World in hand, that there is some excellent thing among you more than others) be not taught the fear of the Lord, where do you think a Seed should be reared up to serve him, that in the stead of the Fathers should be the Children accounted with God for a generation? Among worldly men it may not be expected, whose Children are ordinarily the offspring of their lust, the painted Idols of the rich and pinching burdens of the Poor, and their Servants the mere drudges to promote the Interest of their ease, gain and covetousness, few enquiring or caring what becomes of their immortal precious souls; The manifest ruins upon whom (unless the Lord work extraordinarily upon them) should provoke us to pity them and be the more jealous over our own concernments herein, in order hereunto suffer this further word of Exhortation.  
Make it (I beseech you) your main business to set before them the pattern of a standing, even, serious, holy conversation. Family's do usually receive faster and deeper the impression of the similitude of their dispositions and behaviour, who have the oversight, and government of them, than of their mere precepts and exhortations. The Majesty and Authority which God hath entrusted and invested you with among them, is only held up in its enamouring beauty and convincing power, while you improve it much in the fear of God, neither debasing it on the one hand by a vain, fond, frothy lightness in your spirits and carriage toward or before them, or exercising it by a proud, furious, imperious, domineering over them on the other hand. Much spiritual wisdom lies in your tempering and mixing a sweet affable behaviour without vanity, with a grave reproving demeanour without fierceness, and this not in an affected appearance, but in truth; nor only at uncertain fits and flashes, but in a constant fixed frame, within doors, and without. Consider also you have in their sight taken up an high and holy Profession of the Cause and Institutions of Christ, and those about you are likely to be someway interested in the sufferings you are threatened to sustain, for your adhering faithfully thereunto, in respect whereof it will be their happiness, that you hold fast (in their eye and as their example) these truths in a pure Conscience, to which you have begun to witness, not only for the Truth's sake themselves, which deserve that you should deliver them to the next generation, unmixed and unbetrayed by you; but for your own dear Relations sake also, before whom it would be sad, should you lay such a stumbling-block in the beginning of their way, as doth bespeak (so loud as you can proclaim it) that there is no such thing as Truth, worth your adhering to in a day of trial, and consequently worth their enquiring after, embracing or engaging themselves in, in times of such persecution. I hope better things of you, and such as accompany Salvation, though thus I writ, trusting that you either do, or will do the things which I desire (or rather the Lord requires) of you; to whom I leave you, and rest,  
Yours, many ways obliged, to love and serve you for Christ's sake.   

To a Friend in a time of Great uncertainties, as to public Transactions A spiritual understanding of the times, and what Israel ought to do, be granted largely to you.—  
Holy and Beloved!  
I Think yours of the 9th and 16th instant, are both of date later than my last to you; by which you may easily perceive my aptness to tyre in prosecuting divine advantages: At present I was willing to have followed you closer, but that my frequent little Journeys have of late prevented me. How faithful is that Word! and verified to a thousand generations, Whoso is wise, and shall observe these things, even they shall understand the loving kindness of the Lord.— And that— none of the wicked shall understand, but the wise shall understand. If ever there was a time to have the eye of Saints kept very intent upon the Lord to trace out his footsteps, it seems, now to be such a time, when his Pavilion is darkness and fire enfolding itself, to be then divinely enabled to read not  particular loving kindness sealed up to the observer in special, but to see the Salvation of Israel carried on in a straight path, and that he that buildeth Zion worketh still by line and plummet, is a grace bestowed not in common in the House of God; but is methinks one of the special love-tokens by which he will show among all his Disciples, who is the Beloved One that leans on his bosom, and that have the favour to ride in the Chariot, the midst whereof is paved with Love for the Daughters of Jerusalem.— I may take up a just mournful Lamentation of my own short-sightedness, and incapacity (I had almost said impossibility) to discern with any distinction of apprehension, the Temple of God open in Heaven, and in it the Ark of the Testament, while there proceedeth out of the Throne, and by means of the Censor cast into the Earth, such lightnings, and thunderings, and voices, and earthquakes, and great hail. Only I durst not say short of this, the Lord giveth me now and than a glimpse of the King in his Glory, and the Land that is very far off. And, ah then! how good is a Pisgah-sight of Canaan? It's even as the Chariots that Joseph sent, that revived fainting Jacob; what life and signification it manifests to lie hid in such a word as this,— Yet God is good to Israel.— Yet surely I know that it shall be well with them that fear God, that fear before him? With what a different power is a soul acted then in such a request, Thy Kingdom come, Thy will be done, from what it is when only in an usual formal way it breatheth it out? Such transfigurations may well constrain an outcry, It's good to be here, though many times one knows not what he says,— But alas! why speak I, think I, long I so much for such sights and tastes which indeed, though precious, yet are transient? mean while not valuing as I should that substantial feeding and living upon Zions lasting foundations, such as remain unshaken, though he bring us into the place of Dragons, and cover us with the shadow of death, though there be no fruit in the Vine, and the labour of the Olive cease, yet then to live above hope under hope, etc. have the Lord's joy remain in us, and our joy be full.  
Methinks all the Lord's footsteps point to us, that, as our proper lesson, To be securing all that which concerneth us upon such Foundations as cannot be shaken, when Heaven and Earth is moved, Foundations are destroyed, the Earth and all its Inhabitants dissolved, before the Lord, when he cometh; for he cometh to judge the Earth with Righteousness, and his People with Equity.  
Yours, in special Relation, and Affection.   

To two of his Acquaintance Imprisoned. Direct leadings to living Fountains of Water, and wiping all tears from your eyes, is desired.  
Much Beloved!  
I Salute you both in the same bowels, and with the same respect; although I have not much that I know of to communicate, that can add any thing to either of you, trusting (and in a measure tasting) that you are as on eagle's wings, carried beyond what my poor, dark, confused heart or hand can contribute to you in the force and fellowship of that blessed Word, 1 Pet. 4.13, 14. And, as I trust you in a good measure, are, & so I am, by Grace, helped with many others in every Prayer of ours, to desire you further may be advantaged with those walks with God in the perfect liberty of Grace and Peace, that may make up abundantly your blessedness, not only in equality with, but in a way of surpassing and transcendency to their present privilege, that have as yet opportunity allowed them to walk up and down about their Father's business. It is not a little or low ground of Consolation for you; and I pray that the power of it may still remain with you, which one was mentioning, that you are as really in the Cause and Business of the King, though you can do nothing but make Prayers for him, and bewail the dishonour done to his Majesty, as if you were in Field or Council for him. It is to one of you a state not unusual, I hope it's to neither of you strange or unexpected; it cannot be but a little while at the longest run ere that Word will be made good on you in a most blessed sense, Eccles. 4.14. and ere that be, I am by Grace persuaded, that (as you share in many more Prayers and direct personal remembrances than formerly, so also) that experience of Paul's will redound to your real Consolation, Phil. 1.12, 13, 14. as verified, and is in part upon you. The dreadful and unexpected issue to which all things in appearance are reverting, beyond what we were willing to suppose the former Apostasy should, or indeed could extend unto, nay, beyond the hop●s of those poor worms that are everywhere wallowing in the vomit of their own drunkenness, and belch out blasphemy; I trust will have with many, as I hope the consideration of it hath begun to have with me its effects, to lead the Lord's people into a deeper search after, and greater sense of the Idols of Jealousy that have provoked to this exceeding Jealousy, in which the Lord seemeth not pleased to spare the giving his own Name, together with the memorial of all his Wonderful Works to be reproached, and as a byword to the vilest of men, and no one left that can say, Restore. Surely, though the personal iniquities be great and manifold that have been found in the skirts of the Lord's People, under their Profession that they are Saints; yet do I believe there lies more combined, united, provoking guilt upon them unpurged, unrepented of, vindicated and pleaded for, considered as they are Sionists, and in their public Relations. Ah! these other man's sins are such eating evils to such as are in a sort related to them, and yet in a seeming tolerable and excusable sense free from them, as for which, I am persuaded not only the Land mourneth, but even Zion languisheth, and her Children faint in the streets, and yet few consider where is the malignity of the disease, or declare the causes of banishment. True it is, some that I think honourably of, have professed the discovery, and a means for recovery of it; but truly I think with such an hard and uneven hand have been the application, that I fear, though their goodwill may be accepted of the Lord, yet in the issue they will prove Physicians not of that value, as may be expected from their Profession in that respect. I am also in some hopes that the Lord is more effectually weaning his little Children from every Idol; to which, one after another, they are so apt to apply themselves, though guilt and unholiness be in the bottom of it, how many a pitiful piece hath the Lord made manifest to be as Coniah, Jer. 22.28. a despised broken Idol, a vessel wherein is no pleasure; and yet such hath been the carnality of many, that they have been concluding, as they of this Coniah, Lam. 4.20.— When I have remembered all along that holy escape that the Lord helped you unto, when many other good men were entangled, and came not off, till their bones were broken; I have been made to rejoice in that love and favour to you, that hath preserved, and I hope reserved you in a waiting Spirit, till he should bring you forth among the sons that shall comfort Jerusalem, when she sees their ways and do concerning all the evil that hath been brought upon her, Ezek. 14.22, 23. a passage that I read this morning, which it may be I understood not, that desired Prayers might be made to the Lord in that behalf, increased with holy jealousy my cry, lest any influence of that Word, Isa. 51.14. (which God forbidden) should light upon any of the dear Children of God, that are this day in bonds. I trust the grace of Jesus Christ will keep, guide, bless, and sanctify you both, and all that are as you, and when ever he lifts up your heads, it will be to see his reserve of Wonders, that shall glorify his Holy Name.— I am cut short of enlargeing, unless my opportunity of Conveyance were a little better known to me, for a most plenteous supply of this defect, I shall return again to my travel in your behalf, that the Shepherd and Stone of Israel may undertake for you to keep you in perfect peace. Now to him, that after you have suffered a while, is of all power to keep you from falling, and to present you faultless before the presence of his Glory with exceeding joy, to the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and ever. Amen.  
7th 3d month, 60.   

