DIVINE CONTEMPLATIONS, AND Spiritual Breathe OF Mr. HENRY DORNEY: Comprised in, 

I. Practical DISCOURSES. 

1. Of the Nature, Means, and Method of Salvation, on Isa. 45. 17.  
2. How to find God a Sanctuary in time of Trouble: With the manner of the Author's entering into Covenant with God, on Rev. 1. 5.  
3. Of Union with Christ, on Joh. 17. 23.  
4. Of Glorifying God, on 1 Cor. 6. 19, 20.  
With an Appendix how to pursue a Lawful Thing Lawfully.    
II. His LETTERS.  
III. His Last and Dying Speeches and Prayers.   Also an Account of his Life, at the Close of the Preface.  
LONDON, Printed by James Rawlins, for John Wright, at the Crown on Ludgate-Hill. 1684.   

THE PREFACE.  
WHEN we see any extraordinary Effect, 'tis usual for us to inquire the Cause; whether it be in things Natural, Artificial, or Moral. Every new Appearance in the Heavens invites us to consider its Reason. Any useful Engine framed by exquisite Art, tempts the Curious to examine its inward Springs and Movements. And when we observe a Person to manage his Province or Affairs successfully, we are willing to know the Rules and Measures by which he guides himself. There is the like Tendency in the renewed Soul, when it sees any one of extraordinary Elevation in Religion and Holiness, to consider the inward Principles that act them.  
The AUTHOR was observed to be a Person of great Wisdom, and singular Holiness; equally admired and loved by those who knew him. And some who had the happiness to be intimately acquainted with him, and have heard with what Clearness and inward Sense he would discourse of the sublimest things in Religion, have been ready to say what was once said of Christ; Whence hath this Man this Learning? Whence did he derive his Knowledge and Holiness? But the following DISCOURSES lay open unto us the inward Springs of them both. It hath been observed that there is nothing more influential upon the Divine Life than a constant and deep Impression of our own Corruption and Impotence, together with a continual Dependence upon the Redeemer's Grace: both which were in an eminent degree visible in him. There is throughout the whole of his Discourses an admirable Depression of Sin and Self, with an Exaltation of Christ and Divine Grace, and a believing Admiration of his Person; with a continual living upon him in the Exercises of Faith and Love.  
And indeed, there is no true Spring of Holiness but Faith in the Mediator, the Purchaser of all Grace; and the Spirit, the Conveyer of it; from which some having turned away, have made Shipwreck both of Faith, Holiness, and even of Moral Virtue too. There hath not been, there cannot be any steady and firm Principle of Holiness, but Faith in Christ Jesus; the abundant Efficacy of which upon the Divine Life, the AUTHOR was a very sensible and full Instance of.  
If there be any thing in the following DISCOURSES which may recede from Theological Accuracy, you must know that he was but a private Person.  
The Manner of his Phrase is somewhat peculiar, yet such as he found most proper to express his inward Sentiments, and whereas he could (as he said to a Friend) have altered and refined the Phrase, yet he did rather let it alone, writing it only for his own private use; judging too, that as he had his in Meditations a very special Assistance from the Spirit of God, so the words which clothed them were most genuine, natural, and agreeable to his purpose. And indeed, there is such a lively and sensible Affection in his Style, that nothing else but an intimate feeling and experience of the things themselves could suggest; which doth at the same time equally instruct and move.  
In the Discourse of finding God a Sanctuary, he doth in a very express manner enter into Covenant with God; which may both encourage and direct in the performance of it. Some holy Divines in their practical Discourses have advised to this, but there are few who have put it in practice: nay, many have alleged this as the reason of their backwardness to it, the sense that they had of their inability to perform it; and the making it in so solemn a manner, and then transgressing the same, it might but involve them in the greater difficulties of Mind. But the AUTHOR doth it in that way and manner, as to take off the force of this Objection, which doth much arise from the ignorance of the nature of the Gospel-Covenant, wherein God calls us to nothing but what he hath promised his Grace shall enable us to perform. He addresseth himself unto it in a very great sense of his own weakness, and the Riches of Divine Grace; relying on that to enable him to perform the Covenant on his part. By which means his entering into Covenant was so far from being a Snare to him (of which he was very cautious) as that it became a mighty Support to his Faith and Assurance. So that his Sins and Infirmities (which were more discernible to himself than others) did not make him (as he said) to question his Interest in the Covenant; he found that an undue way of procedure: but did excite him by a fresh Application of the Blood of Sprinkling, according to the Tenure of that new Covenant, to seek out both their Pardon, and Mortification; there being a Provision of Righteousness and Strength in it, through him who is the Mediator and Head of it.  
His LETTERS are but a very few in comparison of those multitudes that he wrote of the like nature and import, more of which could not be procured. And for Brevity sake, the Preface and Close are sometimes omitted, with what related to Civil Affairs. He had a most earnest desire to do good: So that what was said of Timothy may be well applied to him, That he did naturally care for the Good of Men. And therefore he would both by his Exhortations when present, and his Letters when absent, endeavour to promote the spiritual Welfare of those who were blest with his Acquaintance.  
As to his last and DYING SPEECHES and PRAYERS, they were taken from him without his Observation, by those who were constantly with him, and were greatly affected therewith: In which there may be some things a little abrupt, by reason of his great weakness and pains diverting him. But they have in them that deep savour of Religion, and express so powerful a sense of Divine Grace, as 'tis thought they would not be unacceptable to serious Persons.  
To conclude, What is here exposed to view was without the AVTHOR's design, and at the desire of Relations and Friends; who being greatly affected therewith, judged it might leave some good Impressions on those who read it: wherein we have an useful Systeme of practical Divinity, written with an inward Sense and Experience, manifesting the vigorous and lively actings of Grace, and giving us a clear and distinct Anatomy of his excellent Spirit. How sublimely doth he soar in his Contemplations; viewing Christ both in his Person and Office, with his Ordination to, Fitness for, and Discharge of it? Whence his Faith is maintained and strengthened, accompanied with a sense of his Gild and Impotence, which every where he expresseth, frequently bewailing the Corruption of Nature.  
How doth that Faith exert itself in great love to, desires after, and delight in Christ; with an exact and universal Obedience to his commanding Will, and a meek and patiented Resignation to his afflicting Will.  
The whole of which very clearly manifests his most serious and earnest Concernment about eternal things, and serves to disprove those who believe that Religion is nothing else but a grand piece of Hypocrisy. Such Instances tend to check the growing Infidelity and Atheism of the present Age, wherein Religion is thought to be but an Artifice of State, the Policy of Princes; entertained only by the many, and rejected by the more Intelligent.  
It serves also to awaken those that are sincere, to a more vigorous Exercise of Grace: What one hath attained to, others may; the same Principles of Holiness lie open to all.  
And that what is said may be more convincing, a CHARACTER of the AUTHOR is adjoined (wherein the efficacy of his Meditations is most sensibly exemplified) drawn up in the Straits of time by a private hand, who was intimately acquainted with him throughout his Life; and if in it there be any thing defective, 'tis not to be imputed to him whose CHARACTER it is, but the Imperfection or unskilfulness of the Hand that did attempt to draw it; who hath composed it without the Methods of Art, or curious Ornaments of Phrase: But suited it to the plainness of the AUTHOR, expressed both in his Life, and the following Composures.  
J. H. T. R.   

THE LIFE OF Mr. HENRY DORNEY.  
HE was born in the Year 1613. at Vley, in the County of Gloucester; and was the fifth Child, and Son of Mr. Thomas Dorney, Gent. and Joanna his Wife; both very religious; and had a numerous Issue (in all, eleven Children:) towards whom they had a most tender and Parental Care, and were industriously diligent in bringing them up in the Nurture and Admonition of the Lord. Their eldest Son was bred a Scholar at Oxford, and placed at the Inns of Court; and after he became a Barrister, continued in the Practice of the Law until he died. Their second and third Sons deceased in their Infancy and Minority. Their fourth Son also was bred a Scholar, and entered upon the Ministerial Function; dying in the Flower of his Age: whom the Lord was pleased to bless with a great degree of profound Learning, and Insight into sacred Mysteries, beautified with a super-abundant measure of Divine Grace: who kept a constant Dyary of his Life. But it is the fifth Son, Mr. Henry Dorney, who is the Subject of this following CHARACTER.  
After he had been Religiously educated by his Parents, and furthered in Learning at Country-Schools, he was about the fourteenth Year of his Age, brought up to London; where he spent much of his time with them, in Attendance on the public Ordinances of God's Word and Worship, at the Morning and Weekly Lectures, beside the Solemnities of Worship on the Lord's Day. At which time (as judged) began the work of God's Grace effectually to seize on his heart. And after a short Continuance in London, he retired again into the Country, in the Pursuance of Humane Learning, and was at length settled at Newbury Free-School; where in a Years time, or little more, he thrived so swift in Learning, that he became completely fit for the University: But for some Cogent Reasons, his Father (with his own Consent, he being always very obsequious) thought it more convenient to dispose of him to a Trade: In Attendance on which, and all along in the variety of outward Changes in the Course of his Life, and amidst his busiest Secular Affairs and Employments, he yet kept the Rudiments of his School-Learning: applying himself with great diligence, as he had spare time, to perfect his Studies in the Original Tongues, wherein he was very expert and accurate; especially in the Hebrew; and retained an exact knowledge of them to his dying day.  
With respect to his Natural 
His Natural Abilities.  Abilities, he had a quick Fancy and Invention, a ripe Wit, a tenacious Memory, a large Understanding, and a profound Judgement.  
His natural Temper was Grave, 
His Natural Temper.  Amiable, Affable: he had Sweetness mixed with Gravity, and Cheerfulness mixed with Seriousness; much condemning an affected Melancholy and Reservedness. He had an undaunted Courage, tempered with Meekness; and seldom, if ever, seen discomposed with Passion of any sort. He was , kind, sociable; not at all Loquacious, or given to much Talk; yet not sparing to speak when and where he saw it needful, and had a Call thereto. He affected not Moroseness on the one hand, nor was he complimental on the other; yet courteous towards all, and used Flattery to none, either in Speech or Action.  
When he approached to God 
His Religious Duties.  in Duty, it seemed to be with a great Awe upon his Spirit, withdrawing his Mind from every thing that might distract him; especially in Prayer: endeavouring to do what he did as in God's sight, with spiritual Vigour and Activity; according to his own Saying, that We must not be Drones in God's Work, but be roused and enlivened in all the Services we perform to him; which also should be chief inward, with as little outward appearance as may be. He was one devoted to Prayer; which took up a great part of his spare time, both in the Day, and in the Night, when he was awake, and not hindered by Weakness, and other Bodily Distempers. And he was wont to say to this effect, when he discerned not the like readiness in others, who were more addicted to Conference; We, alas (at least, some of us) know a great deal notionally, but its Prayer in the Spirit is the Work we should chief mind. And when he had been desired to declare his Opinion of any difficult Scripture (wherein he had a deep Insight) he spoke to this purpose; If you would know the true meaning of such or such a Scripture, pray over it; that being the most effectual Means to come to know the Mind of God's Spirit in his Word. And he had such a holy Intimacy and Familiarity with God, that he would speak to him in Prayer, as if one Cordial Friend were speaking to another; yet with great Humiliation, Prostration and Reverence. And when the Frame of his Soul was never so little out of order, he seemed to be very much troubled, until he could get into some place of Retirement, for the regaining of his former delightful Frame of Communion with God. And this he would be often speaking of, to his most inward Friends. And his manner was, when he prayed alone, not to use his Voice at all; but all his striving in Prayer was inward; saying, that Bodily Exercise profited little; and more especially in secret Prayer. And also, when he joined with others in Prayer, he seldom was seen or heard to stir; as accounting it would be matter of disturbance. And he would be sure, as to his own particular, to use no higher Voice in Prayer than was merely necessary for those that were present, and joined with him in the same Duty: often signifying his dislike of such a raised Voice in Prayer, as might be distinctly heard any further than that Room or place where those that joined in Prayer were assembled. Also, except the Case was extraordinary, he did not approve of making long Prayers, but rather more frequent; especially in and with a Family; lest some other necessary Duties might be omitted, or the time that ought to be spent about them abridged: and more particularly at Nights, that Family-Duties should be more concise; lest through weariness, Servants and others should be overtaken with Sleep. And he said, that The reason why many make long Prayers and multiplied words, was, that they doubted God did not hear them, and therefore they would pray the more, thinking that by much speaking, something might take with God. And he further said, that As Burnt-Offerings and Sacrifices of old were not regarded any further than they typified Christ, so God delights not in the outward Carnal Performance of Religious Duties, nor in any thing performed only by the Abilities of the Outward Man: And that Prayer should be the holding of the Promise in the one hand, and the Petition in the other. That our words should be few, with a still inward Composure of Mind and Spirit in the Duty. And that We often come before the Lord, furnished with words, when the power of Faith, and of the Spirit is wanting. And that we never pray with delight, until we believe that our Prayers are heard, and will be answered; which we put up to God in the Name of Christ, according to his Will. And that without a personal Interest in Christ, there is no Approach unto God. If our persons be not in him, it would be in vain to seek him; for we could never come at him, were not our persons united to him. And as to his own experience, he said, Sometimes I find I am exceeding heartless in Duty; that I go unto it as one altogether dead; yet being convinced it is my duty, I speak the words in Prayer: and doubtless, such words, where there is a striving of the Spirit against the Flesh to overcome that Indisposedness, they are prevalent with God, though we may not account them so.  
He was so often and frequent, 
His secret Devotions.  both Day and Night, in his Converse with God, that his Life was no other but a constant Walking with him.  
In his Family he so wisely behaved 
His Family-Government.  himself in his Discipline, and by his grave, sweet, and pious Carriage, that all under his Roof did both reverence and love him: And his endeavour and care was (if it were possible) to receive and retain none in his House but such as truly feared God. And if it happened at any time, that any Servants proved bad, he would turn them off so soon as he could; but yet always at their parting, by his Prayers for them, his Counsel, Advice and Liberality to them, none such went from him, but at their departure, did, or might have carried with them a self-condemning Conviction of his Goodness, and their own Folly. He also used to Catechise his Servants on certain days of the Week, so far as other important Affairs, and his natural Constitution of Body would permit.  
His daily Family-Duties were 
His Family-Duties.  in this method performed. First he prayed before the reading of God's Word; which was observed to be to this effect: That God would favour us with his Presence in our Approaches to him, and make us sensible we have to do with him, who is the living God; and with his Word, as a living Word. That it might not be as a dry Well, as a dead Letter, nor our hearts dead in the perusal of it; but that it might come as Water on a thirsty Ground, and we made fat with the fatness of it, our Souls being capacitated to suck in its sweetness; that we might have some sweet sense of his Holiness, and our Relation to him; and that put forwards in the use of the Word and Prayer. That God would  his Word with Almightiness; causing his Arm to be unbared, and his Truths to be revealed, that they might be a bright Lamp to our Feet, and a Light to our Paths. That all his Divine Dictates be taken in with all greediness; that thence Virtue might flow out, and enter into our hearts, and be the very Operation of God upon our Souls, and his Power unto our Salvation. That God would consult his own Grace, that we might have his Presence, both in the Word, and in our hearts, in an efficacious way; causing it kindly to operate. That some spiritual Grace might drop down unto us; and that the Word being every whit of it spiritual, might spiritualise our hearts, and influence them to an Obediential Compliance with his whole Will therein revealed. That he would cause it to take hold of our hearts, that they might be bowed down, broken and healed by its powerful virtue and efficacy; making us to delight therein, and that through Christ we might be a delight unto himself. That God would quicken and enlighten us, and cause his Word to come with Power and Life. That we might behold his Glory and Majesty, shining in every part of his Word. And as God had put an Almightiness in it, so he would command the Majesty and Authority of it, to bear in with an exceeding weight upon our hearts; and make it Almighty in all its efficacious Actings. And that the Vital Power of his Spirit might cleanse, lead, and teach us in the way everlasting. And that the Word might be as an Instrument and Means in the hand of his Spirit, to do all this for us, and in us, etc.  
And in the reading of the Word, he would usually spend a little time, in speaking to the most remarkable Heads therein contained; improving it for the Instruction and Edification of himself and Family. And after that, he closed the Morning Exercise with solemn Prayer. And his Evening Exercise was first, Prayer for a Blessing on the Word to be read; after which he read a Chapter, and then concluded with Prayer.  
For the right understanding 
His Directions for understanding the Word, and profiting by it.  of Scripture-truths', his Counsel was, that we should compare spiritual things with spiritual; which is discerningly to suit the way and method of Utterance, in such a spiritual Simplicity, as may best agree with the nature of the spiritual Mystery of the Gospel; and not to speak spiritual things carnally, in the Wisdom of the Flesh. And that we can never profit by the Word heard or read, until we receive it, and take it up, as a Message from the Lord to our Souls; as the Word of the overliving God: saying, I would so read the Scriptures, or other good Books, that in reading, I would drink in the matter or things therein presented; and have my heart to feed thereon all the while. And that we should judge of every part of holy Scripture according to the proportion of Faith, and body of Truth. And more particularly touching the THREATEN we meet with in Scripture, we must note they are always to be understood, with a secret implied Condition; that notwithstanding, if we return to God, they shall not be inflicted on us: But when God swears to his Threaten, there he makes it good; as in the Case of the unbelieving Israelites. And for Scripture-PROMISES; we must not look on any Promise, but in and through Christ; in whom alone they are Yea and Amen. And that we should labour after the believing sight of a Promise, which is more worth than all the Gold and Silver in the World: And therefore we should catch at the Promises (having a Right to them in Christ) as a Man swimming lays hold on a thing, when he sees himself in danger; and bear ourselves nakedly on them, as a Swimmer upon his Bladders. And for this, get a through Belief that there is but one God; that this God is the same, his Covenant the same, and ever the same; that his words are the same as ever they were in Noah, Abraham and David's time; putting ourselves in their Case: As, put case I were Noah, Abraham, Moses, etc. And we must come up to this Persuasion, that God ever abideth faithful, and that the Kernel of the Promise, both then and now, is God's Will in Christ. And touching the COMMANDS of the Word, we must note, That 'tis heavy work to eye God's Command only in our Obedience, without looking to him for strength; for to us under the Gospel, God never intended the Commandment any otherwise than as a Rule, not as our Strength, for Power belongeth unto God; he gives Power and Strength to fulfil his own Commands.  
He was a strict Observer of 
His Observation of the Sabbath.  the Lord's Day; and could not endure either to speak himself, or hear spoken by others, any thing that tended to withdraw the heart from the Sanctification of that sacred Season; and would allow of nothing else to be then said or done, but what was of Mercy, and mere necessity; according to that word in Isa. 58. 13. and Leu. 19 30. Ye shall keep my Sabbaths, and reverence my Sanctuary; beside the express Injunction in the fourth Commandment. He exceedingly loved the Habitation of God's House, and the place where his Honour dwelleth. He valued the Gospel-Ministry at a mighty rate. He esteemed not of Men for Learning and Parts, where he saw the Grace of God wanting; and that they preached themselves, and not Jesus Christ: but where both concurred, he had always the greatest Reverence and Veneration for them. And to prepare himself and Family for the due Celebration of the Sabbath, and for the Ordinances of that day, he was heard to offer up in Prayer such Petitions as these; That God would draw nigh to us in the powerful Working and Operation of his Grace, and cause the Dew of Heaven to fall upon us, that our Fleece might not be dry, that our Witheredness might pass from us. That we might have a Verdure, a Greenness on our Spirits, and be anointed as with fresh Oil. That as he hath presented us to another Sabbath, so he would make it a good day to us; giving us throughout the day, that Thirsting and Hungering to which the Promise is entitled: and cause his Omnipotent Arm to bring Salvation, and establish it in our hearts; granting us the Light of Life, and making us so to hear, that our Souls might live, be made fat with the Fatness of his House, and be made to drink of the River of his Pleasures. That no Gild might abide on us, but be taken wholly away, and our Souls freed from the Captivity of a Fleshly Mind and Will. That he would cut those Fetters asunder, and work some Renewing upon our hearts, some spiritual Strength, Warmth and Refreshing. That we might have a free Intercourse with him throughout the day; praying in Prayer, and hear in Hearing, and see the Face of God in his Ordinances; and they made powerful and transforming. That Jesus Christ might come in his Kingly Power, in the Ministry of his Word, and destroy all the Bonds of the Prince of Darkness. That he would not suffer the evil Angels to disquiet and disturb his People in their waiting on him; but that they might attend upon the Lord without distraction. That in what we do, we might honour him who is the Lord of the Sabbath. That he in Jesus Christ might be well pleased with us, and see and behold his own Working in us, and upon us; and say, It is very good. Taht he would grant us a solid Consideration of things spiritual, and a higher prospect thereof, so as to affect our hearts; and that our Scope and Aim in all things might be to please him, and profit our own Souls. That he would grant us his Presence and Teaching, and the Operations of his Spirit, in the use of his Word, which is spiritual: and that our time and life be spent in his fear. That our Hopes be upward, our Considerations inward, and our Converse with spiritual things, as those that are above in the Mount with God, etc. And his manner was, in the Evening of the Sabbath, after the public Solemnity was over, to repeat himself, or by some other in his Family, both the Sermons preached on that day; with Prayer both before and after the same, accompanied with the singing of a Psalm; after which, he supped: and then concluding the day, again with solemn Prayer, he retired himself to his private Devotion, and so went to Rest.  
He had a great Insight into the 
His Insight into Spiritual and Divine things.  Mystery of the Gospel, and Divine things: And this is evident in the several following Discourses, in his Letters, etc. and in such Expressions as these; That there is a Tangle and Touch of the Gospel, which only the Called of God knows. And that none can know Christ savingly, but those that are united unto him.  
CONCERNING GOD'S UNCHANGEABLENESS: That though Man be Changeable, yet God stands to his Purpose and Promise; appearing Righteous in his Works, either in conquering a Sinner by his Justice, or overcoming and removing of his Sin, through Grace by Faith; and so saving the Sinner; ordering the very Sin of the Elect to exalt his Mercy. Though Sin is not in its own nature, but by Accident, the cause of glorifying God's Grace. And so most justly he punisheth the sinful World for their own Sins, and the Sins of the Elect in their Mediator.  
OF GOD'S LOVE AND TENDERNESS to his People: That God never comes into any Soul, but he leaves a Blessing behind him; he pays well for his Entertainment before he parts. And more particularly; That if a poor Child should come to his Father, and say, Father, I would not offend you; it goes to my very heart,  I do offend and grieve you: Teach me therefore (O my Father) so as that I may not offend you in what I do. Will not hereupon an indulgent Father compassionate such a Child? And hath not God much more pity towards his Children, who is the Fountain of Love and Tenderness.  
Of the DIS-RELISH of SPIRITUAL THINGS to a GRACELESS HEART: That the things of God, and of Soul-Concern are but a dry Morsel to a Carnal heart; that such an one may talk of Heaven, of the Glory and Happiness thereof, and may seem to be somewhat taken therewith: but if a good Bargain, or some Worldly Profit interpose, the heart of such an one is presently taken up, and tickled with another kind of delight.  
Also Of the vast difference betwixt a true Christian, and one that is not so: That a Christian indeed is a strange thing, one that outwardly appears to live in the World like others: yet there is something within him unseen, that is as different from what is in others, as Heaven and Earth.  
CONCERNING TRUE FAITH: That it is the giving up of our Souls to God in an Act of Reliance on him for himself, and those things we desire of him according to his Will: that Assurance is rather the Flower or Seal of Faith, than Faith properly. That Christians are often much mistaken about Faith, in taking it for a sure Confidence and Belief that God will help and deliver, etc. But Faith chief consists in a Recumbency and Reliance on God, a leaning, a rolling upon him to help us, or for whatsoever Mercy we desire of him; and not that he will help or deliver, out of such a particular trouble, or to bestow on us such or such a thing we want, or remove such an Evil we fear; that being rather the Product, Effect and Privilege of Faith. Many complain they have not Faith, when they have no Assurance of God's Performance, though they are all the while in the Exercise of Believing: and that Faith is the Faith that justifies; and true Faith is such as realizeth things absent, remote and future. That it is not the nearness of a thing makes it real; but Faith seethe a thing to be real, though afar off; when we are apt to judge many times of the reality of things, because they are near. Also true Faith dwells in a pure Conscience, it makes its Nest there, it purifies the heart.  
His Faith in God's Covenant 
His Faith in God's Covenant and Promise.  and Promise, instead of many other Instances, appeared in these short Say: That those who cannot live nakedly upon a Promise, in the want of a thing, will not know how to use it as they should when they have it: and if I were sure to live but one Hour, this should be my Exercise, The Acting of my Faith upon God's Promises: and whilst the Soul is thus in an adventurous Frame, this is not Presumption, neither cannot be. It also exerted itself in Prayer in such Expressions as these. That the Lord would arm us by his Fear, even with that Fear that is the Concomitant of Love, and let them both be united in us; for it is one Clause of the New Covenant, that he will put his Fear into our hearts, that we may fear him and his Goodness, and that his Name be great in our Eye, that may preserve us from departing from him. That the Covenant of his Grace might be a Tree of ripe Fruit to us, and that the Hand of Grace might shake it; that the Fruit may fall down, and we may gather it up for our daily Refreshment.  
Nothing doth more satisfy me in the verity of the Religion I 
His Argument for the Truth of Christian Religion.  profess, than the Oneness of the hearts of the People of God; who all give in the selfsame Testimony of the Work of Grace in the heart, the same Spirit of Faith breathing in them all.  
His Love to God and Christ was seen in the Course of his 
His Love to God and Christ.  Obedience to Divine Commands, and his great Submission to all afflictive Dispensations from God: Also in his great Love to the People of God; in his frequent, secret, and close Communion with God here, and a longing desire to be translated by Death, into his immediate Presence and Fruition.  
His Assurance of God's Love: 
His Assurance of the Love of God.  His Practical Discourses, Letters, the solemn Covenant he entered into with God, and his Dying Speeches, do throughout plainly demonstrate. And it was greatly promoted and maintained by his often renewing and ratifying of his said solemn Covenant; some of which Ratifications annexed thereto, are here inserted in his own words, as followeth.  
Finding some motion within me urging me seriously to view over this my Covenant, and considering it was a most deliberate and voluntary Engagement; and that God, with whom I have to do, remembers it, and fails not on his part; and that the frame of my heart is so sinfully prone to cast off the Cords of my Duty, and so departed from the easy Yoke of Christ, and the unspeakable Privileges of my Covenant-Interest in God my Saviour; and having, I fear, sinfully omitted these three Years a through Review of this my Free-Will-Offering, I have this Afternoon once more spread it, and my Soul with it, through the favour of my God, before his face; and do now again in his Fear, and in Reliance on him, willingly renew the same; and again bind myself to be the Lord's, and to be wholly subjected to his Will, to own him as my God, according to the full scope and purpose of the Covenant before expressed. And now, O God of all Grace and Glory, let this Covenant that thou hast caused, and drawn me to renew with thee, be confirmed in Heaven, and in the heart of thy poor Servant; and casting myself upon thee, I claim thee to be my God; and I give myself to thee: and this Evening, an Evening greatly to be remembered; the 28th. of January, 1663. I subscribe irrevocably hereunto, with my Hand;  
Henry Dorney.  
Under much Infirmity, yet in some Integrity in my scope and design, I have perused over the forementioned Covenant, and do own the same; and do this day, in Reliance on the good hand of my God, enter anew into the Bonds thereof, as the state of my most happy and most desirable Liberty and Privilege; in which I humbly claim God in Christ to be mine, and willingly render myself into the hands of his Power and Grace, in all things to be his, and at his dispose for ever. To which I subscribe with my hand this 20th of February, 1664.  
Henry Dorney.  
It having pleased God, after many other considerable Changes, and various Trials and Exercises in my Life, now of late to reduce me from a single, to a married Estate; and therein to favour me with the Society of one, whom I account and believe to be precious in his sight; and thereby called me to some further Exercise of Faith, and a nearer Approach to himself, for all Supply and Succour, under the Wing of his Counsel, Goodness, Care, and Faithfulness for Soul and Body; and for his blessed Presence, Good Will, and Favour to myself and mine. And withal, in regard a very dark Cloud appears hover over the Church of Christ, I thought it my duty to betake myself to the surest Hold; and to retire afresh into the Arms of God himself: And therefore being under much sense of the lose earthly frame of my own heart, I resolved to renew upon my Soul, the Obligations of the  Covenant; which, through the favour of God, I have this day done; lying down at the Feet of a Gracious God. I have again (though with feeble hands) been taking hold of Jehovah ' s Covenant; humbly taking him to be my God, and giving myself and mine to him. I do, I say, with much struggling, yet with some sincerity in my desire, take God to be my Portion, and exceeding great Reward; and do render myself, and all that concerns me, to him, and to his Will, this present 23d. of May, 1666. and for ever: And do subscribe the same with my own Hand;  
Henry Dorney.  
Moreover, in a former Sickness, and under Bodily Ailments, being asked whether there were any thing burdensome upon his Spirit; he replied, I have no distrust in him whom I have believed. I feel no sting at all: There is no oppressing thing upon me, no quelling thing in my Spirit: Nothing troubles me from within, nor without.  
His Desires after Glory were 
His Desires after Glory.  in a peculiar manner exerted in his last and Dying Speeches and Prayers; and at other times before, in many and various Instances; and chief upon this Ground, that he should then be perfectly freed from Sin, and serve God without distraction. And it may be useful here to mention this following Passage, that a dear Friend once making his moan to him, about vain impertinent Thoughts, wherewith he was greatly haunted and troubled in Attendance on God in Duty: He said to him no more than this, That that very thing should make us willing to be gone hence to be with Christ.  
He had an entire Respect to 
His universal Obedience.  all God's Commands; avoiding all Appearance of Evil, and laying hold of all Opportunities for receiving and doing good; and his very Soul was in it: and it seemed as natural to him, as for a person to eat when he is hungry: Yea, he was as a Creature out of his Element, most uneasy and restless, whilst he was not actually so exercised. And his Submission to the Will of God's Providence, as always, so it was remarkably instanced in his last Sickness, and also in a former Sickness; when he was heard to say, Lord, if it may please thee, make my Passage easy. If thou wilt have me go (meaning his departure by Death) I am willing: If thou wilt have me to stay a little longer, I am willing: but, Oh! for Sufficiency of Divine Aid. Likewise it was observed in these Petitions he offered up to God in Prayer; That the Lord would manage every one of our Thoughts, and spiritualise them for his whole Will; and that his Spirit may have the Sovereignty in our hearts: And seeing it is the property of his People, so far as they are spiritualised, to love and delight in all his Statutes, and to love his commanding Will and Word, as well as his promising Word. That he would lead us into the Light and Life of Jesus Christ, and cause us to yield up ourselves universally to his Rule and Government, and greedily take in all that Grace and Kindness he hath offered to us, and get up into the Region of Christ's Teaching and Leading. That we might be form to his liking, and as a People whom he delighteth to own and love; and be fitted for the whole Will of God, that he would have us to submit unto.  
His Mortification was clearly 
His Mortification.  evinced, by his Behaviour towards that which should be always the Objective Matter, for that Grace to be exercised upon; and by these directions he proposed, as Means and Persuasives to it; That we should always seek an occasion against the Flesh; as 'tis said of the King of Syria, He seeketh a Quarrel against me: and when we cannot pray it down, or meditate it down, then apply ourselves to good Company, and holy Conference with others; and be ever engaged one way or other, with one Weapon or other against the Flesh; as Samson against the Philistines, who sought an occasion against them. And that the way to receive any Temporal Mercy is to be dead to it: And that as they that will be rich fall into Temptation and a Snare, the like it may be said of those that will not be poor. And he further added, that we must be mortified as well to Saints as Sinners, if we will have true Peace. And that if all things were in a right frame, the Soul would be dead to all carnal and earthly things, and be ever under full Sail for Heaven: and how then would the Breath of Grace appear in all the Actions of our Lives. And for the promoting of this necessary Work, he was observed earnestly to pray, That mortifying renewing Grace might always appear active in us, and that there might be a secret delight in us, to take Vengeance of all that carnal Frame and corrupt Inclination that is within us, and an eager desire to have this Body of Death crucified and taken away. That a Sentence of Death might pass upon this Body of Sin and Death in us, which Christ died to remove. That this Body of Death might be battered down and wasted day by day. And that he would cause us always to have a War against the Law of Sin within us. And that we might long to have it subdued, and the Sovereignty of God's Grace advanced in our Souls. And that our Affections and Desires might decay more and more towards all things that are of a fading, perishing Nature. And that he would crucify and destroy in us all the Attempts of the Body of Sin, wherewith we are continually haunted. And that he would help us to quit ourselves as those that are engaged to God, and favoured by him; and know what it is to have our Natures changed, and the natural Enmity slain. And that we might be transplanted into Jesus Christ, and made one with him. That the things above might be the great things in our eye, and have more Room in our hearts; and the things here below accounted little, and be of low Esteem with us.  
The constant seriousness of his 
His constant Seriousness.  Spirit was seen, not only in his Carriage, but in his Cautions to others about it; saying, that there are many thousand Professors perish eternally for want of Seriousness, and that Isaiah herein was a great Precedent for our Imitation. And in company of some Friends he spoke to this purpose; We, even very we must appear before the Judge of Heaven and Earth, that judgeth the Quick and the Dead: and the Enquiry will not be then, How rich, or how poor we have been? But how did we thrive in the ways of Holiness? What Work of Faith, Labour of Love, Patience of Hope? What Exercise of Grace? What Zeal for God? How did we make the Glory of God shine forth in our Lives? Therefore let our main Care be, that we do not miss of Heaven at last; for 'tis possible, after a glorious Profession, the Soul may miscarry for all that. And I do not speak this to put a damp upon you; but to quicken and caution you.  
His Zeal against all Sin was apparent 
His Zeal against Sin.  in his general Course. He shunned all Appearances of Evil; hating even the Garment spotted by the Flesh: Whence he gave this Counsel; Go not within the Clutches of a Temptation, to see what it is, before you resist: 'tis easier to pass by a Temptation, than to come out of it: When the Knot is knit, and the Door barred, 'tis harder to get Freedom than before. And also he was observed to say, That the least Evil admitted, hath a Tendency in it, toward the utmost Link of Distance from God: and the least Sin indulged, is like unto a Cockatrice indulged, which turns into a Fiery Flying Serpent, Isa. 14. 29.  
His Zeal and Activity for God 
His Zeal and Activity for God.  throughout his Christian Race did eminently show itself, by improving all opportunities to advance his Glory in doing good to Souls, especially amongst his Relations and intimate Acquaintance; where the Lord was pleased greatly to succeed his faithful and sincere Endeavours: and the more in that there was such a Grateful Majesty in his Carriage, and in those pathetical Expressions uttered by him. That it may be truly said of him (in his private Capacity) That his Lips fed many, and his Mouth was a Well of Life. And he used to pray for his Relations in such words as these; That the Lord would deal with Relations in a way of saving powerful Conviction, and spiritual Operation. And that such in whom is the Seed of God sown, might grow up to be Plants of Righteousness, in whom he might be glorified; and have the Seal of his Grace and Favour put upon them, and be numbered amongst those that are cared for by the Lord, and housed in him. And for such Relations as were at a distance from him, he also frequently visited with Letters, and would be sometimes sending them Books; using variety of Means for their spiritual Welfare. Likewise he would be writing them in Verse: and instead of many Instances, it may not be improper to insert these two of plain Verse, which accompanied two Bibles he transmitted, viz.  

To Jane Daunsy Jun. Sept. 1671.  
If Life Eternal doth surpass  
A Span of Time, compared to Grass:  
Neglect no time, until aright  
Informed you are by Scripture-Light;  
Deceits of Sin how to eschew—:  
And then of Christ to take a view;  
Until your heart be drawn to come  
Near unto him, as to your Home.  
So shall your tender Years be blest;  
Your Soul obtain Eternal Rest.  
And for this end, this Book I send.  
Accept the same, and Lines above,  
Coming from your Kinsman's Love.   

Jane Daunsy. Anagram. AND IS VAIN.  
The Scripture is the Rule of Truth:  
The chiefest Guide for Age and Youth.  
It truly shows the way to Bliss:  
Even how Souls may be born again.  
Then let Jane Daunsy study this;  
AND say, All other Skill IS VAIN.   