Upon the death of some whom he honoured, to two of his Acquaintance then fellow-Prisoners. The Lord send you help from his Sanctuary, and strengthen you out of Zion.  
Greatly Beloved!  
I Salute you both, as is meet in the Lord. These two last Posts I have not written any Letter to you, partly for that I have been out of Town some little journeys, but principally having been much under the surprise that those were, Job 2. ult. The voice indeed is loud, and as if seven Thunders had at once uttered their voices; the terribleness of it makes many shrink as Eliah into his den. When! Oh when shall we hear the still soft Voice, and as men of understanding see his Name! We may well cry out, he hath shown us hard things, and given us to drink the Wine of astonishment; which falls the heavier, in that such who have obtained favour, to lay nearest to heart the concernments of Zion, and to be therein aided with greatest boldness and sweetest intimacy near to the heart of Christ, and have had their Affections inflamed most with what they have sought, and seemed to themselves, and others, to have been of those bosom intimates that know all that their Friend doth, and have hereupon spoken openly and without clouds, or reservations, their confidence of things, that have appeared in the issue to be mistakes; how some of them bear it, I do not well know; but sure I am, the hand is very sorely turned upon the little ones that believe in Christ, great is their astonishment, like that, Isa. 51.17. to the end. I have often thought of them, Acts 21.4. Who said to Paul, by the Spirit, that he should not go up to Jerusalem. How like the language of our spirits (heightened by fervent affection, and attended with providential bringing to remembrance of suitable Scriptures; and all this on a soul enjoying clear access to the Lord) is, to the voice of the spirit in truth as he fulfils that Promise, He shall take of mine and show it unto you, and shall show you things to come. And if it may please the Father, after he hath graciously allayed the storminess of these perplexing waves, that at present doubtless discompose for any thing, to lead his holy ones into a more perfect discerning of things which in this kind do differ, and in mean time instruct to think more soberly of themselves, and judge more tenderly of others; I shall yet hope this sharp dispensation may bring out meat and sweetness that we thought not of.— As for the poor Martyrs themselves, when I review what was of late said of their particular persuasions, and how (when their departure was hid from them) they enjoyed such uninterrupted joyful communion with the Lord, I cannot but admire the wisdom and goodness of the Father, that took that course with them, to anoint them for their burial (but alas! they had no burial!) But much more grace to admiration appears to me in it, that when their persuasions and expectations from the Lord in that point, gave way to his determinations, yet that at that very time the Tempter should be bound up, who doubtless desired to have them, that he might have winnowed them as Wheat, and would have made a great market of the least discouragement upon them over the whole Antichristian World. Oh! how unsearchable are his ways, and his works past finding out! The deadly Treacle that you speak of, will doubtless swiftly become a Cup of trembling to this wretched generation, and entail the guilt of all down along from Abel, etc. A very strange efficacy that it hath to cry and to prevail at length, though it tarry long first. That Abel's was not answered and expiated in the Flood that destroyed the World of the ungodly; nor that of Zacharias (if it was his who said, The Lord look upon it, and require it, 2 Chron. 24.22.) But they both must cry against that generation that put to death the Lord of Life, and neither of these cries expire at the ruins of them and their devastation to this day, but shall be found as fresh in outcry against that great City where also our Lord is crucified, Rev. 18.24.  
And though it's hard to discern, yet great is the pravalency of those cries of Saints that night and day follow the Lord herein, though he not only tarry long, but even seem to be angry with the Prayers of his People; that word hath sweetly stayed me in this hour of temptation, Thou tellest my wander, put my tears in thy bottle, are they not written in a Book by thee! If their wander, staggerings, be tenderly numbered, and their tears bottled, and their grouns booked, and all this by thee! a Book of remembrance before the Lord! We need not be so solicitous what becomes of them, though they are above out of our sight, doubtless, when it comes to much Incense in the Angel's hand, the Censor will be cast into the Earth, Rev. 8.3, 4, 5.  
Rests, Yours in tears. 24. 8. month, 60.   

Unto one who had acquainted him with the departing of some from their holy Professions. The early visits of the bright and morning Star, be a light in your dark place, till the day dawn, and the shadows flee away.  
Beloved in and of the Lord!  
SInce my last, I have received yours, wherein you were pleased to remember, and send such a rich Token to your poor Friend, whom you are pleased to describe by that merry title of your Father; who blesseth God for grace and support ministered, by tracking the footsteps of the Father of Spirits in those paths of peace and pleasantness, wherein he pleaseth to lead you, and others of his suffering one's, so contrary to the methods and expectation of men, whose breath are in their nostrils, Job. 22.29. Psal. 41.8, 12, 13. unto which I account it no diversion that he is pleased (as your last intimates) to keep you in an humble sense of the shortness of self-sufficiency, for bearing you up against the hour of temptation; the very fear whereof hath already cast down so many stars from their excellency, on whom this inscription is manifestly engraven, as a caution to us, though a byword to scorners, Lo this is the man that made not God his confidence. Over whom as I have little ground to glory, 1 Cor. 10.12. Rom. 11.18, 20. so neither is there just occasion to be greatly offended, Isa. 2.22. 2 Tim. 4.16, 17, 18. Joh. 6.66, 67. chap. 16.13, 32. Although I find it somewhat difficult to draw the memorial of their slips into a gracious perpetual remembrance, without some mixtures either of wrath or doubting. I confess it makes me many times tremble to think of the relation wherein the Lord hath placed me in his House, wherein you and others look on me, and expect much from me (as yours intimates) who am so unsuitable to a doorkeeper there, lest while much weight depends on such a worm, that Word be fully and justly verified, Isa. 22.25. and so of being reared up a Monument for a living end, as was his Pillar, 2 Sam. 18.18. I prove but an heap of Infamy, vers. 17. But over against these faintings, when they have run in as a flood, I have hitherto found the Spirit of the Lord lifting up a Standard, and displaying a Banner in his Fear, by which a seasonable rescue hath been offered in a time of need. And that by keeping me upon, and now and than succeeding me in some measure in this  work, which I doubt not but you have arrived to a good degree and great boldness in the Faith of;  
First, That I do not satisfy myself in any ordinary and slight Evidences of an Interest in eternal Love, but press toward that full Assurance of Faith founded on the New-Covenant, and universally influential on the New-Creature. I speak not as if I had attained much, but this is with me by the Grace of Christ, my soul is so much the more engaged to press after the riches of full assurance of understanding a fellowship in the mystery of God the Father, and of Christ, as I see the days are evil, the glimmerings whereof in that degree the Father sees good to intrust me withal, have been an unspeakable stay to me against the fears of what man can do unto me; and through your Prayers, and the help of the Spirit of Jesus, I hope will continue so to be unto the end; the powers whereof both to peace against the fears of this day (Rom. 8.31. to the end) and to purging against the filth of it, (2 Tim. 2.19. 1 Joh. 3.3.) I need not insist to show you, who yourselves are taught it of God, Job. 36.22.—  
2dly. Another main work which I find of great necessity and advantage, is, the setting up in my soul the dominion of the Cross of Christ, in a daily mortification (through spiritual aid and arguments) of the affections and lusts of the Flesh, to every thing that may, or must suffer loss in the expected fiery trial, whether it be either corruptible things, as Silver and Gold (any under-Christ enjoyments) or corrupted, corrupting things, as is all the filthiness both of the Flesh and of the Spirit. The entanglements of one or other of these is the snare which so easily besets most of those who in this day are contriving how much Truth they may possibly sell, or at least expel for peace, who seldom treat upon these terms, but Satan makes his market on them, we are not ignorant of his devices; To be therefore mortified by time to th●se things, is a very great part of our best Interest, not only that (in this sense) our sins go aforehand to judgement, that we may not be judged in them, and for them with the World, when the Lord comes out of his place, to punish the inhabitants of the Earth, and ariseth terribly to shake it; but also that our pleasant pictures, costly cover, and all our detectable things may be so crucified to us, and we to them in the love of them, that it may be no hard thing when the Lord calls for them to glorify him, to say to them, Get ye hence, What profit is there in my Blood? If the Lord (his Name, Cause, Testimony) hath need of it, what is that between us and him?  
3dly. I also am brought into an experimental observation how much of moment is the spirit of a sound mind, to have real, substantial, and digested principles, and to be in union with them concerning that Cause, for which we are at the point to be throughly tried, Whether that part of it that concerneth Worship, or otherwise, to have our Faith in such a day as this to be only founded in the wisdom of man (our own or others) short of the power of God, to build another man's foundation, or boast in another man's line, of things made ready to our hand, at a time when every man's work must be tried, and every man must bear his own burden, and give such an account as this is of himself to God; though the structure seem never so stately, and to be founded on the highest resolution, yet will that doom and outcry sooner or latter attend it, as did his Axe, 2 Kings 6. And indeed (as you observe) backslidings at this time of day are very rarely and hardly repaired (though I trust some will) ere the door be shut, Mat. 25.8, 9, 10.— To have therefore our rejoicings in ourselves, and not in another, Prov. 5.17. Gal. 6.4. is our great Interest; That it may be your sweet portion, is the prayer of him (who being unexpectedly interrupted) having nothing of moment to impart as tidings,  
Rests, Yours, as ever.   