To my honoured Uncle and Aunt Trevis, Sept. 22. 1672.  
What Study can adorn grey Hairs,  
More than true Wisdom? Studies which  
Best Crown Old Age, when Earth's Affairs  
Shall cease: and die must Poor and Rich.  
A Draught of that true Wisdom lies  
Within this Book which I present:  
Oh, let your Hearts and aged Eyes  
Therein be earnestly intent.  
That while you do fill up your days,  
A Heavenly Mind Earth's Thoughts may quell;  
And that on Earth you may always  
Spring to Eternal Life. Farewell.   
In all his Actions, it did appear, 
His eyeing the Glory of God.  that his Aim was to do the Will of his Father which is in Heaven: and would oft say, Whatever we do, we should go up and down doing God's Work, not our own: and that would be a means to keep our Spirits even, and the heart tender and calm.  
His constant Converse, holy 
His constant Converse with God.  Familiarity, and nearness to God, signally showed itself in his Looks, Speech and Behaviour. As Moses, when he had been with God in the Mount, his Face shone. And Peter and John's Courage before the Rulers and Elders of the Jews, did evidence that they had been with Jesus. And (as hath been already suggested) he had such a holy Intimacy with God, that he would speak to him in Prayer, as if one Friend were speaking to another; yet with great Reverence, Humility, and Self-abasement. And he would be frequently urging it upon his Friends, that they should not rest, till they had attained a more inward Acquaintance with God. And that we should labour after a greater Intimacy with God, than with any Person in the World; and when we are alone, we should have still retired Communion with God. And that we get nothing by a cold Acquaintance; but all things by a warm Acquaintance with him. And speaking of his own experience; said he, It is my great disquiet that Christ hath so little of my company, though I may not say, I have not his. And this was likewise manifest in those words he used in Prayer to this effect. That the Lord would cause us to ripen into a greater Knowledge of him, and into a greater Intimacy with him. And that we may have more warm Communion with his Spirit, in Faith and Love which is in Christ Jesus. And that he would act towards us, according to that Undertaking of his, with the Father on our behalf, before we had a Being. And that our hearts, be actually springing towards him, and be acquainted with the Mystery of God in Christ; and be brought into the nearest Intimacy, and Fellowship with himself, attainable in this Life. That it might be an Earnest, and Pledge of our everlasting Fruition and Enjoyment of him in the other World.  
His living in dependence on 
His living in dependence on God.  God was his constant Trade; which also the following Expressions do evidence. The Lord make us sensible of our weakness and inability to help ourselves. That he would preserve the Soul in a holy Fear, in its ordinary Walk; lest it grieve that Spirit, by whose power alone it acts: and cause the Soul to step forth into the Life of Believing, prostrating itself at the foot of God; and to say, Lord, I can have no Relief, but from thee; and I long for the Effusion of the Spirit remarkably promised in thy Word, and for the Resurrection of the Body; which now is sown in Weakness, but than 'twill be raised in Power: and cry out to be clothed upon with Power from on high. And he further said, That the want of this Conviction of our own Weakness, makes us lose the Juice of Religion. And that we can no more live by Grace already received, than a Man can live upon his Food the day after he hath eaten it. That therefore we must have the Mouth of our Souls never divided from the Fountain, even God himself: for we live our Life, our spiritual Life upon the Flower of Free Grace only. And that the Spirit of God would have us to see what we are; even, without Strength; that God's Mercy might appear the more abundant, and the Gospel be glorified in its Power; that so a poor Christian may be necessitated to believe in and on Jesus Christ, forced into this glorious Sanctuary, made to cling on the Horns of this Altar, and fly to this City of Refuge, as his Zoar of Safety. And he likewise said, That could we live in the Faith of this; that God order every particular thing, and rules all the Affairs of his People; that he hath a secret Care of them, and for them under all. That his Providence is never off the Wheel. What Relief would it be? We might then pass through thick and thin; and it would raise the Soul strangely on the Wing. For Faith, which is the sense and feeling of the Soul, lies in looking unto God's Power, Wisdom and Faithfulness in the Promise. We have heard much of the Doctrine of Faith; and now God is teaching us the Life of Faith: (This was spoken when under a very pressing Affliction.) And he further added, That Faith hath no dependence upon the Creature. Cast thy burden upon the Lord, and he shall sustain thee, Psal. 55. 22. Faith is an adventurous Cast: Cast not away thyself, nor thy burden any where else. Oh, that we knew what it were to live in God, to be brought out of ourselves, and to dwell there no more. And that we have as great need to lock up ourselves (as it were) in God when we go to Bed, as to lock up our Doors, if we would be kept from Assaults; for we have as much cause to fear, lest Satan, and our depraved Nature, should make a Prey of our Souls; as of Thiefs and Robbers, lest they should make a Spoil of our Goods. Let us therefore give away ourselves to God, Morning and Evening, and from Evening to Morning; and be always in the Spirit of Faith and Holiness. Likewise he was observed to say, that a holy and free Contentment in all God's Deal, is that we should most labour after: for that the happiness of the Soul consists not in the bare Enjoyment of any Mercy, but in the God of the Mercy. That if it hath his Presence, though in the Shadow of Death, it hath content: for outward Good or Misery is but a fancy, seeing we are never the more truly happy, if we have much; or miserable if we have but little of this World: But 'tis the Enjoyment of God in any Condition, must be our All in all. And that we should make God, and the things of God the natural Centre of the Soul; and all other things we go about, as if we were constrained to it. We make full Experience that we have Justifying Faith, when we can trust God, as well for outward things, as for Pardon of Sin and Salvation. 'Tis a woeful Religion we profess, when we cannot live upon God, in the want of all things else. Wherefore let us not rest, till we get some feeding Fruitfulness in such Meditations, and to have the Lord alone exalted in our Souls. His Expressions in Prayer did also declare his great Dependence on God: which were to this purpose; That all our Concerns might be upon his heart, and we owned and refreshed in him. That our Souls might evermore be acted and possessed by his Spirit. And that he would continue in us a hankering after him, and satisfaction in him; giving us in a Cast, in a way of spiritual Quickening and Reviving to our Souls. And that we might be under his Care, and kept in his Arms, and walk in his Fear; causing our Acquaintance with him to grow and increase daily, etc.  
He conversed more with Heaven than Earth, while he remained 
His Heavenly-mindedness.  on it. And this was discerned in his Conversation, and by the Say of his Lips; which dropped as an Honeycomb on all occasions: and particularly in such words as these. Things visible are the Product of things invisible, and purely spiritual; and therefore invisible things are the more excellent: for the things which are seen, were not made of things that do appear. The Glory of the unseen Trade of a Christian is not so discernible now; but the time will come, when all seen things shall be dissolved; and than it will stand forth. Outward things of Sense are comfortable to the World; but things unseen to the People of God, are of a Soul-raising Power; mounting the Soul above that which causeth Fainting: for those spiritual things they look on believingly, as having a real Interest in them; else they would not give any Relief. And whilst a Christian hath a sight of unseen things by Faith, when great Gusts of Trouble come, there is no room for Fear. Therefore there should be a daily Converse with unseen things; and we should not rest, till we can see them with some Evidence and Clearness. And the Soul should range up and down in this Garden of Delights; not suffering that Converse to cool. And that the entertaining but a little distance from God, dulls the sight of him. And when the Soul is looking with overmuch Intention on Worldly things, it dazzles the Eye, as to invisible Glories: And when it suffers any outward Trouble inordinately to bear in, it makes the Eye goggle from that which should fix it. But a good Muse on things unseen, would allay, calm, and supple the Soul, and make it steady in its Course. Therefore, Oh, give me things unseen, should we say: There let my Share be. It was further observed, that the things of God and Religion became (as it were) natural to him; and (as it hath been said by some) that spiritual things flowed from him, as Water from a Fountain: And what he spoke thereof, proceeded from an inward Sense; and not so much from Head and Memory, as from his Heart and Experience: whence an Authority and Lustre was derived to it.  
His Humility was visible to 
His Humility.  all, for he was clothed with it; there being not the least Appearance of Pride or Vainglory, that was discernible in him. He had a very mean esteem of his own Gifts, Parts and Graces. And as he had a low respect towards himself, so, according to Scripture-Precept, he esteemed others better than himself: highly commending the smallest degree of true Worth in any other, wherever he saw it. And if any carried themselves unworthily towards him, in Speech or Action, or had injuriously treated him, he would take little notice of it, but to requite it with good: He would pity them, and pray for them, and study how to answer them with kindness; seeking occasions how to manifest his Love to them, according to the Gospel-Rule, etc.  
His Meekness was admirable; 
His Meekness.  he showing all Meekness unto all Men, (Tit. 3. 2.) wherein he was a true Disciple, and Follower of his Lord and Saviour: who albeit he had great natural Courage, yet it was so sweetened with this Grace, that it became very Ornamental to him. And in his own Case and Concern, he was scarce ever seen or known to be angry.  
His Patience discovered itself 
His Patience.  much in his last Sickness; that when great pains were upon him, and of long continuance, he seemed to bear all without the least repining. That though he had many bodily Faintings, yet no inward Fretting. He groaned much, but it was in order to be clothed upon; that Mortality might be swallowed up of Life. He, Dovelike, mourned, but it was unto the Lord, Jer. 12. 11. And he lamented after him, 1 Sam. 7. 2. He poured out his Complaint before him, Psal. 142. 2. but his Complaints were only of, and against himself; always justifying the Wisdom, Goodness, Faithfulness, and Love of God, in all that he endured. Which also was conspicuous in the whole Series of his foregoing Life; and more particularly in these occasional Say, which issued from his rich Mind and heart. I am more afraid I shall not have a full Draught of the Good these Trials offer, than that I desire to be delivered out of them. We in distress, are apt to mind only our getting out of them; but God minds our Good by them. God's design in afflicting his People, is purging work; and they should strike in also, for the promoting of that design; that they may have the Good he aims at by it. We would fain wind out of Trouble; and God would wind us out of the World, and out of ourselves: that is his End; and blessed be his Name, he will accomplish it. He was observed, under the greatest outward Losses, never to complain; but still to say, Let us labour to improve them, and understand the Mind of God in them; and that he did believe, God would cause it to work for good. He often adored the Wisdom and Goodness of God, in all his Dispensations, though never so dark. And relishing the necessity and excellency of this Grace, he further recommended it to others by many Expressions; which were such as these. We should not be as Mopes, and dead things, under Afflictions; but lively in the Actings of Faith, Patience and Humility: And that we are not to be ashamed of them, nor discontented under them. That God afflicts us, that we might be more rootedly useful, where he gives opportunity afterwards; and to bring us out of our Sins. That as Sin brings us into Trouble, so Trouble is sent to bring us out of Sin, and for the Exercise of Grace. And speaking more particularly; The Lord deliver me out of one Cross, and fit me for another; for Crosses I do expect, and the Graces of God's Spirit must have Matter for their Exercise, while I am in this World. Moreover, he said, That we should labour after an even frame of Spirit. And that a Christian should not rest, till he hath brought his heart to this Indifferency; that under any Trouble or Trial, it be all one to him, whether God doth grant him the things prayed for, or give him Patience, Satisfaction, and Quiet of Spirit in the want of them: and so to leave the whole matter to God, for him to make the Choice. And that we should, when under any Confusion, or Disorder of Mind, beg of God, that as he once did order and methodise a Chaos, and of it did frame a World; so he would take thy Confusions, and settle and quiet thy heart: That as he did set in order things then, so he would deal with thy heart now. And that we should consider wherein lies the difference between the Redeemed, and the Men of this World: but in this; the one have their Portion here, and the Portion of the other is reserved. He further urged these Persuasives to Patience, under Afflictive Providences. That God intends our Good (as before noted:) And if he aims and designs our Good, he will be sure to strike there, where the voice of his Rod may be heard, and the smart of it felt: And will thrust his Probe into that part most festered, and search it to the Quick; and cause the Corrosive he applies, fully to cleanse the Wound, before he lays on the healing Plaster. And if God saw Prosperity to be better for his People than Adversity, they should not be exercised with it at all: for God always gives his People the best things. And that 'tis pity anything should be matter of Sorrow or Joy unto us now, which will be no Sorrow, nor Increase of our Joy in the other World. And that Joy or Sorrow, in the having or losing outward things, argues that they are our Sun and Shield, and not God: for as a Candle in a Room where the Sun shines, 'tis little regarded or minded: That though it be used for or about some particular use or thing, yet 'tis the Sun we live in and by. And that 'tis enough for us to have God for our Treasure, who is a boundless Treasure: Therefore our Eye should be upwards much. And if there be any Joy, it should be on a spiritual Account; or any Sorrow, it should be because our spiritual Trade goes not on. Also, that we should consider, that there be many of God's People come not tot the Trial of their Faith, whilst they have any outward Prop to rest upon: But when God reduceth them to the loss of all, as to the Creature, they seeing themselves in a desperate Case indeed, then God doth his Work upon them; and that is Glorious Work. Yet 'tis a miserable thing, to make use of God, only as a helper in times of Straits and Dangers, when we find Help not where else.  
His Resignation to God was 
His Resignation to God.  his daily Work; and under various Afflictive Providences, was used to say, That that was a poor Religion, that could not make a Life of God, abstracted from all Creatures. And often he would speak from his own Experience, That the most undoing Providences were the most gaining times to his Soul. He also discovered his Proficiency in this excellent part of Godliness, in such Directions and Say as these. We should give up ourselves to God in every Petition; and pour out our Souls to him, even as he gives himself to us in every Blessing. And we should so give up ourselves to God, as never to return to a Carnal Frame and Temper any more: and yield ourselves to be ordered by him, as a Child that is ordered by its Nurse. And that the want of a through Surrender of ourselves to God, makes one lame in all other Duties. Therefore our Religion should not lie only in Notion, but in a total Delivery over of ourselves to God: And until we come to that clear Resignation, our Life will always be a burden to us. And this giving away of ourselves to God, should be with that perfect Surrender, as not to grieve at the Cast. Oh! (said he) could I embark myself in God, being born up by the Wings of his Spirit, and God guiding the Steerage with his own hand: What need I then fear meeting with Storms! Then no matter at all unto what Port soever I were carried: Then every Cross, every outward Affliction, Trouble, Danger, Loss, would be my Friend. Did I make God my dwelling place, all the World would be Privileges to me; all things would be turned into Privileges, and redound for my good. Whence also he prayed, That we might come to that clearness of Surrender unto God, as to bear a stamp and likeness to the infinite kindness, Christ manifested in giving himself for us and to us. That as he did all things willingly, to work out, purchase, and procure Salvation for us; so we might accept of all the Gracious Offers of his Love, and improve it accordingly. That Renewing Work might be carried on daily. And that we might launch out of the Circuit of our own Wills, into his Will in all things; and be influenced by the Spirit of Christ, to a Conformity to him, and growing up in him, as his living Members.  
His Natural Courage was fully 
His Courage and Fortitude.  experienced by those that best knew him (in his younger Years, and so forward) to have been without blemish or defect. His Spiritual Courage and Fortitude was discerned throughout his Christian Walk, and in these following Expressions. In shaking Times, get such a Courage as flows from Faith; and not a mere Manly Prowess. To be in a dead-hearted, discouraged Frame under Crosses is bad; and to be joccund out of a mere Manly Stoutness and so to bear up is sadder: but a humble submissive Carriage, and a Liveliness nourished by Believing, in going out of ourselves, and casting all our Care upon God, who careth for us, is an excellent Frame. And speaking to some (who were even ruined by outward Losses) he said, We should have been dead to our Estates, when we had them: Let us therefore now be dead to our Discouragements, in the want of them. And if we would not be Cowed at every Cross, let us be sure to make Death familiar, and be in a posture to die every hour. And that will fill the Soul with undaunted Valour and Courage, that nothing shall move it: for it is sense of Gild, that plucks down the heart, and nothing else. And if the Sting of Death (which is Sin) be removed, how bold will the Soul be. And that holy Valour rises as Difficulties and Dangers rise; as the Ship upon the top of the Waves, riseth with the Waves. That 'tis no natural Valour will hold out in a day of Sufferings; but a mortified Frame of Spirit will then abide the Shock. And 'tis the Glory of a Christian, not to be faint-hearted under Trials.  
The excellent Moderation and Temperance of his Spirit was exerted 
His Moderation and Temperance.  in his own Conduct and Behaviour. His Moderation was known unto all Men: His Temperance also was interwoven in the Contexture of his whole Walk and Converse; who being Master of his own Passions and Affections, was temperate in all things. So that his heart was neither overcharged with the Cares and Encumbrances of this present Life, nor ensnared by its Blandishments, Sensitive Delights, and Pleasures; or in any thing that might run into excess. And with a sedate serene Mind, he improved all Providential Occurrences, to ripen his Grace and Experience, so as to render him useful in his Station, for the Good of others, the Glory of God, and his own Profit and Comfort.  
He was a great Redeemer of 
His Redemption of Time.  Time. That wherever he came, he endeavoured, as Opportunity offered, to be improving it on the best Account; either in holy Conference, or by Counsel and Advice, or in Prayer, etc. especially where he knew he might be free. And upon that account, by way of Complaint, he once said, How useless and helpless are we one unto another, in the matters of our Souls; but in other Affairs, there our hearts can easily mix, and run one into another. And his Carriage and Behaviour was with such a Graceful Authority, tempered with Meekness and Humility, and Respect to all, according to their Rank and Degree; that even in his Minority, he was both loved and admired for his extraordinary Activity in all Religious Concerns. And he won exceedingly upon the hearts of most that conversed with him, in and about spiritual things; leaving a sweet savour behind him, wherever he came. And this was never perceived to abate or decay; but continued in its Vigour, and Fervour, even to Old Age. In his Childhood, and so forwards, he was an Enemy to all vain and idle Pass-time; but still striving to be receiving or doing good to his Power. And until he was hindered and prevented, by bodily Distempers, and Infirmities of Old Age, he would be both early and late, industriously painful and unwearied in the Concerns of his own Soul; allowing no more time for Sleep, Food, or any other necessary Refreshments, than was absolutely needful. That when all the Family besides were in Bed, and fast asleep, he made choice of that time, as a sweet Repast to him, for Reading, Meditation, and secret Prayer. And it was his usual Custom (which very rarely was omitted) when he went to take his Rest, to have a Light standing by his Bedside, and his Bible before him; and as he lay in Bed, to be looking into it; musing on some Scripture or other for a considerable time, ere he would compose himself to Rest. Which occasionally, a Friend in the same Room, once observing, asked him how he could possibly refrain, all that time, from Sleep. Unto which he replied to this effect: That the things he read and considered of were so serious, that they would not suffer him to sleep, whilst his Thoughts were therein exercised. And he had such a Command of the Temper of his Mind and Body, that there was not seen in him any Oppression of Drowsiness, whenever he was actually concerned in the performance of any solemn spiritual Duty. And to obviate and prevent such Indisposure, his Care was, to set apart the fittest Season for Religious Services. That instead of the torn, lame and corrupt thing spoken of in Mal. 1. 13, 14. the best part of his Time and Strength was devoted, and offered up to the Lord in Sacrifice.  
His Heart-fixedness in Duty 
His Heart-fixedness in Duty.  further discovered itself in this one Passage; That his Judgement being desired, whether or no, in Hearing, and joining with others in the Duty of Prayer, one might strive to charge the Memory with any select Expressions uttered by the Speaker; he replied only this, I should not then have my End in that Duty.  
He was a Companion of all them 
His Company and Converse.  that feared God; and the Saints, and Excellent of the Earth were all his delight: That of Choice, he desired to converse with no other. And when he knew not well the Company that occasionally he was among, he was somewhat unfree to speak, but would rather hear others, than speak himself; though he wanted not Skill, to deliver himself in proper Phrase, and in the most apt Expressions. And when at any time, good things were spoken of, where he was present; if he perceived that they proceeded not from a heart, in the Speaker, duly affected with the things themselves, it seemed very irksome to him: And he would be frequently urging such Persons, either in express words, or by some other hints, to be sure, That they were in the Life, Power, and Practice of the serious Truths they spoke of; for that otherwise, he accounted it but the taking of God's holy Name in vain. He was an inward Friend to all he judged Gracious, of what Persuasion soever: for 'twas the Image of Christ, and Truth of Grace he looked at; and where he perceived that in any Person, there his Love went out, and his heart was endeared unto such, without further Enquiry. And  he was in the Society of any, of what Rank or Degree soever, if their Discourse tended to unprofitableness, was Jejune and tasteless (though in itself not sinful) yet he would seek to free himself from them, so soon as ever he could: and he would be often complaining, how his Soul suffered all that while. He also much dis-liked the Conversation of those who were addicted to needless Debates; or such who manage Disputes about Religious Affairs, from Pride and Self-Interest, with Passion and Strife of Words; and not out of a Love to the things themselves: which he judged to be extremely pernicious, whilst the Heats of such Disputes cool the inward Affections of the Soul to spiritual things, and all the Warmth of the heart turns into the Vapour and Air of empty Notion. For though he was one naturally inclined, and much given to consider the reason of things; and throughly to inform his Judgement, in Points both Civil, Moral, and Religious: (And to that end he affected to be present at such Arguings, which tended to find out, discover, and make plain useful Truths.) Yet he had a great Aversasion to, and did much complain of Litigious and wrangling Debates; as being so far from advancing Religion or Holiness, as that it did principally arise from a decay of the same, and want of the Sense and powerful Influence thereof. And thence, according to the Rule of the Apostle, he would studiously and constantly endeavour to withdraw himself, 1 Tim. 6. 4, 5. and was wont to say of Persons he esteemed Religious, Judicious, and Savoury; That such and such were Juicy Christians; Trees of the Lord full of Sap: whose Society he greatly prized.  
His Charity in Case of Evil 
His Charity.  Reports, was singular. He was very shy and unwilling, to hear or receive an evil Report of others, much less of his own accord to mention it; and principally, if he judged them to be sincere in the main. He had a great dislike of a Censorious Humour, which some who are truly good, through Inadvertence and Temper, are too much addicted to (not watching against it as they ought to do) contrary to that Meekness of Christ, which he did continually endeavour to imitate. And when he saw it needful to condemn the Actions of any such, yet he would show Candour and Respect to their Persons; either by concealing their Names, or in putting the best Construction upon what was said or done as far as the matter would bear. And he would commend and cherish the least true Good he saw in any. And in case of private Wrongs, he advised thus; Forgive private Wrongs, before you reprove them: Forgive the Wrong, before you repair yourself upon the doer of it.  
He was rich in good Works, ready 
His Liberality.  to distribute, willing to communicate. And as 'tis spoken of the Macedonians, not only according to, but beyond his power, he was willing to relieve Persons in distress; especially those who were of the Household of Faith. And he did very much grieve when he could do no more. The Sin of Covetousness was not at all seen in him: and he would say, 'Tis a brave thing to be Large-hearted, if done in the Spirit of Faith and Holiness.  
When he exhorted any, it 
His Faithfulness in Advising and Reproving.  was with weight and seriousness; and when he reproved any, it was with great respect to their Persons, according to their Quality and Degree; yet would not spare, closely and sharply to blame what was reprovable in them: and he often bewailed People's Unfaithfulness, in the Omission of that Commanded Duty. And also he misliked their sinful forwardness, in blazing abroad the Failings of others, before they had observed Scripture-Order, in dealing with them more privately.  
Sympathy and Compassion 
His Sympathy and Compassion.  were deeply rooted in his heart, and eminently exercised in his Life: that in a great degree, it may be said of him, as Paul spoke; Who is weak, and I am not weak? Who is offended, and I burn not? And peculiarly towards his unconverted Relations. Oh, how bemoaningly would he, upon all occasions, be spreading their deplorable Condition before the Lord? And with respect to outward Afflictions on any of his Friends, he was most feelingly affected. That in writing to a Kinswoman of the death of her Husband, he used these words at the Close of his Letter; I cannot enlarge at this present, for every word I writ, makes my heart to ache. And when a near Relation of his lay very sick, and in great pain, he told a Friend of his, how much affected he was therewith; and that he could not say which was in greater Anguish, and suffered most; himself with the sympathising sense of that pain, or his Relative, that did personally and immediately bear the same. And further, in the hearing of the same Friend, speaking of this Grace; he said, If we could make others Distresses our own by , we might get Good by their Afflictions as if we ourselves were in their Case. And that we should by Sympathy, as much as we may, die with every one that dies; and that would make us serious Christians.  
In his Contracts and Deal 
His Moral Righteousness.  he was very wary not to exact upon the necessities of any in buying or selling; or to act by any indirect way whatsoever (noted in Prov. 20. 14.) but ever observing that blessed Rule of our Saviour, in Matth. 7. 12. And when he had hired, or made use of Persons, in any Work or Labour; he would not only pay them their due, which was agreed to, and promised, but most frequently he would give them somewhat over and above; especially if he judged them to be poor and needy.  
That whilst he had bodily 
His Diligence in his Calling, with a holy Frame of Spirit therein.  Strength and Health to manage Worldly Employments, he was always active and industrious therein; and he could not be ever charged with any wilful Omission: Yet all the while he had his Mind so composed, that he was ever in a readiness to a due and regular Attendance on the solemn Duties of his high Calling; not suffering any outward Occurrence, of what kind soever, to distract or unsettle his Mind. But when he approached to God, in the actual Exercise of any Religious Duties, he was still furnished with such variety of Matter, and Divine Rhetoric, as if all his preceding time had been taken up, in and about spiritual Work: Such was the habitual Frame of his Soul towards heavenly things. And he gave this Advice; That we should do Worldly Business, with Diligence, Patience, Moderation, and Faith; and with such a selfdenying respect, as if it were the sole Interest and Concern of another, rather than our own. And when we would make a Judgement of ourselves or Actions in matters doubtful, we should put ourselves in the Room of a third Person in the Case.  
His great Love to the Church 
His Love to the Church and People of God.  and People of God rendered him a restless Supplicant and Intercessor in Prayer for them. That upon whatsoever Immergency, relating to the Church of Christ in general, or any Member thereof in particular; even for such whom he never knew or saw, on the first notice of their Distresses, he would be wrestling with God in secret Retirement. And if other Christians were (at such a time) near, or occasionally present, he would be also urging them to the same Work; saying, Come, let us lift up our joint Requests to God for them. And this at any time of the day; and constantly at set times for Prayer, he presented their Case and Concern most affectionately before the Lord, as a thing which always lay very much on his heart. And for the Church of Christ in general, his Petitions were observed to be such as these: That God would visit Zion, the whole Church, and visible Body of Christ here in this World. That it might be a Glory in all the Earth. That as he hath taken hold of the Plough, he would carry on his own Work. That he would look upon his Son, look upon his Covenant, look upon that Redemption he hath contrived and designed, for the bringing in of Souls unto himself, to bestow his own Free Grace upon, in making them Vessels of Mercy and Glory. That his Church might prosper, and every faithful Member of it; and become Glorious in Holiness. That the Son of Righteousness would break forth, and sparkle upon it. That his Ordinances might be maintained, his Gospel run and be glorified, and get Ground every where. That God would tender his People as the Apple of his Eye, as a Royal Diadem in his hand, and as the Object of his Delight. That he would give a mighty Check and a dreadful Rebuke unto the fury of all such as bear ill Will to Zion: And that all Oppositions and Combustions against his Interest, might tend to the Advancement of it, of his Glory, and the furtherance of the Gospel. That Holiness might spread itself throughout the World, and the Mouth of Iniquity be stopped in all the Earth. That all that Enmity against God and his People, which hath been in the World, ever since the Infection crept into our Natures, from Satan, the Prince of Darkness, might be destroyed, and come to an end. That his People might glory in his great Salvation, procured and purchased by the Undertaking of Jesus Christ on their behalf. That he would rule in the midst of his Enemies; bearing down the Spirit of Wickedness, and all the Contrivers of Mischief. That he would remember his People under sore Trials, and be in the midst of the Storm; and say unto them, It is I, be not afraid; and prepare them for every Shock they shall meet withal, before the Son of Man appeareth. That the Throne of his Grace be lifted up, and the Rise of his Glory made conspicuous. That the Sceptre of Jesus Christ might sway itself, and become Glorious; Counter-working all the Wisdom and crafty Counsel of the Serpent's Seed. And that he would not suffer his People to be in any Pit, out of which his Arm cannot help them. That he would keep his Ministers, as Stars, in his Right Hand; that his Enemies, which are as the Tail of the Dragon, might not scatter them. That all his People might be enabled to meditate Terror, and not be afraid, when he shall arise to shake terribly the Earth. That Salvation might be for Walls round about his People, and that God would cause his Glory to shine forth. That God would save these Nations with a mighty Salvation, and undertake for his own Glory in the midst thereof. That for such as are under Bonds of Gild, he would deliver them by his Rescuing, Pardoning Grace. That he would be mindful of those under inward Trouble, by reason of Pollutions within, and Wounds of Temptation from without. That spiritual Objects might be great in their sight; and that he would bring them out, with some notable advantage, over all the Powers of Darkness, that lay Siege against their Faith and Hope.  
His whole Life attested the Tenderness of his Conscience; 
His Tenderness of Conscience.  and it was particularly remarkable in these two Instances. First, When he had at any time, Moneys lying by him to any value, he would lend the same, without demanding a Penny Interest. And  he received any Interest, he would be sure to bestow it wholly in charitable and pious Uses.  
Secondly, Whilst he had Trading abroad, on all Goods Exported and Imported, he was very careful of paying the full Duty or Custom, thereon rated and required, without Diminution.  
His high Esteem of the Grace 
His high Esteem of Repentance and Applications to Christ.  of Repentance, with his Applications to Christ, shown itself, in his frequent lamenting Confessions of Sin, and praying for great measures of Repentance for himself: and exhorted others to the same necessary Work. And he was a diligent Searcher, and curious watchful Observer of his own heart: who could not bear with any Gild, but would make fresh Applications to the Blood of Sprinkling; saying, To be under Gild was sad; but when we are laden in the sense of it, if we carry this Gild to Christ, and venture on him for Pardon and Mercy, we shall not be cast out. And how it was an evil and a bitter thing to departed from God; but far more bitter to stay away from God, when we have departed from him. And to this effect he expressed himself in Prayer; That by Nature we are averse to the Convictions of God's Spirit in his Word; and Satan is ever blowing up his Spawn and Seed within us, whereby to spoil our Taste and Relish of things pure and spiritual; and interrupt our Peace and Communion with God. And therefore that God would cause us more clearly to discern the Corruption and Malignity of that Evil that is in our Natures, and make us to know all our Abominations, and whatever is repugnant to his holy Nature and Will, both in our Hearts and Lives; and make us freely sensible of, throughly ashamed, broken, and humbled for the same. That he would raise us up to a greater Antipathy against all that, that is displeasing to him, and hurtful to our Souls. And that no Interest might hinder or squeeze out the working of his Grace within us, as not to have Freedom to act. And that all that might be conquered, that would interrupt the Intercourse of his Spirit with our hearts. And that he would not suffer us to spare and indulge any Corruption, or leave any corner of our hearts, wherein Sin may be at Peace. That no Agag be permitted to live in us. That his Fear might Garrison our hearts, against all the Invasions, and prevailing power of our own Corruptions. And that Satan by his Wiles, might not sweeten us into any Bonds of Gild. And seeing that we are apt to grow hard continually, and it is God's Power alone, that can soften, help and heal; that he would cause us to experience the transforming Power of his Grace in our Souls; making all new, and refining us every moment. That we might get into Jesus Christ, and make him now our Advocate, who will be our Judge. And because we need Converting, and new Creating evermore; that Regeneration-work might pass upon us continually; and we made all over new, and be prepared for all his Concerns. That he would baptise us into the Grace of the Gospel, and cause us to live answerable to so high a Calling as that is. That we might be baptised evermore, into the Father, Son and Spirit; and so receive Life and Quickening from Jesus Christ, who is our Head. And when our Gild is upon us; That the Lord would keep our hearts tender, to feel the smart of Sin; and so hasten to our Physician, to be bound up, and healed: And not suffer our Wounds to wrankle and fester, for want of coming to him for Pardon and Cleansing. That he would make us go out to him, and never neglect or keep aloof from his Recovering Grace; else we shall provoke him more and more, by undervaluing the Riches of his Grace; and refusing the Remedy he hath provided for Sinners. That he would make up every Breach, and cause us to be all over plunged in the Fountain opened for Sin and Uncleanness.  
What the Scripture reveals 
His Proficiency in Grace.  and promises; That the Root of the Righteous yieldeth Fruit: And whose Hope the Lord is, shall not cease from yielding Fruit. That the Godly Man shall bring forth Fruit in his Season; and in Old Age, shall be fat and flourishing. And he that abideth in Christ, and Christ in him; the same bringeth forth much Fruit, was in an extraordinary measure fulfilled in him. And all those Heavenly Doctrines, and Practicable Truths which he understood, believed, and professed, he lived over. His Practice agreed, and held pace with his Principles. That what his head apprehended, his heart affected, his Will embraced, his Life manifestly declared and published. And when bodily Strength decayed, yet his spiritual Vigour still remained: And his Bow abode in Strength, and the Arms of his Hands were made strong, by the Hands of the mighty God of Jacob. And such was his Fruitfulness in well doing, that those who at any time discoursed him about Soul-Concerns; it was their own Fault and Omission, if they parted from him without some real benefit.  
His frequency in Meditation was very remarkable. Whence 
His frequency in Meditation.  he was noted often to say, that, That Soul could not thrive much in Grace and Holiness, that was not much in Meditation.  
His Freedom from Envy, and distracting Cares was obvious to 
His Freedom from Envy and distracting Cares.  those who knew him best, in the general Course of his Conversation. Whence also he was observed to say, I bless God, I have no Temptation at all to envy others Prosperity: and 'tis a great favour from the Lord, that I have much freedom from Anxious Thoughts, touching what God will do with me, as to my outward Condition, and being in this World.  
His inward Tranquillity, Peace, and Joy was patent to all, so far as 
His inward Tranquillity, Peace and Joy.  it could be outwardly discerned; not letting fall, in the observation of any that were most conversant with him, the least word of repining at any time: And 'tis also ratified by these Suggestions which he recommended to others from his own experience; with the way how to attain it; saying, The Lord never made Flesh and Blood, to be a Weapon to conquer Despondency: The Soul must escape from all Creature-Refuges, if ever it will have true quiet. That if a Man will have solid Peace and Content, he must first have God to be his God; for true Peace and Quiet is in him alone. That a Man clothed with Rags, may have as much inward Content and Satisfaction, and far more, than the richest and greatest man in the World: for our Happiness lies in the right Composure of the Mind, and not in the greatness of any outward Condition. And that whatever befalls us in this World, is ordinarily, so far sweet or bitter to us, as we fancy it to be. That as outward Profit makes the trouble of any Undertaking sweet to the Man that prospers in the World, so if we could live in the faith of this, that all things shall work for good, we should be as much satisfied under Afflictions, as in the greatest Worldly Prosperity. And he would often say when he returned home, from amongst the Persons and Affairs of this World; That he had no quiet, till he had poured out his Soul to God in Prayer: And if there he did not meet with him instantly, yet still he had no Peace, till he had regained the Presence of God again. And that walking with God was the joy and delight of his Soul.  
His Self-denial shown itself, 
His Self-denial.  in his Humility, Dependence on God, Mortification, Resignation, and Heavenly mindedness; which hath been before declared. And to this purpose he advised, That we should cease from ourselves, and so think, speak and do in the name of Christ. That all our Thoughts, Speeches, and Actions should be managed by us, as the Thoughts, Words, and Actions of Jesus Christ; for by going out of ourselves, we are made his, and he is made ours. Ah, there is very little Christianity in the World. I would be for God while I live, and for Heaven when I die. Mine own strength never did me good. Faith abhors all manner of Aid that Flesh and Blood can give: It undoes a poor Creature in a saving manner. There is a holy venturing on God: Little do we think how kindly God takes it, when we throw ourselves upon him: such a venturous Soul is always acceptable to him. Oh, for some awakening Visit from Heaven, that may alarm us out of ourselves, into the City of Refuge, before we are benighted. He also prayed, That the Lord would come into us with Triumph, and trample down whatever is opposite to the Purity of his Nature, in our Souls. And in regard all our mischief ariseth from the unmortifiedness of our Wills; and our Sores and Wounds, and the grieving of God's Spirit is caused by a sinful Indulgence towards them; and the exercise of our faith, love, and all other Graces is suspended, when we are lead Captive by them; that therefore the Lord would save us from a selfish, fleshly Will, and divorce us wholly from it: and then when we come to die, the separation of the Soul from the Body will be but a small thing to us.  
His Thankfulness to, and Blessing 
His Thankfulness to God, with Praise and Blessing.  of God, was observed to be his continual Exercise. He was not known at any time to murmur under the sharpest Trials; but would evermorre be justifying God, praising and speaking well of his Name, and persuading others to do the like. And he greatly delighted to praise God in singing of Psalms, especially on the Lord's Day; and he much bewailed, and blamed the great neglect of it, in this present Age.  
He had a great Esteem and Veneration 
His Reverence towards Superiors.  for Authority and Government, as being a Divine Ordinance: and did highly disapprove and condemn those, who did manifest the least Contempt thereof. And would pray for the Supreme Powers, according to Scripture-Rule.  
His Thoughts and Meditations 
His Meditations on Death.  were much on his last Change. And thereupon he would frequently take occasion to speak something concerning Death; to awaken both himself and others, to a due and serious Preparation for it; in such Say as these. That we are shortly to remove hence, & take our flight; when the Volume of the Book will be closed up, and the Ministration of Grace will be at an end. There must now be through work, in giving away ourselves to God; else 'twill be a dismal day when we come to die. Death will make us to have other manner of thoughts of things, than we have now: Death will represent things in other Colours; 'twill stretch every Vein, assuredly. We should live always as those that have hope towards God when they die; and that are ready every day, to step out of one World, into another. That such a flying to Christ, as is accompanied with a Resignation of our Wills to his Will, is the best Preparative for our Change. When I am going to leave the Body, if I have not an Ark to fly unto, I must perish in the Water. We are going to live with Spirits, where will be no body at all to converse with; and what a Life is that! Let us then always follow the Leading and Conduct of the Spirit here. We should by Sympathy, as much as we may, die with every one that dies; and that would make us serious Christians. We must shortly leave this World; and because we are not willing to part with it, God tears it off, that himself may be all in all. We are launching out of the World apace, and our last Change is near; only I would not have it come as an unexpected Surprise. God did not deliver the Martyrs of old, but by Death: and so he may do by us. And what a wretched frame of heart have we, that we are so easily satisfied, to leave some things relating to our greatest Concern always undone: Some little something (as we account it) still to do? But when we come to die, and to leave the World, how will that swell at such an hour? I know no Terror greater, than for a Man to go out of the World, out of God, and out of Christ; and yet the most do so. And when at that time he was answered by a Person present, Your Case is not so; he replied, It is an amazing Mercy: I am wonderfully saved. And he further said, Time of Health is the Opportunity: The great things of the Souls Interest, in Sickness, or on a dying Bed, is a bad time to manage.  
He lived much in an Exercise 
His Prospect of Glory.  of Faith, upon the Glory of the future State; which was a wonderful Support and Comfort to his Spirit: and he did continually take in large Views and Prospects of it. Whence he was observed to say, before his last Sickness; That he had such an IDEA of the Glory of Heaven, that (he thought) he could furnish a Book with fit Matter, on that Glorious Subject.  
And as he lived in all manner 
His exemplary Carriage at his death.  of Conversation, holily; so he finished his Course, and died triumphantly. Which fully appears in his last Speeches and Prayers: Continuing in a lively and vigorous Exercise of Spiritual and Heavenly Graces (especially Faith, Hope, Patience, Self-Resignation, full Assurance, and Longing to be with the Lord) to the last period of his Life; when Grace issued in Glory, and an abundant Entrance was ministered to him, into the everlasting Kingdom of our Lord and Saviour Jesus Christ.   