To a Friend, long kept close Prisoner, under hard Circumstances, and greater threaten. Everlasting joy upon your head, while sorrow and sighing flee away.  
Beloved, and honoured by and for the Lord!  
THis morning, having obtained that mercy from the Lord, of reading a Character of your heart drawn by your own hand, wherewithal I and others were not a little refreshed, and a safe hand presenting for the conveyance of this to you, which I hope may reach you, I thought myself providentially called and concerned to give you a testimony of my joy in the Grace of Christ, which is engaged hitherto to uphold you with everlasting arms, that nei●her the strength nor length of your Suffering is such to you, as is accounted otherwise by you than ●ight, and but for a moment, being laid on the balance with the Glory that is ready to be revealed in us. In this way of reckoning, while our eye is kept on invisible and eternal weights of Glory, realizing and impropriating them, Crowns of thorns are more easy and less dishonourable than at a distance they seem to be, or than we sense and apprehend them, while we are reasoning after the flesh.— Weights indeed they have and are, and such as make the oppressed many times to groan earnestly, none for the present being joyous but grievous, and are tenderly thought upon by him, who in all their afflictions is afflicted, the Angel of whose presence also is with them; but we know the End of the Lord, and his Rest shall be glorious, when his indignation ceaseth in their destruction; but he rests in his Love, and there also shall make the weary to rest.— I judge myself someway rebuked from above, and untaught what and how to pray as I ought, if in any prayer of mine I forget the Sons of your noble Order, and especially in seeking what you desire; namely, that you through the greatness of Faith may enter into rest, and at this time of day, while he hath taken business out of your hand, he may the more abundantly acquaint and refresh you with that dismission to rest, as may secure you until the indignation be overpast. You know his privilege, who (Jer. 36.5.) though he was shut up, that he could not walk abroad about his Lord's business, was nevertheless hid there by the Lord; when the Courtiers did purpose to take him, (vers. 26.) But if in the Father's Counsel it appear best, that out of these Storehouses he bring more of his precious boxes of Ointment to be poured out upon the present Funerals of the Cause he is concerned in, I make no question but the savour thereof will commend itself to all the Virgins in this and other generations, and they shall have Robes and Rest, till they stand again in their lot at the end of days; and who believing and loving Jesus Christ in Truth, would not put off his filthy garments, in expectation of such change of raiment?  
As for my part, my Father graciously indulgeth me, and the Lambs here, giving us an undeserved Covert (of which no reason can be given) even where Satan's seat is, while other flocks are dispersed and scattered. Near about us, by my last I acquainted, that some from our neighbouring parts, are sent to that place of ancient experience, where they have a stock of prayers and presence to begin upon: they begin on straw, as learning to endure hardness as good Soldiers; the Lord make that word good to them, which often hath been in that place sweet to me, Exod. 23.25. and at length, Eccles. 4.14. I expect daily the same lot, in the Lord's withholding his hand from which, I fear nothing more than a Spirit apt to do as Agag, 1 Sam. 15.32. putting off the evil day, the least Sunshine brought forth a manifestation, that notwithstanding the ruin of his Nation, and danger of himself, he was not mortified to the delicacy of his life; nor had escaped (though he thought he had waved) the bitterness of his death.  
I need your Prayers and precious Exhortations, tending to prevent slumber, that I be not taken at unawares. The Lord keep fresh and manifest before your eyes and mine, the Captain of our Salvation, not only as a leading pattern, but as a lifegiving Principle, on which having our minds stayed, we may still be trusting in him, as kept in peace upon peace there, with true respects to all your Family,  
Rests, Yours, in the love of Jesus. 26th 4th month, 62.   

His judgement about continuing, or, forbearing Assemblies to Worship the lord Strength and Beauty, as is in the Sanctuary.  
Beloved in the Lord!  
I Thought it best, while it is yet day, and opportunity offers, that we attempt to make improvement so, as may mutually tend to the strengthening each others Faith and Love in Christ Jesus, with such intimations of occurrences as may direct to suitable sympathy and supplication, as the Interest of the Lord may require in its present circumstances, at their hands, who have learned to approve themselves as true Sionists. This place affords little, save the continued series of divine goodness holding our souls in life, and not suffering our feet to be moved, where he withholds not the tokens of his Fatherly care and provision to supply all our wants both outwardly and within, to show that he is good, our Rock▪ and no unrighteousness is with him.  
We had rumours of being this week brought before the Deputy Lieutenant, but that came to nothing: Fear and fury fills many men's hands with work of their own occasioning; so doth he make their own tongue to fall upon themselves, the Righteous shall see it and flee away; and all men shall see and consider the work of God, for they shall wisely consider his doing.  
They at our Island I hear are well and cheerful, but free access to them is denied, nothing else can be expected as times and jealousies are; yet Heaven is open still. David could form a song in the Cave when his Faith reached to this assurance, He shall send from Heaven and save me. Earth was blocked up, but Heaven was open still. And as long as Heaven holds, he had no ground to mistrust a want of the Promises accomplishment to the uttermost. Many thoughts of heart have exercised us as well in groans at the throne, as in other sad conferences among ourselves at the reasonings and resolves of your strong men, who by drawing away the shoulder from the yoke, and their hand from the Plough, wherein they seemed so well skilled and blessed formerly, have given way to the ceasing of their work in a time when their Faith and Love to Christ is brought to its trial; and that any poor souls should interpose with their lives in their hands, to bear up the Name of Christ, and to preserve a nail in his House; in their absence it serves to signify, that there is something of reality in that Promise, The last shall be first, and the first last. And touching your Question, What ground a Church hath, in times of Persecution, to appear publicly? If by publicly be meant only so far knownly as wherein (with the best prudence and caution used as their case stands) they may most effectually answer the ends of mutual edification, and hold up the Glory of Christ in the practice of his Institutions; It's so far from being a Question, What grounds they have to meet, as we know not what grounds can well be held up to the contrary, by any who pretend to so much profession, as that any part of the Instituted Will of God is worth the suffering for, or that Christ is worth the following in Gospel-Precepts, when the Obedience of Saints therein is to be tried as by fire. If you be pleased to single out any Reasons that can pretend to satisfy Conscience, guided by the mind of God in Scripture, they may have an examination.  
Rests, Yours, many ways obliged. 20th 7th month, 62▪   

To the same Friend, and something further on the same Subject.  
My very Dear!  
THe Sea-Monsters they draw forth their breast, and give suck to their young ones, Ah! what shall the Lord's People who have received anointing to Preach the blessed Gospel, become cruel as the Ostriches of the Wilderness, that the young Children (yea, and old Disciples too) ask Bread and none giveth it unto them; nay, are willing to seek their Bread with the peril of their lives, because of the Sword of the Wilderness; And shall such men as we who have known the Terrors of the Lord, and felt the Love of Christ constraining us, that pretend to know the worth of an immortal soul, the joy for one sinner that repenteth, that have had a dispensation of the Gospel committed to us, and yet no necessity lying upon such, no woe to such if they Preach not the Gospel, no compassion at least, no more compassion to the multitudes that are scattered as sheep that have no shepherd: Alas! where is the fellowship of that Spirit which of old enabled the publishers of this Gospel, after they were shamefully entreated, to wax bold in their God, to Preach the Gospel of their God with much contention, 1 Thes. 2.2. approving themselves the Ministers of Christ in Imprisonments, in Tumults, in Stripes, in Necessities, in Distresses. Where is the Lord God of Eliah! Where is he that put his Spirit upon them who first trusted in Christ? I have been often refreshed with a saying of holy Burroughs, in his Epistle to the Reader of his Heart-Divisions; alleging a saying of Luther's; I desire to be a faithful Minister of Christ and his Church, if I cannot be a Prudent one, the standing in the gap is more dangerous and troublesome than getting behind the hedge, there you may be more secure, and under the wind; but it's best to be there where God looks for a man, etc. thus he.— Indeed in this day, if ever the Lord looks who they be that will stand in the gap, that will answer that Character, My life is continually in my hand, yet do I not forget thy Precepts: They who rescued the Field of Lentiles, and the Field of Barley (which were part of the Lord's Land, how inconsiderable soever it might seem in its self) when the generalty of Israel deserted them, were at last reckoned among the first rank of David's Worthies, 2 Sam. 23.11. 1 Chron. 11.13. though perhaps while it was in doing they might be reckoned rash, heady, hare-brained men; they who cannot pass as well through evil as through good report in the Gospel of God, can surely go but a little way in it; he that left at Pamphilia, and would go no further in the work (because perhaps 'twas too hot and heavy) was not thought by Paul fit for the same employment another time, whatever his Kinsman Barnabas might think of him. I could wish some of these things might be by the Lord let in, and set home upon the spirits of such, who not only Retire themselves, but sound a Retreat also to others, who might otherwise be sweetly and advantageously engaged to fight this good fight of Faith; War this good Warfare, endure this hardness as good Soldiers of Jesus Christ. I am called off from pursuing this matter. All here are well; not else at present,  
Rests, Yours, many ways. 18th 8th month, 62.   

To a Friend released out of Prison. Wisdom and understanding exceeding much, and largeness of heart like the Sand of the Sea.  
Precious and Beloved!  
I Have my long to know how it fareth with your Soul, now you are under the advantage of gathering up at liberty the diffused Light and Anointing that is dropped with such variety in the Body of Christ, especially in your City, whither, I observe it is the aim of most of the choice Persons up and down, who either are driven, or disengaged from necessary attendance in their Country stations, to make haste, promising themselves greater liberty and enjoyment there, than ordinarily here can be expected. In respect whereof I have been sometimes conceiting that it is a place, and puts into a capacity for Believers to make the most rare Extracts, and pick out the choicest Notions and Assistances of any any where in the World; which thoughts are easily attended with such temptations, Oh! that I had the wings of a Dove, I would flee far away from this stormy wind and tempest, I would see that goodly Mountain and Libanon. But then I am as often checked with this reproof, He that increaseth knowledge, increaseth sorrow; these creaturely engagements may render a man the more prudent and rational; it's many to one if they make him more serious, spiritual, evangelical. It may be easy to get the mind fraughted with noise, news, notions; but to get the heart established with grace, drawn into a more substantial and experimental communion with Jesus Christ, according to the tenor of the New-Covenant, and in the Grace and Truth thereof; this is not so easy to be found and maintained, without extraordinary watch and diligence. These words of Wisdom, may be more heard in quiet, and to better purpose and improvement, than in the outcry of him that ruleth among Fools. Soul-searching, Heart-preparing, Sin-mortifying work, may have more advantage from the retirement of a nasty Prison, than (unless abundance of Grace be ministered) from being left to walk in a large place, especially if with a large principle of Liberty to touch withal, but being laid in Gospel-bonds under the Instituted charge of none. In these respects (my much valued in the Lord!) I have not only had some trials of my own soul, while I have been representing things to myself in such a figure; and also seen the woeful issues thereof on some others who have fallen under my  observation; but have withal had many a thought of you, since you have been (in an outward respect) as a Hind let lose; I will not say I have had hints of any tamperings with you, but only, that it is marvellous if you have not, which doth and will so much the more magnify Grace in your being preserved in Christ Jesus, steadfast in the Faith, fervent in the Spirit, lively and active in the ways of God, growing up more into Christ which is our Head, and being more publicly diffused by a largeness of Spirit in all the members. This, all this I hope, pray, and shall to my utmost endeavour, may be found remaining and increasing in you, according to the form of sound words, the pattern of them who first trusted in Christ, worthy of all the Grace you have received, and Testimony you have born hitherto in doing and suffering, and worthy of the blessed hope, of the Resurrection of the Lord's Cause, and the approaching of his promised Glory. In a fellowship in this earnest expectation and endeavour, you have the prayers of all our little Family, but especially and particularly of,  
26th 6th month, 63. Your wont, and constant Soul-Friend.   