A PRACTICAL DISCOURSE OF THE Nature, Means and Method OF SALVATION.  Isaiah 45. 17. But Israel shall be saved in the Lord. 
THE poor Dove being sent abroad, and gliding over the great Flood, at last found an Olive Branch, and returned to the Ark. In like manner my confused thoughts have soared hither and thither, over the face of that great deep which the first Apostasy drowned Mankind in; and having turned over the Scriptures, hoping thence to receive some news, after such a dreadful Shipwreck; this Scripture comes flying with an Olive Branch in its mouth; (Saved) (in) the Lord; the first word keeps from fainting, till the next word comes in, and shows the nature of the deliverance, the certainty and the manner of it; the first word like Ahimaaz, says, 2 Sam. 18. 28. All is well, but Cushi declares the matter, and how 'tis accomplished. Salvation plainly asserted, is gladsome news, but lest so weighty a business should be mistaken, and that the understanding might the more be convinced; the means by which 'tis obtained, and the hand from whence 'tis procured, is drawn forth (In the Lord) as delightful a sentence to a sinner, as that which Belshazzar saw was terrible to him, that made his Joints to tremble, but this makes the lame to leap as an Hart; this makes the Wilderness to blossom as a Rose.  
(Saved.)  
The spirit and sense of this short word (Saved) Isa. 49. 6. reacheth 
The meaning of Salvation.  far even to the ends of the Earth. It importeth a state of security from the evil of sin, (Mat. 1. 21.) of Enemies, (Luk. 1. 71.) of Satan, (2 Tim. 2. 26.) of Hell, Wrath, Condemnation, (1 Thes. 1. 10.) from the evil of all distress in this life, etc. (Gen. 48. 16.) and hereafter, 1 Thes. 1. 10.  
It importeth an investiture and possession of all real good in this life, and in that to come, viz. Conversion, Calling, (Acts 11. 14. 2 Tim. 1. 9) Justification, Sanctification, Adoption, Strength, Acceptation with God, Blessing, Manifestation of God, Knowledge of the Truth and every good thing that may tend to enable the heirs of life to dispatch their work, quit themselves victorious, and lead them at last to their Father's house, (Act. 4. 12. 1 Joh. 1. 9 Jer. 31. 9 Jer. 15. 20. 2 Cor. 6. 2. Psal. 28. 9 Isa. 35. 4. Act. 11. 14. Deut. 33. 29.) the walls whereof are God's part thereby; for discharging of which, he is made a high Priest; and so he procures it, and maintains it, in the power of a King, and reveals it as a Prophet: all which Offices he was anointed to, and qualified for, in his own Person. And by reason of that Essential Union with the Godhead, in which he stood, the Father delights in, and owns him as Son of Man; and doth every way suit with him, as the Father of such a Son, who is both God and Man. The Spirit also, which proceedeth from the Father and the Son, doth (through the same Union of the Divine Essence) also suit with him, and operate by and through him, as the Spirit of him who is both God and Man in one Person. Hence ariseth the Perfection and absolute Compleatness of the Mediatorship; I am not alone, (saith Christ) but I and the Father that sent me, Joh. 8. 16. And the comforting Spirit shall receive of mine, and shall show it unto you, Joh. 16. 14. For the fullness of the Godhead dwelleth in him (bodily,) Col. 2. 9 and jointly, and carries on the work of Mediatorship; which was personally untertook by the Eternal Son, who is made Emanuel. And this answers the Question which Philip made; Show us the Father. Hast thou not seen me? (saith Christ,) He that hath seen me, (viz. by the eye of Faith, as I really am and aught to be looked upon) hath seen the Father, Joh. 14. 7. Every Action and Revelation of himself, is the Revelation of the Father, Son and Spirit, in the distinguishable working of each Person, and yet united in the same God, who worketh all in all. Christ suffered as the Son of such a Father, and the Father (in this design of Mediatorship) was clothed with a true Fatherly Relation, to the incarnate suffering Son; and the Eternal Spirit, which proceedeth from the Father and the Son, did put forth his Almighty Essential Virtue, in the offering up of the Body of Christ upon the Cross: Which Union of Father, Son and Spirit, in God our Saviour (Tit. 2. 13.) appears in Joh. 17. and Heb. 9 14. So that all the Persons, in the saving of Man, doth (as it were) concentre, and work together in the Person of the Mediator. The Will of the Father, Joh. 4. 34. The Mercy of the Son, Heb. 4. 13, 14. And the Power of the Spirit, Heb. 9 14. and Rom. 1. 4. All which being one in the Divine Essence of God, meet together in the Person of the Son, who is, according to the Eternal Decree, God and Man, through his Union with and in the Godhead.  
God thus manifested in the Flesh, and, as Father, Son and Spirit, laying the foundation of Mediatorship in Jesus Christ, the Eternal Son, God and Man, doth also, in and with him, carry it on, as a Father to, and Spirit of him, who is God-man. And for this cause the Gospel is called the Word of Truth; in respect, not only of the Matter of it, but the legal Testimony that it receives from these three Witnesses, as the Declaration of the Counsel of their own Essential Will and Purpose.  
And in regard the Son of God, in the Name and Coworking of Father, Son, and Spirit, undertook the Mediatorship by taking Man's Nature, every mortal person that has the nature of Man, stands alike near to him, in the Dispensation of the Gospel-Call. It puts aside other Mediators: The Angels are Spirits, and have not Humane Nature, in which to mediate for Man: Christ himself is nearer to us than they are; he is Man. The Spirits of Just Men made perfect, cannot mediate for us; for though they are Humane, yet they want living Bodies: but Christ has his Humane Body with him; and therefore is nearer to Men, who are clothed with Flesh. Neither can one mortal Man, mediate as a Mediator 'twixt God and Man, because though he have the Humane Nature in him, yet it is in him personally, and not representing the whole Race of Man; as the pure Nature of Christ, the second Adam, doth: And besides, Mortal Man is but Man; but Christ is both God and Man, that he might lay his hand on both parties, God and Man, to reconcile them together, as they are reconciled in the Person of the Mediator, Col. 1. 19, 20, 21, 22. Promises cannot mediate; for Man has no right to them, but through Christ first. Duties cannot mediate; because they are loathsome, without a foregoing Interest in Christ. Grace's cannot mediate, because they are Fruits of Reconciliation through the Mediator; the Fruit cannot be the cause of the Root from whence they come.  
So that as Jesus Christ, in being Mediator, took our Nature (viz. that Humane Nature that is in every person of Mankind) into immediate Union with the Godhead dwelling in his Person, so this Jesus Christ, God and Man (in the Relation he bears to the Father and Spirit, and they to him, in their mutual concurrence in this great work of his Mediation) with him, having sealed and anointed him thereto, that he might completely effect it, he is the true immediate Object of a Believer's eye; and he who (renouncing all other names and helps) flies thither, shall be saved by him, Act. 4. 12. He that seethe the Son, and believeth on him, shall have everlasting life. His appearing in the Promises doth make them a Convoy to bring the Soul to him; which would otherwise, be no better Guides, than the Light to a blind Man. His presence in Duties makes them the way and door of approach; which would otherwise be no better Guides (by single gazing on, and using of them) than a Lantern in a Man's hand, can be a Guide by gazing on it; and leading himself round about in a Circle, by the light thereof, not minding the way, or the door, to find which, that light was appointed and intended.  
The Graces of his Spirit are the Beams of that Excellency that is in his Person, and the Streams which flow from the Fountain, which are subject to Intermission, and stoppage, without the constant supply, which they receive from the Sun, and the Fountain. And therefore, a Biliever's eye and aim must be tending to an immediate pitching on, and closing with himself, as the proper course and sure way, and only orderly means to find rest and safety to the Soul.  
The next thing to be considered is, to inquire, how the Eye of Faith 
The Aim of Faith's Eye desirous to attain its Mark.  is to be leveled at, and exercised upon this perfect and glorious Object, so as to change the Soul, from bearing the burden of its own guilt, and to get power against the defiling nature and power of sin; and so to carry on the change, from Glory to Glory, after the Image of Jesus Christ, by the virtue of his Spirit, 2 Cor. 3. 18.  
The Dispensation of the Gospel is the Glass; the Glory of the Lord there appearing, is that which Faith fixeth and feedeth upon: it passeth through the Glass, and seizeth upon Jesus Christ, represented therein; and there stays, till it hath enamoured the Soul into the same likeness. The Glory of Christ begets an Image of Glory in the heart of a Believer, of the same nature with its self.  
Indeed, there is a transient closing with the Promises, as with a Neighbour, who can tell where the Souls Friend dwelleth; and so do the Ordinances; and so far the Spirit of the Father lodgeth in them, for the help of the diligent seeker, to draw him to Christ. The first motion also of that diligent seeking proceedeth from the Father, who worketh with the Son, by the Spirit, to draw the Soul (in true method) to the Person of the Son, as Mediator; in whom the Father, Son and Spirit gives the Soul a satisfactory Meeting, Joh. 5. 17. c. 6. 44, 45. and c. 14. 23.  
But the Knot of Union, by which the Soul partakes of the Life and Glory of God, is not perfectly knit, till the Soul actually enters into the Fellowship of Christ, the Mediator, 1 Cor. 1. 9 and for this very end, serves the preaching of the Gospel, in the Dispensation of it, Col. 1. 28.  
The Soul being thus ushered in, treats with, and fixeth on Christ absolutely and immediately, and lays hold on his Personal Worth only, as the Foundation of its hope and help. The Soul has gained a great deal of Beauty in Christ's Eye, when once 'tis brought by his Spirit, to leave its own Idols, and forsake its own Country, and to trust singly under the shadow of his Wings, there Blessedness gins; as Boaz said to Ruth, Ruth 2. 12.  
And here the Soul closeth with the All-sufficiency of the Mediator, pondering the large extent thereof. And whereas the Soul is usually more troubled with the Aggravations of sin, and the Circumstances thereof, than about the sin itself, and about its insincerity and want of feeling remorse, and sufficient detestation against sin, in its repentance, and much molested with the stain that Gild leaves on the Conscience; and finding, that neither remove of Gild, nor power of Cleansing, nor freedom from its just Accusation, can be got from the Consultations of a ●ounded Spirit, it falls nakedly on the All-sufficiency of the Mediator; and there it beholds him, as one able to take away all sins, in their whole extent. His Body was given him for that end: and although his own Body was pure, yet it was in the likeness of the flesh of sin, or sinful flesh, and depravation of Nature, received from Adam; that as far as any motions of sin, or capacity of sinning is found in Mankind, he did bear the likeness of that State. And so is called the second Adam; not only as one representing the Elect Seed of Grace, but also as being the Superadequate Antidote, to conquer and remove all Poison that entered upon Mankind by the sin of the first Adam. The Nature of the second Adam is made as perfectly holy, as the first was defiled by sin, and became perfectly sinful, as appears in Rom. 5. And in regard the strength and slaying power of sin lies in the Law, his Humane Nature was made under the Law, subjected to the whole Law, as far as it had to do with sinful Man, for this end, that he might redeem them who were under the Law, from being under any condemning or accusing Sentence, or sting of punishment from thence; which he bringeth about by obeying it, & satisfying for the breach thereof, made by sinful Man. Sin is therefore sin, because 'tis against the Law; he therefore is made under the Law, and that to fulfil its Commands, and bear its doom. Though sin be finite in the Transgressor, yet 'tis infinite in respect of the Object, the infinite God. But the Obedience and Suffering of Christ, was of an infinite extent in respect of the Person, because 'twas the Act of God-man; and in the Virtue also, because 'twas a contrived Remedy, in the Council of God's Love, to outstretch the injury that was done to the infinite Divine Majesty, by finite Man. Hence it is, that this Remedy carries with it the Terms of Abounding Grace, Rom. 5. 17, 20. and unsearchable Riches, Ephes. 3. 8. The All-sufficiency lies also in this, that 'tis a free Gift, considering that the Gifts of God's Love are infinite, as his Nature is; the thoughts of which do, by Faith, bring in a Foundation for infinite Justification and Righteousness; and makes way to the rest of the purchased Possession, that lies in the Person of the same Redeemer; the infiniteness of his Goodness, and Drift in this design, which could never suffer disappointment; the infiniteness of his Wisdom, that could never mistake; the infiniteness of his Love, that can never cease, nor Power fail.  
And since the Nature of the Salvation of God is infinite, it is brought down into the Person of God-man; and from him, into the Ordinances; and so by the Spirit, into the heart of Man; retaining still its infinite Nature. In Jesus Christ, the infinite God is made Flesh, in the Ordinances, he speaks by Man's Voice, in the faith of the heart he dwelleth; carrying the Soul (by the Operation of his Spirit, to look upon him, and hear his Voice in the steps of his Condescension) to the true enjoyment of himself.  
'Tis comfortable to have the Testimony 
Faith taking a right Method.  of a good Conscience, Prov. 15. 15. and power over Corruption, and Soul-disquiet thereby: but I must not begin there. God gins my Righteousness and Freedom in himself, and brings it forth in the Person of Jesus Christ: I must begin it there also; and as it is perfected in him, I must perfectly suck it thence, continuing perpetually at that Breast, Heb. 10. 14. never expecting to have it mended, by any thing I could do, though it were the obeying of the whole Law, Gal. 2. 16. for my Obedience is but the Obedience of a stained Nature, that has already broken that righteous Law. When Gild, Defilement and Weakness of a foolish, depraved heart, lies upon me as a lump of Lead, I get nothing by talking with it; as Solomon saith of the Fool, Answer not a fool according to his folly, lest thou be like him, Prov. 26. 4. for this talking with Gild and Weakness, draweth my Soul (which is made free indeed by the Son of God) to the likeness of that Gild and Weakness, and my justified Conscience gins again to lick up the old Vomit of Fear and Bondage; but my work is then to cast myself, by naked Reliance on Jesus Christ, who justifieth the Ungodly, Rom. 4. 5. as being compassed about with the Guard of God's free everlasting Justification, in the Person of Jesus Christ; and having the shelter of this Guard, than I may return, and plead with Gild, and hear the complaints of my heart, and the accusations of my Conscience; and give them Answers, from the fullness of Christ's Atonement: and thus again the Fool (if such a term may be used in this comparison) is answered, lest he should be wise in his own conceit, Prov. 26. 5. I mean, that the Spirit of Bondage, which by the advantage of my own sin, pleads rationally against my Peace, till Faith comes with the Tongue of the Learned, and pleads the Mystery of Free Grace, against the Plea of Reason; and the Righteousness of Christ, and his Holiness, against Sin and Gild. Nothing prevailed against Samson, till he betrayed the Vow of God that was upon him: so nothing can prevail against the Peace of Justification, till Gild divide between the Soul, and naked Reliance upon the personal Perfection of Christ's Sacrifice and Mediatorship. The Soul that lays his Foundation thus, will not boast in himself, Rom. 3. 27. nor wrong the Visits of God's favourable Countenance by Pride and Wantonness, nor yet despair when Storms arise; because his foundation is upon a Rock, and his safety is not at all any of his own Handiwork. As far as he beholds this All-sufficiency of Christ's Mediatorship, the eye affects the heart to security and strength, and crumbles all Selfsufficiency to powder, and blows away the Egyptian Locusts of Gild and Fears, into the Red Sea, and restores Pacification and Quiet to the Conscience; and from this glorious Sanctuary, the Soul comes forth to do the Actions of a new Life, by the virtue of another Spirit, the Spirit of Love, and a sound Mind; and worketh the Works of God in the World, and takes pleasure in obeying the Truth; and, if it were possible, it would actually keep the whole Law; in as much as being now eternally knit to Christ's Person by Faith, the Law, by the Spirit of Christ, is written in the heart.  
This naked Reliance on Christ's Person, was the great endeavour, and (left to us as) the experience of the Apostles.  
A Faith of which nature was exercised eminently by the holy Men of old; Abraham, Rom. 4. 20. David, Psal. 71. 16. Paul, 1 Cor. 2. 2. and Phil. 3. 8, 9  
There were two foundational Reasons mentioned, why the Soul is wholly to cast itself on the naked personal Merit of Jesus Christ; viz. because he began our Righteousness, and he only perfected the same for ever; and those reasons well weighed, have great strength and motive-vertue in them, to beget Faith; and besides, 'tis commanded as the absolute Condition of Salvation, Act. 16. 31. Believe, and thou shalt be saved; in opposition to which, Unbelief is made (in the dispensation of the Gospel) the reason of dying under the guilt of sin, Joh. 8. 24. For the Gospel doth so perfectly hold out Jesus Christ to be the Propitiation for all the sins of the World (through the value of his Death, and open freeness of the Tender thereof) that the very Hinge of Salvation and Damnation is turned upon the Faith of the heart therein, or Unbelief thereof, as being the most necessary and suitable Requisites, for the stating of the Soul into an actual condition of Life or Death eternally.  
Yea, Christ pronounceth forgiveness of sins to the Palsie-man, Luk. 5. 20. upon the mere Account of Believing. And the Apostle Paul declares the Righteousness of God to be upon all that believe, without making any difference upon any other respect, Rom. 3. 22. This one thing saved the Thief upon the Cross, when he had not opportunity to make Satisfaction for all the Wrongs and Robberies he had done. This makes the Apostle Paul so laborious to preserve this Mystery from the least mixture of Legal Righteousness, Gal. 5. 2. Because a Believer's State and Life is wholly by Grace, 1 Cor. 15. 10. which entirely treats with the Faith of a Believer, and not with his Works of Righteousness or Sin: the one cannot help, nor the other hinder; because they are as the Elements of another World, as they are called, Gal. 4. 3. and can neither mend nor hurt that Justification by Jesus Christ, revealed from Heaven to a Believer, no more than Earthly Food can feed a Spirit, or a material Sword wound an Angel. And reason is, because the Person of Christ is the Ark where Righteousness and Pardon is kept, and conveyed singly, by the Spirit of Grace, to Faith (which is the Acceptance of the same) and so it is sure from any personal qualifications on Man's part to hinder it, where 'tis by the Spirit of Believing accepted, Rom. 4. 16.  
This Justification of a sinner by Faith in the Personal Satisfaction and Righteousness of Jesus Christ, is that which lays a firm ground for Assurance of Perseverance; because the guilt of sin is done away, and pardoned, at the first believing on Jesus Christ: and if they be then done away, their guilt cannot really return; for the pardon of sins, and remembering them no more are joined together, Heb. 8. 12. Neither can sins committed after the Souls Conversion to God, by Faith in Jesus Christ, hazard the final state of such an one; because his person was made accepted at the first closing with Christ by Faith; and Pardon of sins is but the Consequent of the Acceptation of his Person, Ephes. 1. 6. Rev. 1. 5. So that Christ having espoused a sinner to himself by Faith, doth wash him from his filth, and presents him to himself at length without Spot, Ephes. 5. 25, 26, 27. and the person being received upon the account of mere Grace, sin has no equal Plea against such an one, because the strength of his Plea must be by the Law; and Grace having supplanted the Accusation of the Law, Joh. 1. 17. the Trial depends in another Court, where sin is cast out, Rom. 6. 17. And if sin could not at first hinder the Acceptation of the person, much less can it procure a Dis-acceptation afterwards, Rom. 5. 10. And besides, the person of every Convert is considered (in his true Interest through Grace) in the Person of Jesus Christ, in whom all Accusations are fully answered.  
Faith having got this Foundation, Encouragement, and Rightful Interest in the Remission of Sins, Righteousness, Life and Peace, sets itself by Spiritual Exercise, to put the Soul into sure and quiet Possession thereof, in a through and direct levelling its eye at the Object, the Person of Jesus Christ: and to that end, it gets the Soul up above the Reasonings of the Old Man, Flesh and Blood, into the Mount of Gospel-reason; and from thence, through the Promises, and demonstration of the Word of Truth by the Spirit, (as through a Prospective-Glass) gathers into its eye the lovely view of a complete Redeemer; and gazeth upon him, till a Dart strike through the Liver, and the Soul be made like the Chariots of Aminadab, and is both willingly and safely carried into a holy confidence of the truth of what it seethe; and the truth of its own, being comprehended within the free and liberal reach of the design of God's Free Mercy, in a way of particular Application thereof, and cryeth out, My Lord, and my God.  
And O, that my Soul were a little upon the wings of the Spirit, to ascend by Faith into this Mount of God, my Saviour.  
Why abide I among the Folds of corrupt Nature to hear the bleating of my own Confusions and Lusts seeing the Sword of the Lord and his Gideon is drawn for my deliverance? Awake, O my Heart; awake, O my Conscience; shake thee from thy Dust; let the Testimony of Faith, and Spirit of Adoption and Freedom, lead my Captivity Captive for ever.  
In this glorious Work, Faith seizeth on the Soul, as the Angel did seize upon Lot, and (as it were) tear him out of Sodom, with this blessed advantage; that it makes the Soul willing, in the day of God's Power, to be pulled with violence out of Sodom, out of all its fleshly filth, and fleshly state: it rejoiceth to see the Blood of former Lusts to be sprinkled on all its Raiment: 'Tis wrathful against the Enchantments of Self-Pride, Man's Applause, Carnal Reason, Earthly Compliances, Fleshly Fears and Distrust: It roars against its Sensual Mind, and Carnal Consultations, as a Lion over its Prey. It unhingeth the Gates of its Captivity, and carrieth them up to the top of the Mount, never to return again. Mighty is this Sampson-Faith, when its Locks of sanctified Convictions, and Manifestation of Grace, are grown up to some happy maturity, it looks further and further after Christ in every Scripture, it rejoiceth exceedingly to find the free Gift of Christ in such Language as this; I will give thee for a covenant of the people, that thou mayest say to the prisoners, Go forth, Isa. 49. 8, 9 Not by works of righteousness which we had done, but according to his mercy he saved us, Tit. 3. 5. I am he that blotteth out thy sins for my own sake, Isa. 43. 25. and will not remember them any more.  
But the poor Soul looks down upon the scars of its own vile heart, and daily weaknesses, and cries out; Oh! but what are these Wounds in my heart and hands, these thorns in my sides, these pricks in my eyes?  
The Understanding (triumphing through Faith) replies; These are the Memorials of the Wounds with which Christ was wounded in the House of his Friends, when he came to his own, and they received him not; and when the Sword of Indignation awoke against the Shepherd, one who accounted it no Robbery to be equal with God; he than saved the Sheep, and after a sore Conflict, slew the Wolf, and gathered again the Poor of the Flock, who were appointed (by the Law of Moses) to the Slaughter. Arise therefore, and be not dismayed at the Witnesses of Christ's Agony, which dwells (for a season) in thy mortal Flesh. The Battle was his, not thine: he mortally wounded the Dragon, and the God of Peace will shortly tread down Satan, and every Spawn of his under your feet. These Enemies are left to prove your Faith, Integrity and Patience, that you might learn Spiritual War, and be renowned by Victory, through the mighty Spirit of the Captain of your Salvation.  
Then Faith fixeth its eye again upon Jesus Christ through the Word, and beholds him as a Lamb that was slain, and yet risen; and there sees the Grave, where the guilt of Conscience was buried, and argueth itself into Freedom. Gild is destroyed, and none can raise the Dead but God only: but God will not raise it up, because he destroyed it himself, that he might marry the Justified Soul to himself, out of that Destruction of Gild and Bondage, in the Person of his own Son, that he might thereby bring forth Life and Immortality to sinners, 2 Tim. 1. 10. Rom. 5. 6. by Faith; and therefore here Faith strives to keep its eye, while hands and feet are working; and by this Compass it steers its Course, towards the Haven of Safety.  
But the abundant Grace, and vastness of this Salvation, in and through the Person of Jesus Christ, is so great, that my eye is dazzled; I am not able to measure the Heavens; I bring my Bucket to hold the Sea, and 'tis drowned in the great Waters. And yet here Faith has a Refuge against Confusion of Mind; viz. when it espies a passive sense in all the Justification and Acceptation of the Gospel, and in all the Fruits thereof; working me up to, and making me to be content with a Conformity, according to the Measure given me by Jesus Christ. Hence are the words discovering it rendered in a passive sense, Justified, Redeemed, and Saved: and the Action of this is ascribed only to Christ, or God in Christ; who justifieth, redeemeth and saveth. And hence also Faith giveth the Soul Relief against Confusion of Mind, about defect of knowledge, by the thought of this; that though I know little, yet I am known perfectly of God, Gal. 4. 9 and though I apprehend little of the great Mystery of this Salvation, yet I am apprehended fully by Jesus Christ, Phil. 3. 12. while I receive him by Faith, and am willing to be comprehended, and moulded by his Spirit. It was but a small thing (on Man's part) to touch the Hem of Christ's Garment; yet that being an Act of Reliance on Christ, and subjecting the Soul to him, presently there came in, Health of Body, and Pardon of Sins, from that comprehending Relation in which Christ stood to such a Soul. The Souls work in Faith (or rather, that to which the Soul is wrought) is a contentedness to receive the Person of Christ by Faith, as the Sum and Title of its Interest, in more than it can be ever able to receive within its own capacity.  
The Soul that receives the Person of Christ, by one true closing hint, through Faith, receives a rightful Propriety to every Excellency and Perfection that is in God, laid up in Christ for that end, though the length of that Perfection and Blessing be never fully known. As a Man who buys a Field (if no Exception in the Laws of that Nation be made) he buys all the Advantages of that piece of Earth, downwards, to the very Centre of the Earth, and all between that and the Stars, albeit he really minds no more (it may be) than the Grassy Superficies of his Land, till he discovers some other Excellency; Then he minds that also, and owns it, whether it be Mines of Gold or Silver, or whatever is in the nature of the Earth, which was not known when he bought it; because he bought a Right to it, without Restriction, to any particular quality in it: So is it with a Soul, that by Faith lays hold on, and receives Christ's Person: it may be, his eye is chief on freedom from the guilt of sin; but in taking the Person of Christ, he recieves not only Pardon, but a true Right to whatsoever is in Christ, relating to this Life, and that which is to come; the Heaven of Heavens is not able to contain the utmost of that Inheritance which belongs to a Believer, because it cannot contain God. This Faith discovers, and cries out, My lines are fallen in a fruitful place, I have a goodly heritage.  
Faith being thus mounted, it has 
The Influence of Faith into new Obedience.  many advantages (for 'tis skilful, and therefore victorious:) It has the advantage of discovery, for offence or defence: It has Champion Ground, and a clear Air to breath in; and so is every way furnished for Victory and Success.  
And as Faith is thus fitted by means of its station and capacity for discovery, so it lies under the Bond of Obedience, engaged and commanded to accept and drink in the Happiness that lies in Christ.  
Faith is eminently both Privilege and Duty: A Privilege, in that it enters on the Possession of the whole Covenant of Grace, and Eternal Life here upon the Earth; and 'tis bound thereto in point of Duty.  
The Nature of Duty and Obedience is the better discerned, if we consider the nature of Commandment. Commandment may be thus understood, either Primitive, or Superadded. Primitive Commandments are such as constitute the Pale between Good and Evil; and are the Demonstrations of Righteousness, the contrary to which is Sin and Unrighteousness, which was originally given to the nature of Man in Paradise; and after the Fall, renewed in Tables of Stone; to which that relates which the Apostle John speaketh; Where there is no law there is no transgression, for sin is the transgression of the law, 1 Joh. 3. 4. This Law was revived by Moses, for discovery and conviction of Sin and Transgression, Gal. 3. 19 Rom. 7. 7.  
The Superadded Commandments are all Exhortations and enforcing Precepts in the Scripture, which require Obedience to the primitive Rules of God's holy Will, which are (as it were) the Emblem of his righteous Nature, manifested to Man. And these two have a different manner of Obligement; The primitive Commandments do oblige from the very Nature of God, and discovery of his Will, in opposition to the defilement of Man by his Apostasy. And these do show what is the duty which Man oweth to his Creator.  
The superadded Precepts, by way of Exhortation, or by way of Commanding Charge, do seem rather to oblige, from the apparent Equity of the Will of God manifested, to show his most holy and righteous Nature by; and serveth to apply the heart thereto. The breach of the former is Transgression, the breach of the latter is actual (though impotent) Wilfulness, and (methinks) is properly that which is called disobedience. Albeit all sin is truly termed disobedience, yet this seems to have a foul tincture of a repugnant Will, in disobeying; and so oft as the Command is renewed, this disobedience is the more aggravated and increased.  
The same Draft and Model serves to discover what is Obedience, or Disobedience in the new Creation.  
In this new World (as it were) of Salvation by Jesus Christ, the manifestation of Free Grace, in the Doctrine of Christ's Birth, Life, Death, Resurrection, and Ascension, etc. doth make the Treaty between the spotless Purity and Sufficiency of Christ's most holy Nature, and the natural Gild and lump of Wretchedness, that has overspread the Nature and Life of sinful Man; which Manifestation of Christ presents itself, in a way of Cure, to defiled Man; and doth (in a primitive way, viz. in the very nature of it) require defiled Man to be Healed. There is virtually, in the very manifestation of the Gospel, a Command gone forth to lost Man to return, and accept the Salvation that is thus provided and held forth: Besides which, there comes in the next place, a positive Command to believe, 1 Joh. 3. 23. with many invitations, persuasions and directions about it. The not receiving the former is blindness, the not receiving the latter is (more eminently) wilful blindness; and both of them wretched impotency, because the Letter of the Gospel itself cannot quicken. The Spirit of this Gospel doth therefore go further, in behalf of the Elect, who were peculiarly given to Christ; and presents itself as a quickening power in all the parts of it, and as the real necessary, and most effectual Remedy against all manner of Gild: which also is, in the next place, followed with a Law (in the hand of the Spirit) to receive it by Faith; and this is that quickening virtue, in all invitations and persuasions to receive and apply that glorious Remedy. And this is that twofold Law which every Convert lies under; viz. the Manifestation itself, and a spiritual requiring Word, commanding the Conscience to receive it, and live thereby, through an actually exercised Faith. For, as God pursued Man's Apostasy and disobedience, through Adam, to death and destruction, so he pursueth Man's Remedy, through the Death and Sufficiency of the second Adam, to Justification of Life and Salvation. In the former, God said, Man must die; in the latter he saith, Man must and shall live: He himself is the Commander, and the life and strength of his own Commands; in that the second Adam is not only a living Soul (as the first was) but a quickening Spirit, 1 Cor. 15. 45.  
This Command from God in the Gospel, to believe, receive, and enjoy Pardon and Righteousness in Jesus Christ, Act. 13. 38, 39 c. 16. 31. 1 Joh. 3. 23. even that Righteousness and Salvation which is laid up in the Person of the Mediator, 2 Cor. 3. 9, 10. for every one who comes for it, Heb. 7. 25. and would enjoy the same, Rev. 22. 17. This Command (I say) necessarily requires Obedience thereto, Rom. 16. 26. This Obedience is exercised in a pure and free receiving Jesus Christ as my only Redeemer; as being bought by him, and being made his. I am not my own, I must not measure myself by myself, but by what he is for me, and to me. When the temptations of Fear, through my personal Gild, do command me to Despair, I must not obey them, but must obey the Law of Christ, the Law of Faith (as 'tis called, Rom. 3. 22.) when Pride of heart, or Self-ability doth command me to boast, I must not obey it, 1 Cor. 1. 13. but must reply, I am not under the Law of my own Sin, nor of my own Righteousness, Rom. 6. 14. Tit. 3. 5. but I am under the Law of my own Lord; which is to receive him, and own his Righteousness as my own; for he is the Lord my Righteousness. When I believe, than I obey; for I am commanded to believe in the Name of the only begotten Son of God; when I cast myself on him that fulfilled the whole Law, than I fulfil the whole Law; when I cast myself on his Righteousness, I am (in God's sight) as white as Snow; my sins (in this new state) are rather accounted my diseases, than my faults: for if I am not my own, my sins are not my own; but accounted his, who loved me, and washed me in his Blood.  
This Obedience of Faith has the sight of Christ's Fullness, and the Promises of the new Covenant to lean upon; and so it takes its Journey, from Flesh to Spirit, from Weakness to Strength, in the Name of the Lord. And from this Obedience in believing, (which is the highest and mysterious Obedience) proceeds all manner of holiness, as the fruits thereof, which receive their Sap from this Root: this Root makes them to be living Obedience, as Branches from the same Root, Children of the same Parent. The first Subjection is, to the Righteousness of Christ's Person, to submit all Fear and Gild, to the fullness of Pardon and Life that is in him, as the Storehouse, and there to enjoy it in the enjoying of him; and then, by the Spirit of Life which is in Christ, the Soul with freedom acts forth answerably, in some measure, to such a renewed state, from whence all Actions of Holiness are called the Fruits of Faith, and Fruits of Righteousness, Phil. 1. 11. 2 Cor. 9 10. Col. 1. 6. 2 Pet. 1. 4, 5, 6, 7, 8.  
After my Return from— 
One of Faith's dark days, and yet delivered.  I found sore Breaches made upon my Soul; my inward Man had suffered loss, while I traveled up and down, my Soul was violently shaken; the Bands of the wicked one conspired with my wicked heart, and carried away my treacherous Soul; so that my Glory was captivated into the Enemy's hand. A Wind from the Wilderness laid me in confusion; the Tempest prevailed, and I suffered Shipwreck; all my own feeble Endeavours, and former Meditations gave way, and the raging Sea of filthy and foolish thoughts did beat sore upon me: My Ship (of former Resolutions of heart, and my poor discovery of the Salvation of God) was bulged, and ready to sink; yet my heart yerned after the Lord, my Rock. I cried secretly (though confusedly) to my God, and he yet reserved a Plank for my almost drowned Soul to swim to the Shoar. He has not utterly removed Mercy from me; he has been yet preaching his own Free Grace to my Soul, through a Voice of Thunder and Lightning. Let me yet hear thy Voice, O thou Preserver of Men; let me yet gather up advantage through my loss; help me yet to receive recovering and establishing virtue from my strong Hold. While my thoughts were thus working, I endeavoured to get once more into the Sanctuary of God; and there I found, that although I carry about a Hell within me, yet that Hell cannot devour the infinite Covenant of Peace, which God made. My Unbelief and Disobedience cannot make the Faith of God to be of no effect.  
I would have lived upon Grace and Strength received, and I trembled to see those selfish Confidences shaken to the Earth; but now (methinks) Christ calls me again from my Father's House, and promiseth me a better Name, than that of Sons and Daughters of my own, a Name in himself, an Offspring in himself, Psal. 45. 16. Isa. 56. 5. which shall not be cut off. I have had a Sentence of Death in myself, that I might not trust any more in myself, but in God who raised the Dead. I am a dry Tree; but he who was raised from the Dead, is a green Tree, and in him is my Fruit found.  
O the Mystery and Power of this Salvation wherewith I am saved! O that I might pass (as it were) through the Eye of a Needle, into Christ's Power, and there rest from the days of adversity. And this Rest is glorious, because 'tis uncompounded, it receives no Ingredients from abroad; 'tis singly made up of Christ; and in him alone. Venture, O my Soul, upon this naked Arm, for 'tis an Arm of Faithfulness and Mercy. This Strength alone is a Fountain of Strength; this is the River whose Streams make glad the City of God. Wilt thou not be undone, O my Soul! that thou mayest be saved? How long wilt thou set up thy Post by the Pillars of that Salvation which is wrought in God for thee, and wrought in thee by single Union with God in Jesus Christ? Is not his Arm stronger than thine? Be thou translated by Faith into Divine Strength. Let not thy Wine be mixed with Water. Thy Confidences are rejected, make a Voyage to the everlasting Hills, enter into the Mount of God. Thou hast broken both the Tables of the Covenant, and yet the Prince of the same Covenant lives. Wait for the Spirit to draw it over again and again, by the indelible Character of his own Finger, who lives to enliven thee for ever.  
How hard is it to departed from Self, from righteous Self, and sinful Self: I am wounded by sinful Self, that I might flee from righteous Self, and sinful Self also, and cast Anchor only within the Valerius  
I am weary of the instability of the Streams; Oh let me go to the Fountain. When I am saying I shall die in my Nest, my Nest is soon fired about my ears, and turned to ashes. Certainly there is a better Rest than this, and it lieth in trusting Christ, and trusting in him only: I both trust Christ, and trust in Christ, when I believe that he is the Standard of all saving Righteousness communicable to Man; and all my Righteousness and Holiness is but the Reflection of his. I trust in Christ, when I live resignedly at his Feet, to be made holy. And whatsoever composure of heart I do at any time receive, I do not, nor cannot hold it; but 'tis held by him while it remains: and when it withdraws, it lives in the Root for me. I am ready to think, if I had all Graces in my own dispose, I would manage them to the Glory of God; but how can God be glorified more, than in a holy Content, to live at his Allowance? All his design is to allure me, and so to force me out of myself, to live in him, as well as to live by him: he bestows his Grace within doors. I must not take his Graces to myself, to put it to Usury for Increase; but must fetch the Increase, as well as the Principal from him, by Union with him through Jesus Christ: and my work is to rest on his Faithfulness, Wisdom, Willingness, and Readiness to supply me; as if every Grace of the Spirit were fully in my own management and power to exercise the same. This is the true Life of Faith; this is the way of walking up and down in the Name of the Lord. When I actually acknowledge every Measure of Spiritual Strength to hold its Tenure from Jesus Christ singly and wholly, and rest confidently upon him for it; and that because he hath promised both Grace, Glory, and every good thing; judging him faithful who hath promised, and owning him thereon for my Inheritance, and myself nothing but what he is for me: Then I may be said to trust Jesus Christ, and to trust in him only. I trust him upon his Word to be All for me, which I would spiritually be; and I trust in him to enjoy the same, through the Faith of my Interest in him, and his abounding Grace and Unction.  
This cuts the heart of Self-Pride, spiritual Surfeiting, and Slothfulness, when I live every moment at the mercy of another, even Jesus Christ, both for Justifying Righteousness, and every Influence thereof, by the immediate Breathe of his Spirit, according to his good pleasure; having not the power, so much as to make one Hair white or black: but I must wholly work by his Hands, see by his Eyes, and in his Light behold the Light. What more powerful Inducement can there be to Self-denial than this? Boasting is excluded, because Christ, in his own Person, and by his own Spirit, doth whatsoever is done for me, or in me. Here lies the Mystery and Labour of Faith, which the mere Notion thereof can never reach unto, so as to improve the same to a selfdenying Activity for God, in the paths of Godliness and Travel towards Zion.  
There is in our dear Lord Jesus 
Christ spiritually, not personally communicated to Believers.  a twofold Excellency to his Redeemed, as he is their Portion; His Essential Power, Righteousness, Goodness and Perfection in the Godhead; and his proper Humane Nature personally united thereunto, Col. 2. 9 and neither of these (considered as such) can be communicated unto the Children of Men; his Person cannot be divided, imparted or broken. And there is another Excellency flowing from the former, by way of Influence, and inward Virtue, communicated to the hearts of the Redeemed, by Regeneration, which formeth, reneweth and quickeneth the New Man, the new Creature in the Soul.  
The first of these, though it cannot (in a strict sense) be communicated, yet it is wholly by Covenant given to the Saints, Isa. 49. 8. So that God, in his vast Essential Infiniteness, is their God; and his ve-Body that was dead, and is now alive, was also given to the Elect, Isa. 9 6. and is become theirs by Covenant, and they enjoy it in that Right, though it remains personally to be his own (and not theirs, but) for them to all Eternity; the Excellency of which God and Man, in the Perfection of both Natures, is so far reckoned and imputed theirs by Covenant-Union, and Mystical Ingrafture, as may perfectly deliver them from all Evil, and fill them with all Righteousness, Purity and Perfection which Creature-capacity can take in for the enjoying of the Glory of God. So that the Person of the Mediator remains distinct from the persons of the Redeemed, and are not mixed, but united through the Spirit, in the Covenant, and his Personal Assumption of the Humane Nature, by Faith exercised therein.  
Hence it is, that the Interest 
The Advantages of Christ's being without us personally, and yet spiritually in us who believe.  which the Saints have in Christ is enjoyable by them singly, through believing: which Enjoyment, through the spiritual Nature of the Union, is as certain, strong and sure as whatsoever they enjoy in their own persons, by sense and feeling, Ephes. 3. 17. Rom. 4. 16.  
And thus Christ, as to the Perfection of his Person, being without us, and above us; and yet by the Communication of the Spirit, through Faith, made near to us, and dwelling in us, yields much privilege, and unspeakable advantage to a Believer, viz.  
1. The Excellency of a Believer's Portion in Christ is hereby more distinctly viewed, the Soul has hereby room to go round about the unspotted Lustre of his Person, and View him from head to foot, as the Church in the Canticles doth, Cant. 5. 10. as the choicest of ten thousands; whereas the Glory of the same Christ, as far as it appears only in the heart by Operation, is much dimmed and sullied with the defilement that is there, and continual Conflicts; but considering him separated far away from sin and sinners, Heb. 7. 26. furnished with utmost Perfection and clothed with Garments of complete Victory and Beauty in the behalf of his Redeemed. This fills their hearts with joy, and their mouths with singing.  
2. He is thereby become also the livelier Object of their Love; for the eye affects the heart, and nourisheth spiritual Enflamedness towards him: Distance 'twixt the Soul and so excellent an Object (I say) distance of this sort between the Eye and its Object, through Propriety in him, enamours the Mind; and withal, it provokes desire towards him, Cant. 6. 11. and makes the Soul of a Believer cry out for more nearness. Come, O my Beloved; this desire quickens expectation to rejoice in hope, and leaves no room for a loathing, wearisome Fullness in the heart.  
3. This objective enjoyment of Christ gives foundation for a kindly refuge in him; it rationally leads the inward Man to departed from all other selves, and run to this objective self, Jesus Christ, through the drawing virtue of spiritual Union with him, Cant. 1. 4. and thus was Christ typed out by the Cities of Refuge.  
4. This Enjoyment of Christ by way of Object is also a Fountain of Recovery when the Soul is foiled; it can fetch fresh righteousness, fresh pardon, and be anointed again and again with fresh Oil, Psal. 92. 10. as David speaks, and seventy seven times a day; yea, every moment, as oft as the heart pants after him.  
5. 'Tis also a Fountain of Ease, by pouring out a Complaint into his bosom: 'Tis great refreshment to have a Friend, to whom one may declare one's misery, were it only to receive pity from his hands, Job 16. 14. but in Christ, looked upon by Faith, there is a power as well as pity to help, be the Affliction and Burden what it will be, Heb. 5. 2. and how great soever.  
6. 'Tis a Fountain also of Confidence: and hence doth the Prophet Micah, in the name of the people of God, argue against the Triumph of the Enemy, Mic. 7. 7, 8. I will look unto the Lord, etc. and therefore Rejoice not over me, O my enemy; though I fall, I shall rise again. And Christ himself doth teach his people Confidence by his own Example in the day of his suffering, Isa. 50. 8. Rom. 8. 33, 34. in that his Father was near to justify him.  
7. Christ thus taken up, helps against the solitariness of our Journey towards Heaven; a Believer has a friend to talk with by the way, who is a Guide also; and therefore great is the loss of that man, who walks alone, and compasseth himself about with his own sparks; if he fall (as Solomon speaks) he has none to raise him up again, Eccles. 4. 10. and thus Christ is held forth as a comfortable Leader and Companion, Isa. 57 18. Jer. 3. 14. And the Church improves this Privilege, by leaning on her Beloved, as she comes forth out of the Wilderness. This blessed Companion makes way for his people's safety, in the Fire, and in the Water of Affliction, Dan. 3. 25. Isa. 43. 2.  
8. And by this means also Faith has got a true and faithful Witness on the Believers side, to clear off Accusations; and from hence are those expressions used in the Psalms, Plead my cause, Be surety for me, etc. and the often Appeals made to God, who trieth the Heart and Reins, and who standeth up on the side of his people, and on their behalf.  
These and infinitely more Privileges do arise to every Believer, from the Interest that he hath in Christ's entire and incommunicable Person, by the Union of Free Covenant and Mystical Ingrafture, and the Communion of Virtue derived from the Person of this Mediator; in which Mystery of Grace he enjoys Christ as the Hand enjoys the Head, yet both of them are distinctly considered in the Body: or as the Eye enjoys the influence and virtue of that very light and heat which is in the very body of the Sun, although the body of the Sun be many thousand Miles distant from that Eye which doth actually enjoy that Sun in the light and heat of its influence; and doth as truly enjoy it, as if it lay in the material Body of the Sun, and in a way of greater advantage, fitted for its capacity and use. So is the Person of Christ enjoyed really and truly with all Privileges relating to Believers, whiles he retains his Personality uncommunicated and undivided to any other; as the very Water of the Fountain is enjoyed in the Streams, and the Sap of the Root enjoyed in the Branches; and yet the Stream is not the Fountain, nor yet the Branches any part of the Root.  
The way of the Souls enjoyment 
Christ's Entrance upon the heart works Renewing there.  of Christ in all the Privileges of his Person, and Offices of his Mediatorship, and in all the Influences of Spiritual Unction and Transformation of the heart, into the power and likeness of Jesus Christ, is wrought by the Spirit of Regeneration through Faith; which causeth the Soul to pass over from its self, from all its strength, from all its own carnal hope, fear and selfish care, into the Death, Life, Righteousness and Perfection of the Person of Jesus Christ; and so is enabled to say in truth, I am not mine own: I live; yet no longer I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, viz. by the very Life, and in the very Life of Christ, apprehended, received, enjoyed, and working effectually in me, by Faith in him who loved me, and washed me from my sins in his own blood, Gal. 2. 20. Rev. 1. 5.  
This is that translating, renewing, changing and quickening work which the Scripture doth so often mention as the design of the Gospel. And 'tis with reference unto this that Christ is called a Stone of Stumbling, and Rock of Offence: sinful and selfish Nature strives to preserve its life against the kill virtue of the Spirit of Christ in the Gospel preached to the World. This is the reason of so much Carnal Profession and Barrenness in Christianity, when the hearts of Men turn the nature of the Gospel (which is a Law of Grace, and obeyed only by Faith) into the similitude of the Law of Moses, and make it a matter of Man's working, and subject it to the poor and lame endeavours of unrenewed Man; not remembering, or (at least) not understanding that the Tree must first be made good, before the Fruits can be good. This was meant by the Apostle, when he bewails the Jews; who, though they followed after Righteousness, attained it not, because they sought it not by faith, but (as it were) by the works of the law, Rom. 9 31, 32. Ever since the Fall of Man, Righteousness forsook the created Nature of Man; which is largely showed, Rom. 3. 10. and is only now in Christ revealed from Heaven, in receiving of whom, by being baptised spiritually into his Death and Life, his Righteousness is enjoyed.  
Every Command of the Gospel doth first require Faith, which is the great Commandment, and in the virtue and power thereof requires and works Holiness in all the Fruits of a new Life, by the virtue of Jesus Christ, working in every Precept and Command of God in the whole Scriptures, being Gospellized by his Spirit.  
And here my heart gins again to groan, while I find so little of this kill, renewing power accomplishing its work upon me. How far am I from this renewed State? I am weary of the lifeless Notion of the thing. I faint in my sighing, and find no rest. I long for the breath of the Lord, and lament out my Complaint before him. When will the Lord come into his Temple? My flesh trembleth 'twixt hope, fear and desire: I am as a Bottle dried in the Smoke, my heart is pained and in Travel. O preserver of Men make no tarrying, lest I be like them who go down to the pit. Oh, let Death feed upon me, till the Foundation of Life, Power and Peace be laid in my Soul, and Deliverance come from another place. Drooping are deadly (O my Soul!) do not say, thy Wound is incurable; the Creator of the ends of the Earth doth undertake for thee; he will yet reveal abundance of Truth and Peace. Come then, O Fountain of Help! and do thine own Will upon me.  
How easy is it to say the word (Renewing) in comparison of the thing really executed and done?  
All that can be spoken about it is but words; the Change itself is the thing I long for: my eyes fail, with hoping for the very Salvation of God in this work. Oh, that the Heavens might drop down their Dew! Why are the Influences of the Clouds withheld? Oh, for the sounding of his Bowels who is gone into a far Country, and has promised to return! My musing heart cannot fetch him, but my groaning is before him, and the tears and cries of my Soul is in his sight. O Earth, cover thou not my blood! let the cry of my distress be heard: Anguish is upon my heart, and Oh, let the Season of my Redemption come!  
According to the measure of the power of Christ given to me, I would yet struggle against this Giant (unmortified self:) I would rather take a Sling and a Stone in the power of Christ, than all the Weapons of a Carnal Arm and Understanding.  
Christ well knew the length of that Petition, Thy Will be done, when he taught his Disciples that Prayer. Can I but pray this Prayer, in the Latitude of it, I should think my foot within the threshold of Heaven.  
The main Gospel-killing work lies 
The blessedness of a mortified Understanding, and mortified Will.  in mortifying the Understanding and the Will, into the Wisdom and Dominion of the Spirit: and in regard my present Controversy is against my own Carnal Will, I would deal with that first, did not my unmortified Understanding stand in the way.  
My unmortified Understanding can easily dally with all the Notions about the Trinity, Law and Gospel, Promises and Covenant, Faith, and every Grace of the Spirit, and every Duty of Godliness, and yet but trifle all the while. The renewed Understanding sucks in the lively Evidence of the Mind of God in all those things, and is called the Demonstration of Spirit and Power, 1 Cor. 2. 4. and the very Mind of Christ, 1 Cor. 2. 16. This Mind of Jesus Christ represents to Faith, the infinite God wrapped up in every Particle of his Word, and is the Spirit of every revealed Truth. Hence comes that Expression, You have not so learned Christ, Ephes. 4. 20. A renewed Understanding is not taught by Words and Sentences, be they what they will, and though never so good; but by the Mind of God and Christ in them, Ephes. 4. 21. The whole Volume of the Scriptures is but (as it were) a small hint of the unmeasurable Will of God. And this is the reason why the Scriptures, though the words are the same, and not altered, yet do they, by the Spirit, speak variety of Instructions in the Unity of the same Truth, as the Spirit pleaseth to reveal itself therein; which doth not at all argue defect in the Scriptures, but infiniteness in the Mind of Christ therein contained.  
This Fullness of the Mind of Christ in the Word is that which makes it divide between the Soul and the Spirit, the Joints and the Marrow; and is a Discerner of the thoughts and intents of the heart, Heb. 4. 12.  
A renewed Understanding makes use of the Word, and all the Expressions therein, but as the Door by which to enter into the whole Vision of God in Jesus Christ, and the Revelation of his Will; and so takes up the Truth truly, in the method in which the infinite God is pleased to condescend.  
A renewed Understanding sees the Mystery of Truth to be Substance and Life, through that report of it which words do speak. It converseth with Life through the Conduit of Words, Phrases and Terms: It gives way to the Truth, as it is in Jesus, by believing, and not mangle it with carnal Reason; and so makes way for the renewed Will to give Obedience by believing, doing and suffering the Pleasure and Will of God.  
The renewed Will is one with God's Will, in a way of Submission thereto. It lies down broken heartedly in the pleasure of God: 'Tis zealous in Obedience, secure in believing, quiet in suffering, because the Will of God reigneth, and cannot be disappointed: It makes the Soul in all things give thanks, and rejoice evermore: It grieves where the Holy Spirit is grieved, and it delights where God delights. If God say to Abraham, Offer up Isaac, he doth it with joy; Reluctancy is gone, because the Will of God dwells in the renewed Will, and the Consultations of Flesh and Blood are mortified. It grieves for Sin, because it crosseth the revealed Will of God; and yet rejoiceth in Hope, because all things shall work together for good to them that love him.  
The renewed Will is always renewing itself by Faith in Christ, and looking into the Law of Liberty. It thanks God hearty for Life, Death, Health, Sickness, Success, or Disappointment, in High Degree, or Low Degree; because 'tis baptised into his Will. And that the nature of this new Creation in the Will may provoke my heart to withdraw from the Servitude of my corrupt Will, I would ponder the nature of it a little further.  
The first Parent of the Grace of Adoption by Jesus Christ was the good pleasure of the Will of God in his Decree, Ephes. 1. 5. and actual Conversion by the Word is the Operation also of the Will of God, Jam. 1. 18. which bringeth forth a Birth in the new Man of the same likeness, Psal. 110. 3. Thy people shall be willing in the day of thy power: and by this the truth of all Obedience is measured, Isa. 1. 19 It is also the first thing the Spirit of God hath in its eye, and which doth (in a way of Acceptation) fill up the defect of all other Service, 2 Cor. 8. 12.  
The State of Death in Sin is Captivity to the Will of Satan, and the Flesh: and Subjection to the Will of God is the Firstborn from the Dead; it first appears, and so goes on as the living Token of true Christianity, and never ceaseth till 'tis filled with the Fullness of God who brought it forth; and so it is the undoing Principle to Flesh and Blood, and captivates Fear, Care and Bondage into the Liberty of Jesus Christ, the Eternal Son of God, and makes Christ and a Believer no longer twain, but one in the Union and Operation of the Spirit, whereby the Dominion and sure Protection of God secures the Soul, as the Waters cover the Sea. Here I stick, and here I groan: Alas, alas, for this day of the Lord: Oh, for this day spring from on high, to reveal this light and breath, in the Life of this renewed Understanding and Will, from the rolling bowels of his own Grace and Spirit. I am sick; yea, I am sick; my Pen shakes, my heart quivers with desire after this renewing Work. Give way (O Carnal Mind of Unbelief, Darkness, Sin and Vanity) that my heart may faint away into the bosom of this changing Power of the Spirit of Christ who has redeemed it.  
This glorius Work of renewing 
The use of the Scriptures.  the Mind is carried on by the eternal Word of God, by which he made the World. All Creating Work is effected through the eternal Word, the Son of God, by the eternal Spirit, from the everlasting Father; in which God is all in all. This eternal Word hath declared himself by a word of Faith, Reconciliation and Comfort, contained and expressed in a way suitable to the Capacity of Humane Sense, Reason and Understanding in the Scriptures, that so the incomprehensible Will of God might look into the heart of Man, through the inlets of natural Sense, and the faculties of a natural Mind, making them subservient in this renewing Change.  
Therefore is it made visible to the eye, and receivable by the ear, retainable by the memory, and meditable by the heart, in the use of the Scriptures; and so doth, in a rational way, by Reproofs, Instructions, Convincements and Comforts, bring forth the new Creature, and hold it in a Spiritual Union and Fellowship with the Father, Son and Spirit, through a daily Increase, tending to the last and perfect Fullness, Col. 2. 19 Ephes. 1. 23.  
And that Jesus Christ may make this express Word of his effectual to accomplish the design of his love to the Souls of his Redeemed, he guides them by his Spirit to the most advantageous improvement thereof, that not one Jot of his Word may be lost.  
The whole Scriptures are the Inspiration of the Spirit of God the Father, and the Son Jesus Christ, Heb. 1. 1. Col. 3. 16. 2 Tim. 3. 16. given to reveal the way of Salvation; which is carried on by a way of History and Doctrine; in both which the State of Mankind is discovered, in reference to its Innocency, Fall and Recovery: The State of Innocency and the Fall comprehended all Mankind in the Persons of Adam and Eve; the State of Recovery respects only a part of Mankind saved out of that universal Loss by Christ, according to the Election of Grace, and therefore he is called the second Adam, Rom. 5. 14. 1 Cor. 15. 45. who infuseth the Gift and Operation of Righteousness to his Seed, as the first Adam had infused the Gild and enthralling corrupting Power of Sin into his Seed. As the Fall was a perfect Fall, so the Recovery (to the Remnant recovered) is a perfect Recovery, completed fully in God's Decree before the World was, Ephes. 1. 4. and actually solemnised at Christ's Suffering, Col. 2. 15. which becomes applicable to every individual person of that number by the Spirit of Faith and Holiness, and whereby they are fully and really freed from the matter of Gild through Union with Christ, albeit the afflicting sense and fear of Gild appears (many times) through the weakness of Faith in that Union; and through the encumbering defilement of Sin (in them who are redeemed) holds on a Conflict in the Flesh, till the last Enemy (viz. Death) be destroyed; and so Mankind stands divided; the Persons of them who only bear the Image of the first Adam (corrupted by the Serpent's Poison,) and they who bear the Image of the second Adam; and in the latter, every redeemed person carries also a Sub-Division in his own heart for a time, viz. the grand Principle of his renewed State, and the afflicting Stain and Enmity of the first Adam's Nature remaining in the Flesh. And in reference to these two Contraries (viz. the Good and Bad Persons of Mankind, and the different Principles of Good and Evil) the Scripture doth display all the Threaten and Comforts, Reproofs and Encouragements, Judgements and Promises, Instructions and Rebukes that are found in that blessed Volume, with manifestations of God's power and goodness to the one, and his power and wrath against the other.  
So that whatsoever is spoken of any one person, is spoken of all persons in the same State; and whatsoever is spoken of any Action or Qualification in any person, is spoken of alike Actions and Qualifications in every person; who is in the same state to the end of the World, even as long as Mankind remains, and as far as the Line of each State (whether it be good or bad) reacheth, so far doth every person (continuing in that State) bear his proportionable share through the Grave, to Eternity.  
When the Spirit of God speaketh any thing in the Word, it first looks through the State in which any person is, and so deals with that particular person according to the state in which he is, whether it be a state of Sin or Grace, and so acts towards him according to the rules and method of such a state. Hence 'tis that comforts, or afflictions, or teachings, that are one and the same in their own nature, are exceeding different in the end and use which the Spirit makes of them, through the different state of Light or Darkness, Life or Death, in which all men lie. So that by this means the same Word is a savour of Life to one, which is a savour of Death to another.  
The general threaten against Ungodliness concerns every particular ungodly Man.  
The particular punishment inflicted upon any one ungodly Man, shows what is equally due to the rest of ungodly Men. And although one evil Man may not commit the same wicked Action as another doth, yet he has the Nature, and the same evil State, which is the Root of that Action; and as it brings forth Actions equivolently evil, it is by the Spirit of God equally sentenced to Punishment.  
And as in all visible Actions the state of the person (in the Scriptures) is first considered, so in all Actions the nature and spirit of that Action (as it holds relation to the state of the person acting) is regarded by the Spirit of God in the Word, before the Action itself, and involves every one within the Gild of that Action (if it be wicked) or within the Blessing of that Action (if it be good) in whom the nature and spirit of such an Action worketh. From this ground Christ calls wicked Anger Murder, and unchaste Lustings Adultery, Matth. 5. 21, 28. And from this ground a gracious desire and intention has the blessing of a gracious Action, 2 Cor. 8. 12. And when the Action is one and the same, and yet the Spirit and inward Mind of them who execute that Action different, the Action is not accounted the same, but different; as in the case of Cain's killing Abel, and Phineas' killing Zimri; it was Murder in the one, and Righteousness in the other. So that Actions may agree, and yet the spirit of that Action, in the Actors, not agree: and the spirit of one Action may agree with the spirit of another Action, or the spirit of one that acts may agree in some particular Action with the spirit of another who acts the same thing, and yet the difference of their grand state disagree; as appears in the case of David's Uncleanness through Lust, and the Sin of his Son Ammon; for the Repentance of the one is recorded, but not of the other.  
So that in the use of the Scriptures, we are to consider how far Actions agree, and how far the spirit or immediate inward working, which produceth Actions, agrees, and how the grand state of persons do agree, that we may know how to make use of the Reproofs and Punishments, Promises and Rewards that we find given to others in Scripture.  
As concerning the state of Godliness, there is no Godly Man has any peculiar privilege, which is not common to all who are in the same state, because the Covenant is made to them all alike in Jesus Christ; in whom God is become their God, upon the equal terms of Free Grace, and Christ is as well the Head of one Member, as of another; and all the privileges which can flow from such a common relation run down rightfully to every person within that relation; viz. Justification, Adoption, Reconciliation, Sanctification, Preservation, Instruction, and such like Operations of the Spirit, that issue from that relation, and which tend to a living enjoyment thereof, and the advancing of that state to perfection. All Commands also and Duties bear with them an equal Engagement to every person (alike related) within the state of Covenant-Interest; because those Commands and Duties relate to the same Interest, in which all the people of God are one, Joh. 17. 20. Matth. 28. 20.  
So that this Interest in God, which is helpful in one case, is applicable to all alike cases, wherein the Saints, who enjoy that Interest, are concerned: which makes every Promise to have a kind of Infiniteness, as God is infinite. From this Ground, the same Promise that armed Joshua against fear, through the presence and faithfulness of God, Josh. 1. 5. I will never leave thee, nor forsake thee, is used likewise to every Saint, to arm him against Covetousness, and fear of Want, Heb. 13. 5.  
And thus the Experience of one Saint becomes advantageous to another, through their mutual Interest in the same Root of Spiritual Life in Christ, by which they are one with him, and Copartners each with other of the same Grace. From this Ground there is no Member of Christ that can say, he has not need of another's help, because the Spirit of God, by which they are united into one Body, conveys its operation through one to another, as it pleaseth him, 1 Cor. 12. 11. which Spirit of God is the new Life of the Weak, as well as of the Strong, as he pleaseth to manifest his Power and Virtue in the one or the other, more or less, by which they are strong or weak; that so they might love, pity and sympathise each with other, being all interested in the same Life, and whereby they are all one Body, and Members one of another, Rom. 12. 5.  
Hence it is, that all things spoken in the Scriptures are of true and proper use to every Child of God, as far as their condition agrees with, or stands in need of that Help, Comfort, Counsel, or Reproof mentioned there; which is the scope of the Spirit of God, in all those Promises, Instructions or Reproofs recorded in the Scriptures; as if they, and their particular Cases had been first or only in the eye of God, when that word was spoken, or that instance given, be it what it will. What I say to you (saith Christ, Matth. 13. 37.) I say to all, watch; for whatsoever things were written afore time (to others) were written for our learning (as the Apostle tells the Church of the Romans, Rom. 15. 4, 5.) That we, through patience, and comfort of the same scriptures, might have the same enjoyment and ground of hope as they had, being equally interested in the same God, who by his Spirit breathes Grounds and Influence of the same Grace of Patience and Consolation, as it did to them to whom the Spirit, through the Scripture had formerly spoken. And thus the same Word being the Inspiration of the Spirit, bloweth where it listeth, and the sound thereof is gone forth into all the World, and the spirit, drift, scope and use of the words of Life, to the end of the Earth, as far as the Spirit which breathed it begets any Soul into the Life of Union with God in Jesus Christ, who is the Eternal Word, and Mind of the Eternal Father; from whom all the Children of Adoption receive their Being and Birth through the Gospel of that only begotten Son of God, spiritually shed abroad into their hearts. So that every one who is Christ's may say, the History of the Scriptures is for me, the Prophets are mine, the Apostles are mine, and all their Prophecies and Preach, all Promises, Reproofs and Comforts, Counsels, Warnings and Examples, the Gospel under Moses his Veil, and as it shines in the Teachings and Miracles of Christ and his Apostles; all things, all persons, Paul, Apollo's, Cephas, Life and Death are the Inventory of my Happiness; things past, present and to come are mine, and for my use and advantage; because the Spirit which worketh in and by all these is mine; and Christ, to whom I come, and whom I serve is mine, and Christ is God's, and his God and Father is mine, because I am his, Heir and Co-heir with him. Let such a privilege cause the Soul to cry out, Breath, O Spirit; open yourselves, O blessed Scriptures; and water me with all manner of Teaching: Let mysterious Grace possess my Understanding, powerful Wisdom from God in the Scriptures, make me wise to Salvation: Let Strength and Virtue from on high renew both Spirit, Soul and Body to all power of a spiritual mind, that I may comprehend with all Saints what is the height, length, depth and breadth of the love of God in Christ, and be built amongst them upon the Foundation of the Apostles and Prophets, Christ himself being my Cornerstone, and his Power enlivening me to every good word and work, through that common Salvation wrought by him, for every Member of his Body; among whom, I also am allowed to claim my share in the Inheritance of Light, through the faith and patience of the Scriptures, and Testimony of Jesus, my Lord.  
Abraham's Faith was exercised upon the Covenant which God made with him; saying, I will be thy God, and the God of thy seed: which Faith was further confirmed by the Sign of Circumcision that was added to that Covenant, and tried yet further, by offering up his Son; in all which he had the faithfulness of God, and his free Grace and Power in his eye, and saw Christ's day a far off therein; although ('tis like) he saw not distinctly the very manner of Christ's coming in the Flesh, and the manner of his Death and Resurrection; yet his faith, in the substance of the Covenant of God's free Grace, and in his wisdom and power to accomplish the same in his own way and time, led him to embrace that Covenant (so dispensed, and to that measure discovered) deriving Interest in God to his Soul, and the Righteousness of Justification thereby; which the Spirit doth record in the Scriptures to be the same justifying Exercise of Faith, which in the fullness of time should, and so did more distinctly put forth its self upon Christ, dead and risen, and upon the power and truth of God therein, to confirm, and actually execute in the Person of Christ the Branches and Method of that Covenant, relating to the taking away Sin, applying Righteousness, and uniting Man to God in the Mystery of Grace and Salvation: and therefore 'tis said, the same Righteousness is now imputed to Believers as was to him, because the nature of their Faith, and the substance of the Object of that Faith is one and the same. In the exercise of which they walk in his steps, Rom. 4. 12. and so are justified with believing Abraham, and inherit his Blessing, Gal. 3. 9  
And thus the Scriptures, in the spiritual use thereof, do run through all visibly different Dispensations, Administrations, Instances and Cases of the Saints, with one and the same invisible scope, and secret tendency, agreeable to the state of Godliness, and relating to all persons within that state, in all times and Ages; and stands answerable to the nature of all future cases and experiences of the Saints; which makes the whole Scriptures which were written aforetime to be of a perpetual present use, from the beginning to the end of that Volume: so said Moses of old, Deut. 4. 2. and so said John many hundred years after, Rev. 22. 18, 19 So that all Scripture is given for a perpetual profit by Doctrine, Reproof, Exhortation and Instruction in Righteousness, in order to the perfecting of the Saints, 2 Tim. 3. 16, 17.  
And this brings in again the Consideration of the wonderful Condescension of God, who, though he be invisible, yet he doth (in a sort) become visible in the Word: there the Life of God is manifested, even that hidden Life which enlivens the new Man, it exposeth itself to be seen, heard and handled by the thoughts of Worm-like Man, 1 Joh. 1. 1, 2, 3.  
God, who was pleased to manifest himself in the Flesh, has carried on a correspondent method in a way suitable to Humanity, ever since the Restoration was promised to the Seed of the Woman. The Spirit brings forth all its special Operations, in the exercise of Man's Nature, Reason, Understanding, Will, Affections and Passions. The Scriptures seem to bespeak nothing (ofttimes) but mere Man, whereas that Humane way was only fitted as a Sheath for the Sword of the Spirit to be carried in, through all several cases that could fall out in Man's condition. God, who brought forth all things out of himself, doth still manage them, and uphold them; for he is the Life. As his Purpose and Power created the Being of all things, so his Providence and Wisdom doth create the continual disposing and ordering of all things; I create Jerusalem a rejoicing, saith the Lord, Isa. 65. 18. And therefore, having created a new thing in the Earth, that a Woman should compass a Man, Jer. 31. 22. he works creatingly in the discovery and application of that Mystery, and stoops down into all the Senses, Passions and Affections of Humane Nature, and brings forth the Mystery of the new Creation, under the vail and external use of the matter of the first Creation; which runs through the whole History of outward Providences, and through every Branch of Moses' Law, in all the Sacrifices, every part of the Tabernacle and Temple, and through every Dispensation, and among all the Faculties of the rational Soul, as the power of Life striving against Death, and Light against Darkness; which is the scope of what we find spoken to Man, or of; or by Man in the Scriptures: which is spoken, not to show only what Man's natural thoughts are, but how the Spirit of God works in their thoughts, words and actions, or how the Spirit of Satan naturally and sinfully works in them; which is delivered to us by the Spirit of God, sometimes by the Rules of Doctrine and Worship, sometimes by Comforts, Instructions, Exhortations, Reproofs and Threaten; and sometimes by Examples and Experiences acted upon the persons of Good and Bad, and acting in them.  
This Operation of the Spirit of the Father, and the Son, begets all the Convincements, Heart-searching, Prayers, Groans, Cries, Sighs, Comforts, Encouragements and Conquests which we find exercised in the hearts of the people of God, throughout the Scriptures, as in a Glass, showing the Combat betwixt the Seed of the Serpent, and the Seed of the Woman; and establishing Faith, and Assurance of the Victory by Jesus Christ, who is the Captain of their Salvation.  
And God has recorded these things in this manner in the Word, that all the people of God may read the whole of their present State and Work acted in the Scriptures, by the Inspiration of the Spirit, which now breathes Workings of a like nature in their hearts. The least Groan cannot be lost, 'tis part of the Lamb's War; and therefore there is a Blessing in it. If the infinite Purity, Power and Holiness of God did reveal itself only to the Understanding, it would either distract or confound the Soul, or harden it by a desperate Dispondency; and therefore the infinite Excellency of God descends into the Humane Nature of Christ, that it might overshadow, and work in the hearts of the Saints, who are his Mystical Body (by the Spirit in the Scriptures) in the way of an Instinct and new Principle arising from that spiritual Closure made betwixt him and them in the Gospel.  
The rejection of the Gospel, and 
The Glory of Christ's Condescension.  despising the Word doth chief arise from an aptness to stumble at the Condescension of God; he sees a necessity to bow down lower, to save poor Man, than the Pride of Man's heart knows how to digest; and therefore the broken and contrite ones get most of his company, Isa. 57 15. the Soul who loves him, and believes his Condescension, in the design and truth thereof, can never be too low for relief.  
The manner of Christ's coming into the Flesh, and the despicableness of his Person, in his Life and Death, seriously considered, and the Ordinances which he blest, and left to us, gives no encouragement to the Wisdom of the Flesh. The way of carnal Wisdom is to do great things by great means, but the Wisdom of God doth great things by small and despicable means, 1 Sam. 16. 7. 2 King. 5. 10, 11. and so confoundeth the Wisdom of the Wise; as the Apostle argues, 1 Cor. 1. from v. 20. forwards. Were the truth of this Mystery of God's Condescension truly taken up, it would spoil that repining dejection which torments the Saints about their unworthiness, and thankfulness would accompany all their Groans towards him: he is as low as the lowest, and their way cannot be hid from him, though he be high and lofty, and the Creator of the ends of the earth, Isa. 40. 27, 28, 29. and 57 15. The very Kernel of the Gospel's Glory lies in the extreamness of his Condescension in the way of saving Man: his design is to exalt his Glory to the highest Heavens, by the unspeakable lowness of his stooping throughout all the day of Grace. He doth, by his Spirit, wait, weep, strive, grieve, sigh, suffer and complain in the hearts of his people; and figuratively, he is said to do such things also himself on their behalf; their weak Faith is mighty through him who works it, and who carries his Lambs in his Arms. His infinite Greatness is not at all the cause of any estranged distance betwixt him and Mankind in this day of Grace; but the carnal and unbroken Pride, and fullness of a self-righteous, careless, ignorant, unbelieving heart. He setteth the Solitary in Families, and stoopeth down to deliver them who are sensible of their Chains; but the Rebellious dwelleth in a dry Land, Psal. 68 6.  
Oh, let this Truth visit me, and save me! Here is a Rest indeed (O my confused heart!) he that heard the moan of Ephraim hears thy moan, hears thy confused cries, picks up all thy sighs, and puts them in a Bottle of Remembrance: he createth Jewels for himself, Jer. 31. 18. out of the Dunghill, and rakes them together into his Cabinet. When thou faintest, he fainteth not. Lie down upon him, view the Travel that he has made in the Person of Christ, and in the Word of his Grace throughout the Scriptures, and say, How unsearchable is his Understanding and Condescension! How wonderfully and fearfully am I made! How undeservedly, how almightily, how completely, freely and throughly am I called by his Grace, and led along this present Wilderness by the Right Hand of infinite care, power and condescending compassionate faithfulness? Oh, the depth of the Wisdom and Knowledge of God in the Riches thereof! How unsearchable are his judgements, and his ways past finding out? For of him, and through him, and to him are all things; to whom be glory for ever, Rom. 11. 33, and 36.  
Albeit God has laid the Foundation of Faith never so sure in the 
God in Jesus Christ the only life and breath of his people, and the advantages thereof.  Person of Christ, and so in himself, as it stands revealed in the Scriptures; and albeit the Principle of believing be planted in the heart at the first converting Work, and Covenant-closure with Jesus Christ, yet every acting of Faith is still kept in the power of his own Will; and lies locked up from any exercise, till he open his hand, and fills the Soul with good things. And this God doth for singular ends, viz.  
1. That God might be truly all in all, and all in every part; that his people might both be rich, and yet not able to say, My Goods are increased; that he may appear to be, not only the Author of their life, but of the Breathing of their breath also; and that the whole life of the new Creature might not be at the least distance from the heart of Christ: as the Flame of the Candle cannot live without the Wick, so is it impossible that the Faith, or refreshment of heart, can live one moment without supply of radical Moisture descending from the Head, Jesus Christ. Which doth not at all show the uncertainty of a Believer's state, but rather tends to assure the same, by a frequent sending the Soul to God in Christ, by whom it is established.  
2. It gives check to all allowed sin, and turning the Grace of God into wantonness, because he will not suffer the refreshment of his Grace to be any where, but where he is himself.  
3. And as breathe are tokens of life, so do renewed influences witness the reality of life, arising from the Union of the Soul with Christ.  
4. It also tends to make the Soul watchful against distance from Christ, lest the Breath of Life withdraw, and the Soul faint insensibly, and fall into the Myre of a defiled Mind, and so into sinful Actions, and a wounded Conscience.  
5. It leaves no room for sloth, or sleepiness of heart, lest the Locks of Communion with God's influential Presence should be cut, and Strength be gone; for no comfort or strength lives any longer, than by faith it derives vigour from the heart and mind of Christ.  
6. It represents Mercy purely, in that it showeth, that the standing of a Believer is merely at the good pleasure of God, and doth necessitate the Soul to be a resigned Attendants upon the mere Will of God; and so allures the Soul by a necessary Conquest of Love, not to live to itself, but to the pure Will of him who died, and rose again, and quickens all things. By which Resignment unto Mercy, it rests on the heart of Christ, and all the Fullness of God that is there.  
7. It gives ground of hope in sad hours; for, as the Clouds come, so they go; There is hope of a tree, (saith Job, Job 14. 7.) though it be cut down, that it will spring again, through the reviving moisture at the root. And why art thou troubled, saith David to his Soul; I shall yet praise him, Psal. 43. 5. And besides,  
8. This coming and going of the Spirits influence is as a Fan, which blows and brings forth the lustre of all Graces. Hereby Patience, Waiting, and Hope are exercised, Faith and Love are exercised, and every Grace gets (as it were) a frequent new Birth in the Soul; and the spiritual fondness of the Love is revived, and not suffered to die. Every new Breath of the Spirit is a new Application of the Soul's Ingrafture into Christ, and Demonstration of his Power; and is arrayed afresh, as in the day of its first Espousals.  
9 And lastly, It gives assurance of the Resurrection of the Body, of which every Resurrection by Faith and Hope (freely visiting the heart, and bringing it again to God) is the forerunner.  
Whiles my Meditations are musing and expatiating after the invisible God, and would fain comprehend his way (methinks) I receive a check from Zophar, Job. 11. 7. Canst thou by searching find out God, canst thou by searching find out the Almighty to perfection? It is high as heaven, What canst thou do? Deeper than hell, What canst thou know? Keep within the revealed Word, and in the patience and comfort of the Scriptures; live by hope; No flesh can see God and live. Poor Man would be wise, and see the upshot of all things, but the Vessel of his Understanding cannot hold it. Salvation by Christ has one kind of Raiment here, another kind hereafter; here it is a Kingdom of Patience and Hope, but there a Kingdom of Glorious Enjoyment; here is the Earnest, there is the Fullness. When I would look over, and see some glimpses of Canaan, a Jordan of difficulty stands in the way. What an Adventure is it to go down into the depth of Death, and the last concluding Change? This is the last and great trial of Faith, to venture all my hope in Eternity at one Cast; to expect to find the same God and Christ beyond the great Gulf, who appears on this side by the Spirit of his Grace; to enjoy the same God to Perfection, whose Name I now call upon by Prayer. O that victorious Faith which claspeth about that Love, from which neither Life nor Death, things present nor to come could divide! Rom. 8. 38, 39 I may not presumptuously go up into the Mount, but be content a while with Wilderness-work; there remaineth a Rest. Return again (O my Soul) to thy labouring, waiting state, be upon thy Watch, the Morning cometh by and by: be not afraid to have thy Night changed into Day, and all thy Weakness into Perfection; only labour out thy Task, and work out thy Salvation with fear and trembling, in this day of Faith and Hope.  
Am I called to work and travel? How shall I undergo this Task? Contemplation only is not the work of my twelve hours; and Oh, for freedom of heart and understanding, that I may accomplish my work, my Hirelings day. Alas! (dear Christ) I am willing to work thy works, but would never be out of thy sight: May I not talk with thee, and look upon thy face, and yet work too? The presence of my Christ makes any toil to be perfect freedom.  
Methinks I can easier find (in some measure) my work throughout the whole Scriptures (though that requires also the teachings of the Spirit necessarily) than I can know how to compose my heart to keep the Faith of Union and Communion with God fresh; and so to work and labour in the strength of that Fellowship, whatever I do in the World. When I am earnest in Contemplation, I fear I fail in the matter of Action; when I am acting, I fear losing the Marrow of my Communion with my God. Here lies Divine Skill to put both these together, as being of the same nature, and tending to the same end; each of them helping, and not hindering one another. And to this end I desire help from on high, to find out my way and method, that I may so run, that I may at length finish my course with joy.  
The Spring of all Christian Conversation 
How to hold Communion with God in worldly business.  is Justifying Faith, which cleanseth the Soul, and quickens it at the same time, by Union with Jesus Christ: and as, in the order of Nature, Life is first infused, before any Action of Life can appear; so Faith, being the accepting and digesting virtue which receives (in a way of spiritual digesture) Jesus Christ, as the Bread of Life, doth cleanse and save the Soul: which new Life puts forth Actions of its own nature; which Actions do add a Perfection of Growth and Manifestation, but not of Essence to that new Life of Justification, Regeneration and Reconcilement. All good works of a holy Conversation are the improving of that Life, but neither the cause, nor matter of it; the cause of it is the mere Grace and Favour of God, Ephes. 1. 4, 5, 6. the matter of this Life is the Spirit of Jesus Christ quickening the Soul, through Union with it; and from thence grows Action, as the delightful Exercise of the Life of the new Man.  
So that my more or less improvement must not question the Essence of this Life; the least Action notes Life as well as the greatest, though the vigour thereof be in a different measure: and if I doubt of Life, I cannot produce it by Action. Leaves will not put life into the Tree; but I am in that case (by Soul-resigning and Self-renouncing Recumbency of heart) to lie down upon Christ, to receive Life from him. All Life lies in the Root, and comes thence by naked believing; whereby God, through Christ, vents his own Life by mere Grace in my Soul, that all Actions of Holiness may be no other than the Life of God working in me.  
Now, that the Soul may both enjoy its Communion with God, and also act with vigour the works of Righteousness in an active Conversation, there must be Order and Uniformity in every Action, suitable to the Spirit of Communion with God: without Order there can be no Peace, but Confusion, 1 Cor. 14. 23. and without Uniformity also, arising from the Root of Union that is between the Action and the Spirit of the Actor, there can be no Peace; for Unity breeds Peace, Ephes. 4. 3. by making things different or distinguishable to agree in one, by some common and uniting likeness or other. And because this Uniformity seems naturally to offer itself to Consideration, in the first place I would let a few thoughts pass upon it.  
In all Christian and morally good Actions (forbearing to speak of ungodly Actions, which are plainly opposite to the Spirit of Holiness) no Action, though it be in itself materially good, aught to be left to its own swinge, but always aught to move in the hand of the Spirit, as it gives direction by, and suitable to the Word. The natural motion of a Wheel is to run downwards; yet we read, Ezek. 1. 19, 20, 21. that the Spirit of the living Creature being in the Wheels, it guided the Wheels from their natural motion, to the pleasure and Will of the Spirit that was in the Wheels; up or down, hither or thither, as the Spirit moved them: the Spirit and the Wheels were made one in motion, by reason of their Union. And even so in all good Actions, spiritually performed, there is a Union betwixt the Principle of Holiness in the new Man, and the outward Action that is done; which forms the Action into a homogeneous suitableness to that inward Principle, and prevents discord betwixt the Action and the Principle. Thus it was with Job, when he said, My heart shall not reproach me, Job 27. 6. And hence comes a peaceable Execution of any Actions, when the Principle of Holiness does spirit the Action, and the Action outwardly manifest a justifying Concurrence with the Principle, in and by which it acts, the Action and the Principle having the same united Tendency to the Will of God.  
And as Union and Symphony betwixt a gracious efficient Principle, and a gracious Action renders it a comfortable Service, whatever the work be which is done; so the Order betwixt these two do add a further supply, to carry on a heavenly Conversation here on Earth. The goodness of every Action (as to Comfort in the Execution thereof) ariseth from Communion with God, for whom, and to whom that Action and Service is performed.  
Although both be the Exercise of the New Man, yet each of them act in their own order; the heart is first under true warmth within, and then the suitable discoveries do follow, Psal. 39 3. While I was musing (saith David) the fire burned, and then spoke I with my tongue. A good Action loseth its inward beauty, when it keeps not its inside order; it is numbered amongst dead works, and moves but in a ghastly manner, when the Spirit within moves not first; much like to the irrational Actions of a Man, who walks up and down, and talks by some strength of fancy, when he is in a dead sleep all the while. But when the Root of Communion with God bears the Soul forth unto fruitfulness in any Service, that Service is comely, because it springs naturally from a Spirit of Faith in the New Man, and carries along the nature of the New Man in whatsoever is done.  
These two being observed, would so carry on the course of Christianity, that in the various affairs of this life, inward Peace would not be broken; there would be readiness at all times to pray, praise and rejoice. Thus Abraham and Enoch walked with God, and this is the glorious Promise, They shall walk up and down in the name of the Lord, Zach. 10. 12.  
All good Actions being thus rooted and ordered, have the Glory of God in their eye, and run forth in way of duty, and carry with them the encouragement of Acceptation with God. And although the Actions of such a man may visibly be successless, yet his heart is never wrung with disappointment, because his secret Communion with, and Subjection to the Will of God (being the grand purpose of his heart in all he doth) delivers him into a holy Rest, and maintains an inclination to work still without repining, because he is assured his work is not in vain in the Lord. So far as the Will of God appears, he is quiet with joy, because the pleasure of his work lies in doing God's Will, and not his own. Communion with God makes up every Breach with an All-sufficiency: Disappointments do lock him up within the Sanctuary of God, and keeps the Soul at home, in the pure tastes of that Communion with God in which it lives, Psal. 73. 17, 25. in a readiness to every good work. His good Actions, though small as a Cup of cold Water, or successless, as Isaiah's preaching seemed to him to be, Isa. 49. 4. yet those works cannot be lost, because Communion with God cannot be lost, in the virtue of which, those works were done through Jesus Christ.  
But while I am thus travelling 
The Soul sensible of a cold Fit.  through the Consideration of several P 〈…〉 s redounding to a Believer, 〈…〉 way of fruitfulness therein, I feel (methinks) many cold fits to seize upon me; as it was in the day that Abraham was troubled with the Fowls which fell upon the Carcases which God commanded him to divide for confirmation of his Promise, which Abraham drove away till the Sun went down; and when a deep sleep, and horror of great darkness fell upon him, then, even than did a fresh assurance of the Covenant break forth upon him, (as Gen. 15. 13.) So while I am pursuing after this Salvation of God, I find the Clouds gather about me, I find not the same sensible Entertainment of the Salvation of God in my heart as sometimes I have done; my Soul is filled with guilt and weakness, and therefore am forced to retire back from the pursuing the necessary and practical Meditations about the Conversation of Godliness for a season, lest I leave an Enemy at my back that is ready to invade me; which Enemy (if it please the Lord to scatter by his Spirit) I shall be more able to attempt the Meditations of the works of Holiness, and have fresh Activity to put on the Garments of Fruitfulness, in the Service which I own to Jesus Christ my Lord, than (methinks) for present I am.  
Inward Rejoicing and Peace has been much bruised (for certain days) by weakness, guilt and distraction that has seized on my heart; there it lies like a Mountain of Lead: when my thoughts would turn inwards, I hear nothing but Outcries of Accusation and Gild possessing my heart; I can find no shelter at home, I am forced to fly abroad for a Lodging, for Company and Food. I am now invited to renew myself a Nest above my own heart, my heart is grown hard, dark and weak, it prevails against my former sense of Divine Presence; and while it is thus filled with the clamours of Death and Confusion (methinks) I hear the Spirit and Bridegroom say, Come, arise; this is not your Rest: launch forth through the Ocean of Free Grace, and let not thy expectation hanker towards thyself; though thy flesh fail, and thy heart fail, yet God is the strength of thy heart, and thy portion for ever. My work is to go forth; and Oh that I could make a fair Escape to him who stands upon the Shoar to receive me, it is not a few Meditations that will do it; it needs a Redeemer's hand to fetch me out, and pull me up.  
The delight of the New Man is, 
The Soul flies out of all manner of selfish help, to Jesus Christ only.  to be under the Government of the Spirit only; and all the Issues of the Spirit flow from the heart of Christ only, by which the heart of a Believer is made new in him. This Newness lies especially in the Spirit of a Believer, which complies with the Spirit of God in the Witness of Adoption, even whiles the contradiction of defiled Nature warreth against it. And upon the single Interest of this Consideration, and Union betwixt Christ and the Soul (yielding itself to the renewing of his Spirit) doth Faith go forth, and claim Foreign Aid, viz. the Aid of Jesus Christ, to whom it is united; in Conveyance of which Aid, Christ first takes the Soul more closely into the virtue of that Union, that every crumb of his help may truly savour of that Relation which is betwixt him and the Soul, through the New Covenant; and gives out no saving and effectual Aid otherwise, than as the Product and Offspring of that Union: that so Christ may be all in all, as the Treasury and efficient Cause of all Relief; and that the Soul, through spiritual Union only, might derive that Relief to itself by Faith: and as the Foundation of the Union lies on free Grace, so the Application thereof, and the abundant help arising thence, is carried on through the method of free Grace only; for Faith can converse with nothing (in order to the Life of the New Man) but Free Grace only in the Promse.  
The very nature of free Promises do present to the Soul, the consideration of all Relief to lie originally in God, and that the Soul is invited thither only to fetch it, and cannot possibly return empty: for the dispensation of which Grace to the Sons of Men, God manifests himself in the Person of the Son, who dwells in Humane Nature, displaying the Evidence of this Grace in the Gospel, and by his Spirit persuades the believing Soul to accept and improve it.  
And the Soul being thus persuaded that his life lies in Christ, upon a free Covenant grounded in God's Decree, established on free Promises, may not stay to ask leave of his guilty heart, whether he be fit to lay hold upon this Deliverance, but must rather consider the freeness of Grace, Pardon and Righteousness, which is in this new and living way, which God hath made, and not Man. If Elijah had poured only on the parched Earth that was under his feet, he could have had no Argument of Moisture to arise from thence; but having by faith prayed to him who governed the Clouds, down came Rain, and the Drought vanished.  
Gild of Sin is like a Hedge, or a Wall, that can easily keep the heart in Impenitency and Unbelief; but when Faith, working by Repentance, seizeth on Jesus Christ, it gives Wings to the Soul of a Believer to fly up above all those hindrances of natural Gild and Weakness; and though Sin and Death remain in his Flesh, yet he is got beyond the Captivity of the Law of Sin, which can no more keep him from the Freedom wherewith Christ hath made him free, than a Hedge can keep an Eagle from soaring up in the Air. The Sap which feeds Gild is Unbelief; now when the Sap is withdrawn, the Tree dies away by degrees, although it remains in its place for a season: so is it with the Old Man; it combers the heart a while, but Christ at his death gave it such a Wound that will never be cured, till it has (by the Faith and Prayer of every Believer) bled itself to death. When Gild seems to live most, and so sends a Believer afresh to Christ, then does Gild die apace, and remains only to keep a Believer's faith in continual exercise, and render Christ precious to the Soul, as cold Wether makes a Fire the more comfortable and pleasant: so that while my Soul holds close to this, that Christ is upon his own terms, Righteousness, Pardon and Life to me, by making me his; and he being mine, my own guilt becomes no longer my own, because I am no longer my own, but his who bought me with his blood; and as guilt is removed, so the fear of falling away is removed, and relief against daily infirmities provided for. If, being an Enemy, I was reconciled by his Death, much more, being reconciled, shall I be daily saved by his Life, Rom. 5. 10.  
But whence ariseth this, that I 
Faith only a relief against daily infirmity.  find it harder to rely on him for power against daily infirmities, than against the power of condemning Gild? Daily Infirmities are the lesser Enemies; but yet they are present Enemies, and seeming smaller in stature than the great bulk of universal Humane Gild; the Soul of a Christian is apt to step forth against them in his own strength and resolution, and so returns many times with shame; whereas the same Covenant which takes away the stony heart and state of Gild is that only which gives a heart of flesh, and cleanseth the Soul from all unrighteousness. I cannot therefore mortify one foolish, filthy or distracted thought, without the application of the whole power of the same Christ who has removed my great and condemning guilt, and cast it into the Sea. I am apt foolishly to think, that my great guilt being removed, I may, in some sort, take my ease, which degenerates more and more into spiritual sloth and unthankfulness: but my daily infirmities are like a pricking Briar, which continually afflicts me, and lets me know that this is not my Rest, neither will my own hands put away these Briars; but only the consuming fire of Christ's Spirit setting his Death and Resurrection in Battle Array against them. So that I see, if ever I expect a good hour in this World, or to all Eternity, it must be only, and all over in Jesus Christ. O cursed Nature, O cursed Sloth! that is ever dividing that which a blessed Covenant of Grace has joined together; Jesus Christ and my Soul. All his drift towards me is, that he might be all in all to me. Oh that he would vent himself, and spare not: he that bids me fear not, only believe, is only able to make me believe I often draw near (methinks) to some Resignation to him, with some universal scope, but am quickly gravelled again; yet so much delight remains in the very hope of my Soul towards him, that makes me choose rather to have my eyes towards him, though with a long look, than to say within my heart, My Beloved will never come: surely he will yet come, and his Reward is with him.  
This Resignation to God is so glorious in the Nature, Ground, Properties 
Resignation.  and encouraging Privileges of it, that the very glimpse thereof makes my heart light, and even faint for desire to be wholly swallowed up and translated (in Spirit, Soul and Body) into the pure Rest, and Crystal Life of God; but the nature of it I can no more express, than a Man's Pencil can draw the Portraiture of a Man's Life, or represent the nature of a Taste; albeit, it may draw the Figure of a Humane Body, or represent the visible Food, in which lies that hidden quality of Life and Taste. But if words may be used about it, I would thus express it:  
'Tis an allaying delightful, willing 
The nature of Resignation.  openhearted dissolving of all my desires, cares and enjoyments of things present and to come, relating to Soul and Body, into the heart, and unlimited disposure of God in Jesus Christ my Lord; with an endless, victorious Security of Confidence, Consolation and Peace of heart and Conscience.  
The ground of which glorious, active and Soul-quickning Rest is 
The Ground of it.  Jesus Christ the Mediator, who has received his Redeemed to the Glory of God, Rom. 15. 7. He is called their Peace, Mich. 5. 5. their Rest, Isa. 28. 12. their Sufficiency, 2 Cor. 3. 5. Comfort, 2 Cor. 1. 3. Joy, Psal. 43. 4. and All in all, Col. 3. 11.  
In all these respects Jesus Christ becomes the ground and attractive cause of Resignation, as he is God and Man; bringing the Soul, through Union with his Humanity, to God, with whom he is personally united, 1 Pet. 3. 18. into which Union every Believer is received, through the Mystery of his free Grace, Joh. 17. 21. and the Application of this Union to the Soul by Faith, breeds this blessed Resignation; for Christ being thus qualified in his own Person, and thus uniting the Soul to himself by his Spirit, begets in the heart, through believing, an answerable Counterpane of Conformity and Quiet in the Inward Man, which cannot be capable of loss, because the unchangeable God is the Author and unalterable Cause thereof, nor be obstructed (while Faith holds up its exercise therein;) but runs out into an infiniteness of Satisfaction in all cases; because it is got with the help, and expiating boundless Interest of him who is infinite. It enters in by the Door of his Manhood, to the partaking of whatever he is Heir to; and is made Heir with him of his Conquest, Fullness, Security, Peace and Joy: so that albeit the Flesh may fail, God, being the portion of a Believer, faileth not, but always unchangeably continueth in the Mystery of this Union, to be the Foundation and effecting Cause of a Believer's Resignation to him, as into the hands of a faithful Creator, 1 Pet. 4. 19 Jesus Christ himself is the glorious Model of Resignation; for God, in Christ, resigned up himself to the Nature of Man, Heb. 2. 14. and being the Eternal Son, resigned up himself to the Will of his Father, to be made a Servant; and he who is the Lawgiver resigns himself subject to the Law; God over all, blessed for ever, resigns himself to the Curse of the Law; he resigns up the freedom of his own Will to a voluntary Covenant; he undertakes (as it were) the encumbrance of a Family, and accounts the cries of many Infants about him no disturbance, but a delight; he resigned up his Body to death, and became of no Reputation, that out of his Dust he might bring many Sons to Glory; he resigned up his heart to bear their sins and sorrows; he hath resigned up whatever he is to be theirs, that they might be his, and be saved, both living and dying, from all wants and fears, through his Resignation of himself to stand or fall with them, and from every part of his Resignation, sends forth his Spirit to work Resignation also in them, according to the measure of his own Gift, in every part of his mystical Body, by virtue of that Union to which he hath called them with himself: and herein lies the ground and foundation of a Believer's holy Resignation to God.  
As for the Properties of this holy 
Properties of Resignation.  Resignation, there is a notion of weakness and subjection in the Resigned, and of Power and Dominion in the Person to whom Resignation is made. There is also an Alienation of some proper and private Interest, and a change thereof into the Interest of another. And so it is in the Resignation of the Soul to God. The Soul being sensible of its own inability, bequeathes itself to the Almighty Redeemer, and doth subject itself to the Rules of his Dominion, as the Clay to the hand of the Potter; and so every Nerve of the Soul is loosed, and lies down at the Will and Disposure of the Lord, to do as it seemeth good unto him; and so the Soul ceaseth from its own private Interest, and submits itself to the Merit, Mercy and Laws of the Mediator, to be dieted, clothed and employed by him only, and lives no longer by the Life of his own hand, Isa. 57 10. Hos. 14. 3. Now he stretcheth forth his hands, and another girds him, and leads him whither his fleshly Reason would not; he knows never a step of his way, but as the Word and Spirit guides him, Isa. 42. 16. he dares not say his Sins are his own, nor his Righteousness his own, but as Christ, in the Gospel, directs and suffers him to think and speak; he can neither accuse nor excuse himself, neither judge nor acquit himself any otherwise than as he who bought him will allow, and give his consent, Numb. 30. 7, 8. because he is now vuder the Dominion and Interest of another; and is no longer his own, but married to him who was raised from the dead.  
Resignation is a free Act, and is managed in the Will, aiming to prevent a greater Evil, or obtain a greater Good; and therefore carries some content and delight with it, and which is so much the more increased, as the Power, Authority and Faithfulness of the Person resigned to is great and sure; so is it with a Believer's Resignation to God in Jesus Christ: every glimpse of his infinite Power, Truth and Mercy, redounds to the increase of a Believer's refreshment, because he hath a Right therein (by Resignation thereunto) in the Person of Jesus Christ, and it eyes his Person in all the Worth, Perfection and Excellency thereof, in such a way of propriety therein, that it affecteth the heart, and makes way for the influence of that worth to enter upon the Mind and Affections, and so renders it active, according to the Mind of Christ, and Spirit of the Gospel, to obey, believe and live upon that Mind of Christ, represented to the Understanding; improving his Worth by a sanctified Application to every part of the New Man, as a holy Oil, sinking into every Faculty of the Soul, and naturally inclining it to every Exercise of that new State, to which it is begotten and brought forth by a spiritual Resignation.  
The blessed Privileges which arise from hence are innumerable, as God, 
Privileges of Resignation.  to whom the Resignment is made, is unmeasurable and infinite. The Soul of a resigning Believer enters into Purity, Establishment, Protection, Peace, Love, Liberty, Boldness, Satisfaction and Joy in the Holy Spirit, and gains an entrance abundantly into the Kingdom of our Lord and Saviour Jesus Christ.  
As a Stick of Wood cast into the fire, is changed into the property of 
Purity.  that fire, so the casting of the Soul into the Blood of the immaculate Lamb, abides no longer filthy, but spotless, through the price and preciousness of that Blood; the Spirit of which Blood removes the Conscience and private owning of Gild, and transfers it into the Laver of Christ's Satisfaction, and comes forth clothed with Pardon, Righteousness and Acceptation in the sight of God, the righteous Judge, who has constituted a Satisfaction to himself by such a method, that his Mercy to a Sinner might be an Act of Righteousness to Jesus Christ the Mediator; and that, by Resignation to Christ, a Believer might enjoy it in enjoying Christ, whose nature is also shed abroad in the heart by the washing of the new Birth, through the Word of his Grace, to mortify and cleanse the heart, as a Seal of Implantation into the perfect Righteousness and Acceptation of his Person who bought it with his Blood, Gal. 2. 20. 1 Joh. 1. 9  
Which Resignation gives Establishment, by engaging him who 
Establishment.  bears up the Pillars of the Earth to bear a poor sinner's weight, and keep it from reeling. Resignation doth incorporate a Believer into the very Rock of Ages; it conveyeth a Sinner through the Word of Free Grace and Power, clean from his own sin, and gives it an Arrival in the very Breast of Christ, where it abides without sin or change, 1 Joh. 3. 6. Though sin remain in the natural Man, and dwells with Humane Flesh, through the whole Circuit of the first Adam's state, yet Faith rejoins the Soul into the second Adam, who is wholly pure, as the first Adam is wholly sinful. So that a sinner, in coming to him, resigns himself up from perfect sin, to perfect purity. The Body of Christ, as it is mystically below, remains for a season under the washing of the Word; but as it is mystically married to Christ risen from the Dead, and sitting at the Right Hand of God with him, 'tis pure as the Sun in its brightness, and established for ever above all shaking storms of the lower Region, whether it be Gild, Change or Danger.  
Resignation doth naturally claim Protection, as appears in the case of 
Protection.  the Gibeonites, Josh. 10. 4, 5, 6. Charity and Pity would induce a noble Mind to help the distressed, though there were no propriety of the distressed to move such a noble Mind. It were cruelty to suffer a Neighbour's Ox to lie in the Ditch, without some real willingness to help it out; but Resignation gives a propriety in the Resigned, to the person to whom the Resignment is made: and therefore Christ owns the cherishing and protection of a resigning Soul upon the account of Conjugal Propriety, Ephes. 5. 29. No man ever yet hated his own flesh; and not only protecteth, but nourisheth it, viz. as Christ the Church. This Propriety makes every Branch of the Wants, Griefs, Burdens or Dangers that every resigning Believer has, to be Christ's Concernment as truly, and as much (for the nature of them) as the Salvation of all the Elect, for which he came into the World, and died. His Salvation reacheth into every Crevice of their need, He saveth to the utmost, Heb. 7. 25. which saving Protection stands fitted to a resigned Soul, as a curious Key to the Wards of a Lock, and intermits not the least moment from suitable and needful help, Isa. 27. 3. only he manageth it in his own method, which a resigned Soul owns he is satisfied and delighted in.  
Hence comes Peace, when the Soul 
Peace.  of a Believer, by Resignment (having viewed the Compass of plentiful Redemption the strength of the Rock that is under him, and the Helmet of Salvation that is over him) saith, Return, O my soul, to thy rest, for God hath dealt bountifully with thee. God hath delivered my life from going down to the pit, and my eyes from tears, and my feet from falling, Psal. 116. 7, 8. I will now lay me down and sleep, for no less than God himself makes me to dwell in safety, Psal. 4. 8. The Peace of Resignation is Christ's Peace, which none can divide from a Believer; it is his Garrison, and fortified Security, Col. 3. 15. Joh. 14. 27.  
And from hence flows Love to God the Father, Son and Spirit. The 
Love.  Love of the Father in the Son, and by the Spirit, in all the unspeakable discoveries of it, warms the heart into this Resignation unto him, 1 Joh. 4. 19 Christ appearing so amply furnished to conciliate Love, and presenting the Bracelets of his kindness, and declaring his Wealth, Power and Glory of his Kingdom, Psal. 145. 11. as once Abraham's Servant did to Rebeccah in behalf of Isaac, he gains the heart of a Believer to forsake former Contents, and resign up the utmost Affections to him: The more the Soul resigns, the more doth it love; and the more it loves, the more it doth resign to him. The Love of God shed abroad into the heart by the Spirit, from the heart of Christ, breeds Resignation, and that Resignation still feeds Love; each moving other with a perpetual motion; and so from an endless Principle of Union with Christ, runs forth to all Eternity.  
From whence ariseth also a sense 
Freedom.  of perfect Freedom; the Pales of distance are broken down, free Access to God in Christ is gained, Mis-apprehensions removed, and Openheartedness interweaves betwixt Christ and the Soul. The Heir is no longer Servant, but a Son. Esther is brought from the Custody of Hegai, to the King's Palace. The boundless Deity, in all its Purity, Power and Protection, is the Range of a resigning Believer. The Law is removed, the Prince of this World is judged and cast out, the former state of Enmity and Bondage is over and gone, and now the Soul dilates itself with full spread into that Freedom wherewith Christ hath made it free, Joh. 8. 36. Gal. 5. 1.  
Which Freedom brings in Boldness along with it; the Soul being 
Boldness.  once resigned up to Christ, is no longer a Stranger, but of his Household; yea, betrothed to his Person in Righteousness and Tender Mercy, and is always in his eye. Resignation betwixt Christ and the Soul being mutually passed, Darkness is swallowed up of Light, there is no shelter for the Beasts of Prey: no Weapon that is form against a Believer can prosper, who has resigned himself to the Former of all things; he may now dwell safely in the Wilderness, and sleep in the Woods: a Lion-like Courage grows in the Soul from the Lion of the Tribe of Judah, to whom, by Resignation, it is united.  
What now may hinder Satisfaction? Why may not the Soul say, I 
Satisfaction.  have enough, my Inheritance is lawfully gotten; neither have I got it with my Sword and Bow, as Jacob got a Portion from the hand of the Amorite, but I have given myself for it. I have resigned my whole self to Christ, and he has resigned his whole self to me. I own and accept his Resignation, and he accepts mine. What further remains, than that I bid farewell to mine own Poverty and Wretchedness, and put on Change of Raiment? Why may not I dwell amidst the Flagons, Cant. 2. 5. of his satisfying Presence? I am filled, and my Cup runs over.  
And now also, who may hinder a satisfied Soul from Joy? Will not 
Joy.  all the Foundation-work and Walls of this Building bear a Superstructure of Joy in the Holy Spirit? Is not the upshot of this Resignation betwixt Christ and a Believer mutual Joy? He joys over his beloved with singing, Zeph. 3. 17. and her soul rejoiceth in God her Saviour, Luk. 1. 47. As far as any degrees of this Resignation tastes these high Privileges, so doth a relish of Joy grow in the Soul. Resignation brings the Soul into the heart of Christ, who hath triumphed gloriously in rescuing his Spouse, and now rejoiceth over her, as a Bridegroom rejoiceth over the Bride, Isa. 62. 4. and in the day of the gladness of his heart, calls her Hephzibah, My delight is in her: Which Joy begets an Echo of its own likeness from her again, My delight is in him. And thus the Crown of Joy is placed on the Head of Spiritual Resignment. The Soul cannot resign to God without Joy in him, nor rejoice in him without Resignment: They live in one another, because the Seed and Nature of all spiritual Privileges lies in every Privilege; and the Nature of this Privilege being endless (because God is everlasting) the Crown of Joy can therefore never whither.  
And the more this Resignation to God in Christ gets Ground in 
An Entrance to the purchased Possession  the Soul, the more is an Entrance made into the everlasting Kingdom of our Lord Jesus Christ; not as it is a Work done by us, but wrought in us; in which the heart is made to give way, and is made voluntary therein by the Spirit of Grace. Which Work is here carried on through much Contradiction in the Flesh, which strives against it, while the Inward Man in every Believer pants after it, and finds no Rest, but as the Power of this holy Resignation to God in all things prevails; till at last it steps over Mortality, and leaves every Obstruction behind perfectly and for ever; and than God is all in all.  
Christ enjoying his Spouse without any Reluctancy or Unsuitableness in her, and she enjoying her Husband without any Veil upon his Face; she hears his pure Language, and returns pure Language again: Love has its full vent on both sides: the mutual Yerning of Bowels will then be satisfied, the Voice of COME, which sounds from Christ above, and the Believer below, will period itself in one eternal unseparable Meeting. Resignation will then enjoy an uninterrupted Delight. How astonishing is the thought of this? When the thought of it is strained through the weakness of my Faith, conflicting with so much Darkness, and present Treachery of heart, and Self-unworthiness, the Glympses thereof makes me both fear and rejoice at once, and yet am not able to rejoice perfectly for fear, nor fear perfectly for hope. O infinite Redeemer! be over and above all my fear and faintness, act like thyself, almightily and freely, that my heart may shout for Joy in the hope of the Glory of God, and the day of refreshing, which is promised to appear: Even so come, Lord Jesus.  
And now, if I might, out of all these Considerations, but take home to my own heart a few Chips to kindle mine own Fire, and be really resigned one Inch nearer to Christ, I should think the Meditations of this day happily given in. What else doth my Soul long for? Some Crumbs of this glorious Banquet, that my Soul may inwardly commend the Feast, and say, The Lord hath done great things for me: Yea, Lord, let thy Kingdom come, and thy Will be done. I wait, and cry, Amen, Amen.   