Unto an ancient Acquaintance taken at a Meeting, and cast into Prison. Entrance and abiding with joy, and rejoicing into the King's Palace.  
My never dearer than now Friend!  
I Salute you in this new state, into which you are cast by the wise hand of my good Father, in fellowship with myself and other dear Companions, and as you have obtained this Grace, that you suffer not an evil-doer, (though as an evil-doer) unto bonds, that the Word of God may not be bound, nor Gospel-gatherings unto Christ, confined within, and accommodated to state models, answerable to the lusts of wicked men. So, I pray you may not miss of those full free uninterrupted streams of Strength, Satisfaction, and Consolation, which have been the promised and experienced portion of the highest Saints that have appeared for God. My soul hath had fellowship in that thanksgiving touching you, Dan. 3.28. Blessed be that God who hath sent his Angel, and hath kept his Servants that hath trusted in him, that they have changed the King's word, and yielded their bodies, that they might not serve nor worship any God except their own God. And I pray that you may never want the experiment of those constant supports and sweetenings that I know a poor worm hath enjoyed in this condition; yet it's not your bonds I desire, but your blessedness exalted over the heads of them; especially I desire on your behalf, that your soul may be furnished with that satisfactory clearness in the Cause, and jealousy of the terms of Deliverance that invite you forth; that in patience you may possess your soul, with constancy enjoy the sweetness of it, from its fitness for converse with God, and with courage and resolution refel those Hen-pickings which I presume is your portion by some prudent Cowards, wherewith your City aboundeth, and your large acquaintance hath made you known unto. I trust the great things, of the Name, Interest, Glory, and Gospel-truths of Jesus Christ, owned by your act, and sealed to in their excellency by your bonds, will outweigh the self-saving arguments of air, health, trade, liberty, which are things (and greater things than these) that must be hated upon this competition. That prudent Proposal of, Master, save thyself; had more of the Devil in it than (I think) Peter was ware, when it was brought in to retard Christ's opportunity of glorifying his Father, and saving his People in a way of suffering. You well know the excellent proof of the Faith of those Travellers of old, was, they conquered the opportunity they had of returning to their Comforts and Relations, their Kindred and Country from whence they came. Truly, there is before you, and in your hand an opportunity of glorifying God in a way of suffering, and it puts me in mind of a passage of a good man, treating of the gale of opportunity, thus expresseth himself to the case in hand; A man may have an opportunity to suffer for Christ, which if he neglect, he may never have the like again: To suffer for Christ is honourable; God will not put this honour upon every one, he puts this honour upon his Vessels of honour, he gives Grace to a man, and casts him into a vessel of Silver or Gold, and then throws them into the fire to melt, & suffer for his Name. The Metal of that Christian must be Silver or Gold that can suffer for Christ: a vessel of Wood, throw it into the fire, its Hoops will fly off, it will break asunder and never hold out. The three Children that were cast into the fiery furnace, what glorious mould and metal were they made of? Had they not taken that opportunity to suffer for God, they might never meet with such a one again. (1) What a spreading Fame and Glory of God did their sufferings scatter over all the World, Dan. 3.28, 29. God's Glory shines out of their sufferings; enemies acknowledge none like Israel's God. (2) They honour themselves; 1. They no sooner in the fire, but they meet with Jesus there, vers. 24, 25. according to Isa. 43.2. 2. It was an honour to them that God should work such a noble miracle for them, as to stop the mouth of the fire, that it could not burn them. (3) Their Suffering was the Church's honour and advantage; it won great respect and honour to the Jewish Church and Religion (4) Did not their Suffering, and God's owning them, strengthen the weak Faith of their distressed Brethren, the poor Jews?— Your Sufferings may be the Conversion of others: How willing would you be to Preach a Sermon, if you were sure it would be the Conversion of some soul? thy Suffering for Christ may be the best Sermon that ever thou preachedst in thy life, and may win more upon souls; as we say, The best Living, is the best Preaching; so I say, To suffer well is the best preaching, etc. (5) It will increase your future glory, 2 Cor. 4.17.  
I had other things on my thoughts, but am interrupted by the unavoidable access of strangers, and noise; I may next say a little more, I am troubled to break off thus, but you know the heart, the opportunity, the interruption of a Prisoner, especially where there there is a full and rude Prison. The Lord help you, that by a patiented continuing in well-doing, you may commit your soul, body, estate, liberty, into the hands of God, as of a faithful Creator, knowing whom you have believed, and that he is able to keep that which you have committed to him against that day; only the good thing (that blessed Testimony to Truth as it is in Jesus) committed by him unto you, keep through the holy Spirit that dwelleth in you. Sell not for a supposed opportunity (to buy and sell and get gain) your real opportunity to exalt Jesus Christ in suffering for his Names sake; most who make haste this way out of bonds, do usually reckon, they will be more prudent next, than to suffer for a circumstance; and commonly God shows himself more jealous of his Glory, than to employ them again in so honourable a work. Unless, as one of the Martyrs in Queen Mary's time, who recanted his Profession, because (said he) I cannot burn for Christ: but shortly after his House was burnt (as I remember) and he must burn without Christ. Tho Lord strengthen you with might in your soul. Amen.  
Yours, etc. 30th of the 5th mon. 64.   

Upon a Letter sent to him for Conveyance, from a Church of Christ in London, to one of their Fellowship, in Prison, near him. That you may stand perfect and complete in all the Will of God, desired.  
My inward Friend!  
THe receipt of yours to me, exposing to my view for advantage, as well as committing to my hand for Conveyance, that lively instance of the care of a whole Congregation towards one of their Members, was not more welcome to me, than the matter offered therein to observation was rebuking and convincing of my sinful shortness towards divers, unto whom I stand deeply engaged, as well as dearly related, in Gospel-bonds. I hope it hath had, and will farther be succeeded with this issue, to awaken me to a farther observation and apprehension of that great debt that I own on Christ's behalf to divers souls, whose faces for a long time I have not seen in the flesh, from which my distance, in respect of place, doth not discharge me in point of duty, and be of directive usefulness to guide my way, and inform how I ought to behave myself among the scattered members of the Church of the Living God, which is (where it is as it should be) the Pillar and Ground of Truth; on which, as on a Pillar, that should go out no more, should stand engraven, to be seen and read of all men, the public Edicts of our King, with all his Statutes and Judgements, especially in a time when they are spoken against, and would be razed out; nay, razed to the very foundation thereof, by the sons of Edom, that border of wickedness, the people against whom God hath indignation for ever. The consideration whereof doth not only require that they be living stones, who are competent for such ends, having living tables in their hearts, for the inscriptions of the Spirit of the Living God, and that the beauty of this Ornament be set in Majesty, but doth frequently commend to me that observation which your last ere this (some time since) was hinting to me of the need we have, who design such services, to wait for power by the Spirit from on high, to be his Witnesses, and to expect according to his Promise, That showers of the latter rain shall come down to furnish a people to bear his glory in the administrations of his House, answering the Institutions of the New Testament; although I am no way taken with that dilatory inference, wherein some seem to stick, as if upon the observation that Briars and Thorns are come upon God's Houses in the joyous City, and are likely to abide there till the Spirit be poured out from on high; therefore it were best, and our Interest, till the manifest taking place of that promised dispensation, not to put our hands to such Acts and Ordinances, the beauteous Majesty of which must needs be acknowledged to be very much wrapped up and concerned in the hoped issues of such a Glory stepping in. There being blessed ends to be by us promoted in our present state, by our dutiful obedience to every Institution of our King; and through infinite Grace and Mercy, are there such Gifts and Graces of the Spirit to be found on some, as may yield help to sober, humble enquirers, to get over such stumbling-blocks, and contribute toward their preparing in Body and Spirit, as an adorned Bride to meet the Bridegroom, who loves to find his keeping all his Commandments unrebukable, and without spot to his appearing. In which attire, I earnestly desire your whole man, Body, and Soul, and Spirit, may be found ministering a practical convincing Argument, by your standing completely perfect in the whole Will of God, that there is (as there indeed is) a hidden excellency in fellowship with Jesus Christ in those ways and appointments of his upon their souls, who in Faith and Faithfulness are yielded up to him therein, which hath admirable Virtue in it, though at present not attended with those mighty Signs and Wonders by Gifts of the Holy Spirit, the which were rather for the sakes of them who believed not, than for such as through Faith are directed to judge of, and close with such things answerable to their tendency by good pleasure to lead into the Mystery of God, and of the Father, and of Christ. The Reason and Efficacy whereof lies not in any just proportion betwixt the thing commanded and the Mystery proposed to enjoyment, no more than there did between washing in Jordan, and naaman's cleansing, (the cause of the scornful storming of his proud spirit) but in the mere sovereignty of divine good pleasure, who gives us a word of Faith to guide and prove our obedience, and engage our humble expectation of his own presence, who is Lord of Influences, to conduct the Heirs of Promise into those secrets of his Pavilion by doors, at the threshold of which the Children of this World's wisdom stumble, either by sensual Formality, sticking in the letter of things; or by airy Speculations, rejecting the weakness and foolishness of Christ in his Institutions; but Wisdom is justified of her Children. All here are well, love, honour and salute you.  
Yours, in Soul-service.   

To a Friend, who, after some Retirement, was returning to pursue his Calling in Affairs of this World. The Lord be your shade, on your Right-Hand.  
My very dear Brother!  
I Perceive you are applying yourself to something men call, Business in the World; and I have comfortable hopes, that you have studied ere this hour that lesson, Finally Brethren, the time is short, it remaineth, etc.— For the fashion of this World passeth away. Oh my dear Brother! my soul is afflicted to observe the over-greedy Engagement of many (whom I love and honour for their former eminency) plunging themselves into business, and there even drowning themselves in ruin and perdition; losing the savour of their spirits, the intimacy of their Communion with Christ in the Spirit, and so grow dry, careless, prudent, fearful, omissive, what not? till there is hardly left so much as the uniform appearance of a soul, that hath been the seat of such glorious discoveries and enjoyments as men have readily spoke of formerly. It may well be asked of many now, as the Apostle, Where is the Blessedness ye spoke of?— Men discourse of their primitive applications of Truth, and to it speak much and frequently of blessedness in the things of the Gospel; it was blessed Praying, and blessed Hearing, and blessed Meeting, and blessed Meditating; because in all these they sought after, and partook of blessedness! But where is that now? There is somewhat of Praying, and Preaching, etc. but where is the blessedness of all these? Is it not very much departed, and what may be the cause? is it not much from hence? Men are gone deep into the spirit of the World, and are grown carnal, of the Earth earthy, and savouring of the Earth, and thereby losing their Love, Zeal, Faithfulness, Insensibly, but very dangerously. I hope better things of you, and that you both do and will watch your own Spirit, and stir up others to take great heed to their spirits, that they deal not treacherously.  
Yours▪ 7th 3d month, 64.   

To an ancient Friend, giving his Apprehensions concerning the multitude of Professors; with some of his Experiences both in Bonds and Sickness.  
Kind and very much respected!  
THe posture of the Lord's own People, even of such, who in days past, with greatest intimacy, and endearment, went to the House of God in company, hath of late years under these stupendous dispensations presented itself to me much after the similitude of a great Fleet of Ships outward-bound, who set out of their Port beautifully equipped, laden, trimmed, in consortship, and under a very prosperous promising gale, all spreading their very Top-gallant, sails to show their celerity and make the best of their way: A very beautiful and pleasant prospect to an eye delighted in such expeditions. But having stood but a little way in this course out of sight of the Country from whence they set forth, a dark night and dismal storm overtaking them, they are dispersed all Sea-over; a great number being mindful of the Port whence they came, think they have a fair opportunity, and plausible excuse to return again, and draw up with design to adventure such storms no more. Others, and they not a few, being confident and conceited of their own understanding, do shape their course to and fro as the wind shifteth, are cast upon Rocks and Shoals, to the making shipwreck of Faith and a good Conscience. Many others fearing that course, think yet by casting their Wheat and Tackling into the Sea, they shall somewhat lighten their Ship, and be the better able to weather it out, and so dropping Anchors at the wrong end, wish for day. Few, very few preferring the Interest of the great Owner and Fraughter beyond their own Lives, determine to stem the storm, and press toward the Port unto which they are bound, in the face of all difficulties; and of these few, Alas, How rare is it, that two keep in company with intents to strengthen and help each other as they can! I need not make the Application particularly to spiritual things, the day we live in gives sad evidence of the Truth of all these Instances; and now the case being thus, how  should it be to such, who in disposition, desire, and endeavour, are pressing forward to meet with good Neighbours, who may keep company, and yield (if need be) advice, supply, or assistance, till we all come to drop Anchor within the Vale, whither the Forerunner is for us entered. If in this providential coming-up with one another, it might be of any encouragement or advantage to you, I could at large acquaint you, That by the Grace of God, I am what I am; who have great occasion to exalt wonderful loving kindness, that hath helped hitherto so, as after five year imprisonment, in more than five Prisons; and in this last year above nine months' sickness, with divers trials of Faith and Patience, I have never yet seen the least reason (& I praise Christ my Lord) never been under an hours temptation, to relinquish, or repent of my Testimony in Word or Deed to any one persecuted Truth of Christ, for which I suffer; and though my present lot be in a place where the salt sharp Air is manifestly ruinous to my health, exposing me (more than ever I was in my life) to daily distempers, and under a Sentence of Primunire, and in a readiness▪ on all occasions, for threatened Transportation, besides other threatening and straightening circumstances; yet under all, is Christ as precious to my soul as ever, and so is his Cause, Work, and Institutions, and faithful Children, and every way as worthy of my All, as I professed him to be in the greatest fullness or plenty of all things; neither durst I for my life balk the least Truth of Jesus, which is to be witnessed unto, for the obtaining any health, liberty, or other accommodations whatever; nor can I express the constant satisfaction, and sometimes consolation that my soul is made to enjoy in following God, especially when in my greatest sickness, about this time twelve month, and at other seasons, when I have been ready to step into Eternity; Thoughts and Pen cannot set forth the Peace passing understanding, wherewith my soul was possessed, in respect of the present Truths of Jesus Christ, and his heart love to me therein, which do to this day abide in their excellency, and obligation, engaging my soul to love and praise the Lord for his unspeakable gifts of Grace to me herein, who have as fearful, cowardly, unbelieving, slothful, self-saving, a poor heart, as I think any poor Christian alive is pestered withal. In the mention therefore of this, or any part of it, I would not be understood to intent the proposing myself to any high Thoughts that should be had of me, as if I were better than others, or had attained to any praiseworthy, or exemplary degree of stedfastnest herein; for I have much more to say in way of self-judging, humbling, and loathing before the Lord; but my design in this liberty of speech, is to engage you to a like freedom, and to give you in part a Character how you may represent me to yourself in your addresses before the Lord; but principally, that hereupon I may take occasion as from experience, the more confidently and earnestly to beg you, That you would be much in the searching and trying your heart and ways, examining to the bottom (if that work have lain neglected, as in too many it doth) how it stands between the Lord and you in point of union, and relation toward each other. The dispensations that are over us, are come to lay the Axe to the root of every Tree; if the root be found to be rottenness, the blossoms (of an external Profession) will go up like the dust. Nothing short of true Interest in Jesus Christ, laid in real Regeneration, and the renewing of the holy Spirit, will hold out to the end of this trial to any purpose; forms of Godliness will expose to man's wrath, and where there wants the Power of it, it will expose to God's wrath, whose fire is in Zion, and his furnace in Jerusalem. Nor will it suffice that Interest in itself, in Christ, be safe, barely considered, unless also Influences from him be obtained, and Communion with him be improved, unto a daily resignation to him, and walking in the beauties of Holiness before him. Any sinful shortness, neglect, abatements, losses, of this kind are very perilous in such a time as this, it's one to a thousand, that is under decays of this kind, and proceeds in a path of it without early sense and repentance; but that word is verified, Men gather them, they easily sink down into an earthly, carnal, sour, discontented, fearful, heartless posture of spirit, and then are unable to make resistance to any temptation, whether to sin, or sinking. They therefore have of all others the advantage, who by the constraints of Faith, and Love, abide close, serious, spiritual, faithful, conscientious with, and towards the Lord, not slothful in business, fervent in Spirit, serving the Lord, rejoicing in hope, patiented in tribulation, continuing instant in Prayer. That you may be found in this attire, waiting for the coming of our King, is the sincere desire for you of him, who would be glad to hear from you, and to serve your soul in any thing within the compass of,  
Yours, in true respects, A. C.   

To a Friend, advising to look well to his steps, in some quick turns of Providence. An Hiding-place in the Cleft of the Rock, till the Indignation be overpast.— Desired for you.  
Honoured and Beloved!  
WHat a blessing, beyond compare, is it to be as those living things, mentioned, Rev. 4.8. Full of Eyes within, and before, and behind, (v. 6.) Indeed so short are the turns that the Lord takes, so mysterious are his works, his way in the clouds, and paths in the de●p waters, that we must needs say as he, Job 26.14. Lo these are part of his ways, but how little a Portion is heard of him? the Thunder of his Power who can understand? When I either look back and see what hath the Lord wrought! Or forward, and think what great things seem to hover over us in Promises. The former things are come to pass, and new things he doth declare; truly, I have many tremble in myself, Alas! Who shall live when God doth this? On what a single foot have I need stand, both in point of Hope and Holiness, that I may preserve a station undefiled, and not be ashamed before him, at his coming. I was never more fearing my self, and others, than in this half-work, that seems to be in a capacity of being done before us: the bottom is such, as neither Saints nor Sinners methinks durst adventure much upon; yet many go on in the simplicity of their hearts, to try if perhaps they may do the least service to help the desired work forward to its just issues. I am apt to think you see enough of Lamentation in the divisions of Reuben, that make such search of heart; the same Cloud (as I was saying last) extends hither, and the Effects are the same I suppose here and there. They that have gone hand in hand in their mourning hitherto, seem necessitated to part, and yet neither sing nor weep mutually at parting, but a spirit seems to sunder them that is not likely to carry them far without miscarriage. But it's no wonder to see a sinful Nation, a People laden with iniquity, fuller of passions than of compassions, divided and lose one another in a season, when it seems neither day nor night; and about a work, that is so fitted to set out th● manifold wisdom of God, as if the Maker of Heaven and Earth had reserved his work, his strange work; his act, his strange act, till last; and left this inscription on every footstep he takes, Yet he will show him greater works than these, that ye may marvel, Joh. 5.20. They of all, have the crowning mercy, who are thought worthy to have that Righteous man's portion, to be called to the foot of God, Isa. 41.2. Deut. 33.3. A very holy Evangelical large Spirit, is only fitted to comply with what our God is doing. Blessed are all they that wait on him.—  
These Parts afford no Intelligence, only Evil-men and Seducers wax worse and worse; men's hearts are failing for fear, and for looking for the things that are coming on upon the Earth, while the Powers of Heaven, and the Pillars of the Earth are shaking. I find few seriously enquiring in any other than a superficial Spirit. What must the Righteous do? Our very Character seems to be, a People void of counsel. I am,  
Yours, in spiritual affection knit to you, waiting to obtain relation to you in all the will of our King. A. C.   