How to find God a SANCTVARY in time of Trouble: With the manner of the AVTHOR'S entering into Covenant with God.  
PErceiving a dark Cloud, and tempestuous Storm to be rising, and being called to enter into the Chambers of Divine Protection, Isa. 26. 20. and finding it the practice of the Lord's people, Psal. 57 1. and 143. 9 and Jesus Christ having declared himself a Shelter from the Storm, Isa. 32. 2. and inviting me to enter into his Rest, Matth. 11. 29. I judge it my duty to follow his Voice, and betake myself to the Horns of the Altar; but being hindered by my own Guiltiness and Unbelief, am forced, either to wander into Desolation of Mind, or else to endeavour to cut my way through the Encumbrances of my own darkness, by the Sword of the Spirit. If the Lord shall be pleased to favour me, and bless this Attempt, I shall be safe under his Wings. And seeing nothing makes Calamities terrible but Gild of sin, I judge it my duty to set my main Battery against that Strong Hold: And to that end, having chosen out for my help that blessed Word:  Rev. 1. 5. He that hath loved us, and washed us from our sins in his own blood. 
Which Scripture yields excellent Relief to that Soul that can mix it with Faith.  
The words (He that hath loved us) do import the Ground of a Sinner's Union with Christ; for such is the nature of Love: and we must be one also with him, before ours can be made his, and his made ours.  
And the words (our sins) and (his own blood) 
How Christ's blood doth wash.  being compared together, shows, that from Union with him flows a transferring of our sins upon him, and (as it were) mixing them, without any personal stain, with his Blood, and so made his. Our Infection, by his own Will, entered (as it were) by Imputation and Burden, into the Blood of the unspotted Lamb. He suffered himself, who was personally without sin, to be all over laden with the real Imputation of the loathsome Nature, and absolute Gild of our sins, and so became sin for us; and yet his Blood remained pure, and himself without sin.  
The word Washed alludeth to legal Washings for Purification. He removed our sins from us; making them no longer ours, but his own; as the filth of a Garment is washed, whereby the Garment becomes clean; so our sins passed away (Zach. 3. 4.) by Imputation, and burden of the Curse, into the living Body, and Life-blood of Jesus Christ. And so the Sinner (as the original and principal Malefactor) and Christ as Surety, do stand both of them before God the righteous Judge; and both, in some kind, equally liable to Sentence: for if Christ had not been able to have freed himself from those sins, they would have sunk him and the Sinner too. And herein the Metaphor of washing a Garment comes short of this Mystery; for the filth being gone from the Garment, into the Water, the Garment is thereby actually cleansed, though the Water be never cleansed from the filth that it borrowed of the Garment; because the Water and the Garment are two separated things: but in this mystical Washing, the Person washed, and the Blood washing, are joined together in the Union of Christ's Mystical Person; so that if Christ, who is the Surety, miscarry in his work, all they whose hope of Redemption lies only (through Mystical Union) in their Interest in him, must needs perish with him; and if he prevail, they are delivered: for this Washing at his Agony and Death was, in some sense, Inchoative, and yet accounted perfect (and was so) as it stood in relation to, and connexion with his Resurrection, which made him a complete and perfect Author of Eternal Salvation, Heb. 5. 9  
But how Christ could bear our 
How a pure Christ was made Sin for us.  sins, and be made Sin for us, and yet be personally pure, this is a great wonder; and he must be without sin all the while, else he could not have done away our sins. One Contrary expels another: but he doth it not at a distance, as the Light of the Sun drives away Darkness before it; but he enters (sinlesly) into the state of our Sin, that we might enter into the state of his Righteousness. He cures not as a Physician, who cures by Medicines, but was himself touched with our infirmities; he was made Sin for us; he espoused not only the punishment of our Sins to himself, but was married also to our Gild, and to all the dreadful workings of it, so far as that it made him sick and sorrowful, even to the very death. He had the guilt of our delight in sin, without any delight in it. He made himself guilty of all our sins, but had none of his own, nor no defilement to his Nature by ours. If one Man be guilty of another's sin, he is defiled himself, without lessening the defilement of the other Man; because the Gild is not translated from the one to the other, but extendeth and spreadeth its poisonous nature from the one to the other, and so fills (as it were) both Vessels, without any remove of the Gild: but Christ's Nature being capable of no personal Infection, gives liberty and scope to the Gild of a Sinner to vent itself wholly into the bottomless and endless Satisfaction, Merit and Righteousness of Christ the Mediator, till the last drop of it be gone, and the Fountain dried up, through Union with his spotless Nature. Our sins touched him, as to an experimental sense of the filth and burden of them. He bore our sins in the Body of his Flesh, but that Flesh being personally united to the Godhead, remained pure, and uncapable of any Corruption, through the purity of that personal Union.  
But how unexpressibly far he took in the sense and burden of all sin, and made it his own in the utmost measure, and how infinitely pure he still remained, the knowledge of this the Angels desire to look into, and must be reserved, till the Saints come to know, as they are known of him.  
Sin dwells in our Nature habitually and actually, but lay upon him by Imputation; and so passively, his Nature bore our sin, but could not act it.  
But how should a Sinner come to enjoy Redemption from his Sins by a Mediator thus wonderfully qualified, and so admirably sustaining a sinner's guilt?  
This is worth the Enquiry; I may not rush into this Mystery. I must be unshod, that I may enter in, and stand upon holy Ground; No man cometh to the Son, but whom the Father draweth. I may get the notion of something about it, but can come to no heart-enjoyment without the Unction of the Spirit of Christ to possess, and so to lead me in within the shadow of this Almighty Redeemer. 'Tis wearisome and barren work to gape towards this Mystery by a mere speculative Search; and therefore I would fain make it my design to give away my whole self (in every step of this Enquiry) to Jesus Christ, that I may be taught this mysterious Privilege, as the truth is in him, whom thus to know is Eternal Life. And therefore, with a holy fear and tenderness, I desire to wade according to the Scriptures into this Deep, by the Spirit which searcheth the deep things of God.  
As a foundation for further search, 
How to enjoy Christ actually.  I find that Christ himself, 1 Cor. 3. 11. and a Conscience purged from guilt by means of his death, Heb. 9 14, 15. are things enjoyable, and so offered and held forth in the Gospel. My work in the next place is, to inquire how I may actually enjoy an Interest in so high a privilege.  
I am, in the first place (under a sense of my own necessity) to lie down at the Foot of God, and suffer Jesus Christ, as crucified and risen again, to march with all his Train into my heart, and take Possession there; and then am to suffer his Spirit (shutting my eyes, and stopping my ears against carnal Reasonings) to lead me into a willing Resignation to this crucified and risen Christ, my Redeemer; which is a spiritual Marriage to his Person. A notional Landscape of this state will not serve my turn. O thou, in whom all the Promises are Yea, and Amen, renew a right Spirit within me, and let my very Soul be moulded into the Truth by every Meditation. My Gild has increased upon me this day; I have lost my Thirst after God, and do find my strength to waste; my Drift is not pure, and am carried away into a withered frame, and my heart cannot return. The sounding of thy Bowels is able to bring me back, and enlighten me with the light of Life. An impure Eye cannot behold thee, nor a surfeited Mind eat of this Manna. My Disease is great, but there is no healing Medicine to be had but in thee, O my Redeemer.  
Wouldst thou in earnest (O my Soul!) be cured, and effectually enjoy the Redemption of Christ? Then retire thyself only to him, and let thy eye be singly fixed there. Render up thy Gild to him who has bought it out of thy hands: Withdraw thy shoulder from the burden, and with a loathing of thyself and thy sin, leave it upon Jesus Christ; his Father and thine laid thy Gild upon him already upon the Cross: and when thou dost by Faith lay thy Gild upon him, thou dost not crucify the Son of God afresh; but dost only put to thy Seal, that he is the Lamb of God that taketh away the sins of the World. He bought thy sins to destroy them: he shed his Blood, that thy Gild might be condemned; and waits upon thee, to bring them forth to him for Execution. 'Tis not a pain, but a pleasure to him, that a Sinner delivers up his sins to him; because the Vengeance he sustained for sins, has fixed a day of Vengeance in his heart against the daily Gild of his Redeemed; and Revenge is sweet. Whatever Briars and Thorns are set before him in Battle, he will go through them, and burn them together, Isa. 27. 4. and 63. 5, 6. He sustained the Curse, satisfied Justice, and returned to his Father with the tokens of his Conquest; and now attends in the Gospel upon the Elect, to cause them to shake themselves from their Dust, and bring forth their Dead (the Slain of the Lord) to the Burial. A Sinner than lays his sins on Christ, when he believes that God the Father laid them upon him. God the Father imposed the burden, and a Sinner by Faith concurs, and melteth under the sight of Divine Justice, and cries out; Even so, O Father! because it pleased him to bruise him: Even so, O dear Redeemer! because thou lovedst not thy Life to the Death, that thou mightest redeem me by thy own Blood; I leave my sins upon the Sacrifice of thy Flesh, and would crave leave to look upon him whom the Father made an Offering for my sins, and whom I have pierced; and in the view of this costly Redemption, would mourn over him, as a Man mourneth for his only Child.  
But yet, that I may improve this mysterious Happiness to the more full advantage, I would beg help from the Lord to assist me with a true view of the real Existence of those things which relate to Jesus Christ, and God's Covenant concerning me, and with me in him; and what is the mysterious method and power of the actual exercising of Faith thereupon.  
The real Existence of all Gospel-privileges 
The Gospel is a real thing.  is witnessed by the Scriptures; which do positively attest, that those things are so and so, as is expressed: But such is the cursed Treachery of my heart, that the custom of reading and hearing those things makes them seem common, and debaseth their Majestic Worth; and so beholding them through a literal and common Estimate, my eye loseth at once their true colour and certainty, which infeebles my Apprehensions, as to the lively Belief of their real Existence.  
And in order to the curing of this Disease, I am waiting on the God of Light and Truth to breath upon my heart such a quickened frame of Meditation as may humbly and effectually steer my Soul to the Mark which I aim at. Unmortified Invention would be busy to hammer out some Answer to my Query; but alas, 'tis a Physician of no value: For who can reason a blind Man into the use of his sight? He only who brings Life and Immortality to light, is able to make the things that appear not, to be seen.  
Hast thou not heard (O my Soul!) that thy true and only welfare lies in things which neither the eye of the Body, nor the natural eye of the Mind can attain to? How self-denyingly then shouldst thou attempt this Search? And therefore, lest thou catch a shadow instead of substance, turn thyself once more (by Prayer) to him who opens the eyes of the Blind, who hath promised he will not give thee a Stone, when thou askest Bread for thy necessity. And then,  
First, Consider, To what end dost thou profess that thou believest the Scriptures to be the Word of God, unless also thou puttest to thy Seal, that it is the very Will and Mind of God, expressed in those words of truth? Consider also that  
2. The most serious discourse of the people of God about spiritual things (although their hearts are not under an equal degree of spiritual Warmth) do attest, those things are really true. The more spiritually any thing is preached or spoken, it gives the more relishable taste to their inward Man; and though they are of divers Nations, yet they accord in the same main Principles of the new Creature, and the same substantial inward exercise of heart.  
3. Observe also with what Radical Uniformity the Opposers of Grace do resist the Convictions of his Spirit. And besides,  
4. Doth not thy truest Rest lie in thy nearest Approaches to God in Christ, as thy Centre, towards which thou art restlessly rolling, as the true and real bottom of all thy hope and comfort.  
But wouldst thou indeed know that the matters contained in the Word of Christ are real things? Then never read or hear for mere knowledge sake.  
Look for some Beams of Christ's Glory and Power in every Verse: Account nothing Knowledge, but as it is seasoned with some Revelation of the glorious Presence of Christ, and his quickening Spirit. Use no Conference about spiritual Truths, for Conference sake; but still mind the promoting of something for real Edification. Use not Duties for Custom and mere Service sake, but for Approach and nearer Communion with God.  
Make no person thy Pattern, more nor less, than as some warmth of the Presence of Christ appears in his Words, Walk and Conversation.  
Let thy Recreation be Prayer, suffer not Gild to wranckle, wash often in the Blood of Christ, do not slightly grieve the Spirit, but pray for the fulfilling of the Promise, that the Spirit shall teach you all things.  
Let nothing bar up your way from craving pardon of sin, and hope of relief. And if you thus trade in spiritual things, as real, they will appear more and more to be real, according to the Promise, Joh. 7. 17. If any man do his will, he shall know, etc.  
But alas, while I would thus muse my heart into some spiritual Freedom and Activity, I am again dismally invaded; my filthy and vile heart rebels, the Prince of Darkness hath violently broke in upon me, my Conscience is defiled, and my Peace wounded, my Prayers are heartless, I have turned myself round into a Giddiness; I have lost my Station, and am bleating up and down like a Lamb in a large place; I got a glimpse of Relief, but cannot fix my eye upon it. But what gain I by solitary Complaint? I have sinned in the sight of God, Angels and Men, in the sight of my Redeemer, in the sight of my own Conscience; and Oh that I could pour out my Soul as Water before the Lord! It would be a rich Mercy to me to be admitted to tumble at the feet of my Judge, and get so near as Mary did, to wash his feet with Tears, and wipe them with the Hairs of perpetual Resignation to himself, and to his disposal of me; to purge me in what method soever, so I may be clean, and the seven Abominations of my heart cast out. I would fain say in faith, I will yet look to thy holy Temple. Blessed be the name of him who is strong, merciful, gracious, and abundant in Pardon. Blessed be that God, that Redeemer, the Lord (although unworthy sinful Wretch that I am yet) my Righteousness.  
O that God would yet spirit me to inquire into, and taste the Bread which came down from Heaven. I am searching after the real Existence of Christ, and the benefit which flows from Union with him. And I perceive that my peculiar Happiness lies not in this, that these things have real Existence in themselves, but that I know them to exist, and myself to exist in them, and they in me.  
The things themselves are spiritual; I cannot know them naturally, but by the Spirit of Faith; for Flesh cannot see Spirit: In the Mount will the Lord be seen. As far as God shines upon my heart and Ordinances, so far I behold a real worth, and glorious power in them. In his light only I see light, Psal. 36. 9 As far as Grace gets life in my Soul, so far I see the real Excellency of it. As the Life of God opens itself to my heart, so far I live, and know the ravishing comfort of spiritual Life; for with him is the Fountain of Life: when he withdraws his Breath, I do (as it were) return to the Dust; for in him I live and move. I know no worth in any Christian, but as I partake with him in the same Spirit and Life. Divine Commands, Reproofs and Comforts do so far affect my heart powerfully, as my Soul doth live in him who speaketh them. The demonstration of spiritual things doth so far appear convincing, as my heart is really transformed by them into the Image of Jesus Christ, my Lord, and my Head. Though I have a renewed Principle of Light and Sight, yet I cannot exercise the Sense of spiritual Sight, till the Son of Righteousness sends forth a Beam to me, by which I may behold in the Reflection of his own Light.  
And this binds over my Soul to a necessity of a mortified, believing Resignation to the Author of all Light, Sight and Strength, who is an unchangeable Rock, and his work is perfect: although I am full of Changes, yet this Covenant keeps me from utter falling: my strength and sight is ever decaying, but he renews his Lovingkindness every Morning. O, let the day hasten, in which I may know as I am known, and the shadows of darkness and infirmity slay away. I might come to a more real view of Jesus Christ, and appropriate him and his benefits nearer to my heart, if I had practically learned the Exercise of Faith. God has allowed a venturing boldness to Believing, that it may step forth and stand in the breach when all seems to be lost. When Lot is taken, and Ziglag burnt, and all carried away Captive, then can Faith turn the day, and recover the Spoil.  
Faith is a distinct Grace, wrought 
Faith only brings the heart to Christ.  freely by the holy Spirit, quickening the heart to assent to, and rest upon the Word of God, upon the account of the Truth of God who spoke it. 'Tis distinct, as Seeing and Hearing is distinct from other Senses. 'Tis wrought freely by the Spirit, and so no acquired Notion; it quickens through conveying Life from Christ to the heart by Divine Appointment. It assents to, and rests upon the Word, against the Contradiction of Flesh and Blood. It eyes the Truth of God, as the Fountain of its Satisfaction and Success. And so it first unites the heart to Christ, and gives actual Propriety in him, and in the Covenant which God made with him before the World was; and consequently to all the Blessings contained in the Covenant, 2 Tim. 1. 9 Ephes. 1. 3, 4.  
As the Gospel offers Christ, Pardon and Life, so Faith takes it freely; not measuring the Ground of accepting it from below, but from above. It sees the Word to be the breathing of God in Jesus Christ, in which all his Attributes are working; and beholds it (as it were) the audible Voice of God, and the very Mind of Christ. It cannot be satisfied in the weakness of the Letter, but passeth through the Letter immediately to the Person of Jesus Christ, and converseth with God in him. The whole Scriptures, in the eye of Faith, is as a pair of Spectacles, through which Faith gets the sight, and closeth with the Promise. It magnifies the Scriptures, Ordinances and Sabbaths, as they are the Portal through which to enter into Communion and Converse with God himself. It believes the Scriptures that makes Report of the Will and Pleasure of God, and so passeth through them, to the Will, Mind and Name of God himself. Faith visits as a faithful Guide in its Journey, and useth it no farther than a means tending to bring the Soul and God together. The Word reports that Christ is there, his Life, his Strength, his Grace is there, and requires the Soul to enter in and take it; Faith enters in, finds and receives it. Faith having found its Object, and espying the way how to come at it, is quickened by the Spirit, in pure Obedience to God's Command, to attempt some holy Adventures upon the Word; and passeth by all Considerations of Flesh and Blood, as deaf and blind to all things but what the Word speaketh: 'tis resolved to take (as it were) a senseless Journey to Christ, even upon the Sea; for 'tis contented to feel no Ground but the Promise. It stays not to inquire whether it hath strength enough to walk or no; but looks on the Word of Truth, and considers its need, and so ventures; and by venturing, engageth all the Attributes of Jehovah, Father, Son and Spirit, for its relief. If I perish, I perish. The faithful and true Witness hath said, Fear not, only believe.  
Faith, so far as it works, doth 
Faith doth both possess the Understanding, Judgement and Will, and puts them to exercise.  persuade the heart of the Truth, Power, Wisdom and Goodness of God that speaketh, and of the true performance of the thing spoken; and is singly of itself, through the overshadowing of the holy Spirit, a principle of appropriating to the heart the Truths spoken from the Mouth of an infinitely true, holy and wise God in his Word; and so fixeth a blessed Satisfaction in the heart, through the real Existence of the things spoken, and apprehended by the renewed Understanding, so far (at least) as they are (by an actual Exercise of Faith) apprehended, Luk. 1. 45. Blessed is she who believed, for there shall be a performance of the things told her from the Lord.  
The Understanding being renewed, 
The Understanding exercised.  views over the Covenant, as it was made with Christ before all time, Tit. 1. 2. and considers what method God has used, to manifest it in the World: He created the habitable World, and made Man at first righteous, and then permitted him to fall into the Breach of the first Covenant, viz. of Works; whereby he gave entrance and footing to the second Covenant, viz. of Grace, Gen. 3. 15. and carried it along in a holy Line, through the corrupt Race of Mankind before the Flood; he than sweeps away the ungodly World, and preserves the Covenant-line in Noah, and from him, carries it on to Abraham, and kept it on in its course, amidst much Profaneness and Idolatry that was in the World. He then renewed it more distinctly with Abraham, and gave it a more visible Being than ever before that time; and by reason thereof, called Abraham the Father of the Faithful. He confirmed it also to Isaac and Jacob, who are oftentimes mentioned in the Scriptures as the three grand Witnesses of this Covenant-favour. From thence it descended to the twelve Tribes, representing the elect visible Church. After which, it was brought forth in a Typical Demonstration of Christ, and his managing of all things needful to make that Covenant applicable; which is carried on under the shadows of the Ceremonial Law. The Prophets succeed, asserting this Covenant of Grace, and expounding it. At last Christ comes in Flesh, and seals it with his Blood; and the Apostles are sent forth, to discover and preach this eternal Purpose of Grace to the wide World, for calling in the Elect. So that the Covenant of Grace, which was made of God in Christ, before the Creation of the World, appears as the main scope of the Scriptures, and issues forth its virtue through all the Promises; Fatherly Commands, Reproofs, Consolations, and the Deliverances which are recorded in Scripture, as the various Streams, Operations, Experiences and Effects of the Covenant of Grace, in and towards the Heirs of Life. It bears the Name of the Old Covenant, during the time while the Passover was in use; and after the Lord's Supper was instituted, it was called the New Covenant; both Old and New are one Covenant of Grace, differing from the Covenant of Works as far as Grace and Works do differ.  
The Understanding having perused 
The exercised Judgement.  the Scriptures, and so made its view, and deliberated the matter, digesting it by Meditation and Prayer; the Judgement resolves to make Covenant-refuge its Sanctuary; and thereupon, forbids the heart to admit the Contradiction of Flesh and Blood; and the reasoning of Carnal Wisdom and Observation, resolves to determine nothing according to the Flesh, endeavours to shut up all passages by which Unbelief, carnal Misconstruction and fear were wont to enter, and labours to keep open every Port that may admit the naked recourse of the Spirit in the Word, and opens the Windows of the Soul, to take in the Testimony and Evidence of a faithful and merciful God only.  
And when this mighty Discovery and Conquest is made, the foundations of Bondage, Terror and Tyranny, which before tormented the Conscience, and enslaved the heart, doth now begin to totter.  
The Understanding and Judgement 
The Will assents.  having gone thus far in the Conduct of the Spirit, do attempt effectually the persuading of the Will to accept a new Lord, viz. the Messenger and Prince of the Covenant; him in whom all the Promises are Yea and Amen. Sanctified Conviction gins to sway the Will, as Nathaniel was moved by Philip to come and see him of whom Moses and the Prophets did write; and assuies the Conscience, that God is ever mindful of his Covenant, has sealed it with the Blood of his own Son, and has sworn that it shall stand sure, as the Ordinances of Heaven, and that no particle of it shall ever fail; to which the Will assents.  
But alas, how doth my Pen (as it were) gash my own Soul, in writing what I cannot hearty, and at full liberty put in practice! Oh that my Understanding and Judgement had thus far (in a powerful Gale of the Spirit) led my Soul forth to the Gates of Freedom, and thus far brought me within the Bond of the Covenant! How soon would the same mighty Power conquer over my Will, to a holy Security and Rest in believing.  
I am (methinks) like Jonah, tumbling 
My Soul in a Tempest.  in the bottom of the Sea; the Bars of an earthly and dark Mind are stopping my way, and am as lifeless (methinks) as if I had no Interest in the Fountain of Saving Health: The Weeds are wrapped about my head; I am in the Deep, but cannot cry unto the Lord, as Jonah did.  
And what the Lord is teaching me by this unexpected disappointment, I cannot yet tell; yet notwithstanding, I have hope in him, that I shall yet be rescued from this Captivity, and see his Face again.  
I have been searching after all my sins, through the several Ages of my Life, and endeavoured to view the Depravity of my Soul in all the sinful Circumstances of every sin; but I cannot wind myself out: my design was to get thereby to a more sincere Closure with Christ; but e'er I was ware, I had challenged forth more Enemies than I could well suppress. I thought by aggravating my sins, to have gotten more hunger after Jesus Christ, but (like overmuch cold Water) it damped my Stomach, and I found Sickness seizing upon me, rather than Hunger; a heartless Stupidity instead of Believing. I concluded I was (in some kind or other) out of my way, or else had not prepared my Stomach to keep out the Infection that exhaled from that Body of Death which is within me, as I should have done whiles I was moving the Limbs thereof. The thing I aimed at was quickening. Then I remembered that word, Luk. 24. 5. Why seek ye the living among the dead? Come not amongst the Graves without his company who died for sins, and is risen from the Dead. I could not be satisfied about the sincerity of my Repentance; and there I stuck, till at length, I remembered that Christ risen again, as well to give Repentance as Remission of Sins, Act. 5. 31. and 11. 18. so that I can bring no Repentance to him, but I must first get it from him: He is exalted to be a Prince and a Saviour, to give Repentance, etc. A Saviour to take away all the defects of my Repentance; a Prince, to overcome all the difficulties, and to create in me a sound Mind against the Infirmites' of my Repentance, and my halting therein. Take then (O mighty Prince and Saviour!) this work into thy own hands, and create a right Spirit within me.  
So that now my gadding Spirit is 
My Soul returning to its Strong Hold.  brought back again, to see that Christ is the Alpha and Omega, the Author and Finisher of whatever doth concern the new Creature. And although he be so, yet how hard is it to venture my Soul and Body, my whole Hope and Care into his hands by faith in his Word! I had need know such an one very well with whom I am to venture my Journey through a Warfaring Life here, and shortly, through Death and Judgement too, and so into the Ocean of Eternity. O dear Jesus, who art my Lord and my God, who canst renew my heart, and none else can do it; breath upon me, and say, Receive the Holy Ghost: Cast thy Mantle upon me, and let the Unction of thy Spirit be so shed abroad throughout my whole Soul, that my heart may be entirely thine, thine only, that thyself only may be the Covering of my eyes, instead of all other Objects.  
And now what should hinder, but 
The Soul first improves Baptism.  that, at length, I should solemnly, in the presence of God the Father, Son and Spirit, and in the presence of all the elect Angels, pursue the ends of that Covenant which was sealed by Christ's Appointment to me in Baptism; through whose hands soever that Ordinance was appointed and permitted to pass upon me. Was not that a Divine Prophecy which Balaam himself spoke, which passed through his Mouth, Numb. 24. 17. There shall come a Star out of Jacob, etc. and can the Ordinance of Christ be made void, through whose hands soever it came, and in what unworthy Robe soever it was dressed? Did the sacred Ark lose its virtue by being in the Philistines Custody? Did he forsake it who dwelled between the Cherubims? Was the Mercy-seat forsaken, and become like common Metal? Why then should this Ordinance be lost to me, in the substance of it, though (it may be) some humane Scurf was laid upon it? And have I not more reason to hope (through Covenant-Grace) that the Faith and Prayers of my dear Parents (then and since) are in force for a Blessing upon it to me, than the defects of others in the manner of Administration can have to hinder it; especially seeing now I desire humbly to take hold of the Covenant, and with my own consent to say, I agree to the Condescension of thy Grace and Love, my dear Lord; I catch hold on thy free Love, and into thy Name, O most holy God, the Father, Son and Spirit, I give myself up through him who confirmed the Covenant, and came by Water and Blood to make it effectual. I believe, Lord help my Unbelief. I reach out my hand through thy Grace, let thy Grace and Power pull me over to thyself, that in the Ark of thy unchangeable Covenant I may be carried above myself, and above a miserably drowned World. Be not absent, O thou who in thy Mercy didst make and impose this Seal of the Covenant, as the Badge of one of thy Family, for me to wear; who also speakest words of Truth and Life, when thou sayest, I baptise thee in the Name of the Father, the Son, and the Holy Ghost: fulfil thy good Word unto me thy Servant, in which I desire to hope that thou mayest be mine, and I may be thine wholly for ever; that I may serve thee, and glory in thee, with all thy people who are thine own Inheritance.  
Do not hang back, O my poor 
Struggles with Unbelief.  heart, whose weakness and inconstancy have so often bruised my inward Man: O Anxious Unbelief, thou tellest me, 'tis a bargain soon made; but how shall it be performed? Thou urgest me with difficulties that will arise from the World, from myself, from the Trials that I may undergo in my Body, my Soul, my Estate; unwonted Trials. Thou tellest me of the great fits of Darkness, and shameful declining I have had, after much Refreshment, and strong Resolutions to the contrary. Thou tellest me that my Falls will now cost me dearer than ever they did, and the Holy Spirit will be sooner vexed and grieved than before. Thou tellest me, I shall soon be weary of my Yoke, and then my Sins will be of a deeper, and more heart-hardning Die than ever. But remember, O Soul-destroying Unbelief, I roll myself upon the Rock of Ages, I deliver myself up to the Covenant of Grace; not to bring strength to it, but to fetch strength from it, and from that word which saith, Sin shall not have Dominion over you; for you are not under the law, but under grace, Rom. 6. 14. And because I am weak, therefore I go to everlasting Strength. The more I make infinite Power my Lord and Master, the more is that Divine Power engaged to hold me up, Rom. 14. 4. Let my own Power languish into nothing, so long as I can claim (on the account of Free Grace) undoubted Right to the Arm of God: my own strength never did me good, but deceived me. Dost thou not know, O mis-giving heart, that I am shortly to leave the whole weight of my Soul (in launching from Mortality) upon the same word of Promise which doth now offer strength to wade through difficulties of my present Warfare? And what do I more than step forth to behold the Lord sealing his Covenant and Promise, that he will be my God, and will guide me by his Grace, and afterwards bring me to Glory? To which Covenant, in faith (though with fear and trembling) I desire to give my consent; which (I trust, in some measure of sincerity) I have done.  
Neither do thou (O Satan) vaunt, and say to me, as Eliab said to David, 1 Sam. 17. 28. I know the pride of thy heart; I shall yet bring thee down. Know (O thou false Accuser) I go to him who is both able to hold me up, and make me humble too, that I may be more and more abased, and die away from the workings and lustings of Flesh and Blood, into the Power, Grace, Wisdom and Truth of God; to whose Covenant, for that end, by his own Appointment, I declare my consent; and do desire, with a broken and bleeding heart, to bless him, that ever he allowed me to come so near him in this manner.  
Though I fall, I shall not fall utterly, I shall be raised up again, because my Redeemer is risen; and he is strong who pleads my Cause.  
What is the Volume of the Scriptures but a divine Oeconomy, containing the Laws of Relation betwixt a God of all Grace, and his chosen; Institutions and Commands of Grace, Threaten and Reproofs of Grace, Promises and Betrothing of Grace, and mere Grace? Has not the same God who said, I will betrothe thee to me for ever in Righteousness and Judgement, in Lovingkindness and tender Mercies, and in Faithfulness, Hos. 2. 19, 20. said also to me, Thou shalt know the Lord? Has he not said to me, Thy Maker (Father, Son and Spirit) is thy Husband, Isa. 54. 5. even while I am grieved in Spirit, and tossed about with the Tempest of my own Confusions? And has he not said, that I shall say, The Lord is my God? Hos. 2. 19, 20. And he will say, I am one of his people, and will not be ashamed to be called my God, Heb. 11. 16. Yea, hath he not said, that I shall say, I am the Lords; and that I shall bear his Name and Surname with his Jacob and his Israel; and that I shall even subscribe it with my hand, never to be reversed? Isa. 44. 5. O Fountain of Life and living Waters, reveal thyself, that I may not go about to marry Flesh and Spirit together; but that I may be spirited as a chaste Virgin, espoused to Christ, and so enter into this glorious, spiritual, Flesh-mortifying and mystical Wedlock. Let it not be merely speculative, but real; and influenced with light, life and power from thy heart to mine.  
Oh how doth this unwilling heart of mine pull back! What canst thou close with, besides God in Christ, but it will perish; and while it is in thy hand will be a broken Reed, that will make thee fall in leaning upon it? Is not the Covenant of Grace somewhat which God himself hath devised for his own Glory, and thy Establishment? Has he required thee to bind thyself to fear and love him; and hath not he engaged to circumcise thy heart, that thou mayst love and fear him? Deut. 30. 6. Jer. 32. 38, 39, 40, 41.  
Oh that I could put faith to this Word, till the warmth thereof grew up into a Flame, which many Waters might never quench: and Oh, let my faithful God, who has expressly promised by Covenant, to give me one heart and one way (with the rest of them who are Confederates of Grace) that I may fear him for ever for my Good, remember it, and fulfil it (as he hath said) with all his heart, and all his soul. Oh pardon my unbelief, that I do stand so far aloof from putting to my Seal, that God, who cannot lie, will accomplish his word to a tittle.  

MY Soul longs to be at some 
The Soul longs for clear work.  more distinct and express Closure with such a God, and would fain reckon beforehand what it will cost me. When I consider that word, 1 Cor. 6. 19, 20. Know you not that your body is the temple of the Holy Ghost, which is in you; and that you are not your own, for you are bought with a price? And therefore glorify God in your body, and in your spirit, which is God's. I even faint under the Majesty of such a Covenant of unutterable Grace, which calls me up to such dignity and duty at once: Body and Spirit, which are God's; what a word is this! You are not your own; how far doth this reach! The whole Concernments of my Soul and Body, which are my own, are to be given up to God by Faith and new Obedience, that they may be his, and at my own dispose no longer. Oh a thousand Worlds for a Surrender suitable to this Estate and Calling of God in Christ Jesus! Oh, let the Creator of Israel, my King, fashion the value of this Pearl in every Affection of my Soul, that I may (in his own meaning) sell all to purchase it. Christ Jesus was in earnest when he gave his Body to the Cross, and his very Soul an Offering for my sake: O that I could be in a like seriousness, in giving away my Body and Soul to him again. Strengthen (O Lord) my weak hands, and confirm my feeble knees.  
Methinks I hear the voice of my 
The Soul is invited by Christ.  beloved Jesus calling out, Fear not (O anxious Soul) behold it is I, be not asraid; I who am thy Redeemer, am strong; I am mighty to save: and therefore, Harken, O Daughter, and consider, incline thine ear; forget also thy father's house, and thine own people: Let me be the Object of all thy Affections, rest in my pleasure only and always; so will I, thy King and Husband, greatly desire thy Beauty, and be always trimming thee for my own Society, for I am thy Lord; and thou must worship, and fully rest in, and be devoted to me alone, and to no other.  
I consent (dear Christ;) and here 
And doth consent and engage.  I offer my Body and Soul to the Agreement: I give it up (dear and precious Redeemer) I give it up unto thee for ever; in obedience to thy Commands, and relying upon thy Strength. I writ it with my own hand, that I will be thine, and for thee, and not for any other; My Beloved is mine, and I am his. Though I am very black, and very polluted, through my natural pollution and daily infirmity; yet, through the savour of thy Ointments (O precious, everliving, ever-interceding Christ) let me now be a sweet savour in thy Nostrils, and pleasant in thy sight, and in the sight of thine and my Father; and let me be breathed upon, day and night, by the Spirit of the Father and the Son, that I may now go out about thy work with joy, and be led forth by thee with Peace, and renewed Testimonies of thy Help and Presence. Let the Mountains and Hills break forth before me into singing, and all the Trees of the Field clap their hands for joy; Glory be to God on high, on earth peace, because the good Will of God has stooped to such a Worm as I. Instead of the Thorn, now let there be a Fir Tree; instead of the Briar, a Myrtle Tree; let Righteousness and Conformity to thy Will prosper in my Soul, as an everlasting sign of this Covenant, that it shall never be cut off, nor broken.  
What am I (O Lord of Heaven and Earth) that thou hast brought me hitherto? Establish thy covenant to thy servant, as the sure mercies of David for ever. And seeing I do now rest in this blessed Covenant, (leaning upon thee, my dearly Beloved) let me never nourish halting Inquiries after these sacred Vows to the most high God. Let me never devour and destroy this sacred Bond; and so turn this present and holy design, and inviolable Tie into a Snare. Take this Burden upon thy Shoulders, O Rock of Ages; and let this Covenant and my personal Infirmity also be perpetually before thy eyes, to make good thy Covenant upon all occasions; and let thy everlasting Arms be always under me, to keep my feet from falling.  
To this Covenant with my God, and to these my Supplications, Confessions and Vows in the name of him who hath called me into this Liberty through the Blood of the Mediator, and my dear Redeemer (which I declare to be my Act and Deed, through his Grace never to be reversed) and that it may stand as a Mount and sure Witness all the days of my life, that I have at this time, and this Evening, solemnly, and with a sincere aim and full purpose of heart, unfeigned consent, and joyful satisfaction, laid hold on the Covenant of Grace as my own interest, relying on my Mediator's help and strength to see it all performed, both on behalf of my God and me; and into whose hand I leave it, who knows the meaning of his own Spirit. To this Covenant (I say) viz. the whole substance thereof, and all the expostulations and desires concerning the same; with some faith in, fear of, love to, and hope towards him, who alone worketh in me, to will and to do according to his good pleasure: according to that measure which I have received with a trembling joy, I consent, and do cast myself into his Arms, and subscribe it with my own hand, never to be revoked.  
Henry Dorney.   