To a Friend, with Arguments for Patient waiting. The Lord be your shade upon your Right-Hand.  
My Dear!  
I Have sometimes had Instruction, and conceived engagement from that word, 2 Kings 3.16, 17 to dig pits till the rain fill the pools; Ye shall not se● wind, neither shall ye see rain, yet the valley shall b● filled with water, that ye may drink, etc. The latte● day's work hath Promises prepared, and proportioned to a design of magnifying the Naked Arm o● God, in the spoiling the Glory, sealing up the hand and hiding pride of every man. And this advantage have we beyond our Predecessors, that the Lord hath made eminent, evident advances upon this Work i● our view and remembrance; having given us, as in a little Map, a lively description and testimony of what he both can and will do for his Names sake, and he having been at work in a way of Wonders, nay, proceeding to do very terrible things; still he expecteth we should be following him, in a Faith and expectation of great things, Joel 2.21. That was a very good advice, Job 5.8, etc. I would seek unto God, and unto God would I commit my cause; which doth great things, and unsearchable, marvellous things without number, who giveth rain upon the Earth, and sendeth waters upon the Fields, to set up on high those that be low, that those which mourn may ●e exalted to safety.— (vers. 16.) So that the poor hath Hope, and Iniquity stoppeth her mouth. This is a day wherein the Lord's great Contests, seem to be drawing towards a determination and period, all Interests and Preparations seem hastening their march ●oward the Valley of Decision. Thither bring down ●hy Mighty ones, O God Ah! how should we be wakening up ourselves, and others, to look about us, that we be not found naked, unclothed, unwarned, unarmed, and the day overtake us, as it may ●nd will do others, at unawares! How may we see ●n every quarter, Idolatrous and Profane persons, strengthening and stretching one another to the utmost extent of Abomimation; and should not this yield ●n enforcing Argument to quicken us up for Christ, ●o look and lay about us, to engage as many as is possible to be on the Lord's side, lively, valiant, vigilant, with the Arm and Armour of God on the ●ight hand and on the left; as those who are in an expectation of following the Lamb on the Mount ●ion, under those Virgin qualifications, as bespeaks them Called, Chosen, and Faithful: And that to this end, we admit not impressions to be made on our Spirits to the abatements either of our Light or Life in following on to know the Lord, from either our fear at the swell of Jordan without, or offence, vexation; or inordinate grief and dispondency at the discords and inconsistencies of the Saints within: I must confess this Prison hath produced a fresh trial of Spirit to me, of late, beyond what hitherto I have ordinarily observed, and experienced it, to see the abounding increasing filthiness of this profane Family, the Governors and Governed in it, being set upon the impudence of Abomination, not only slighting and hating Reproof, but daring us and Heaven with their Oaths, Curses, Singing, Roaring, Raging, etc. insomuch as were not the goodness of God, and of his Cause, a relieving support, the place would become a Prison indeed; but this I take to be bu● as a little Scheme of a great World of Wickedness▪ How great is that Grace, that gives ground to say▪ We know we are of God, while the poor World lie● thus in wickedness! Ah poor England! Oh tha● my head were waters!—  
Yours, etc.   

To a Friend, encouraging to steadfastness. Light arising out of obscurity and darkness.  
My honoured Friend!  
THe principal intendment of this, is to let you know, that through Grace I am preserved alive, in the midst of many cooling and killing dispensations of Providence, yet hath not the length nor strength of the pressures been hitherto admitted to draw my Soul into any dislike of the hand that lays them on, or of the Cause for which (at men's hand) I endure this hard usage; but the more I am led either to behold the true principles of this Cause, or the gracious engagements and endearments of the heart of Christ in and to it, and to those who in a spirit of Faith and faithfulness adhere to it, and are the Confessors of it, or to call over the gracious experiences that myself and fellow-sufferers in other places have had and testified, the dearer hath it, and every part and point of it been, made unto me, and the more confidently am I satisfied, that the Lord will appear to the shame of those, Profane, or Professors, who are either the open enemies, or secret betrayers of it, and weakners of the Friends and Favourites thereof: And truly, I wish your soul may stand at due distance from any defilements and mixtures of this kind, which are apt to steal in insensibly upon spirits, influenced either with the Fear or Love of Creatures, in this staggering and back-sliding hour of temptation, wherein men's politic and prudential contrivances to preserve themselves from danger, hath abundantly weakened and wasted the Courage, if not the Conscience of Testifying Duty. It's of no small advantage (I find by blessed experience) to be giving daily diligence, in observation, how nearly and firmly the great Concerns of the Lord's Glory in his Works and Ways, are related to the Lord Jesus, in his raised and exalted capacity, and how directly the weight of them all, rests upon his shoulders who is mighty to bear; and with what infinite wisdom, and according to what an exact platform of eternal counsel, all these seeming Meanders and Laborynths of exterior transactions, are managed, according to the integrity of his heart, and the skilfulness of his hand, who is wonderful in counsel, and excellent in working. In the Faith and Hope of this, the Soul of a Believer hath gracious invitations and engagement to return to its rest, knowing that in quietness and confidence is its strength, and are as the secrets of a Presence-Chamber for it, till these calamities be overpast; and though it look on, but cannot interpret signs in Heaven, and on the Earth perplexity, distress of Nations, the Sea and Waves roaring, through approaching woe to the Inhabiters of the Earth and of the Sea; yet it can acquiesce in the infallible knowledge of that Interpreter, one among a thousand, who is concerned in all these things engaged by Covenant, and resolved in absolute Will, to bring about, in the best time and way, the Ends of his Glory, and its blessedness, in a most sweet harmony and conjunction.  
This saying to the righteous, It shall go well with them; and commanding their fluctuating tempestuous souls into a calm, is yet very far from inducing them to that carnal security and idleness, wherein tired Professors are apt to wrap and bless themselves, concluding, we must leave public things to Providence, and retire into a closset-converse with ourselves and the Lord, things good in themselves, but usually abused into the generating of a private, selvish, narrow frame of Spirit, unfit to serve God in our generation, by Converting Sinners, Edifying Saints, or saving themselves from an untoward and adulterous generation, by a faithful testimony. That the contrary hereunto may be your blessed lot, namely, largeness of Heart like the Sand on the Seashore, accompanied with cleanness of hand, and a Spirit cleansed by the Blood, and set free by the Spirit of the Gospel, is the earnest desire for you, of him, who is  
Yours, assuredly.  
These Parts yield little, only fresh gazing on a new Blazing-Star in the East; and divers talks of the beautiful Star in the West; few think of the Star of Jacob, that bright Morningstar: they who overcome shall have him as a certain forerunner and prognostic of a Morning without Clouds; they must be up early, who look to be visited with the comfortable beams of it. Even so, Amen.  
1st. of the 2d. month, 65.   

Another to the like effect. Supplies of every good thing from the Shepherd and Stone of Israel.  
Dear Heart!  
IT is in my desire for you, that you may obtain the favour of a marked Mourner, securing you from approaching Plagues, and reserving you for expected Salvation among the Palm-bearing throng, who only are competent to learn the new song, as one of the One hundred forty four thousand, that are redeemed from the Earth. And though you are fed with the Bread of Affliction, and Waters of Adversity (and that also by measure and stealth) yet you may not want the satisfactory sight and hearing of a Teacher, that may guide you into all Truth, as it is in Jesus, keeping you upright in this staggering day, when so many reel to the right hand, and to the left. I confess, sometimes I have hopeful expectations of seeing some such effect as this o● all these slidings, some of them of understanding s●all fall to try them, and to purge and make them white, even to the time of the end; but yet, It is a fearful thing thus to fall into the hands of the Living God. My lie that promotes his Glory, makes me no whit less a sinner; or my doing evil, that good may come thereby. I think I was hinting to you last time, the Caution the Lord hath ministered to me, by Prov. 25.26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring, detrimental and infectious to all that have any thing to do with him. The account that you give of the Wall of the Daughter of Zion, much-like his, Neh. 2.13. which was once such an inviting prospect, Psal. 48.12, 13. would engage to that Outcry, Lam. 2.18, 19 but that there is hope in her end, That her Children shall return, though now they are not; her dead men shall live together, this dead body shall arise. A review therefore of her from the munition of Rocks, suitable to that Landschip, Isa. 33.20, etc. is becoming the Children of the King; but especially hath it been of use to me, to feed upon that discovery, made of the temper of his heart, who is principally interested and concerned in all these mutations, He shall not fail, nor be discouraged, till he have set Judgement in the Earth, Isa. 42.4. The youths shall faint and grow weary, and youngmen utterly fail; they who stand upon their youthful vigour and greenness, may and shall give way; but he who hath such engagements with him, and for him, as vers. 5, 6. he waits without weariness, and expects without impatience, till his enemies be made his footstool. A fellowship through faith in in his Spirit, will furnish to a similitude in his patience, to a being armed with the same mind that was in him.  
Rests, Yours, dearly.   