And seeing this is the accepted 
The Soul explains its Engagement.  time in which God hath heard me, and a day of Salvation in which he hath succoured me, I would yet further put on the Bonds of this glorious Freedom as my Robe for ever; and further declare, that as my God has often repeated the Kernel of his gracious Covenant, sometimes in reference to the time to come, Ezek. 11. 20. and 36. 38. sometimes in reference to the time present, Isa. 43. 3, 5. Ezek. 34. 30. sometimes speaking of his people, Jer. 24. 7. and sometimes speaking to his people, Jer. 30. 22. in all which he appears as one setting forth his unlimited Purpose of good things, with variety of Illustration, and ground of Assurance to all his Confederate People, leading them forth to a plentiful way of righteous and abundant application thereof to themselves, and for their use in all cases for ever. I do also declare that my scope and sense in this my covenanting with God is, that through his strength I will disown all rebels and repine against his threaten, reproofs and chastisements; and that I will disown the stifling of any of his convictions, because they are dispensations of his Grace, and means whereby to partake more and more of his Holiness, Heb. 12. 5, 6, 10. My scope and sense further is, that my heart shall lie open to all the Commands of my God, and that I will own them as my Heritage for ever, Psal. 119. 6, 111. that they shall be my joy, and delight, and love, whatever they require, Psal. 119. 97, 111. and that because they are his good pleasure, and because I account his Rebukes of all sorts, and the Commands of all sorts to be the Representations and Beams of his Righteousness and Holiness, Psal. 119. 75. Jer. 12. 1. 1 Joh. 2. 29. and the very Rays also of the Covenant of his Grace, Psal. 119. 75.  
Here is more work for thee, O my blessed Surety! thy Grace must needs uphold me in all parts of my duty, and perfect that which concerneth me: I ground my Promise upon thine, Isa. 25. 4. Joel 3. 16. I had not durst to have promised these things if thou hadst not first promised to do all my Works in me and for me, Isa. 26. 12. Psal. 57 2. 1 Thes. 5. 24. Put on strength, O Arm of the Lord! let not thy Name be polluted, and my boasting in thee turn to thy Reproach. Remember thou art all my strength and life. For this end I would multiply all the Commands of God in my eye, that under my impossibility of Performance (through that contradiction and infirmity that is in my flesh) I might be swayed by the spirit of Faith into the perfection of Strength, and be able to do all things in Christ who strengtheneth me, and answereth for me. Of all the thousands of God's Commands, he never required me to do any of them with my own Arm, as the Obedience in which he delights; but that I should act in strength every moment received from Christ, and so work my Works in God all the days of my life. Reveal to thy Covenant-servant, O Lord, that strength which thou allowest me, that I may know where it lies, and how to derive it to myself for thy work and service, according to the scope of this Covenant, which, at thy gracious Call, I offer up myself unto. How dost thou necessitate me to thy Yoke, and allure me by a gracious violence of Necessity to delight in having my hands and heart tied with the heartstrings of thy love to thyself in this golden Covenant inextricably, and for ever. Take me, O dearly beloved of my Soul! nearer and nearer to thyself, till all the shadows be gone; that then I may behold thy Face, and be satisfied with thy Image.  
Oh, how soon am I now dazzled from a pure and diligent watchfulness! how many precious Minutes do slide away from me? Sometimes Food is my Snare, and sometimes Abstinence is so too: sometimes Society, and sometimes Retirement puts me behindhand: All my Composedness is soon discomposed. Let thy eye be upon me, O my God, according to thy word; and water me every moment, Isa. 27. 3. lest any thing assault and hurt my Soul which thou hast redeemed: and quicken my faith and hope in thy Word for this.  
Many a wretched stop do I meet with; pardon me, O my Lord and my God, and renew a Spirit of truth, tenderness, sincerity and rightly seasoned heart for the work I am now upon.  
My scope and meaning in giving my hand, and closing with this Covenant of my God is further this, viz. that through his help I will ascribe truth to all the words of his Promises, by believing them, and receiving them, as that which shall be accomplished; that I will labour to keep the Majesty of the Promiser in my eye, and to preserve the faith and hope of his fulfilling his Word, upon the account of his unsearchable Wisdom and Faithfulness, and not by my uncertain taste, that no Gild of Sin shall keep me from the Fountain wherein Sinners are to be cleansed; that I will through the Guidance of his Spirit, aspire after a more practical and accustomed Exercise in living (the life that I live) by the faith of the Son of God; and resting from my own works, reach after that selfdenying Activity which issues from my Union with Christ as my Head. O my Lord, mould my heart into this life; this is the very Pearl that I would willingly sell all to get: What a lovely Comportment would it settle between the Actions of my outward and inward Man? How would it teach my Soul to rule my Body? How willingly would my Soul and Body then be contradicted, and take pleasure to be thwarted by the Spirit of Christ, when the Crown is settled on the Head of the new Creature, and the Sceptre of Government in its hand, acting as in the Throne of Christ, in the virtue of his pure Life, and glorious Arm, and every imagination of the heart bowing down before it? Oh, when shall my inward Man be thus clothed with Glory and Power; looking forth through all my Senses as the Morning, fair as the Moon, and terrible as an Army with Banners? This Gate of Heaven I would aspire towards, through that means of Victory which overcometh the World, the Devil, and an earthly Mind; even through the faith of the Son of God. This is that which I have in my eye, although it be as a Land that is afar off. I faint with desire; stay me, and strengthen me with the Flagons of Hope, O thou who hast suffered me to touch the Skirt of thy Garment, and brought me within the Covenant of his Grace.  
When I consider the Sovereignty of God, that he doth whatsoever he will in Heaven and Earth; that sometimes he has deserted his people, as to the powerful Communications of Grace; as it was with David, Peter, and others, in the time of their sinful Back-sliding: when I consider these things, I begin to stagger about the constant Immutability of God's Purpose, and uninterrupted Good Will which he declares in the Covenant, Heb. 13. 8. Jer. 32. 40. who saith, I will not turn away from them to do them good; and I will put my fear into their hearts, that they shall not departed from me. And therefore, to obviate this heart-fainting mistake, I resolve to nourish the faith of his constant Love and Good Will in his Covenant, upon the ground of his unchangeable Nature, that he is not as a man, that he should lie; nor as the son of man, that he should repent; that nothing can come to pass but what is the effect of his Purpose; that his Covenant is everlasting, and his Purpose of Love therein the same for ever, Jer. 31. 35. and 32. 40, 41. that his Purpose to them whom he calls up to take hold of his Covenant is wholly a Purpose of Love and Grace, 2 Tim. 1. 9 that he complains when a doubting heart makes question of it, Isa. 40. 27. that it is confirmed by the death of the Testator, that the cause of Alienation is removed (viz. the Gild of my Sin) by the one complete, and completing Offering of the Body of Christ, that Christ ever lives to intercede, and is always heard, because the Will of the Father and Son is the same Will, breathing itself forth to the Objects of Grace, by the everlasting Spirit. And therefore, when I seem to be forsaken, I resolve to believe that that desertion is only Physic.  
And to inquire what it is that God teacheth me thereby, that so I may see ground, as satisfyingly, to thank him for the gracious frowns of his unchangeable Love, as for his gracious Smiles; and to take the advantage of that season, to crave his Aid more importunately to loathe my sinful self, and to revive afresh more purely selfdenying Exercises of believing, and resigning to him, fearing his righteous Judgements, patiently waiting when the Spirit that I have grieved, will return again with the Manifestation of his gracious Presence to my Soul.  
In all these Considerations, Resolutions and Desires in my Covenanting with God, my meaning further is, that I accept of Jesus Christ, as he is the Gift of God, to be the whole Covenant to me, to work Faith, and give the things believed; to work desires, and give the things desired; to act for me, and in me, that the Covenant may never fail from me because of my sins and miscarriages, in regard he has satisfied Justice in my stead, and brought me into his everlasting Righteousness, nor I fail from the Covenant through Unbelief, and a languishing view of my own Infirmity; because he is my Strength to labour, Author and Finisher of my Faith, who gave himself to sanctify me by the Spirit of Regeneration, in the Application of his Word to me for quickening; that so Christ may be all in all, to fulfil the Engagement of God to me, and my Engagement in his Name to God. And seeing that Breaches are like to fall out often on my part, that he would still stand in the Gap, that those Breaches may not obstruct the Good Will and Mercy of God from me, nor harden my heart from him: that so the Grace of the Covenant on God's part in Christ towards me, and on Christ's part for me towards God, may remain in the eye of my Faith inviolable, when the Peace of the Covenant (through my sinful diversions and darkness) is interrupted and bruised.  
And that he would still recover me again into a renewed personal Covenanting with God, that in his Person I may behold eternal and sure Mercies, as the Sun in the Firmament, as the days of Eternity, Psal. 89. 29. And that by his Mediation and Suretyship, applied to me by the effectual working of his Spirit, I may in my own person be drawn under his shadow, to recover my Holdfast, and have my face set towards the Covenant. And that he would still lead me again and again with weeping and supplications to God in him as my resting place; and that he would cause this glorious word to ring as an Alarm in my ears. Return unto me, for I am married unto thee, Jer. 3. 14. I will be, and I am thy King: Where is any other that can comfort thee, or save thee in all thy wander? Hos. 13. 10. And that he would cause my bowels to be moved at the voice, and to give answer, It is the voice of my Beloved; behold I come unto thee, for thou art the Lord my God, Jer. 3. 22.  
And that I may now sum up the 
The Soul enters into more ample and express Covenant with God.  matter of this my Covenant which God has called me to make, and which, in obedience to his Call, I do hearty resolve in his strength to adhere unto; guard my heart, guard my pen, guard my voice and words, O thou who leadest the Blind to thyself by a way which Nature knows not; but thou knowest thy own way, and knowest how to lead the thoughts of my heart, and words of my pen, and my mouth, that my lips may utter nothing rashly before thee. Thou hast made a Covenant of Grace, and often repeated the terms of the Covenant; and hast said, I shall say, The Lord is my God, Hos. 2. 23. and has recorded the mutual avouching between thee and thy people, Deut. 26. 17, 18. in express words. Yea, Strangers are invited to serve thee, to love thy Name, to be thy Servants, and to lay hold on thy Covenant, Isa. 56. 6. to join themselves to thee, and to observe thy Sabbaths and Ordinances of Worship. And when thy people did enter into a Covenant to seek the Lord God of their Fathers with all their heart, and with all their soul, and swore to thee with a loud voice, and rejoiced at the Oath, and sought thee with full desire, thou wast found of them, 2 Chron. 15. 12, 15. And this way have thy Servants appropriated thee to themselves, Psal. 105. 7, 8. and appropriated themselves to thee, Psal. 116. 16, 18. Isa. 63. 16, 19 And thou hast said, These things are written for my learning, Rom. 15. 4. and that I am to imitate and follow them who through faith and patience did inherit the promises; giving myself to thee, 2 Cor. 8. 5. with full purpose of heart, Act. 11. 23. Having this Warrant and Encouragement, I do here bring my Body and Soul, and all that I have and am, to thee as a First-Fruit Offering, and claiming Right to thyself, through thy free Grace, being invited thereto, Jer. 3. 4, 19 Hos. 2. 23.  
I do declare in thy presence, O 
The Soul makes Confession of its Faith.  most, righteous, holy and gracious God, that (as thou hast declared in thy Word) I do acknowledge I am one of the Posterity of the first Adam, and was in his Loins both when thou madest him pure, bearing the Image of Righteousness and Holiness; and when he transgressed thy righteous Command, by eating the Fruit which thou hadst forbidden him to eat; and that I stand before thee guilty of the sin which he then committed, in all the extent, circumstances and aggravations thereof; and that I am thereby become rightful Heir to all that sinful pollution which by him entered in upon all Mankind, and rightful Heir also to all that Curse and Punishment which thou denouncedst upon him, when thou saidst, In the day wherein thou eatest thereof thou shalt die; and that I am by this my nature and descent liable to thy righteous Sentence of Death and Wrath eternally; that I did in that day lose thy favour, and incurred the accursed effects of that loss to my Body and Soul, relating both to my temporal and eternal state.  
I do acknowledge that of thy free Grace, and that alone, thou didst speedily make promise of a Redeemer, which should arise of the Seed of the Woman, and be manifested in the Flesh: which accordingly thou didst perform, by sending thy only Son into the World, having a Body framed by the power of the Holy Spirit in the Womb of a Virgin, and was born free from all that Hereditary Corruption which the first Parents of Mankind did derive to their Posterity by natural Propagation, who by his voluntary Obedience fulfilled thy whole Law, and by his death did bear the whole Curse and Punishment due to me and all elected Mankind, in the Body of his Flesh. And that being thy eternal Son, the express Image of thy Person, and God blessed for ever, he did fully pay the Debt, and remove the Curse and deserved Punishment from so many which thou hadst in thy eternal Purpose given him to be a Ransom for, and superabundantly recovered thy Image and favour to them again: And that being truly dead, he raised himself by his own Divine Power, and is ascended into the highest Heavens, where he sitteth on the Right Hand of the Majesty on high; appearing always in thy presence as Mediator, consisting of the two Natures of God and Man in one Person, continually interceding before thee on the behalf of them whom he redeemed, and making the ends and virtue of his Mediatorship effectual for their good, and on their behalf.  
That he hath brought this state of Life and Salvation to light by the Gospel contained in the Books of the Old and New Testament, and effectually dispensed the same under dark Types and Prophecies till his Incarnation; since which time he hath mightily declared himself by his Word and Works: the Father also from Heaven, and the Holy Spirit testifying of him that he is the Saviour of the World, and that believing in him, they who believe shall have life through his Name.  
That he has declared himself by chosen Witnesses, who conversed with him, and saw his Miracles, that he is the eternal God, and also true Humane Nature in one glorious Person; and has appointed them to testify that he is the Judge of Quick and Dead, and that whosoever beliveth in him shall receive Remission of Sins, and be justified from all Conscience of Gild, and interested in a more abundant Righteousness, Life and Happiness than was lost before; that he sendeth forth his Spirit to breathe a new Life by Faith through the dispensation of this Gospel, whereby he gathers all the Elect into a Mystical true spiritual Union with himself, who is the Door of their Communion with God, and his Communion with them: and having in himself the terms and parts of the Covenant relating to each Party, he has so united them together in a Covenant-Bond, that the most righteous God reacheth to them his hand, and proclaims himself theirs; and they reach forth their hands by Faith and Resignation, and declare they are wholly his. By which Covenant-Union they are partakers of God, and all communicable good things in him; and are spirited to give up themselves and all that they have and are, to his dispose in newness of life, and have freedom to come to the Mediator for Teaching, Strength and Purging, through the means appointed by him for that end, as their daily necessity and weakness doth require, for carrying on the true scope, and to answer the true end of their Covenant-Relation to God while they live on Earth, and through the Resurrection of Christ have an assured Pledge of safe Convoy through the Grave, to an eternal and visible Fellowship with him, and unutterable Enjoyment of Communion with the Father, Son and Spirit, being perfected for ever, suitable to such a state, both in Body and in Soul.  
Now, according to this Confession 
A solemn Covenant with God in the Name of Christ.  and Acknowledgement grounded upon thy own Word, breathed by thy Spirit, and experienced by all thy chosen people, according to the measure of thy Revelation, and spiritual Application thereof.  
I throw myself down before thee, O most holy, righteous, all-powerful, and gracious God; I cast myself before thee as a poor Syrian ready to perish, without any strength at all to extricate myself from the guilt of sin, and its deserved punishment. I once lost thee quite, and had been lost from thee for ever, if thy naked Arm had not brought thy Salvation near, and opened my ear to hear it: And now I do here declare before thee, and before thy holy Angels, that I do accept of, and give up myself and all that is mine, to comply with the design of my Restoration, which thy gracious Wisdom has found out. I do accept of Jesus Christ thy Son, to be my Wisdom, Righteousness, Sanctification and Redemption: I do accept of him only to be my Access to thy favourable Presence, and to enable me to walk acceptable before thee. I close with thy appointment for laying my sins and all my guiltiness upon him; and do profess, through thy Grace, that I will not hazard thy displeasure by covering my guilt, or bearing it myself, by Unbelief cherished within me. In him I do accept of thy glorious Self to be my God, and all the Attributes of thy glorious Nature to be my Portion, and all ready for my relief and advantage. I do accept of the sanctifying Virtue of thy Spirit, and am grieved that I have so often vexed and grieved him by Disobedience and Unbelief: I do own to myself thy free and unchangeable Love in Christ: I do take the whole Scriptures, and acknowledge them to be thy express Will; and all thy gracious Commands, Threaten and Promises, to be in all things most right, and to be the Issues of thy Wisdom, Holiness, Goodness and truth, for my Instruction, Purging, Comfort and Establishment in all cases, all days of my life; which I engage in thy strength to adhere unto, as the Rule of my Faith and Conversation. I embrace the Covenant, wherein thou hast promised and sworn to be mine; and that blessing, thou wilt bless me in Christ for thy own sake: And I do here hearty, willingly and joyfully, with fear and trembling, offer up myself to thee, and the Belief of thy Word; and do bind myself to thee this day with my whole heart, and in express words to be thine, and to yield myself, mine and all that do concern me, to the good pleasure of thy Will; and that I will attend upon thee, through thy Grace, for Wisdom and Strength to love, fear, serve and obey thee; that I will choose the things that please thee, and not repine at thy deal towards me, as if thou hadst forgotten at any time to be gracious. I bind myself in the scope and virtue of this holy Covenant with God, to have tender Affections to all thy people who are the joint Object of thy Love, and to attend upon the Manifestation of the Spirit and Power in thy Ordinances; and, through thy strength, contentedly to bear the Cross thou shalt lay upon me, in conformity to the death of Christ; and that thyself and pure Will shall be the supreme mark and object of my Affections. And, O my most glorious God, who pitiest the Poor, and such who have no strength, accept this Offering from my hand and heart, and secure thy Servant who, under much reluctancy of Unbelief, doth strive to yield himself to be wholly bound to thee. When I look upon my own strength I loathe it, and am astonished at such work as this; but I implore thee, and do profess I do with full desire of heart cast myself upon the Wings of thy Power, to be carried above all impediments that shall arise from Satan, from this present evil World, and from the Body of Sin and Death which is within me.  
O thou who camest in Flesh to purchase me, visit the Soul which thou hast alured to seek and follow thee; and cause the North and South Wind of thy seasonable help to blow upon thy Garden, my Soul, which with delight doth long after thee, in this day of thy Power, to see, and be possessed of, and clothed with thy Power and Glory. And whensoever I shall walk unsuitably to any of these things (for I am ready to halt) and thou shalt, as an offended Father, be angry with me, and turn away thy face, then behold the Atonement which thou hast set forth for Sinners, and melt my heart before thee, and lead me to the Fountain that is opened for Sin and Uncleanness, and graciously renew thy Covenant with me; and let me know that thou dost graciously accept of this my  Offering, by vouchsafing thyself to be ready to be found, and by causing me to be established in a daily experience, that this my labour and purpose of heart (though in much infirmity, yet) in love to thy Name, is not in vain. Let no part of thy Yoke be a burden to me at any time, but a joy to my heart, because 'tis thy Yoke, and thou hast said, 'tis easy and light, make it so: and now let an Interest be abundantly administered to me, into the Kingdom of my Christ and my God. I profess before thee that I do humbly expect these things from thee (O faithful God, who canst not lie) as that which thou hast graciously covenanted to give, Jer. 32. 38, 39, 40, 41. and 31. 33, 34. which Covenant I do this day in thy fear, and in the faith of thy performance, lay hold upon; and in reference to all the difficulties of this present Life, of all sorts, and for needful supply of daily Bread, I accept of thy Promises, and roll myself upon thee, in them, through the Mediator, for Faith, Courage, Patience, Contentedness, Deliverance and Supply, according to thy Word, Psal. 27. 1, 2, 3, 5. Mich. 7. 7, 8, 9 Heb. 13. 5, 6. Matth. 6. 31, 32. as my need from time to time shall require. And also to be kept from polluting thy Name by sinful and scandalous Miscarriages, and appearance of Evil in the sight of Men, as thou hast promised, Psal. 91. 10, 11, 12. I accept of, and rely upon thy infinite Goodness and Truth contained in every Clause of thy Word (though not particularly at this time rehearsed) for every good thing for my Soul and Body here and hereafter, as far as ever the purpose of thy Grace extended, when thou saidst, I will be thy God; and that all that Goodness and Truth may follow me all my days, and for ever, Rom. 8. 32. And I willingly offer up myself to thy whole Will, as thou shalt from time to time reveal it in the same word of thy Grace; and do covenant Subjection thereto in thy strength, through the Mediation of Jesus Christ, and supply of thy Spirit.  
And upon thy own Encouragement in thy Promise made to me in that same Covenant which thou madest with my Father Abraham, and sealed it to him and his Seed, that thou wouldst be his God, and the God of his Seed, and caused the Manchild of eight days old to receive the sign of that Covenant in his Flesh; which Blessing thou hast now brought over to me (a Gentile) by Christ, in whom thou sayest, Jew and Greek, Male and Female are all one in Christ. I do again offer up my Child (who has been already baptised into thy Name) relying on thee to make good thy Covenant in Christ to her, together with myself, in every Branch thereof, which I have through thy favour and Grace entered into, and spread before thee this day; that she also may have a place in thy House, and partake of all the Privileges and Inheritance of thy Chosen.  
And now, O Lord God, what shall I say to thee? Who am I? And what is my House, that thou hast brought me hitherto? All Praise be to thy glorious Name, everliving Jehovah; the Father, Son and Spirit. Glory be to thee, O Father, who hast begotten me again to a lively Hope; who hast drawn me to Jesus Christ, whom thou deliveredst up for me, to be my Ransom, and hast made me to receive him, and in him to call thee my reconciled Father. Glory be to thee, O Eternal Son of the Father; who camest into Flesh, and undertookest the great Office of Mediatorship between a righteous God and sinful Man, and hast transacted a Covenant of Peace for me, and perfected it in thy own Person by thy Death and Resurrection. And Glory be to thee, O Eternal Spirit of the Father and Son; who hast awakened my ear to hear the joyful sound of Reconciliation to God, through the Blood of the Lamb, which was slain from the beginning of the World; who hast been pursuing me, and didst never give over, till thou hadst convinced my heart, and conquered my Will to a willing Surrender of myself up to, and a laying hold upon the Covenant of Grace, held forth to Sinners in the Volume of thy Book. Now, O Lord God, let all the words of thy Grace be effectually applied, and established to me thy Servant: Pardon all my sins and my failings, and all my unsuitableness of heart, while I have been before thee musing, and taking thy Name and Covenant in my mouth, and writing it with my own hand in thy presence; and as a Fruit of thy Covenant-Grace and Truth, let my approach to thee be accepted and prosper; for which end I have delivered up myself, and all that is mine, with full purpose of heart, according to all that I have said before thee this day; and with an holy Awe of thy Presence in this great Work, in confidence and hope of thy pardoning, succouring and assisting Grace. I lie at the Footstool of thy Mercy, and call Heaven and Earth to witness, that I have chosen thee to be my God, and thy Will in all things to be my Inheritance and my delight, and the matter of my pursuance all my days, upon the ground and promise which thou hast said, Hos. 2. 23. I will say to them which were not my people, thou art my people; and they shall say, Thou art my God. I have said it, and do say it, and do leave this Covenant in the hand of my Mediator, to see it fulfilled to me, and by me, through all the days of my Infirmity and Warfare, till I come to behold his face as he is, and this vile Body of mine be made like to his glorious Body. In reliance on which relief, and blessed hope and help, I cling upon this Covenant of Free Grace; in which I do both take and give as I have said, and do subscribe it irrevocably with my hand.  
Henry Dorney.   

Do not say (O grumbling Unbelief) 
The Soul chides Unbelief.  that these are nothing but compiled words of Humane Invention: I tell thee, as far as they are only my invention, I do loath them: but the Spirit of God doth witness with my Spirit, that amongst these words there hath been some hunger after God, some awe of his Presence, some love to be his devoted Servant, some prising of the excellency of a pure Life of Faith, some holy Convictions of the importance and necessity (at least) of such an attempt as this, to bring God and my Soul nearer together.  
And therefore, though there is much chaffiness of a dead heart, yet I cannot gratify my doubts and unbelief so far as to conclude there is no Wheat in the heap; and I refer myself desirously and willingly to the heart-knowing Eye of him who has his Fan in his hand, to blow away all the Chaff from my thoughts and words, and to create in me a clean heart, and pure language also, and to gather what there is of secret panting after him into his own Garner, and put my inward groan after him, how weak and faint soever, into his Bottle: and therefore I must (and by his help will) praise him for any Crumbs that fall from his Table, and that I have any Stomach to eat them, and any desire after larger Morsels.  
My Redeemer is bountiful; his Breasts are full, and will not suffer a hungry Child to draw nothing but Wind. I remember well what he said to the Woman of Samaria; If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water. I have asked of him, and have had his favour to wait on him now several days together; and will he return my Bucket altogether empty? This is not his custom. The Kingdom of God is like Seed sown, which springs up and grows with an insensible motion, and yet a growing motion, Mark 4. 26, 27. He proceeds in the method of his own Word; in which Word he saith, Seek and ye shall find, for every one that seeketh findeth; and shall I say, my Seekings are lost? My Way is not hid from God when his Path is hid from me; he hath said, They that wait on the Lord shall renew their strength, which I have obliged myself to do: and therefore, though he humble me to preserve a watchful Appetite, and to prevent some unhealthy Surfeit, which he can discern in my Constitution, growing upon me, better than I, yet I know I shall not return ashamed, but be kept in the more wakeful pursuits after him; and while I follow him, I am with him in my desire; and if I desire him, he desires me, and there we meet, Cant. 7. 10.) in the Communion of desires, till the shadows flee away. A Sluggard indeed, desireth, and hath not, because his hands refuse to labour, Prov. 21, 25. but a laborious desire after Christ enjoys him in the eye of Faith, and Scripture-evidence, Rev. 21. 6. and 22. 17. Joh. 7. 38. and therefore in the patience and faith of the Scriptures I have hope. And what though some outward disadvantage has been occasioned (which yet I know not of) by this Retirement to seek him, who knows my Soul loveth him, will not he some way or other repay that loss, and heal that breach? O Lord, pardon, pity and care for him who, in love to thyself, and thy holy Will, desires to seek the Kingdom of God first, etc.    

A DISCOURSE of UNION with CHRIST.  Joh. 17. 23. I in them, and thou in me, that they may be made perfect in one. 
WHen I consider this true Love's Knot, uttered by Christ himself, and the wondrous Union in these three words (I, Thou and They) declared by Christ, at his passage from Earth to Heaven, as the contrived Counsel of the eternal God, Father, Son and Spirit; and when I find up and down in the Scriptures, that the Elect (when once they are quickened by the Spirit into the state of Regeneration) are said to have their Life in God (Col. 3. 3.) and that God lives in them, dwells in them, and they in him, 2 Cor. 6. 16. 1 Joh. 4. 13. that their works are wrought in God, Joh. 3. 21. that God worketh in them, 1 Cor. 12. 6. that God walks in them, 2 Cor. 6. 16. that they walk with God, and in his Name, Gen. 5. 24. Mic. 4. 5. that Christ speaks in them, and they in him, 2 Cor. 13. 3. and 12. 19 I say, when I consider such like expressions plentifully scattered by the holy Spirit in the Scriptures, I conclude there is some admirable Union betwixt the Father of Glory, and every one of his elect Seed in Christ; which is a Mystery so spiritual, a sacred Palace so secret, that the most exquisite parts of Nature can never enter in, to view it as it is; 'tis new Jerusalem under a Veil, into which Flesh and Blood cannot enter. But seeing Christ has said, To you it is given to know the Mystery of the Kingdom of God, Mark 4. 11. I would humbly wait for the power of the Spirit to transform and fit me, and the manifestation of the Spirit to teach me; that so, enquiring I may enter; and entering, may possess this purchased Possession, at least in the First Fruits and Earnest thereof: and although (methinks) I shriule up before the mysterious heat and lustre of this Gospel; yet being commanded to seek the Lord, and being under a Promise of help, Jer. 31. 9 I wait on God for Strength and Wisdom to attempt this Enquiry; methinks these steps do offer themselves.  
The infinitely wise God decreed to make Mankind, and the visible World to be his Habitation, and the Creatures to serve him.  
Man is made in a state of Righteousness, and so stands upon his own legs, and (as it were) in a moment he gins to totter, and falls from that state, into a state of sin and misery; God so permitting it, that his Justice and Mercy might the more be exalted: a Remnant of undone Mankind are decreed to Salvation in a way of Mercy. And that the Justice of God against Sin and Sinners may be preserved, and yet the Elect Remnant saved, God himself, in the Person of the eternal Son, assumes the Nature of Mankind into the Union of his Person; and in that Nature pays to his own Justice all the Debt which this elect Remnant, among the rest of fallen Mankind, had involved themselves into; in performing whereof, he unites himself so near to them, and they so near to himself, that what he did for them, was reckoned by Justice itself, accountable to the Behoof and Concernment of each elected person, as much as if every one of them had completely satisfied Justice in their own persons; and the Union is so near betwixt him and them, that whereas he is the express Image of the Father, and having all power committed to him, he stamps upon them the Image of God anew, viz. Righteousness and true Holiness; which becomes theirs only through Union with him, and do only exist in their existing in him; which existence is wrought by the holy Spirit, forming him spiritually in their hearts (as it form him bodily in the Virgin's Womb) which Formation of Christ in their hearts becomes a mystical, spiritual and true Union betwixt him and them: which same Spirit works Faith in them, that they may be made living Subjects, and suitably capacitated for this mutual Union betwixt them also and him. And thus the Lord of Life, having enlivened to himself a living Spouse, they enjoy each other by an unutterable nearness of spiritual Indwelling in each other, so near, that the Spirit of God, who manageth the Match, sticks not to say, that the Church, and so every particular person thereof, is a Member of his Body, of his Flesh, and of his Bones; and not only that, but he that is joined to the Lord, is one Spirit, Ephes. 5. 30. 1 Cor. 6. 15, 17. Hence it comes to pass, that from the very moment that the Soul hath accepted of Jesus Christ, being seized upon to that purpose by the Spirit of Regeneration, proceeding from the Father through the Son, and received by believing; that believing person so effectually visited by the Call of the Gospel, doth now, and never before become a new Man; and though Sins and Temptations, never so many, do batter and bruise, yet his House cannot fall, nor his State be altered, because God himself has laid his Foundation on a Rock, and has drawn the Soul's Consent by believing, to lay it there too, and this Rock is Christ, in whom the Almighty God receives this believing and renewed person into that Union and true real nearness which lies shadowed forth in the Scriptures of Truth, under the terms of Father and Child, 2 Cor. 6. 17, 18. Husband and Wife, Ephes. 5. 25. etc. Vine and Branches; yea, as one Body consisting of Head and Members, and many such like similitudes in the Scriptures to set forth this wonderful Nearness and Union; from whence it followeth, that no Action, State or Condition of such a renewed Person (whether it be inward or outward) is so entirely his own, and of private Concernment to himself alone, as it was before; his sins were more entirely his own damage before; now they wound his Relation, and grieve Christ, Ephes. 4. 30. he sinned before against the Law of God, he now sins in all his miscarriages against Christ also, 1 Cor. 8. 12. and against the Law of his Relation to him, Ezek. 16. 38. he bore his own guilt before with distraction and horror, now Christ bears it from him before his very eyes, and melts his heart into remorse at the sight of such a spectacle, Zach. 12. 10. Ten thousand Rivers of Oil could not expiate one Sin before, but now they all pass away as a Cloud driven before the Wind, and efficacy of the one Sacrifice of Christ, to whom, and to which by faith he is united; his sins made him wander still farther and farther from God before, now they are made (contrary to their own nature) to scourge him into the fresh Application of Jesus Christ, by whom he draws near to God, Psal. 89. 30, 31. 1 Pet. 3. 18. in all his Affliction he was alone before, now Christ is his Partner, Isa. 63. 9 Christ is truly touched with his Calamities, Zach. 1. 12. his smart is as the pricking of the Apple of Christ's Eye, Zach. 2. 8.  
As for Losses in temporal things, they were before Judgements upon him, they are now gracious Trials of his faith and patience, and means of purging him, and drawing him into a nearer reliance on the Heir of all things: So that his Losses and Crosses do not now tend to undo him, but to awaken and transform him, 1 Sam. 30. 6. in the midst of his fears he is not forsaken, 2 Cor. 4. 9 but through this Union with Christ he is still in safe hands, Psal. 27. 1. Isa. 43. 2. Dan. 3. 17, 18, 25.  
Temptations of Satan and his fury cannot destroy him, because the Prince of Life, to whom a renewed person is united, has cast out the Prince of this World, and tempers his poisonous Temptations into a phisical Potion, curbing noxious humours in order to health, Joh. 12. 31. working the Soul to more Humility, Faith, Prayer and patiented Recumbency on God, and Contentment in him, 2 Cor. 12. 7, 8, 9, 10.  
The mere civil Actions of such a person, though the same still in themselves, yet in respect of the change of the Agent, they have some different Consideration otherwise than they had before. He sets about them with other motives, other dispositions, and other ends than he had before; which appears in that, although the thing be done or spoken never so well to the contentment of others, yet if Christ, to whom this new Creature is united, be not served with singleness of heart therein, this renewed Soul aches as much as if the Action itself had been done never so much amiss. And whence comes this smiting of heart, but from this Union with God in Jesus Christ, 2 Sam. 24. 10. in that the proper sway and tendency of such Convictions do bring the Soul still nearer and nearer to God through Jesus Christ, which gives a spiritual Discovery of the unseen and living Breath and Pulse of this Union? Ezek. 20. 37. And this seems to have relation to that expression used by the Lord to his people of old, The quarrel of my Covenant, Levit. 26. 25. threatening to punish them for their sins, as they were contrary, not only to the Law of Righteousness, but also contrary to the Law of Covenant-Relation.  
Yea, all the Labours, Anxieties and solicitous Exigents in the affairs and business of a renewed person, do run along through the Sympathy of Christ, and by reason of this near Union, cannot but be Copartner therein; and looks to it, that one way or other the encumbrance shall usher in advantage: he condescends to be as one weak with them that are weak, as one troubled with them who are troubled, that he may discipline the Grace, and exercise the Faith of his people; whereby he glides them along into some unavoidable necessity of Resignation of themselves and their Cares into the Arms of his divine Power, and so ripens in them the Application of this Union betwixt him and them in their hearts. And his design being to bring his People, as a chaste Virgin, to himself, he aims rather at the carrying on of that drift, than at the answering the natural desires of his people about Ease, or Deliverance any otherwise than as may suit with that end of his, in making of them partakers of his holiness; and whispers secretly into their ear, the Servant is not to be above his Master: I trod the dirty and toilsome way before you, and am treading over again every step of it with you, and in you: you must be conformable to my Death, and shall be conformable to my Resurrection. Come along with me, and your burdens shall not break you, because it cannot break me; your own projects may fail, but in me you are Heirs of Blessing and Deliverance, and shall not go without it, Heb. 6. 15. I will give you rest, Matth. 11. 28. He relieved not his own Body against the Treachery of Judas and the Company that came to apprehend him, although he was the Omnipotent God, and had all Power in his hands, because it suited not with the design of Man's Redemption; and as it fared with that Body of his that was in personal Union with the Godhead, so doth it far, in some proportion, with each Member of his mystical Body. Their burdens and perplexities do not at all import that his hand is shortened, or that he is really absent, or had forgotten them, no more than his Divine Nature could be separated from the Humane Nature, when the stress of his sorrow made him cry out, My God, my God, Why hast thou forsaken me? As that Union carried him through, so will this Union carry through his Members also.  
It being now about three years since, that God was pleased to cast 
Some Considerations in order to the fresh Application, and Improvement of this Grace of Union with God in Christ.  the aforesaid Meditations into my heart; and since that time, having been for a season a Stranger in a strange Land beyond the Sea, and there passed through a dark Vale of Privation and Distance from those Ordinances, and that Society which I formerly enjoyed; and having there also lain in the Shadow of Death, through a long and lingering Sickness of my Body; and being now, some Months past, returned back to my own Native Country, where the good hand of God (which never left me quite desolate) caused me to review the Solemn Covenant which (through his Grace) I entered into, the 30th. December, 1660. which Covenant being yesterday renewed, and having therein solemnly given up myself again to the Lord, and accepted of him in the Tenders of his Grace, to be my God and Saviour, and to own him in all the Relations of his condescending Grace and Love, and also to submit willingly to his blessed Yoke, Rule and Will expressed by his Spirit in his Word; I find still much longing in my Soul to know him more inwardly, that I might the more enjoy him, and be the more serviceable to him: and to that purpose, having perused over again the foregoing Meditations concerning the Union between God, and all and every one of his People in Jesus Christ; and my heart assenting to, and being somewhat refreshed in those Truths of God, about the nature and advantageous effects of this mysterious Union; and considering how greatly the Faith and Improvement of this astonishing Privilege would conduce to carry on the ends of my Covenant with God, and his (for so he persuaded my heart to believe) with me, I thought it necessary to employ a present providential Retirement this 29th. of January, 1663. and so from time to time, as God shall permit and assist me to improve this Gospel-truth, of a Believer's Union with God in Christ, for my Soul's further Nourishment, Strength and Establishment, as the principal Inlet, both of new Life, and all spiritual Cheer, Vigour and Activity.  
My Enquiry now, then is, how to set up this Mirror so before the eyes of my Mind, that I may by Application thereof, be throughly transformed into the same Image, and to clear the Pipes, that the Life and Spirit of this Union with Christ, and the Father in him, may enter into my Soul, and make me effectually a partaker thereof, live thereby, and act therein.  
Breath (O Almighty Spirit) upon my thoughts, fetch in my heart, and prostrate it at the feet of thy infinite Grace and Power; for Purging, Help and Healing; for Light, Life and Blessing in this most necessary Travel of my Soul. How long shall I view Mysteries of Life, without a suitable living Transformation? When shall the Light of Life appear? When shall Christ be so form in me, that the Manchild of Power and Glory may be brought forth, ruling and new-forming my poor Soul? Say, Oh say to my Soul, I am come; yea, I am come; not only to make thee to understand, but understandingly to receive the Mystery of this Union, and to be efficaciously united, and actually live in the Motions and Exercise of this Union-life. So be it, O my God, who art the Spirit of all Grace: So be it.  
1. The Son of God emptied himself, 
This Union is pure in its nature.  in descending to assume, and be united to the Nature of Man, and therein to the likeness of sinful Flesh; and so works up every adopted Child, through emptying it from all the Wisdom and Strength of the first Adam, and from all the Gild and Pollution derived thence, to the Participation of Union with him in the Spirit.  
No unclean thing can enter in thither: there can be no Union, but under Consideration of perfect Purity, effected by the Law of the Spirit of Life which is in Christ. He took on him our Nature, and was personally united thereto: By which means the sin of our Nature was imputed to his Person, but could never be united to his Person; for he was still sinless while he bore the likeness of sinful Flesh, Heb. 4. 15. And therefore the real spiritual Union which Believers have with him, is, in the nature of it, pure and sinless: and their persons, as they stand in that Union, without spot, Col. 1, 22. for in that respect they are wholly brought over from the Stock of the first Adam, into the Second, adn return back no more, although the polluted Nature of the first Adam sticks in their flesh till its dissolution and complete change. And from thence it follows, that the Spirit of Christ, in applying this mystical Union with him, to the Soul, by faith, draws the Soul of a Believer (having sprinkled it from the Conscience of Gild) into a most quick and lively distaste of all Pollution; and so divides between that which is born of the Flesh, and that which is born of the Spirit; throwing aside the Pollutions of the Flesh, that the Union may be purely made in the Spirit through faith, Gal. 2. 20. for He that is joined to the Lord is one spirit. Hence it is, that while Gild and sinful Pollution invades the Soul (even of a Believer) the Application of this Union lies suspended; and during that season, a Believer abides dark and weak: and though he be in a state of Union, yet he cannot have the comfort of it, but is as a strong Man that cannot find his hands.  
And now, O my Soul, consider thy own state; consider the Centre of thy happiness, the Call of the Gospel, the privilege and necessity of being transplanted into the pure Stock of the second Adam; and what thou art to do, in the strength of Free Grace, for entering into, and of being made partaker of this wonderful Privilege, and most secure Rest.  
2. This whole Work is wrought 
It is inconsistent with Vnmortifiedness.  by the Lord, both in what his eternal Purpose of Grace did decree, and was carried on in the Person of Christ for thee, and also in that which he worketh in thee by his Spirit; to make thee actually interested, established, and daily growing up in the Light, Life and Virtue of this Union-state with God in Christ. Thy Nature is dead in sins, thou art wholly polluted, and without strength; but the least serious Conviction of this, doth import some step of Free Grace towards thee: nourish it, and so roll all thy Gild upon the Lamb of God; be laborious, diligent and frequent in this weighty Exercise. There is no seeking this Union with any Idol in the heart, Ezek. 14. 3. for that provoketh to Jealousy: even an impure thought may not lodge in this Bed; a dry, earthly sapless frame of heart cannot be refreshed there, because this Bed is green, Cant. 1. 16. but such is the Bounty of Free Grace, that (through the Sense and Conviction of this Indisposition of heart) it leads the Soul to Jesus Christ, and sprinkles it with his Blood. (Oh this efficacious Remedy!) and doth wash it again in pure Water, removes away the filthy Garments, gives it Access into the King's Presence. The pure in heart shall see God. But thy innumerable Impurities (O my Soul) and the continual Recursion of Gild and Darkness, Hypocrisies, loathsome Uncleannesses, Unmindfulness of God, Back-sliding and impenitent stupifying Fits, are so many, and so often, and many times so captivating this Sincerity, and Strength, and spiritual Taste, that no Balm can be found, nor any thing to help, but the free Bounty and Atonement of him who is Michael thy Prince. And even this is my Case at present. Oh, how little doth my heart relish and digest these things, while I am musing and writing them? I am estranged from inward Converse with God this day, and yet cannot soakingly relent: I mention the Blood of Sprinkling, without prising it at its due value. Oh, let the watchful Eye, and tender Heart of him whose Compassions fail not, consider and visit me. But however, O my Soul, this is thy Work; Let not Evil lodge within thee, be separate, touch no unclean thing, declare thy Chastity by crying out; and then the Promise lies fair and free before thee, I will receive you, 2 Cor. 6. 17. yea, cry out, and thou shalt be rescued, for thy Redeemer is strong. Here than I must stop, that I may adventure to cast myself before him, who has the Golden Sceptre in his hand before I go any further; who knows but that he will reach it forth, and I shall find favour in his sight. I come to thee, O Lord.  
3. This Union itself which I 
'Tis only and wholly of God's Free Grace.  would come at and actually live in, is beyond, and (indeed) another thing than the Notion of it: 'Tis the voluntary and delightful Captivity of my Will and Affections through the Knowledge of him who has called me to this Glory and Virtue; it is my true Dwelling-place, the very Foundation of my Rest and Repose, the Palace of my Triumph, the very Spring and Rise of Self-abhorring; which makes Self-loathing metalsom and vigorous, by issuing itself into the Soul's Participation of the Purity, Light and Strength of the Divine Nature, and into a sincere openhearted Resignation thereunto. It is begun and carried on wholly by the Free Grace of God; it sprang from his electing and predestinating Favour, who worketh it according to the Counsel of his own Will, Ephes. 1. 4, 10, 11. Rom. 8. 29. 'Tis the scope of his free and gracious Covenant; I will be your God, and you shall be my people. The actual In-stating of my Soul into it, ariseth from the free Call of God, 1 Cor. 1. 9 The overcoming and destroying all difficulties that may obstruct it, is throughly managed in the Person of Christ, who has made both one; and died to bring me to God. As for the Application and Enjoyment of this Union-state, his Prayer, Joh, 17. 21. and Promise, Joh. 14. 20. do stand in force day and night, without ceasing, to obtain it for me, and effect it in me: His Blood has confirmed the Covenant for it, and has put into it the virtue and force of a Will and Testament, which cannot be disannulled, Joh. 17. Luk. 22. 20. compared with 1 Pet. 3. 18. and Heb. 9 17. and the Manifestation of this is only by his Word and Spirit, proclaiming and testifying this good Will of God to Men, 1 Joh. 3. 24. whereby he doth effectually bring in this Reconciliation, 2 Cor. 5. 8, 9 and effecteth Union thereupon, 1 Cor. 6. 20. Yea are bought with a price; therefore glorify God in your body, and in your spirit, which are Gods. So that I am wholly God's Workmanship, who has ordained this Union, and created me in Christ for it. I believe; Lord, help my Unbelief. How little do I see! How little do I taste, and applyingly possess this bottomless Privilege, which the glorious Angels desire to look into!  
4. Having considered the Purity 
Improve then by Meditation.  of this Union, and the Inconsistency that is betwixt this Union and Gild, and unmortified sinful Pollutions, as to the comfortable Application of it; and also the divine Spring, the free Grace and Bounty of God in creating and carrying it on; into which thoughts and considerations the God of all Grace is only able to put seasoning and heart-framing force, to make way for the Application of it.  
Now, O my Soul, compel thyself to the serious Meditation of it; 
1. The Reality of this Union.  be persuaded the matter is real: It is invisible, but real; wondrous, incomprehensible, but real and true. God has made thy sins thy burden; his Holiness, and his new Stamp, thy greatest and most deliberate desire. Whence comes this but from the Spirit of Christ, in whom the perfection of Enmity against Sin lies, and in whom all the Treasures of Grace are laid? How comes his Spirit to work an influence of the same nature in thee, but as thou art taken into Union with him, as a Member of his Body, partaking of the vital Influences of the Head? And seeing the Fullness of the Godhead dwells in him, whose Spirit dwells in thee, Col. 2. 9, 10. and the Divine Nature of the Father, Son and Spirit one and the same, 1 Joh. 5. 7. thou becomest (in a way of Adoption, and according to the created Capacity thou art in) really, at present, an Heir together with Christ, of the Glory of God, and shall rightfully (through free Grace) fully possess that Inheritance. These are mine, saith the Lord, Mal. 3. 17. I am thy God; in me thou shalt be saved, Isa. 45. 7. Thy Maker is thy Husband, Isa. 54. 5. What is this but Union with him?  
Now, O my Soul, meditate again. Am I indeed brought in by Christ, to Union with God? Are we no longer two, but one Spirit? Can such a thing be? I do not doubt it, but admire it. What! He that made Heaven and Earth, and all Men upon Earth; he who is the very Life of the whole Creation; he to whom Abraham, Moses and David, and all the Worthies of old prayed, whom they served and adored, who carried them through all Trials; to whose Truth, Wisdom, Love and glorious Power they did bear witness, and do still testify it to all Ages?  
Is he my own God? Is this God really mine? Is it the Word of his own Mouth? I am thy God. How unsearchable is this Union; is he whom Simeon embraced in his Arms, and said, My eyes have seen thy Salvation; is he mine? He who wrought all those Miracles, who healed Diseases, cast out Devils, forgave Sins on Earth; is he mine? He who had compassion on the Leper, and healed him? He who had compassion on the Multitude, and fed them; who spied out Nathaniel, visited Zacheus, raised the Dead; is he mine? He who preached the Gospel from Heaven; who did bear my Sins in the Garden, upon the Cross, in his own Body; who did sweat Blood, and was pierced through for Sins, for Sinners: is he mine! His Satisfaction mine! His Compassion mine! Those tender Bowels mine! Was I than comprised in his Prayer? And is this Joseph yet alive, and his Nature not changed, but glorified to the perfection of Power and Sympathy? Is he mine? and am I indeed his? He who comforted his Disciples, buried their Sins and Miscarriages, and blessed them; immediately at his Ascension, and in the full warmth of his Love, ascended, and sat at the Right Hand of the Majesty on high, where Love never ceaseth; Is this, and none but this the Judge whom I expect? even my Lord, and my God: he whom Paul saw, whom all the Apostles did preach, who converted the Gentiles, has kept. alive the efficacy of his Word to this day; he who is the faithful Witness: is he my own? He who is exalted to give Repentance and Remission of Sins; is he mine, to teach, purge, justify and quicken me? As near as the Head to the Body, the Root to the Tree and Branches; as near and dear as the Husband to the Wife; doth he call me his own Flesh and Bones? Doth he live and breath in me, and I in him? Oh, for more Faith, Reverence, Thanksgiving, with all manner of becoming Thoughts, Words and Deeds concerning him, and concerning the reality of such a Privilege. Oh, when shall the Shadows fly away? Be very serious in exercising faith, to represent the truth and reality of this Union-state, that there is such a thing; and in that Exercise dilate your thoughts in an awful, serious, comfortable Reverence, and reverend love of God manifested in the Flesh, to be Emanuel, God with us. Pursue this Meditation till you even make this Union as visible as may be to the eye of your faith.  
Consider, the Nature of it is unchangeable; 
2. The Nature of this Union.  it was made in God's Decree, before all time, and constituted for Eternity. The Bond is God's Faithfulness, and his Love, which many Waters cannot quench; an indissolvable Marriage, an Ingrasture into the Fullness, Fountain and Perfection of Life: 'Tis the Purchase, Possession and unwithering Inheritance of him who is Yesterday, to day and for ever: 'Tis Union reciprocal; Christ is thine, and thou art his; My Beloved is mine, and I am his. What shall I give thee, saith Christ? Not only a Kingdom, but myself. What shall I render, saith the Soul? Not only my Praises, but my whole self. Possess me, rule me, fill me; take my heart, and give me thine: let thy love be shed into my heart with a ravishing Inundation; and let my love be passionate, pure, and find no Object elsewhere but thee. 'Tis an Union that has distinguishing Excellency in it, a Remnant chosen out of many; between which Remnant and the rest, nothing made the difference but the free Choice of God.  
An Union created of Contraries, made up of unreconciled Parties, who were atthe extremest Enmity, and now become of the most absolute and passionate Amity; so it is in Christ, and so it is (in the Seed of it) in all the Persons united to him. An Union in which the Party wronged, voluntarily began to love first, 1 Joh. 4. 19 and wooed the offending Party to a Reconcilement. An Union, in all respects, wonderfully made; it issued from that peremptory (yet deliberate) Sentence, I will have mercy on whom I will have mercy. And what thoughts are sufficient for these things?  
The Privileges of this Union are 
3. The Privileges of this Union.  all on the Sinner's side; Christ is exalted to give, and Sinners called up to receive. And what must Sinners receive, who are received into this Union? Come in, O my Soul, for thy share, for the Treasury is unspeakably rich. Through this Emanuel-knot of Union, God is not ashamed to be called the God of poor Sinners; only as he changeth their state, he changeth their names: they are now in proper true Appellation, Saints, though sin remains in them; they are beloved, who were not beloved; they are Sons and Daughters of God; every one is a Prince by a second Birth; they are took out of Prison, and do sit at the King's Table; their filthy Garments removed away, and are clothed with white Raiment; they are delivered from the Pit, and return thither no more; they have a goodly Heritage, God himself is their Portion; all the Power, Truth, Wisdom, Goodness and Mercy that ever God made known to and for his People in all Ages, is their Inheritance; all the Promises and Providences which God made and wrought at any time, are for their use, experience, teaching and comfort; all the Directions, Examples and Precepts in the Scripture, and all the Reproofs and Threaten there, are for their Learning, Consolation nud Discipline, to purge, strengthen and guard them till the Old Man be quite destroyed, till they arrive beyond Sin, Change and Hazard; their Society is with the Spirit of the Father and the Son, with the Image of Christ in his People, the Mind of Christ in his Word, the Breath, Presence and Blessing of Christ in his Ordinances; their Sufferings, Difficulties and Fears have lost their destroying deadly Sting; their Life is Christ in them the Hope of Glory; their End is Peace; their Death is their Gain: however it is for a season with their outward or inward Man, they are never otherwise than the Blessed of the Lord, and Objects of his Delight, Care, Good Will and Protection, Jer. 32. 38, 41. Isa. 27. 3. and after this Life, that unutterable Blessedness which they are to enjoy when they shall be ever with the Lord; Eye hath not seen, nor ear heard, nor can any heart to the full understand; much less can my Meditation reach it, or Pen declare it, only I may say, it is an exceeding, EXCELLENT ETERNAL WEIGHT OF GLORY. Consider these Privileges, O my Soul, make the most of them. This prize is in thy hand; be not as a Fool that has no heart; muse the matter, peruse the Scriptures, and muse it again and again: these are not vain glosses, the thing is real, glorious and great: have often and large thoughts of this Union with Christ, let the Application of it dwell upon thee day and night.  
And that thou mayst come up to 
4. Improve this Union by Exercise.  a clearer Vision of this Fountain of Life, and drink abundantly of the Water thereof, visit it often, pry modestly, reverently and seriously into it; not for Curiosity, but for Transformation: 'tis thy Portion, and now (more abstractly than ever) all thy Portion; a Portion that hath seven Portions in it, all Portion in it, Mat. 19 29. He that by faith overcometh, and wins this Prize, shall inherit all things, Rev. 21. 7. for I (saith the faithful Witness) will be his God, and he shall be my Son. Here is the Union, and the Privilege also Familiarize this Mystery of Union with Christ, by remembering, and having recourse to it in the use of all Ordinances of Worship, in all Christian Duties, in all use of Gifts, in all conditions of Life, and all Seasons, day and night, in the exercise of every Grace. Send up many Ejaculatory Visits. Be upon thy Watch continually. Let this word always ring in your ear, without me (ABSTRACTED from me) you can do nothing, Joh, 15. 5. Beware of cooling, beware of dismay: Remember this Union is grounded on God's eternal unchangeable Love, his faithfulness upholds it, 'tis as the Sun in the Firmament, thou hast but a little time to take hold of it; the ruin of this Union is the only thing which thy Enemies, World, Flesh and Devil aim at. And now, O my precious Soul, rouse up thyself to Exercise; Thy labour shall not be in vain in the Lord.  
Use every Ordinance to further this Union. 
In Ordinances.   
In hearing the Word, digest all the 
1. Hearing.  Matter into these two Heads, as the main ultimate scope of whatever thou hearest; either removing Obstructions which keep God and thee a sunder, or a Supply of some uniting Power to bring God and thee together. Come to the Word with expectation to meet the Lord himself there; deliver thyself to the Word in the hand of God: hear his Voice through Man's Words; account the Physician of Souls wiser than thyself: lie before him as a mere Patient; refuse no Potion which the Word of Reconciliation brings: let it not rest in the Understanding, but pass along into some real transforming Impression on the Will, that it may be won home to God in Christ, the Centre of thy new State. Get within the Scope and Spirit of the matter, for there lies Christ attending to meet thee.  
In Reading, Observe, and get into the Soul (as it were) of him who 
2. Reading.  was the Writer (whether Moses, David, Paul, or any other) as if thyself had been the Penman, by the Inspiration of the Spirit. Use the Scriptures as if this had been the first day they had been penned, as if thou hadst seen the persons, and hadst been in the place with them, when they spoke and wrote it; as if thou hadst seen Christ when he spoke, did, and suffered what thou readest; and as if the Scriptures had been sent only to thee, to win and work thee up to a Reconcilement with God.  
Labour to see the Wisdom and Goodness of God in the Seals of the 
3. Seals.  Covenant. Their end is to realize invisible things, to enforce the Obligation and Union between Christ and thee, to the strongest Evidence and Application.  
By Baptism thou art taken in, and by the Ordinance of the Lord's Supper thou art fed and nowrished up in this Union. There was no other end than this, as the main Union with Christ as the Head, and with his People as the Members of his Body. The virtue is inward: Oh, for more faith and sight in this Mystery.  
TOKENS among Men do oblige, and are very forcible; they carry in them the Mind of the Giver; and the Token being candidly accepted, the Mind of the Giver is accepted; and in that Token there meets Consent and Union betwixt Giver and Reciever. They have (as it were) a magnetic force, and a confirming force also, as the experience of such things do show. Thus it is with those mysterious Tokens between Christ and his People. Muse them, and improve them so.  
And as all Ordinances are the Galleries of Intercourse between God and 
4. Prayer.  his People in Christ, so Prayer hath in this Work an Eminency; 'tis the very Intercession of God's own Spirit in them: 'tis the private Retirement in which the Soul is brought into the Presence-Chamber, and hath private Conference with Christ, and the Father in him. The very nature of Prayer is a Thirst after the living God, Psal. 63. 1. 'Tis the very breathing of the Soul's Union with God; and the means whereby it is preserved, fortified, carried on and confirmed; and whereby the sweetness and nourishing virtue of it (to the Soul) is improved, enjoyed and increased. Let thy Prayers then be inward and single hearted; chief aiming at, and prising this Union. And refer all other things (of a remote nature) to the wisdom of him to whom thou art united. Speak to him as one, who is in his bosom; and consider him as thy only Helper, and thy most sure Friend. Come reverently, believingly, with Resignation of thine heart to his, and so creep forwards into an humble intimacy and familiarity with thy God. This Union only begets the true Cry, Abba Father, and nourisheth it.  
And if Faith can but enter with all its glorious Train, how would this 
This Divine Union quickened, and stirring in the Soul by faith.  Union shine forth? Faith springs from this Union in order of Nature, but in order of time 'tis brought forth with it. There can be no Faith, or any other Grace, till the God of all Grace hath took the Soul into actual Union with himself: and so Faith is the Fruit of this Union. Neither can there be any Union without some exercise of Faith, in which the life of this Union gins to stir; for there can be no Union between God, who is living, and the Soul which by Nature is dead in distance and sin; till Faith, which is the first spark of life in the new Creature, do capacitate the Soul for its Union with God in Christ. The Spirit of this Union (by every spiritual means) doth hold out Nourishment for Faith to grow by; and Faith, by those means, settles the Soul more and more in the bosom, warmth and efficaciousness of its Union with Christ, and the Father in him: In which Interest and Efficaciousness, Faith grows up, and puts the Soul upon high and noble exercise; enables it, and acts it forth to mighty attempts; so that the actual Union of God to, in and with the Soul is the first Principle of its life, and Faith is the first Motion of that life. There can be no Life without some Motion, no natural Motion without some Life; which quality of Motion does more and more declare that there is Life as the cause thereof.  
The Soul being made alive to God, Ephes. 2. 1. Rom. 6. 11. lives 
Apprehending Christ as the primary Means of this Union.  by faith, Gal. 2. 20. Habbak. 2. 4. The Primary Means (in the hand of God's Free Grace) which accomplisheth this Union is Christ, who hath taken the common Nature of Man into Union with his Person; and in that Nature (the fullness of the Godhead dwelling therein bodily) he doth by his Spirit, breath the Spirit of Life into those, who by the Election of Grace are given to him as his Posterity and therefore (as the ends of the Earth are given to him for a Possession, Psa. 2. 8. so) he is called the Creator of the ends of the Earth, Isa. 40. 28. and Creator of this Peace and Union, Ephes. 2. 16, 17. Isa. 57 19 and the everlasting Father also, Isa. 9 6. by whom (as Mediator) the living God and the enlivened Soul (which was dead and sinful before) are made one, viz. in the Life and Purity of the Mediator: He reconciles them, removing the Enmity in his own Body on the Cross: He unites, by receiving the Souls and Bodies of the Elect into his own Propriety. They are actually his in their new Creation and Regeneration, Joh. 17. 10. 2 Cor. 5. 17. and being his, they are the Fathers also; I in them, and thou in me, and they in us, Joh. 17. 21, 23.  
The Secondary men's is the Word 
And the Word as the Secundary Means of this Union.  of Reconciliation and Promise, 2 Cor. 5. 19 2 Pet. 1. 4. and Faith closing with Christ thereby, Gal. 3. 25. Ephes. 1. 13. and all this wrought by the Spirit in a way of quickening and efficacy, Rom. 8. 10, 11. conveyed into the Soul, and maintained there by Faith, the free Gift of God.  
Which Faith being thus born, bred 
Renders Faith vigorous.  and spirited, converseth most with this Union in the Discoveries and Application thereof; and by its much Converse there, is capacitated to dart the Rays, Influence and virtue of this Union into all the rest of the Graces of the Spirit; without which influence, no Grace comes up to its true and proper exercise. And in regard the whole Soul is taken into this Union by Faith, and the Body also, through its Union with the Soul, the whole Person is called a Believer; who lives by faith, both in regard of its inward invisible Operation, and also in moulding anew the outward and visible Conversation. So that a Believer both lives by faith, Heb. 10. 38. and walks by faith, 2 Cor. 5. 7. not only in himself, but manifestly to others, by Words, Rom. 1. 12. and Examples, Heb. 13. 7.  
It's chief Seat is the Understanding and the Will: Whatever it discovers, 
And prosperous.  it calls in the Will to assent to; working up the whole Soul to a Propensity of Resignation to the Power and Sovereignty of every divine Truth; and in particular, to the Enjoyment and Privilege, Government and Laws of this Union-state. And so it sets itself (as a mighty Champion) in the hand of the Lord, to exercise its skill and power in the Soul: And now; Oh, that it might be up, and be doing in my Soul, and so go on and prosper. And Oh! that its Bow may abide in strength, and the arms of its hands made strong through the hands of the mighty God of Jacob; and, under the influence of Divine Grace, be blessed, and made to go on, increase, be enlarged and conquer. Rise up, O Shield and Buckler, O Arm of the Lord; I have waited, and do wait for thy Salvation, O Lord: Leave me not.   

A DISCOURSE of GLORIFYING GOD.  1 Cor. 6. 19, 20. 
What, know ye not that your Body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?  
For ye are bought with a price: therefore glorify God in your Body, and in your Spirit, which are God's.  
THere are four principal things which this part of Scripture do offer to serious Meditation and Improvement, viz.  
1. That a true Christian is not his own.  
2. That he is the Lords.  
3. That he ought to know his renewed State.  
4. That his renewed Constitution does oblige him to promote the Glory of God, and live up thereto in Soul and Body.  
Not your own, etc. implies three things, viz.  
1. That naturally, a Man is his own Tyrant.  
2. That true Christianity is more than speculative: 'tis a real Change of the Man; You are not your own.  
3. That it doth mysteriously divide a Man from himself  
This real Alteration and mysterious Contrariety is not a natural Change, but spiritual; viz. the Body, the Soul, the Faculties of the Soul, and the rational Exercise of those Faculties are still the same; and yet a spiritual Change doth affect them all, and passeth upon the whole Man. This spiritual Change gins in the most hidden part of Man, viz. the Mind; and therefore Repentance is called the Change of the Mind, which Change of the Mind doth influence the whole Man. The Mind is said to be changed when the Spirit of God enters in, and exerciseth its Sovereign Dominion of Holiness, against the Usurpation of the Devil and Natural Corruption, which reigned there before: whereby the Mind is controlled into a willing Propensity of Subjection to the Authority of the Spirit of God, against the Invasion of Sin, which still retains some Haunt there, as a lurking subdued Enemy (called the Flesh lusting against the Spirit) till it be destroyed utterly at the day of full Redemption.  
This Dominion of the Spirit steers the natural Faculties of the Soul in their rational Exercise to new Employment, and arrays them thereunto with new Habits. The Understanding has a sublimer Light, the Judgement a better Rule, the Will and Affections a better Object, better Motives, and a better End; viz. Spiritual. So that such a person is now said not to be his own: he is not under that universal Darkness, Pollution and Bondage to Sin which he was conceived and born in at first; that was his own natural state, but he is now rescued from it, and is no longer his own.  
1. While he was his own, he taught himself by the Light of fleshly Wisdom, and accounted the Gospel Foolishness, 1 Cor. 1. 23. but now loathes it; and being at a loss, cries, Lord, what wouldst thou have me to do? Act. 9 6. and as they did who burned the Books in which they learned curious Arts before, Act. 19 19 in which lay no savour of Christ and spiritual Knowledge.  
2. While he was his own, he ruled himself by the sight of his eyes, and imagination of his heart, Jer. 7. 27. by the custom and course of the World; but now consults not with Flesh and Blood, Gal. 1. 16. he sees his own Bias is false, and his own Weights too light.  
3. Motives of Pleasure, Profit, Honour, do not now draw him: he was lead by his own Concupiscence, but now he is dead to these; and saith, I have no pleasure in them.  
4. He designs not his own things, neither Health, Phil. 2. 30. nor Liberty, Act. 20. 23. nor Ease, 1 Cor. 11. 10. nor Safety, 1 Cor. 15. 13. nor Wealth, Heb. 11. 26. nor Honour, nor Pleasure; as Moses, who refused to be Father of a great Nation, Exod. 32. 10. and Esther, not satisfied with having the honour and delights of being Queen, when God's Honour lay at stake. Yea, he designs not an unworthy preservation of his own life, Act. 20. 24.  
5. The Spirit of carnal Comforts is gone in such an one's esteem; as Esther could not endure the thoughts of her People's Ruin, though she was at the Royal Feast: and to such an one, the tickling comfort of such things affect not, but are as the White of an Egg; yea, the unnecessary Conference of such things is tasteless, as Meat to a sick Man; and all because such an one is not his own any longer.  
When a Man is not his own, he stands invested with many privileges: he has hereby a shelter.  
1. Against outward Afflictions; they sting not, their profit reacheth farther than their pain, when a Man (as in an ecstasy) is not his own: therefore Paul rejoiced in them.  
2. Persecution on the Outward Man, reach not him who is not his own, who is not at his own home; as it was with David, when Saul's Messengers came to kill him, they found him not, but an Image, 1 Sam. 19 16.  
3. He can answer the Accusations of Gild, I am not my own, and therefore my own Gild must not stick on me.  
4. When Flesh and Blood demands Service, he can reply; I who am not my own, am not Debtor to the Flesh. When Sin doth vex and molest by its pollutions in the Flesh, he can say; What make I here? I am not my own: Let me go hence.  
5. When spiritual Pride solicits, he can reply; What I have is not my own.  
6. And against carnal Security he can say; I cannot maintain my own Grace, nor restore myself when fallen; and therefore am to work out my Salvation with fear: I am not my own.  
7. Against Solicitude about future Events and carking Despondency; I am not at my own dispose, and therefore such Anxieties are to be none of my work.  
8. Against the enchanting Comforts of the Flesh and the World it can say, as Barzillai did to David; Can I hear the sound of such Melody? What is such Music to a dead Man? I am not my own.  
But whose am I then? Will such an one say, this Scripture shows, that he who is washed, sanctified and justified, etc. (as vers. 11.) is Gods; viz. by Justification, by Sanctification, he is translated from the Dominion and natural Right of corrupt Self, to be the Lord's in Body and Spirit. As he did bear the corrupted Image of the first Adam, so now he bears the spiritual Image of the Second: he is not in his own propriety, as before he was, but is now in a peculiar gracious propriety to God.  
The nature of which may be more distinctly understood by considering these three Particulars, viz.  
I. What this Propriety is, and wherein it lies.  
II. How it comes to pass, and was effected.  
III. How the truth, fullness, entireness, and the excellency of it, is demonstrated and held forth in the Scriptures.  
1. 'Tis a Propriety which stands distinguished from the Propriety which God has in that common state of Mankind in the whole Earth, Exod. 19 5.  
2. 'Tis a Propriety which stands in opposition to Estrangement, Ephes. 2. 12, 19 compared with Leu. 24. 22.  
3. In opposition to that which is another's, Hos. 3. 3.  
4. In opposition to former Unsuitableness, Ezek. 16. 8. and Enmity; Col. 1. 21.  
So that a justified person is peculiarly, intimately, entirely, complacently and fully the Lords.  
II. This Propriety came to pass, and was effected,  
1. By the free, deliberate, gracious Choice of God; and therefore they are called God's Elect, Rom. 8. 33. which Choice was made with respect to Christ, Ephes. 1. 4.  
2. Giving these Elect to Christ, Joh. 17. 6. and so being Christ's they are God's, 1 Cor. 3. 23. Joh. 17. 10.  
3. By Christ's Meditation and Advocateship: whereby  
1. He takes away all that which necessarily hindered the effecting of this Propriety; satisfying the-Justice of God, (and removing out of the way that Pollution and Enmity, which stood between the righteous and holy God, and defiled Sinners) by the price and sprinkling of his own Blood, 1 Cor. 6. 20. Ephes. 2. 13, 14, 15, 16.  
2. He sends forth the Gospel, inviting all persons to apply to themselves by faith, the virtue and end of his Death, Matth. 16. 15, 16. Act. 13. 38. and that a Covenant is made betwixt God and Sinners, and confirmed in his Blood, Heb. 9 14, 15.  
3. He gives faith to apply the same, Act. 14. 27. Ephes. 2. 8. and opening the Understanding to receive it, Luk. 24. 45. Act. 16. 14.  
4. He reneweth the heart through his Spirit, and rendereth it suitable and subject to the Laws and state of this Appropriation to God, Ephes. 4. 22, 23, 24. 1 Pet. 1. 2. and from vers. 14. to 19 Ephes. 1. 4.  
5. He presents those whom he thus redeemed to his Father, 1 Pet. 3. 18. Col. 1. 22. bequeathing them to him as his own, to be kept from evil, Joh. 17. 11, 15, 25.  
6. The Father accepteth of these chosen and redeemed ones, Ephes. 1. 6. and thereupon saith, These are mine, Mal. 3. 17.  
3. The Truth, Fullness, Entireness and Excellency of this Propriety is set forth in the Scriptures by divers sorts of Resemblances, which have a most appropriating Nature, and endearing influence amongst Men in this World; which are comprehended chief under three Heads.  
1. Resemblances which concern the Propriety of Estate.  
2. Resemblances which concern a Propriety in things that betoken labour, care and skill in the Proprietor to manage them.  
3. Resemblances which concern the Propriety of natural Relations.  
1. In Allusion to the Propriety of Estate among Men, the People of God, and so every Regenerate Person is called.  
1. The Inheritance of God, Psal. 33. 12. which notes the settled part of an Estate; as in Naboth's Case, 1 King. 21. 3.  
2. The Habitation of God, Ephes. 2. 22. noting Constancy of Residence, Joh. 8. 35. The servant abideth not in the house for ever, but, etc.  
3. The Temple of God, 2 Cor. 6. 16. noting sacred Converse with God, Psal. 27. 4. and divine Presence, Hag. 2. 9 and great, stately Magnificence, Luk. 21. 5. where God is said to dwell and walk, 2 Cor. 6. 16. and reign, Psal. 11. 4.  
4. The peculiar Treasure of God, Exod. 19 5. noting the delightful part of an Estate.  
5. The Jewels of God, Mal. 3. 17. noting their precious esteem and value.  
6. And in general, the Portion of God, Deut. 32. 9 which compriseth the whole (Luk. 15. 12.) of an Estate.  
2. In allusion to the Propriety of Things wherein the skill, labour and care of the Proprietor is employed: and thus a regenerate person is called a Creature which God has form for himself, Isa. 43. 21. God's Building, 1 Cor. 3. 9 God's Workmanship, Ephes. 2. 10. All which do set out the freeness of God's Grace, and Man's Inability and Impossibility to regenerate himself, or add one Cubit to his own stature. Also,  
God's Husbandry, 1 Cor. 3. 9 noting God's mindfulness, care, and (as it were) laborious hand towards his people: and thus they are called his Vineyard, Jer. 12. 10. noting peculiarness and delight, Isa. 5. 1, 2, etc. And his Garden, Cant. 4. 12. made for retired delight, and familiar use.  
3. In allusion to the Propriety of Natural Relations.  
1. A Regenerate Person is called the Spouse of Christ, and married unto God, Cant. 4. 12. Isa. 64. 5. noting Love and Familiarity, and affectionate Remembrance.  
2. The Son of God, and his Child, Exod. 4. 22. Jer. 31. 20. yea, as a sucking Child, cast on God for relief, Isa. 49. 15, 16. Ezek. 4. etc. shadowing out his tender respect to his people.  
3. His Body (in Christ) and so accounted as his Flesh and his Bone, Ephes. 5. 30. and the Apple of his eye; noting his sympathy with his people, Zac. 2. 8  
4. To which may be added, that they are his Flock, 1 Pet. 5. 2. Act. 20. 28. noting care of them, provision and security for them.  
NOW walk about this City of God, tell the Towers thereof, mark well the Bulwarks, consider the Palaces and Excellencies of being in the Propriety of God, who will be the Guide of his People to the death, Psal. 48. 14. and so bring them to Glory, Psal. 73. 24.  
HENCE for Trial, whether I am God's: Let me see what Reciprocation this Propriety of God doth work (declaring I am his) by my appropriating him to be mine, Hos. 2. 23. viz.  
1. Do I give my consent, and render up myself to be the Lords; and (as it were) subscribe it with my hand, and change my name upon it? Which are the tokens of Confirmation of Consent, and Translation of Propriety, Isa. 44. 5. compared with Jer. 32. 10. Gen. 41. 45. Dan. 4. 8. and Change of Condition.  
2. Do I comply with God's method in making this Purchase to himself by Jesus Christ, Matth. 17. 5. accounting the Gospel of God declaring Salvation by Christ, worthy of all Acceptation? 1 Tim. 1. 11, 15.  
3. Do I put a value on this Propriety to God, owning it with open Profession? Ezra 5. 11. We are the Servants of the living God; and by faith, sheltering under it, Isa. 63. 19 we are thine, etc.  
4. Do I improve it humbly, and reverently, and thankfully? 2 Sam. 7. 18. to the end of vers. 24. Who am I, O Lord God? etc. Do I present myself to God as one that is made alive from the Dead, Rom. 6. 13. renouncing all other Defence, Hos. 14. 3. and walking worthy of God, who has called a vile Sinner out of his own pollution, to be of the Household of God, 1 Thes. 2. 12. Ephes. 2. 19  
As for the Privileges of them 
Privileges of this Propriety.  who are in the Propriety of an infinite glorious God: Who is he that is able to number the Dust thereof, or bring an Account of the Sands of that Sea? The whole Earth is full of that Glory of God which shines upon his People as their Interest, unto which every particular person of that number is entitled. But for the better Access, with good welcome to this glorious Feast, it is needful to see whether the Wedding Garment be on or no; which brings in the third general Head, viz.  
3. That true Christians ought to know their renewed state, viz. that they are not their own, but Gods; which seem to have these (steps, or rather) parts included in it, viz.  
1. A discerning and understanding of the excellency of such a state, 1 Cor. 2. 14.  
2. An inward persuasion of the possibility of an Interest in such a state, Isa. 55. 6. Joel 2. 14. And  
3. An Exercise of Faith, engaging the heart to lay claim to, be possessed of, and actually enjoy an Interest therein, 1 Joh. 5. 20. Joh. 20. 28. and altogether in Heb. 11. 13.  
The Means of this Knowledge are chief,  
1. The Word and Spirit of God, Joh. 20. 31. and 16. 8, 13, 14. 1 Cor. 2. 12.  
2. Prayer, Psal. 143. 8. Prov. 2. 3. Job 34. 32.  
3. Serious Deliberation, Meditation and Application, Psal. 143. 5. 2 Tim. 2. 7. Psal. 104. 34.  
The Evidences which do declare a person to be the Lords, are the Ecchoing back of the Soul to him in the warmth of his own Grace and Love, wherein God draws the Soul to own him in a way suitable to his owning of such a person to be his; stamping his own Image there, and giving it life to act in a genuine, true and proportionable method towards God again. Which appears,  
1. In that mutual Avouchment mentioned in Deut. 26. 16, 17. according to the Terms of the Covenant of Grace, Jer. 24. 7. and 32. 38. I will give them a heart that they shall know that I am the Lord; and they shall be my people, and I will be their God: and they shall return to me with their whole heart. And this is the Ground of those Expressions in the Scriptures, wherein the People of God have echoed back their Faith and hope in him, by the same manner of Expressions to him, as he useth to them.  
1. As God has chosen them, Mark 13. 20. they choose God, Josh. 24. 15, 22. and the things that please him, Isa. 56. 4.  
2. God calls them his Inheritance, Psal. 33. 12. they call him their Inheritance, Psal. 16. 5.  
3. God calls them his Habitation, Ephe. 2. 22. they call him their Habitation, and dwelling Place, Psal. 71. 3. and 90. 1. God dwelleth in them, and they in him, 1 Joh. 4. 13.  
4. God walks in them, 2 Cor. 6. 16. they walk in his Name, Zac. 10. 12. They walk with God, Gen. 5. 24.  
5. They are precious to God, Isa. 43. 4. and the Lord is precious to them, 1 Pet. 2. 7.  
6. They are God's portion, Deut. 32. 9 and God is theirs, Lam. 3. 24.  
7. God loves them, Psal. 146. 8. they love him, Rom. 8. 28. In these and many other respects they bear the Image of God, and therein do evidence that they are his, and he theirs. Let the heart examine itself whether these Properties of the Image of God be stamped there or no.  
2. It appears in complying with God's aim and method in managing that Propriety of his, in which he owns them; he commands, and they obey; Deut. 11. 27. he reproves, and they take reproof; he threatens, and they fear; he chastiseth, and they accept the punishment of their iniquities; he speaks, and they hear; he promiseth, and they believe: and thus they show that they are his, and he theirs. Let the heart examine itself whether there be this compliance with the Mind and Will of God, or no, Isa. 55. 3, 4.  
3. It appears in answering the duty of that Relation in which they stand to God: They are the Spouse, and he the Husband; they the Children, he the Father; they the Flock, he the Shepherd; they the Husbandry, he the Husbandman; they the Workmanship, he the Worker; they the Clay, he the Potter: each Relation imports the duty of them who are thus many ways related unto God. All which administers matter for several Queries by way of Trial; whether God be mine, and I am his. If I am his, he must necessarily be mine, according to the tenor of the Covenant. And therefore let me propound some Questions to my own Soul, issuing from the former Considerations; that I may know that I am mine own no longer, but the Lords; and that he is mine.  
For making way to these Queries it is to be considered, that the Scriptures do speak of several states of Mankind in the World.  
1. A state of Innocency, Eccles. 7. 29.  
2. A state of Sin and Death, Rom. 5. 12.  
3. A state of Redemption and Pardon through Grace, Ephes. 1. 7. And thence cometh a state of Renewing and Sanctification, Ephes. 4. 24. and 5. 8. which issueth from Christ's Redemption, Tit. 2. 14. and so lodgeth a Soul in this Propriety of being God's peculiar people, showing forth his Praises; 1 Pet. 2. 9 and the holy God is not ashamed to be called their God, Heb. 11. 16.  
The two first of these relate to all Men universally; but all of them relate to them who arrive at this peculiar Interest in God.  
The New Testament speaks but little about the primitive Innocency; only glancing at it by implication under the words of Straying, 1 Pet. 2. 25. Seeking that which was lost, Luk. 19 10. and alienated from the Life of God, Ephes. 4. 18. and such like; and treats chief and most directly of the others, viz. Sin, Redemption and Holiness: This is that which the Spirit is promised to convince the World of, Joh. 16. 8. the state of Sin under Unbelief, and of Redemption and Righteousness by Christ (crucified and risen) who testified and assured by his going to his Father, that he obtained eternal Redemption, Heb. 9 12. and the state of Conquest over the Prince of this World, who works in the Children of Disobedience; and thereby freedom to serve God in Holiness and Righteousness.  
This is set forth in Ephes. 2. the state of Sin and Death in vers. 1, 2, 3, 12. Redemption, vers. 4, 5, 6. and of Holiness, vers. 21, 22. And all briefly put together in Ephes. 5. 8. Sometimes ye were darkness, but now ye are light in the Lord: walk as children of light.  
From the Consideration of each of these, there followeth divers Questions for the trying of the state of the Soul, and knowing in what plight it now stands. Indeed the Glory of primitive Innocency is out-shined by the super-abundant Grace and Image of Christ, 1 Cor. 15. 47, 48, 49, as the Glory of the second Temple exceeded the Glory of the first, Hag. 2. 9 yet the losing of that is much to be bewailed, because we did so sinfully lose it. Now then, O my Soul! canst thou take up Ezekiel's Lamentation over Tyrus? Ezek. 27. 12. etc. Thou hast been in Eden, the Garden of God, wast perfect in thy ways, etc. but thine heart was lifted up: and as David mourned for Saul and Jonathan's death, though access was thereby made for his own Advancement, 2 Sam. 1. 19 etc. The beauty of Israel is fallen; etc. and say, How are the mighty fallen; the Shield of the Mighty vilely cast away? etc. How is the Gold of primitive Innocency become dim? And how is Mankind, that was purer than the Snow, now become black as a Coal? as Jeremiah lamented over Jerusalem, Lam. 4. 1, 7, 8. etc.  
I. Canst thou say; Alas, I am become vile, Job 40. 4. In me, that is, in my flesh dwelleth no good thing, no Truth, Wisdom, Righteousness; and thy Nature is only evil, and that continually? Gen. 6. 5.  
II. Dost thou consider the nature of thy sinfulness; and how it doth pollute, weaken, deceive, and enslave thee? viz.  
Dost thou know that thou carriest up and down in thy Nature all the Seeds of all Sins; that all the Idolatry, Superstitions, Blasphemy; all the Murders, Uncleanness, Violence, Injuriousness, Hatred, Envy, Cruelty, Falsehood, etc. that ever you read of in the Scriptures, or other Histories; or that ever your ears heard, or eyes saw: that the Seed and Spice of it all is in your own heart; that all those black Lists, Rom. 1. 29, to the end, Rom. 3. 11, etc. 1 Cor. 6. 9 Gal. 5. 19, 20, etc. Ephes. 2. 12. and 4. 18, 19 2 Tim. 3. 2. and such like? Your Nature is in some degree or other tainted with it. And because this may seem harsh and strange,  
1. Consider; As far as any Man has the Nature of Adam, he has the Corruption of that Nature; and as far as all are equal in their Descent from Adam, so far are all equal in the Corruption of that Descent: all guilty; every mouth must be stopped; Death came upon all, Rom. 3. 19 and 5. 12, 18.  
2. Consider, That though Restraining Grace, or Mortifying Grace may curb, weaken, and subdue sinful Corruption, yet it retains its dwelling in the Flesh, Rom. 7. 25. And though the Righteousness of Christ be imputed to the Person, yet the corrupt Nature of that Person has still a Subsistence, till Corruption put on Incorruption; till which time, corrupt Nature loseth not its Sinfulness, but its Dominion, Rom. 7. 24. O wretched man that I am! said Paul. On this account, the state of the Person may be changed, but corrupt Nature still remains.  
3. Consider, The natural Seed of every sin is a departure from God, and a violation of his Authority; and therefore he that is guilty of one Sin violates the Authority of God, and has a seminal Gild of all Sin, Jam. 2. 10, 11. As he who has one true Grace has the Seed of all, because it shows he is united to Christ, and one with him in Spirit, who is the Fountain of all Grace. So that wherever we see Sin, we see the Corruption and Pollution of our Nature that dwelleth in us.  
Natural Conscience, Education, Constitution, Profession of Religion, Moral Considerations of Fear, Shame, or the like, may curb the working of Corruption in some measure, but cannot extinguish the Pollution of Sin from the heart.  
But more particularly, in reference to God. Is there not great Ignorance and Contempt of him? Are not Sins of thoughts more slighted than Sins visible? And is there not more Shame for a small Miscarriage in the sight of Man, than great Miscarriages in the sight of God? What customary Ignorance of all his Attributes? How little is he the Object of the Heart's Love, Desire, Esteem, and Meditation? Is not the Heart more intent on other things? How little is he the Motive and End of what we do? Is serving and pleasing him the Heart's design in all things? In Worship, is not the Heart formal, cold, and wand'ring? Are not Convictions stifled, and the Impressions of the Word of God quickly gone? Is there serious Preparation for the Ordinances, and due Meditation afterwards? Is the Heart glad when the Word reproves, as well as when it hears words of comfort?  
As for Men: Is not the Course of the World, the Opinion of others, and their Esteem of great value? Are their sins my burden? Is there not Envy, Hatred, want of Sympathy? evil Surmises, etc.  
As for my own Soul: Is not my heart rash, vain, inconsiderate; my Understanding dark, my Affections lose and scattered, and Memory slippery, and all out of order?  
Do you not discern the weakening Nature of Sin, that it sucks the strength of the Soul, the deceitfulness of it; the deadning, blinding, and destructive nature of it, and the perfection of divine Wrath that attends it?  
And now doth all this make thee (O my Soul!) cry out, O wretched man that I am; and doth it make thee a burden to thyself, Job 7. 20. as Job cried out? Dost thou see a bottomless Deceit and Desolation in thy Nature, as it is in its self corrupted, and by Circumstances aggravated? And being totally Refugeless, Dost thou lay the Hope of thy Help upon a mighty Redeemer? If so, thou hast attained one Round (at least) of that blessed Ladder which leads thee up to the Fruition of that renewed State, in which thou art God's, and he is thine? Job 33. 23, to 31. 1 King. 8. 38.  
III. In laying hold on Christ for Redemption.  
1. Do I see I cannot help myself, nor any other Creature help me, Isa. 59 16. Psal. 49. 7. that none can redeem his Brother, nor give to God a Ransom for him.  
2. That Salvation is only of God, Hos. 14. 3. his Arm, etc.  
3. That in free Mercy he sent Christ to save, Joh. 3. 16.  
4. That Christ undertook this Salvation, Heb. 10. 7. and performed it, Heb. 9 12.  
5. That I am partaker of it by mere faith, Ephes. 2. 8.  
6. Do I lay my whole weight upon this Saviour? Isa. 64. 8.  
7. Doth my heart account him willing, Isa. 63. 9 able, faithful? 1 Thes. 5. 24.  
8. Do I rejoice in hope, Rom. 5. 2. and praise, Rev. 5. 9 on this account?  
iv Upon this Relief by Christ; Do I yet go farther (as Esther did, to execute the Children of Haman after he was dead) yea, to see the power of the Prince of this World broken in me? What is the temper and employment of a redeemed Soul, in his justified and renewed state? It is to show forth the virtue of him who hath called us from Darkness to Light; from Sin and Bondage, to Freedom, Holiness and Righteousness, Luk. 1. 75. And Oh, that this might be and appear in my Soul. TO THAT END, let my heart suffer, and attend to some Questions concerning this; whereby I may further know that I am the Lords, and not my own.  
Do I account Christ only to be the Fountain, and Author of Renewing and Holiness; and so cast myself by Faith on him for it, as well as for Pardon; seeing I cannot think a thought, nor will, nor do any good thing of myself, 2 Cor. 3. 5. Phil. 2. 13. being created in Christ thereto, Ephes. 2. 10. and quickened therein by him.  
Is the Communion of the Father and the Son, in a way of light and leading by his Spirit, the Element I breath in; so that Holiness is my Choice, and sweet delight? Rom. 7. 22. Phil. 3. 10, etc. and 20. Our conversation is in heaven, etc.  
Do I make designs against the Old Man, and to cherish the New, by the lusting of the Spirit against the Flesh; Gal. 5. 17. countermining the devices of Satan, 2 Cor. 2. 11. watching, trying all means (Phil. 3. 11.) to increase Holiness?  
Do I choose and aim at pleasing God in what I do, as well as do any thing that is good in itself? Isa. 56. 4. Col. 1. 10, 11.  
In matters of Worship: Do I aim to converse indeed with God himself, as having to do with his presence, 2 Cor. 2. 17. acting therein to him? Col. 3. 16, 17.  
Do I labour to suck sanctified Light, and real Holiness out of the Ordinances, Psal. 36. 8. which is the Fatness of God's House, and tends to make the new Creature flourish? Psal. 92. 13.  
Do I bow down and comply with every Word of God; submitting and assenting to its full scope? Psal. 119. 127, 128.  
Do I roll my eye towards God; eyeing his Wisdom, Goodness, Righteousness, and Providence in natural things, 1 Cor. 10. 31. and in things that providencially come to pass? 2 Cor. 7. 6. 2 Tim. 4. 17. Act. 12. 23. This is to walk with God.  
Do I plot which way I may advance the Interest of Christ and his Gospel, in the Capacity in which he hath set me, 1 Cor. 9 15, 19, 23. and to prevent the disparagement of it? 1 Pet. 2. 12. Tit. 2. 10.  
Do I consider whether I go forward or backward in the Trade of Holiness? Heb. 5. 12. Whether there be growth or not, declining or not? Am I gaining, and reaching forward? Phil. 3. 13. 2 Thes. 1. 3. If so; it shows, my Centre is above.  
In these, and such like things, the mutual Relation betwixt God and a Regenerate Person do shine forth: They are tokens that God dwelleth there, and he in God. Such an one is in a new State, because he has betook himself to the Laws, Company and Mode of the new Creation, created of God in Christ, translated to a state of Life in God.  
Lastly, A Christian's renewed State obliges him to glorify God in Body and Spirit; and he doth so, viz.  
1. WHEN the Soul doth acknowledge God to be that which he is in himself, Rom. 11. 36. Of him, and through him, and to him are all things; to him be Glory for ever and ever, Amen: That he is infinitely excellent in his Nature, and in his Works, and in his Sovereignty, 1 Chron. 29. 11, 12, 13.  
2. WHEN God is acknowledged to be that which he is to us in Jesus Christ, Exod. 33. 18, 19 and 34. 6, 7. 2 Cor. 4. 6. and glorified through Christ, 1 Cor. 1. 30, 31. 1 Pet. 4. 11.  
3. WHEN the Spirit of a Man within him, and the outward Man also (concurring according to his Capacity) do act towards God, in an inward complying with, and actual demonstration of the glorious Nature, Will, and Grace of God: Which is called a walking worthy of God, 1 Thes. 2. 12. Col. 1. 10. that is to say, conformable to him, as the word (worthy) seems to import; comparing Eph. 4. 1. with Eph. 4. 4. and (as it were) bearing his very Image; and thereby manifesting what God is to us, and what we are to him; viz. that God is ours, and we are his. Now this acting towards God has great variety of Exercise in Believers; for a Believer is the Temple of God, in which his Glory is more excellently displayed than in all the World besides.  
A BELIEVER, by his peculiar nearness to, and interest in God, is capacitated, as a living and active Agent, to glorify God (1 Pet. 2. 5, 9 Levit. 10. 3.) more than another who is only passive; as Pharaoh was, Exod. 14. 17. So then, he who is not his own, but the Lords, and the Lord is his; his proper Element is, to be glorifying of God in all things, 1 Cor. 10. 31. as appears in these and the like Particulars, viz.  
1. To reverence and adore the Majesty of God in all his holy Attributes and Works, as Neh. 9 6. Jer. 32. 17, 18, 19 Dan. 9 4, etc. and as David, and all the people of God were wont to do.  
2. To be abased before God, in the sense of our Disproportionableness and Corruption; as Abraham, Gen. 18. 27. Jacob, Gen. 32. 10. Ezra. 9 15. Dan. 9 7. did.  
3. To justify God in all his deal, Job 36. 3. Psal. 51. 4. as Daniel, c. 9 v. 4. with Confession, and imploring his Mercy, Joshua 7. 19 Dan. 9 18, 19  
4. To honour the Father in the Son, Joh. 5. 23. and through him, 1 Pet. 4. 11.  
5. To own God in Christ as the Fountain of every Grace, 1 Pet. 5. 10. and every good and perfect Gift, Jam. 1. 17. 1 Pet. 4. 11. and the Establisher and Perfecter of it, Matth. 6. 13. Thine is the kingdom, power und glory, Amen.  
6. To adore him in his Word, 2 Chron. 20. 18. Isa. 39 8. Psal. 56. 4. and 119. 106. believing it: To worship him with Reverence, Psal. 86. 6. and 99 9 and to own him in his people, Gal. 1. 24. Matth. 10. 24. and them for his sake.  
7. To abound with the gracious Fruits of Righteousness, Joh. 15. 8. Phil. 1. 11. which are by Jesus Christ to the Praise and Glory of God.  
8. To confess Christ before Men, Matth. 10. 33. suffering reproach, 1 Pet. 4. 14. and death for his sake, Joh. 21. 19  
And now, Oh, that God would lead my heart through all these things by an impartial Search, and cause me to compare my present frame of heart and Resolutions with these particular Truths of his own Word, and bring me up to glorify him in my Body and Spirit, which I trust are his.  
Let me yet farther demand of myself a few Questions, which relate to the glorifying of God in my Soul, and in my Walk.  
1. Is it so with me, that I cannot be quiet; but restless under guilt, and distance from God? Psal. 32. 3, 4, 5. Do I cry, Return, O Lord, Isa. 63. 17. why art thou a Stranger? Jer. 14. 8.  
2. Do I hanker after more Heart-impressions of the Knowledge of God? Exod. 33. 18. and 34. 6. (Show me thy Glory.)  
3. Is the whole Will of God my delight, and his Word my daily Diet? Jer. 15. 16. Job 23. 12.  
4. Do I praise (Psal. 50. 23.) and acknowledge God in daily Providences; Gen. 48. 15. Prov. 3. 6. not repining at his Discipline, Psal. 119. 75. but brought nearer to him by Calamities? Isa. 17. 7.  
5. Do I own him so, that the hiding of his face doth darken all other comforts to me, Psal. 77. 2. and his presence support and satisfy in the absence of earthly comforts; Psal. 142. 5. as it was with David at Ziglag? 1 Sam. 30. 6.  
6. Do I so approve myself to God, that the Approbation, Esteem, or Praise of Man doth rather vex than please me when my Conscience within me doth smite me? 2 Cor. 10. 18. Rom. 2. 29.  
7. In case of guilt and fear, Do I cast myself upon the boundless Mercy of God, declared in Christ to be pardoned, purged and revived, as a sufficient Remedy? 2 Cor. 12. 9  
8. Do I hanker after pure Communion with God, so that my heart pants out, Oh that my ways were directed, etc. Ps. 119. 5. Cant. 8. 1. Oh, Oh? Ps. 38. 9  
THESE and such like workings do testify that God is the highest Good, and the Centre of Blessedness, and infinitely glorious. And in these spiritual Operations, the Soul doth declare and witness him to be so; and therein do evidence that God is his, and he is Gods, and hereby is highly privileged; God will not take things at the worst with him, Matth. 26. 40, 41. When such an one is at a loss, Mercy will surprise, and Deliverance overtake him, Ezek. 36. 11. when dull, his Ears shall be awakened to hear as the Learned, Isa. 50. 4. he shall be kept night and day, Isa. 27. 3. Christ will trim and dress him by the Word, Ephes. 5. 26. and he will earn towards him, Job 14. 15. and be with him in trouble, Isa. 43. 2, 3, etc. and God will not be ashamed to be called his God, Heb. 11. 16. he will wipe away his Tears, teach him by his Spirit, pardon his Sins, justify his Person in the Person of Christ, and confess him to be his at the last day; where he shall see his face with joy, Job 33. 26. and ever be with the Lord, 1 Thes. 4. 17.  
Happy is the people that is in such a case; yea, Happy is the people, happy is every particular person whose God is the Lord, Psal. 144. 15.  