To a Friend upon the death of a Zealous, Faithful, and therefore Persecuted Servant of the lord Where is the Lord God of Elijah?  
My true Friend!  
IT comes to my lot, to take you now by the hand, though you may justly and earnestly challenge and expect it from a righter and more instructed heart and hand, who being under deep pressures, and considering there is a time to be silent (especially when put to shame) as well as a time to speak, is not easily drawn forth to any thing of this nature, till he can recover a little strength, waited for, to comfort others with the same comforts wherewith himself hath been (when he hath been) comforted himself of the Lord; dreading especially under such a dispensation to utter any thing rashly; knows that to speak his troubles, will add little to the allaying of yours; and that, as Vinegar upon Nitre, will be the singing songs to an heavy heart, his own or others; wisheth therefore his present silence may have no worse interpretation, than the seven day's silence of Job's Friends, who answered him not a word when they saw his anguish was exceeding great, and their own was not very small. The Interest of words (merely such) can be of little signification, while the things themselves spoken of, are manifestly absent. Perhaps we have spoken enough, if not too much for our part, now God is come to speak his part, which requires much quiet attention, the rather for that though it be very loud, yet very mysterious, and deep, as are many of the Oracles of God; those especially wherein he designs to manifest himself to his, and not to the World. I could for my own part also lay hold on the like exemption, and silent retirement, as most befitting my present state and frame, altogether entangled and perplexed, and presuming that you have at hand to help not only the presence of the great promised Comforter, who can supply all your wants, but also the secondary supplement of many worthy Ones, who have received the Anointing, and thereby the Tongue of the Learned, to speak words in season: From you we have hitherto received the accounts given of the gradual st●ps of him, who worketh all things according to the counsel of his own Will; in the several gradations wherein we have not been wanting, as enabled, to pour out our hearts before him who was able to help, and are now enquiring why he hath appeared as being angry with the Prayers of his People, covering himself with a Cloud that they could not get through. If any distinct answer be given, you may expect to hear of it. In mean time that, Isa. 57.1. is before us, as verified, not only in the lose generation of Professors, who seem greatly hardened and estranged from the Interest of their chiefest mercies; but to true, even among those who seem to be most tenderly touched with affectionate sense of present privations, and pressures of all kinds; right laying to heart, and due considerations of such stupendous works of God, both in their present weight and future warning, is very rare, and require extraordinary teaching and conduct, that neither on one hand we despise, or on the other faint, when thus chastised by him. Your cry for help hence, must be returned with the same importunity, ye also helping by Prayer to God for us, who though at some personal distance, are yet in some sort of Sympathy pressed (if not above measure, and beyond strength) yet to the utmost degrees of what is hitherto received; yet wisdom and strength are with him with whom we have to do, who hath graciously put himself under promise, that as the day is, the strength shall be. The Lord prepare us for learning, harping, singing the new song, which is the peculiar melody of them redeemed from the Earth, which admits of no interruption from Thundrings, Earthquakes, Tempests, Voices; though they proceed out of the Throne, and are subservient to the Ends of it.  
Yours, hearty▪ 4th of the 4th mon. 67.   

Another on the same occasion. Garments of Gladness, for the Spirit of Heaviness.  
My dear Sister!  
WHile there is a Spirit in Heaven, influencing spiritual Believers upon Earth in their frail capacities, that Word will have its verity among them, though absent from one another in the body (how great soever their distance, and how dark soever their circumstances may be) yet are they present in the Spirit, joining not only in rejoicing, while order and steadfastness in the Faith are manifest, but also in affliction and mourning where knowledge is imparted (or though but supposed) of the hand of the Lord touching and bruising, especially in the most tender part, and on spiritual occasions, such hath been the fellowship of the Spirit (through Grace I trust) in my soul with you under the very heavy rebuke of the Almighty, wherewith you have been exercised, especially of late days, on divers accounts, both personal, domestic, in the Church of Christ, where you walk in the whole Zion of God; and as in the Nation itself, having a right and relation to its welfare, or desolations, as I also am fully satisfied you have had with me, in divers proofs that have been put upon my Faith and Patience as far as they have come to your cognizance; and I hope the same Grace will not only teach us to be tender, but mutually helpful each to other toward the understanding and compliance more fully with our Father's mind in these stupendous dispensations, so as his ends upon us may be actually furthered in the promotion of the power and beauties of Holiness. Unto which issues, though godly sorrow working Repentance never to be repent of, hath a very direct tendency, and humbling ourselves greatly under the mighty hand of God, is the straitest step towards the best exaltation in due time: Yet when I read the present temper (and its tendency) of my own heart, and also observe in yours, and others late lines upon this heart-breaking occasion, to what excess of sadness, fear, discouragement, and even dispondency, we are apt to yield the Tempter advantage to triumph over us, and hardly recover ourselves to a jealous thought, that there is any considerable danger in the excess on that hand, but that it is a kind of virtue to refuse to be comforted; I say, in such observations my heart hath been smitten with reproof, and somewhat awakened to stand upon its watch against incursions on that quarter, lest Satan should get an advantage on us, who should not be ignorant of his erterprises. It's true, we have lost a Prince and great man in Israel this day, But who was his Father? 1 Sam. 10.12. was it not the Father of Spirits, with whom the residue of the Spirit is, and who can at his pleasure set a man over the Congregation; Know we not where is the Lord God of Elijah, is he not in Heaven, and can do whatever he pleaseth? Is not his Spirit in Promise? Are not all the Promises of Christ Yea and Amen? Doth not the time of the Promise draw nigh of that grand effusion of the Spirit of Elijah, that shall raise the Witnesses, revive the Works, lift up the Standard, break the Yoke? have not some sprinklings of the Spirit been found up and down in our days, and should it not be owned as a token for good, and turned to us for a Testimony, that the Harvest is not far off? Are not these discouraging complain of ours, much of the same kind, and go upon the same mistakes, and may righteously issue in the same dismissions to us from further service, as it was with Elijah in his fainting fit, after he had acted in so full a gale of the Spirit just before, that now he complains, They have killed the Prophets, etc. and I, even I am left alone, and my life is sought also; What am I better than my Fathers? We know the Answer of God to him, which I trust is true at this day, There is yet a remnant according to the Election of Grace, and Seed that shall serve him, and shall be accounted with him for a Generation. The Fathers, where are they? and do the Prophets, the Worthies live for ever? Why cry we out of loss? God hath not lost them, God took them, they all live to God, they are ever with the Lord. We have not lost them, unless they that sleep in Christ are perished; we shall go to them shortly, though they shall not return to us; We shall sit down with Abraham, Isaac, and Jacob; they have not lost themselves, they are found in Christ: to die is gain; to be with Christ is far better; Death is theirs, because they are Christ's. The work of God hath not lost them, if we take it in its most capacious comprehensive acceptation. God hath a Will to be done not in Earth, but also in Heaven; they are not dismissed from the King's business, who are called from the Camp to the Court, advanced from being Soldiers, to be Privy Counsellors. God hath a great Family in Heaven, and Earth, and many Vessels; some above in honour, some below in dishonour. If God have fully purged any, who can grudge them to be translated as Vessels unto honour, sanctified and meet for the Master's immediate use, etc. Besides, look on the Work as it is below, it must be granted, That if it must always proceed according to one measure or manner, by a line that we have made ready to our Lord's hand; then will the Work be deficient, and suffer loss, when those that we lay stress upon are taken away, and others cannot be found presently to clap into their places; but if the Work be the Lord's, and receiveth various appearances and representations, according to the counsel of his own Will, and yet in all go straight forward; then humbling acts passing on it, changing its beautiful appearance, laying it sometimes low, in a low place, making the fatness of its flesh lean and thin, are not to be accounted loss, or at a dead stand, by such poor worms as we, that can judge of such things only by appearance.  
The wheel of divine Actings went always straight forward, Ezek. 1.9, 12. and returned not when they went; whither the Spirit was to go they went; and yet that work that goes always straight forward, hath not always liftings up above the Earth, nay, many times standeth still, vers. 21. Yet God is not slack concerning his Promises, nor Retrograde concerning his Work. Gideon may have too many, but God had never too few to do his work by; there is no restraint to the Lord to save by many, or by no might. Well, when Moses my Servant is dead, Josh. 1.2. and that at the straits of proud swelling Jordan, what shall poor Joshua (a Servant, a slighted inferior) do? Why, he must be strong and of a good courage, vers. 6. Only be strong, and very courageous, vers. 7. have not I commanded thee to be strong and of a good courage, be not afraid nor dismayed, vers. 18. So Deut. 31.6, 7, 8. such sweeping dispensations that fall upon the choicest men of Israel, are apt to invade the courage of the Remnant that is left, against which as Grace makes special provision to lay in matters for support, it concerns us faithfully to draw it out: Be of good courage, and God shall strengthen your hearts, all ye that trust in the Lord.  
Rests, Yours, affectionately, for Christ's sake.   

To a Friend, upon the Release of some, who had been divers years Imprisoned.  
Dear Friend!  
I Am glad if those Friends come safe on shore; if there be nothing of a Witness to be looked at in such a lot, it's good to get to Land with all speed: but if there be any thing of our being set, for the defence (or Apology) of the Gospel, Phil. 1.17. though but in the smallest point of it, it may be very hazardous shifting places, Acts 27.31. 1 Sam. 22.23. 1 Cor. 9.15, 16. If God look for a man in the gap, though but to defend a piece of Barley, 1 Chron. 11.13, 14. or though but of Lentiles, 2 Sam. 23.11, 12. If it be any part of the Heritage of Israel; it will not be easy answering that question, when found in a way of escaping, What dost thou here Eliah? It needs great care and caution to come out of Egypt well leavened, when the most are making haste, that they may not die in the pit. When will that Roman greatness be out-shone by Christian Nobility of Spirit? Acts 16.37.  
Yours. 30th of the 9th mon. 67.   

Upon occasion of a Token of small value in Provisions, sent to him, and his fellow Prisoners. Unto our Brethren and Friends in the bonds and bowels of the Gospel, whose hearts have made them willing, under the bounteous Influences of the God of Israel, to comfort the hearts of the unworthy Prisoners of the Lord in Plymouth Island, by a Côstly Present, and to every one that hath contributed or helped therein, to a tender groan, or the value of a cup of cold water, be a large recompense of Reward given in Grace, and ascertained in Glory, by him who is not unfaithful to forget such labour of Love showed to his Name.  
Beloved and esteemed, as is meet in the Lord!  
ALthough we are hitherto detained from the personal and particular knowledge of you by Name, wh●●● counsels and care have been concerned in this liberal expression of your Sympathy, with a few poor undeserving creatures; in which matter we could be glad to receive distinct information, as far as such a desire might be thought modest in us to ask, and be expedient for you to grant, to the end that our Supplications for you, and Applications to you, might be more direct and particular. Yet ere that come to hand, and lest Matth. 6.3. may have influenced, (though we think the reason of it binds not in this case) We thought it lay on us, not to forbear the present acknowledgement, such as it is, (at least as a forerunner to what we should be willing to offer more particularly) that hereby you might be informed, that through the Lord's Providence, the whole of it came safe to hand, and by his Grace, we hope the heavenly voice in it hath (and through your Prayers) will yet have a more effectual access to our hearts, to lay us under those obligations, to a faithful, cheerful, unwearied trusting in him, and waiting on him at all times, which we are satisfactorily persuaded was the design of your devising those liberal things for us. Under which engagements we reckon ourselves bound at least to give you some account of ourselves in the present respect, That if it may be our rejoicing each in other, may be rendered more reciprocal, we comforted together with you by the mutual Faith and Love both of you and us. And first of all, we wish you knew that under the varieties and vicisitudes of exercises wherewith our Heavenly Father hath seen good to prove and try us for some years together, leading us in some paths, and under some disappointments in our Creature-concerns and accommodations, that we thought not of, and had not trod with our feet in days past; Yet hitherto hath his bountiful Provision and tender Care over us exalted itself in a distinguishing manner, and many times to our admiration, so as hitherto our Bread hath not failed, but hath been given to us in due season, and our Waters have been sure; so that knowing how little we are yet fitted to bear, as a Father pitieth his Children in their low estate, he hath not proved us with hunger or with straits, nor called us up to approve ourselves his Witnesses in necessities, in distresses, etc. but our lot hath rather been to partake of the fat, and sweet, and soft, insomuch as if he put that Question to us, to be resolved according to that express literal sense of it; When I sent you forth on the Services and Sufferings that attend your Testimony, and you knew not whither you went; Lacked you anything? We must answer, Nothing, Lord, but in that respect have in hand, or we trust in some degree of sweet satisfaction, we have all, and abound, and are full, by the favour of him who giveth us all things richly to enjoy, and is (we would humbly hope) teaching us in whatsoever state we are, therewith to be content. So that at many of the strange preventions of lovingkindness▪ even in things of this sort, we are often made with admiration to cry out, What is this to us, Lord! Is this after the manner of men, O God Is this a Prison! If we should have sought a Prison in a Prison these six or seven years, Have we yet found it! Whatever others in the same fellowship of bonds with us have found, we must say, for our parts, That as we have escaped the Sword, and we hope the Pollutions of the Adversary, so we have found great Grace in the Wilderness for his People, his Chosen.— The which we mention, not only that we may praise the Lord together, while ye observe that we receive not, nor accept not so thankfully your Present in respect of need, through that unspeakable gift and care of his who hath hitherto continued the Bread of the day in its day; but that herewithal we might take hold of an apt occasion to take you by the hand, and lead you with a little the more encouragement up and down in those ways of the Lord, wherein we must sing, Great hath been the goodness of our God, even in the experiences that we have passed practically through, in the Doctrine and Profession whereof we had been trained up, in our years of plenty and prosperity; so that we must say, The Land that we have been sent to spy out, even in the straitest passages of it, as far as our Father assigned us to follow him in, is a very good Land; and if we rebel not against the Lord, but abide with him, those very circumstances that at a distance seem like sons of Anak, and walls reaching up to Heaven, apt to eat up the Inhabitants, are well able to be overcome, and will be found Bread for us, while we stand and feed in the strength of the Lord, and in the majesty of the Name of the Lord our God; so that these Serpents at a distance, from which we are apt to flee, are found to believing, but a rod (and that a rod of God too) when taken in the hand. And could we come forth to you in Truth and Evidence, as wise and right improvers of the sensible experiments we have actually found, tasted, seen, and handled hitherto of this sort; and that the savour of these excellent things had not been diminished in these souls of ours, through too much an in observent, careless, earthly disposition▪ bringing us down from our advantages of excellency; we might speak more loudly to you than now we can▪ Oh! taste and see that the Lord is good, blessed are they that put their trust in him! The Lions (among whom we dwell) do want and suffer hunger; but they that fear the Lord, lack nothing that is good. In the midst of their sufficiency they are in straits, while in the straits (designed to wear out the people of the Saints of the most high) there is a provision made of sufficiency; be ye therefore strong, and very strong, and very courageous, and God shall strengthen your hearts.  
And now for a thankful acknowledgement, though it may not be interpreted as any requital of your holy liberality, What shall we farther say? than that we do (as we are able) bring the matter in our requests and thanksgivings unto him, who is able to make all Grace abound toward you, All-sufficiency in all things may abound to every good work, being enriched in every thing to all bountifulness, which causeth in us thanksgivings unto God. And this we beg on your behalf, not as if we desired a gift, or that it should be so again done to us, knowing that there are many watery faces everywhere requiring Bread to be cast upon them, as under far greater necessity than ourselves: But as h●ving persuasion (and some small experience) what a great recompense it is in such case to have the mouth and hand opened, from the hearts being enlarged with those expatiating Graces and Virtues of the Spirit of the New Testament, that constitute a true largeness of heart like the Sand on the Seashore, and to increase that greatness, that is proportionate to the large discoveries of believing, doing, suffering-Grace, and Preparations for expected Glory. In order to it, we desire for you all, and entreat you to press and pursue after, (1) Greater advances toward newness of heart; the old heart will be as old bottles, and an old garment, that will not comport with the new Wine which is yet in the Cluster, and a blessing in it, though men attempt to destroy it. And this is not only a newness of state, but a newness also of frame, by means whereof the inner-man may pass under experimental renewings day by day, even the renewings in the Spirit of your minds, by which the Truths, Ways, and Works of the Lord, the King, may have an intimate access and abundant entrance into your own souls, and you into them, in their virtue, dominion, and power. (2) Greater approaches in a way of heavenliness and nearness to the Lord, at distance from the spirit of this evil World; where the World is set in the heart, the God of this World will be quickly filling it, narrowing and enclosing it for earthly service; and this not only in men of Earth, who have their portion in this life, but also in those that are by the Blood of Christ delivered from the gross pollutions of this present evil World, through lust; but yet much concerned in the business, cares, and intricating-affairs of its many things, which though lawful in themselves to be diligently prosecuted, yet as lying under the influence and advantages of the Prince of it, having a notable tendency to bring souls down from their excellency, and to eat out insensibly the liveliness and sweetness of our spirits, longer and further than the Victory that overcomes it, in the virtue of the Cross of Christ, by which we are crucified to it, and it to us, be kept up on fresh exercise. (3) Right waitings for, and waitings on the Spirit of Promise, who is of power to quicken dry bones, raise dead Witnesses, and do great things in and for us, which shall not be resisted, nor need not be assisted with might and power; though for a time the work about it may be made to cease with force▪ and power. We shall say no more at present, but with the representation of our obliged respects to every one of you, as if known by Name, leaving you in the blessed arms of our Beloved, we remain  
22th of the 9th mon. 67. Your Brethren, waiting for the Consolation of Israel.    

POSTSCRIPT.  
IF any inquire, what might occasion so much severity, as to detain the Author so many years, and until death, a Prisoner? It may suffice to insert here for the Readers satisfaction, That in the state of his case, left under his hand, setting forth the illegality and unrighteousness of proceed against him, He concludes it thus;  
If it should be suggested, Perhaps he is a Ringleader; This true Character of the Person, may alleviate jealousies of that kind.  
He was born at Plymouth, of mean yet honest Parentage, is not by Kindred or any Alliance related to any Person or Family of any Note at all, was not bred up to Learning at any University, or sent any where to Travel for Education, or Experience; but contrariwise, brought up and kept diligently by his Parents to Work, in the poor yet honest Trade of a FULLER; never lived out of that Town a Month together all his life, except in a Journey some Weeks on occasion, about sixteen years since, to London; besides what he underwent by constraint in Prison. Never in the former Wars was enlisted in any Troop or Company under Pay, and in the Trained-Bands of the Town where he served, never was accounted worthy of Promotion to so much as a Corporal, nor in the Corporation, whereof he was a Member, ever advanced so high as a Constable, never bettered his Estate one farthing, by all the propitious advantages, that might have given him opportunity for so doing; nor is conscious to himself of the least desire of adding to what he hath, by any present or future advantages that any favourable overtures of the times may tempt him with; never was advanced to, or improved in any Place or Office of Trust or Profit, Civil, Military, or Ecclesiastical; save only for some few weeks, unknown to him, and against his will, he was Mustered a Chaplain to the Fort, but quickly got himself discharged of that again. Never was concerned in, nor truly charged with any Plot, Mutiny, or Tumult, giving the least disturbance or occasion of Fear, or Jealousy.  
This one thing then only can remain to give colour to such proceed, That about eighteen years since, he being convinced of his Duty to the Lord, by evidence of Scriptural Light, joined himself in an holy Covenant, to walk in all the Ordinances of the Lord blameless, to the best of his Light and Power, in fellowship with a poor and despised People.  
FINIS.