AN APPENDIX.  

A CONFLICT of Mind.  
HOw soon did Peter, James and John forget the glorious Transfiguration, and fell asleep when the Temptation came? How soon is Sight gone, when the Sun is eclipsed? So it is with me. When shall I have skill to discern and resist the beginnings of Decay? How soon doth a Troop of Armed Men break in at an unguarded Gap? I cannot thrust them out again myself; but will rather go to him who hath his Bridle in their Jaws, and can both turn them back, and also lock the Door against them. Oh, that I could lift up a Jehoshaphats Cry to the Lord of Hosts! Then would the day clear up, and I should yet see my Salvation come, flying upon the Wings of the Wind, and mounted upon the Glouds for my help. I have one hard task to do: but, O thou, to whom nothing is hard! reveal thy Will, and conquer mine. My sore Task and Travel is this; How to retain a close Application of Union with God in Christ, so as that I may prevent the loss of tender Converse, and holy reverential Familiarity and Intercourse with him. An immoderate minding of somewhat, in itself (for aught I can yet see) not unlawful, has been a thorn in my flesh for several days, which has spent much venom against my inward Man; but I must not succumb to any Adversary: there is no safety but in overcoming. Help me throughly, O my God, at this plunge, and thou shalt have the honour of the day. I would fain inquire into my Soul, how I contracted this Distemper: and upon enquiry, I find it had such steps as these:  
I was withdrawn, I know not how, from the tender sight of Christ: and influences of spiritual Warmth being damped, Night came upon me, and I considered it not: my Soul fell asleep, but without any Refreshment: I awaked a little now and then, but Slumber benumbed me, that I could not rise up: I would fain cry out for help, but my words were like an Arrow without Feathers, that would not reach the Mark: and all this while an earthly and momentany matter of delight solicited my fancy, and proffered some pleasure to my mind; and in regard I judged it not materially evil, I gave way, till it had eaten into my Soul like a Canker, and began to build its Nest in the very place, which I had lately prepared and devoted for the Entertainment of Christ only. It was restless, and would not yield to Christ's Supremacy in my Affections, but still offered some Moonlight Satisfaction to my Mind, instead of the withdrawn Beams of the Sun: and when Christ whispered some Conviction into my heart, and made it ache, and raised some small yearnings after him, this Glow-worm glisteren upon me; and though it had neither light nor heat, yet it would pretend a competent Balance, instead of the true spiritual light and warmth which I lately had, but now found it was retired at a distance from me, for my trial and exercise. I discerned the Snare, but herein lay my Strait: My Judgement told me, the matter itself was necessary, and that a moderate diligence might be employed about it; but neither that, nor any thing else must dethrone Christ from the chief Seat in my Affections: but I found it had so twisted into my fancy, that I knew not how to use my thoughts about, it with that moderation as would consist, with Christ's supreme Government and Sway in my inmost delight and affections. So that, how to divide between the matter itself, and my excessive affection to it; to do the one, and guard against the other; here lies the difficulty.  
The matter on which this inordinate fancy fed itself was, something relating to LITERATURE; which I judged, in its own nature, lawful and useful. To remedy which distemper, I poured out my complaint before the Lord, and began to muse the following Meditations.   

How to pursue a lawful thing lawfully.  
Be silent, O clamorous unreasonable Sense! thy Fancy is a poisonous Delectation: the Object of thy Aim is momentary; thy Workings are carnal, proud, impetuous and tyrannous; spawned from the Serpent in the day that it said to Eve, Ye shall be as Gods: Thou didst then feed thy Expectation with forbidden Fruit, thou forsookest Divine Counsel, lost thy Aim; and art ever since crawling upon thy Belly to the Earth, and feeding upon the Dust; there lies something in that first Promise (The Seed of the Woman shall break the Serpent's head) to lose me in the inward Man, from the Bonds of thy Captivity. That blessed word began the second Creation, sentenced Carnal Sense, and the way of its Reason, and brought in the Draft of a new created State, in which the Image of Christ is renewed upon the Soul; swaying it by spiritual Knowledge and Understanding, into a state of Righteousness and Holiness; and has given it Dominion, by a holy Force, and rightful Power, to subject all Humane Sense and Reason, Knowledge, Understanding, and the Delights thereof, to the Authority and full Command of the Wisdom of the Spirit. And therefore I would wait for some Dew from this Wisdom that is from above, to water and guide me: and by this Conduct I would lay down these Grounds.  
The pursuit of a lawful thing is so far sinful to me, as the pursuit thereof doth tend to distract my Prayers and Converse with God, and that which makes the Mind of Christ, in his Word and Godly Conference, unrelishable to me. That which tends to contract and confine my view of the Worth of Christ, my necessity of him, and relation to him. That which hinders me from a penitent and vigorous watchfulness and reluctancy, against the defiling nature of my Heart-corruptions. That which weakens the exercise of my faith, about the reality of Divine Truths; God's allseeing Eye, the constant necessity of Holiness in my heart, and in my aim; unlimited and free Resignation to the Will of God, and a hungry expectation of the appearing of Christ, and my own Dissolution. That which offers violence to all or any Christian Duty, which takes off my desire to the Ordinances and profitable use of them, as if the time were lost which is spent in such work. That which cares not for an Exercise of Faith and Prayer for a blessing upon it, and direction and assistance from God in it, doth declare itself so far to be a Work of the Flesh, and not wrought in God. For if I am wholly redeemed, than nothing in me is to be any longer at my natural Command; but my whole self, and all my ways and Concernments do come under the Laws of the Spirit of Life which is in Christ. In all which forementioned Particulars, I have found Gild sliding in upon me with a strong hand.  
In the next place, I would consider what civil Actions, Labours, or Studies may be truly accounted lawful, and within that Command and Permission in the fourth Commandment; Six days shalt thou labonr, and do all that thou hast to do; viz. Whatsoever may conduce to administer any true natural good to the Body, Estate, or Credit of myself or others, which lies included in all the Precepts of the second Table, Exod. 20. 12, 13, 14, 15, 16, 17, etc. Whatsoever may conduce to polish true Reason, and free the discerning faculty of the Mind, from that Captivity, Darkness and Infirmity, contracted by the Fall of our first Parents; which disabled the Understanding, in a great measure, to discern between things truly morally good and evil; without which, the discursive faculty of the Soul cannot act within itself, or be capable of any impressions for its good from the words of others; the freeing of which would tend much to make way for the entrance of gracious Convictions where the Word of God is heard, or leave that Soul more wilfully inexcusable: which seems te be hinted in Isa. 44. 18, 19 where the Prophet speaks of the very irrationality of Idol-worship, as that which contradicts the true use even of natural Reason. And in order hereunto, Whatsoever may help Reason in its Exercise; as Conference with, and reading the Labours of such whom God hath fitted, in any measure, for repairing the sad Breach made on Humane Nature. And whatsoever may conduce for the help of Memory; as the Art of Reading and Writing: which Art we find justified in the Scriptures, Dan. 9 2. Deut. 6. 9 Whatsoever may make the Offices of Humanity (as well as Christianity) more communicable; as the knowledge of Tongues: the ordinary learning of which seems to be justified by the extraordinary Gift of Tongues, whereby the Apostles were enabled to dispense the Gospel in the World. Whatsoever also may tend to the understanding of the Letter of the Scriptures; as the Knowledge especially, of the Original Tongues. And whatsoever may facilitate the lawful Employments of Men; as Arithmetic, Navigation, and other Arts and Manufactures; not properly serving the bare Lust, but the true advantage, and lawful comfort and conveniency of the rational Creature. Which curious Manufactures and ingenious Arts, were used at the making of the Mosaical Tabernacle, and Solomon's Temple, in the fitting and adorning of it for that use for which it was intended of God.  
Having weighed the lawfulness of the forementioned Particulars, among which, one of those Cases do (at present, more than the rest) concern my own Consideration, and further Enquiry; and therefore I would next consider how a natural, or civil lawful Action may be done lawfully: so as not to prejudice the inward Man, by grieving the Spirit in the manner of a Man's labour, care, pains, diligence, or study; or in his utmost end and design therein. A right spiritual End in natural and moral Actions lies in these respects:  
1. When I serve the Will of God intentionally, in obeying that Law of Nature (as in Eating, Drinking, Physic, Clothing, Sleep) which God has subjected me to, 1 Tim. 4. 3, 4. 1 Cor. 10. 31.  
2. When I design more Serviceableness to the Will and Glory of God by my Health, Estate, Credit, and Endowment of Mind, than I could attain unto without those Means, Prov. 3. 9  
3. When the Will and Glory of God is so far the Soul of my natural and civil Actions and Designs, that my delight doth not terminate in the thing done or enjoyed; but passing through them, takes up its rest in the enjoying, pleasing, and serving God therein, 1 Chron. 29. 9 For the better regulating the Mind in such Actions and Labours in pursuance of a right End, consider these Rules and Helps. Consider,  
1. A Christian Life lies in Union with Christ, and not in any of the things or Enjoyments here below.  
2. They are such things and Enjoyments which the Enemies of God may be employed in, and possessed of in this World, as well as the Servants of God.  
And therefore, that such common work may be done spiritually.  
1. Sanctify it by Prayer, 1 Tim. 4. 5. Ruth. 2. 4.  
2. Lean on God by Faith for such Abilities of Body or Mind as are suitable to such work.  
3. Let not the Thoughts be inrodinately devoured in it, and to that end.  
4. Force the heart to read and meditate the Scriptures with more seriousness and labour for an inward value thereof, above any other labour or study.  
5. Judge not any useful Labour, Work, or Study to be materially evil, because your inordinate Affection about it is sinful: but rather regulate your desires to Moderation, and a right end in what you do.  
6. Be contented in the measure of your Attainment.  
7. View the excellency of God in Christ appearing in all created Skill, Excellency and Worth: Strive to wind up your heart by Creature-Excellencies, instantly, to a more actual Enjoyment of them as his Gift only, and so to himself as the Fountain of Perfection.  
Thus have I been wrestling with a Monster bred in my own Bowels; but, O Captain of my Salvation, breath Truth, Faith, Virtue and Blessing upon these Meditations; or else all my labour is lost, and my enquiry into my disease spent in vain. Every good and perfect Gift comes down from above, and therefore my eyes are to the Hills, from whence comes my help. Let not the Poor return ashamed of his Hope: I leave my Success upon thy hands who hast redeemed me, O Lord God of Truth.  
And seeing a gracious God hath favoured me thus far, to drill me along; sometimes wooing, sometimes reproving, sometimes comforting, and confirming me in the various rollings of my heart in these Meditations, from time to time, I would now lean upon him, to make good all the movings of his Spirit in my heart, and issue forth from himself through Christ, by his Spirit, a suitable Supply, according as my daily need, and proneness to decay doth require; that it may be evidenced to my Soul, that these Meditations (how much frailty soever I have been laden with under them) were not mere Humane Labour and Invention; but that the Breath of the Holy Spirit hath been (in some true measure) present. And therefore, O thou who art the God of all my Hope, be pleased to cause all that love to, and desire after pure Union and Fellowship with thee in Christ, which hath been at any time working towards thee in any of these Meditations, and at any other time, to be purged from my personal Gild that cleaves to the best thing which I do: And vouchsafe a Return of my desires from the Throne of Grace. as far as any exercise of Spirit in me hath been acceptable in thy sight, through my dear Redeemer. That whether I sleep or wake, the groan of thy Spirit may be acceptable before thee day and night; and though my heart be vile, yet let it still be as a Garden watered by thy hand, a Soul which the Lord careth for.  
Bring me through the great Waters, that one day I may be utterly and eternally delivered from every evil work, inward and outward, and purely serve, love and glorify thee; being presented spotless through Christ, among that glorious Host of the Spirits of just Men made perfect.     

LETTERS.  

1638. To D. B. Nᵒ 1.  
YOur Letter I very gladly received; and 'tis no small delight to me, to see that your eyes are towards Heaven, and your desires to the fear of your Maker. Before I was hopeful, but now I am confident. And being the beautiful Light of the Gospel of our Lord Jesus Christ hath enlightened your Soul, and purified your Conscience from dead works, to serve the living God: seeing 'tis thus, fear not, only be strong. Be thrifty of your time, exact in your course, spiritual in your aim; bearing about an undaunted Triumph in believing. One thing among the rest, not unneedful; I must advise you, that you set yourself to pluck up your Spirits, and be of a lively heart, getting what necessary insight into the World you can; that you may the better get within the humours of all people, to understand the better how to carry yourself, in what condition of life soever you shall be in, to your own comfort, and the shunning of unnecessary Reproach or Contempt; but contrarily, Credit and Esteem of all, even of them that are without. The Exercise of Worldly Wisdom, Policy, Skill, and utmost Endeavour must be used, albeit not depended on, nor the Corruptions of the World practised. Something I do the rather write this way, as conceiving some other Course of Life will befall you ere long than at present you are in; yet still keep close to Almighty God: and whereas others in their Course on Earth, and creditable Conversation here, do sacrifice to their Wits, Boldness, Contrivance, and the like; do you endeavour and pray that you may sacrifice to the Will, Wisdom, and Assistance of God in Heaven, made over to you in the Merits of Christ undoubtedly. The Lord be with us, and grant us unearthly Hearts and Conversations, whatever may hereafter betid us. There is no Rock like our Rock, no God like our God: to him I commit myself and you, for an everlasting Support.   

1639. To D. B. Nᵒ 2.  
HAving such an opportunity, I could not but write you a few Lines: and all that I have to say is; Cast yourself upon God in Jesus Christ: Eat his Flesh, and drink his Blood: Be with him upon the Cross, be with him ascended into Heaven; by the one to be discharged from the Clamours of the Law, and the Guiltiness of Conscience; by the other to triumph in Assurance of Victory over Sin and Sorrow. This Implanting into the Son is by Faith: this Life of Faith is fed by Meditation of the Mystery, with Prayer, and attentive Reading and Hearing, with good Conference with experienced Believers, and Use of the Sacraments. These things I believe your heart doth ponder; but we are bound to put one another in mind. And next, seek and strive in your Service to be laborious, faithful, discreet; separate not the Service of Christ from the Service of your Master; serve one in the other; strive mightily to temper them well one with the other; and then, what you put your hand unto, do it with all your might, etc.   

1646. To B. J. D Nᵒ 3.  
I Know you are under great Suffering, and what word of Comfort or Counsel to write to you I know not, only this, that it is of the Lord; as Jonah was not to be angry, you are not to be tortured with Grief. That one, that two Gourds are withered together: Morality and Reason do plead for Patience and Content, but your interest in the Maker and Heir of all things may truly argue it much more: He that gave you them at first, has now called them away. The Giver lives, though the Gift be withdrawn. The Comforter is the same, and the substance, though the Comfort be removed, and the Leaves fallen. Haply your thoughts are, Where are they? Whither gone? At rest, or not? Consider whose eye saw them before they were form in the Womb; the everlasting Decree had disposed of them before they were committed to your hands: leave the thought of them to the Lord, whose free Love is like a mighty Deep. And, Oh that the Course which the Lord takes to mind us, that the end of all things is at hand, might powerfully dislodge our Hopes, Peace, and Comfort from an Earthly Rest in low transient things, and fix them in him who is the Rock of Ages; which we are called to do upon every hand: I trust that outstretched Hand of his will do it; that at length we may know no persons according to the Flesh, nor things neither. Then alone in enjoying the Lord, shall you and I enjoy ourselves, and the reality of every good thing when the shadows flee away. Is not your Father better than ten Sons, and his teaching Rod than their presence, consider it? Inquire his Will, bless his Name, comfort your poor Wife, and do not charge God follishly. Seek God's Face the more, and let your Conversation mount higher, and then your loss will be repaid, and God will show you his intent in this. This only, as a Fellow-feeler of your Cross, I present unto you, etc.   

1648. To B. J. D. Nᵒ 4.  
COnsidering mine own weakness, and remembering you are in the same Body; and withal, considering that mutual Communications (by Pen or Speech) is required to help each other, and stir up one another to the relish and practice of Christian Walking, I thought fit (in mere discharge of duty) to represent my present thoughts to you. And that I may declare more distinctly the state of my Soul to you, I pass by the general Complain and Bewailing which oftentimes arise from pretended religious Compliment, or carnal Sloth; to a more particular Account.  
I find the Reputation of the World doth much beguile me; especially when I have to do with Men neither grossly wicked, nor strictly good. And I find Intimacy with these Men, and in their Actions of Indifferency, do plague my Soul with such coldness, dryness and guilt, that (methinks) sometimes I part from them, as Tamar from Amnon, full of inward shame and disquiet. Let me at any time go out of God's sight to act things, though indifferent in their nature, yet when Conscience calls for any spiritual duty or discourse, methinks 'tis like the voice that came to Adam in the Cool of the Day. I find also a strange influence upon my heart from the ways of coveting any worldly Advantage. Well was this wickedness called Idolatry; for it doth importunately draw my ear, and draw my eye and heart from the Lord, to admire and covet after vain Enjoyments; and yet I cannot say that to this day I ever wanted any good thing. This I find to be both a deceiving and unprofitable Lust, spoiling the comfort of my Soul, and not enriching my Body, nor ever adding one Cubit to my Stature. Nothing doth ever make the thought of any misery miserable to me, but the reflections of a betrayed heart; and they stare upon me, as Delilah did on Samson when his strength was gone, and the Philistines were upon him; and then my Soul is as weak as Water. But should I go to number up the Deceits that are within me, they are innumerable? only 'tis some ease, now and then, to open the Imposthume, as to God, so also to good Men. I know not how far your sense of the same, or other infirmities may oppress you, but I know you wear about with you the same Nature as I do, though, I hope, more enabled to strive against the Stream of Nature than I am: but whatever strength you have, I am sure it comes from above; and indeed I must needs say, and my heart rejoiceth at the mention, that I am not forsaken in this Conflict; my Redeemer is strong, and mine infirmities are judged already, and shall not afflict me for ever. I am directed to a sure Remedy, Psal. 37. 3, 4, 5. and shall lay it before you (if your disease be mine) viz. to trust in the Lord in well doing only; Delight in the Lord, and commit your way to him: let this Physic have its true work, and the Truth of God is engaged for a Recovery. Sometimes I am (as it were) venturing on such a Resignment as this Trusting, Delighting, and Committing doth signify; and (methinks) the very Resolution so to do, as a Beam of God's Power and Love, doth rejoice my heart in hope. Doubtless it is a heavenly Life to give up all our delight, our trust, and commit all our way unto the Lord: and doubtless, that is the way to fight against our Lusts with much advantage, when we are got above them; and in our Resignment to God, have engaged him in the Quarrel. I know the advantage is very great, by some little sparks of it. And I never knew that I got power against one Lust of heart, or evil way, but by being first (as it were) dissolved into the Lord, and then appearing against it in his power. When God and I am made one through Christ, in opposition to my own sins, and am no longer mine own, but his, and my faith acting through this Union; then I must, yea, and I may say, Doth the strength and snares of Temptation vanish at his appearing; And happy is that Soul that appears in no other strength but his. But while I am writing, my heart doth accuse my Pen, for hinting an Enjoyment beyond what I have. I can only say this; something of this I have already tasted, and more I earnestly hope for, as the only Remedy for a weak, captivated, dismayed heart. I pray, let me hear how it fareth with you; that we may in the Lord, help one another, and build up one another in the most holy Faith, etc.   

1648. To B. D. Nᵒ 5.  
THere is no Safety but in God, no Refuge, Rest, or Peace but there; and there it is, and pity it should be elsewhere, that God might still be all in all. We are both in his Arms, shall finish his Work, and not see a day of Vexation longer than the time prefixed us. And in this Confidence we are to do our work, bear our burdens, and not faint. Our Labour will be over, and our Temptations too; Eternal Rest will follow the one, and Incorruption the other. Dear Brother, farewell till next Meeting; whether in this World, or that to come; the Will of our Father be done on us, and in us, etc.   

1649. To F. D. Nᵒ 6.  
I Hope there is a Power within you that will never leave purging, healing, convincing, teaching, and delivering of you, till you can say, the Powers, the Employments, the Labours of this present World are the Lords and his Christ's; that God is all in all to you and in you. Herein lies our Interest, viz. against all unworthy undervaluings of our Interest, go forth in our own Strength or Wisdom, Carnal Damps of our Zeal, coolings of our Intimacy with God, court of the Creature; and so being courted of the Devil in the Creature, till many times our Warmth is gone, our Locks cut, our Strength and Comfort departed together; and then the poor Soul looks upon his Corruption, and all the Engines of his Back-sliding, as Amnon did on his deflowered Sister; Have her out of my sight. Then the Soul lies as weak as any other; in an equal Line to the Men of this World; but God only, who raiseth the Dead for his free Grace, and eternal Covenant of Love, recovers this loss again, restores health to the heart, and makes the Soul say, I was dead, but am alive. That a Vein of Life, and Beam of Light should run through so many Eclipses, and yet live, and not utterly be destroyed; this is the work of the Lord, and it is marvellous in our eyes. As there is no Calling in the World that is useful for common Good, but hath its Foundation in the Wisdom, Pity, and Care of God towards his poor Creatures, so I believe the same of yours: and my desire to God for you is, that you may use your Calling only as under his eye, and in the wisdom and fear of the Lord, etc.   

1649. To C. A. D. Nᵒ 7.  
YOur friendly and Christian Lines I received, and do with you rejoice in the happiness of your nearest Relation. The happiness is the greater, in that your Principles do accord, as well as your Affections; which renders your Condition a more lively Type of the Conjugal Interest betwixt Christ and a Believer. You say, your experience tells you it is good to wait on God: do not forget the same experience in other cases. Abound in spiritual Affections to one another as much as you can, and in ingenuous Marriage-Love, and Affections also; but beware of that which is inordinate; remembering that they that marry are to be as if they married not, 1 Cor. 7. 29, etc. It may be you may find new Temptations in your new Condition, and God teaching you thereby: If so, there is still cause of Thankfulness; for God has many ways, in variety of Trials, to teach, to purge, and comfort. I perceive there is that within you which takes little content in high Speculations without Power: I think it is no small happiness to be preserved from the vain unsavoury Profession of the times, consisting more in Phrase of Words, Humane Wit, and Pride, than Power of Religion. Doubtless, the ancient Path of Sincerity, Humility, Patience, Love, and Fruits of Thankfulness is the best Path for Saints to travel in; waiting on God for more enlarged hearts, and enlightened eyes, both to know and do his Will with the more integrity. Ah! the Purity and Spiritualness of the Apostles Writings, and the Sermons of Christ! There is no cavilling, jeering; but Bowels of Tenderness, and awful, sweet Reverence in the things of God. Let your thoughts still fix there; associate with the most Tender and Sincere, and you shall escape the destructive Influence of that (seeming religious) looseness and Atheism, which has (I doubt) cankered many a hopeful Professor. As for my own part, I tumble to and fro under Temptations, yet reaping this fruit thereby, to thirst the more after the day of Christ's Appearance, and my Deliverance, etc.   

1651. To B. D. Nᵒ 8.  
I Have as well by others, as by your own hand, understood how the change of Affairs have lain upon you. The Lord, I trust, will bless the present Suffering to your inward Advantage. The less worldly your Affections were in your Employmen the more I hope the loss is alleviated, and your heart supported. It is good to be industrious, so that the Interest above be as the Oil to the Wheel of all our Actions. The Lord, in the Interest of his free Love and Presence, is able to weigh down the Scale against never so much appearing trouble: and to that blessed Portion and Security I do hearty commend you.   

1652. To B. D. Nᵒ 9  
GOd has been pleased to put us, and continue us long asunder, and we have had our variety of Troubles, Dangers and Temptations; and in regard we can come no nearer each other, let us speak at a distance. By the view I have made of earthly matters and earthly conditions, I can say with my whole heart, The best Refreshment is vexation of Spirit: and if so, then comes this rebuke; How have I laid out my Money for that which is not Bread? God has delivered me from being a burden to my Friends, and yet my Body and Soul (Ah, when will it once be!) is not given up as a Sacrifice to him only.  
Brother, I perceive so much of the unsearchable pity of the Lord to me, that I know not what to do or say. Oh, that my heart might break into a thousand pieces, and be made up again by the Spirit of Renewing! What a misery is it to desire that might live, which is nailed to the Cross, and crucified! Oh, for the Newness of the Spirit, to see the new Creature, that old things might pass away from one end of the Soul unto the other. I tremble at the mention of these words, because the Power is of God; and the dark design of the Lust within me labours to destroy my Interest, ruin my Peace, and make me unserviceable to my God, to whom I am going. Oh, that I could in the power of my dear Saviour, raise my head so high out of the misery that easily besets me, as to peep forth into the fresh Air of a whole Resignment, even of what I have, am, or do expect, unto God through Christ, nakedly and unreservedly! You are on my heart before the Lord, that you may be saved from yourself and World, from your fears, comforts and hopes; that the Kingdom of our dear Lord exalt itself exceedingly in your heart. The Lord himself be your Guide; to whom alone I can adventure to surrender you. I am again returning from my Wives Grave, into— to seek mine own, etc.   

1652. To D. H. Nᵒ 10.  
DEar Sister, I account it my duty to hold up an Intercourse of writing to you, as opportunity and time will permit; as being sensible, in some measure, of the state of your inward Man. My words have no quickening life; the bodily presence of Christ himself could not do it without the Spirit, much less the Pen of a sinful Worm, but I will send you where this Ware is to be sold at a cheap rate, if Compliments of Self-preparedness (for I can call it no other) do not hinder, Isa. 55. 1. Buy Wine and Milk without Money: say it over again, without Money. What, is this the voice of your Beloved; without price? Is it indeed without price? How hard is this one Lesson, without price? My Gild can press me down; but can it press him down who bears up Heaven and Earth? Can my weakness hinder me from lying down? There is nothing more acceptable to him, as for me to lie down upon him; you can never lean too hard upon your well Beloved. Nothing troubles him, but when you lean from him, Cant. 8. 5. This is true Gospel-venture: Hence comes quickening in God's sweet season of God's making. How easy, think you, it were for you to come to Christ if you were without spot? But are you not ashamed to let Christ wash you from all your sins? You are loath to trouble him so far, and yet you can never please him better. The greater the work of his Redemption, the greater is his Glory. This rather wins his heart to you, than render you unpleasing or unwelcome to him; 'Tis his own bewailing Language, Ye will not come to me, etc. If you will look up to the brazen Serpent, you will quickly know Freedom. There is no condition you can be in, but you are well enough, if Christ be with you. That's the reason that neither Water nor Fire, etc. can destroy: he is willing; be you so too. Trust him, and see if any condition whatsoever comes short of Remedy, where Christ is all in all; all for Pardon, all for Purging, all for Advice, Rest and Satisfaction. In a few days yours and my Veil will be gone, and we shall see (and hear who is gone before) what now we desire to believe. I leave you and my little Child to the teaching and blessing of the Lord, etc.   

1653. To S. D. H. Nᵒ 11.  
I should be glad to receive a Letter written from your heart; that Jesus Christ was indeed not only your Portion, but your Joy, and your Companion; he is willing to be so, if you be willing; that is Gospel-Language and Truth. A dear Friend, such an one as he, doth not love Compliments, and unwarrantable Modesty. See how he takes up Peter, Joh. 13. 8. you may, you ought to be as free and familiar towards him as he is towards you, although with a holy fear and humility. It is a vain device of Satan to think that Holiness, Strength, or Peace can come any other way. I am persuaded, you do think, if some friends you have in the World could do you any good, they would: The same persuasion may much more truly be applied to him that is both able and willing too; only the difficulty is, through pride and darkness, we are, to our own wrong, loath to venture. Let us now and then lift up our hearts for each other, to him who will a few days hence lift up our heads, etc.   

1653. To D. H. Nᵒ 12.  
GOd has hitherto spun out my worldly Being, and continued Life. My main labour (as fast as I can turn other business and thoughts out of doors) is to seek the Lord by spiritual Enquiry: one hour of close Communion with him is better than a thousand. A little I taste by Glimpses and Glances of that Taste; but, I bless his Name, I thirst for more. Sometimes my Condition is nothing but almost a very Darkness; but my God doth then rouse up a poor dead heart, and enlighten it again by and by. Oh the Riches of that Goodness that doth so often gird us, when we know not he is so near! Such a Saviour who is a living Pillar of Atonement, and his Nature, through Sufferings, the very Seat of Compassion for all that come to God by him: our Lord, our Lord Christ; whose Sufferings were not for his own sake, and from whom a longing Soul was never repulsed. But Oh, methinks sometimes the Wonder is too great to be the Lot of such a poor Wretch; but a better thought again tells me that this is the very differencing mark of Gospel-faith, not to come with a full hand of Righteousness, and fleshcontented Preparedness; but with a hand and heart fully guilty, through the Flesh, of all manner of Enmity and Contradiction against the Spirit and Grace of Christ, and lay such a heart and hand before him, and beg his help to cure that Enmity, and stop the mouth of that Contradiction, and cause the poor Soul by believing, to triumph singly in his Conquest; which doth then most singly appear to the eye of Faith, when a sick Soul lays the whole weight of his Diseases upon Christ, and not touch the bearing of the Gild of one of them, nor endeavour to ease the Shoulder of Christ by one of his fingers. Christ neither needs nor desires such help at a Sinner's hand: His work is to tread the Wine-press alone; thine and mine (dear Sister) is only to believe, and see his Salvation. Let us not rashly or impatiently put our hand to the Ark, as Uzza did; but leave him the whole honour of his own Cross: only wait humbly and believingly in the use of Prayer, and pondering the Scriptures; for there the Spirit appears, to form the Soul into a safe and Gospel-rest, and create the Image of Christ, and will renew by degrees, according to the measure of his Grace, such a Soul.   

1653. To S. D. H. Nᵒ 13.  
YOur long, large, and savoury Letter I received; I discern your thirst in those Lines, you are not alone in that Agony. You know that Thirst is a restless want of refreshing Liquor; and you know the Promise calls them blessed, although as yet Satisfaction be not given. If a restless desire be a Blessing, why should not God have the honour of that Dispensation? Although the refreshing presence of Christ our Bridegroom have not yet entered the Chambers of your sensible Enjoyment, yet Blessed are they that thirst for, etc. Your whole Letter doth argue Thirst, and therefore you are truly blessed, and therefore you shall be satisfied. I could write many complaining Lines; yea, I can never complain too much of my vile sinful Body and Mind, but in doing that, I must not blemish the free Grace of God in Christ; yea, I am sorry I have done it too much wrong hitherto. Devils are against it, Flesh and Blood are against it; and shall I do so too? Let me embrace it rather; never mourning from God, but mourning towards him, in hope, above hope. Study that word, Yield not to weariness, nor faintness in mind at no hand; through faith and patience you shall inherit it, as well as the rest of Abraham's Daughters before you. Was not Christ in an Agony? Did not he thirst? Was not even he straitened? And must not you be conformable? I say again; Rejoice in it, and hold the Him of his Garment, and you will find by and by the virtue come forth: he is not deaf, he cannot deny himself; he does hear, and the Vision will speak. You do well to pump the Wells of Salvation, the Scriptures. The Night will not long last, the Day is coming, the Prince of this World is judged, and thy God reigneth. I shall one day (I doubt not) with thee sing the Song of the Lamb, beyond sin, fear and sorrow. I leave thee to his care and love, which is far beyond mine. I must end, but I leave you to him whose words are Life indeed. Farewell in the Bowels of Christ, to whom I commit you, etc.   

1653. To D. H. Nᵒ 14.  
THe Conveniency of this Opportunity provoketh me to write to you by this Bearer, who has promised to see my Child. I desire that as she grows in capacity, you would be dropping in somewhat of spiritual things for her tender thoughts to feed upon. Though I cannot at this distance see your face, yet I know your Temptations in some part, and your Deliverance; which will in due time appear. 'Tis good to be carried about, and disposed by the hand of the Lord: 'tis a blessed thing, and will one day appear so, to rejoice in the pleasure of the Lord, let him do with a poor Creature what he will, so he make it more like himself, by unselfing you from carnal desires, and carnal discontents and fears, and transplanting you into the power and joy of believing; accounting really the offer of eternal kindness in Christ more Glory, than any earthly dying comfort: and certainly where the Comforts here can comfort but little, the Crosses here can cross but little; and shortly farewell both. Let your heart plod much on the free Covenant of Grace in Christ, by Prayer and Meditation; and let your sins come into the same Room with you, while you are on that Enquiry. When I am at a dead lift, than sometimes the Spirit of God takes me up (as it were) into the Arms of that Covenant which he made with Christ concerning me, and whosoever is not a wilful Unbeliever. And the very glance of that Salvation wrought by the Lord, concerning which I am only to believe, sets me again upon my feet. I have no other task but to be willing in truth to receive it, and I shall have it: and if so, than you and I shall be sure never to want any one good thing. Evil (as Evil from the Lord) cannot befall us. You will then see the favour of God to you in earthly seeming Frowns. No such favour as to be dead to sensible Comforts, and as a Stranger to earthly carnal Contents, though this be tedious to Flesh and Blood; yet let it more appear that our Rest is not in these things, but in the everliving God: he is your Teacher, and I leave you to him.   

1653. To J. H. Nᵒ 15.  
I Have received your Letter, and return you thanks for your love. Should I give you a Draft of my Soul, it would pity you to see it: did not the Mercy of God prevent, you would find me in the four last Vices mentioned in Rom. 1. but blessed be the Lord, that though there be a Law in my Members warring and tormenting, I have in the Lord a little strength, and do sometimes view deliverance. I have too long had too much content in a Carnal Walking with God, and have been satisfied too much in a Carnal Appearance that way. There is a way to live with God in the World, but it is of his own making; no visible or sensible thing can contribute any thing to it: and yet I cannot die to these vain helps. I shall never understand the word (All) noted in Matth. 22. 37. till the power of the Most High doth bear it in. Ah, when will it once be! Certainly that Grace will one day be very glorious, that hath attended a poor distressed heart, through the uncomfortable sights, and abundant frailties of this corrupt mortal condition. One pure, serious, true, long breathed desire of Christ's appearing giveth some deliverance. Oh the Glory of that day, when the real appearing shall be, and all filthy Garments removed, and every filthy smell be for ever removed also! Let us be found among those that wait for Redemption, and wait waking. Truly Brother, we cannot word out one to another, what is the State, Duties, and Privileges of an Interest in a new Life, and hope of Glory. The best means, the best words; yea, the Scriptures (though not so in themselves) are even deceiving to a deceived carnal heart. Such a heart will turn the most spiritual things into Flesh, and so feed upon them to satisfy carnal Fancy. Oh that you and I could start up from fleshly Consultation, and listen quietly, leisurely, and yet greedily, and obediently to the mere dictate of the blessed Spirit in his Word. Your opportunity and mine of honouring God in the World is very far spent already. I desire that you be not only for God in season, but out of season also. Dear Brother, I thought fit to give you a touch of what my poor heart desires to be wrestling in: I know you mind the same thing; go on therein, and prosper; there is no other way of Peace but this. I am rude; but I had rather write my heart, than my invention. Well Brother, I thank you for your good wishes to my poor Child; I trust the Lord will vouchsafe her truth of Grace, and shed abroad his Mercy and Love into her heart, and make it appear as her tender years will bear and manifest the same. Remember me to my Sister, your Wife, whom I have reason also to honour, for the goodness of God to her, and to you, I trust, in her. I should rejoice to hear that some others of yours and my poor Friends had the Lord alone for their whole desire and portion: I would rather remember such in my Prayers, than in my Letter. Remember my love to your Sister D. who is, I am much assured, more precious in God's eye than in her own. I leave all News to the Bearer, and commend the Remembrance of you to the Lord, and remain, etc.   

1654. To S. D. H. Nᵒ 16.  
YOu see this state here is wavering, unsettled, moving to and fro. 'Tis a wondrous thing to see how the Lord is pleased to raise up one Wave of disquiet after another, to molest the public Peace, and exercise the pains and patience of his people. It is no Misery, but a Privilege to one that is chosen hence, to be emptied from Vessel to Vessel; and indeed, I scarce know a greater sign of Christ's Conjugal Love, than by his Providence to render all other things and Conditions here to be unlovely and undesirable: for then the Affections have not where else to centre but in Christ; and that makes them go out strong that way. Albeit my condition speaks much visible Uncertainty, as to this outward Man, yet I find a mighty War within me, against a free and clear Closing with the certain Riches of Glory which is in Christ, in which notwithstanding, I trust I have an Interest, and have received some witness thereof, There is a secret joy in the inward part of my Soul, and Refreshment at the Remembrance of the Promises of the God of Truth, my Rock. Sometimes Hope and Desire brings me near to Christ, and he to me. 'Tis an admirable thing to think how a Soul can at the same time be covered over with its Gild, and yet be freed, and triumph over the same, as removed in Christ, truly, perfectly, and for ever: yet this is the Golpel-Doctrine and Experience. A Body diseased through Sin, yet a Mind towards the Brazen Serpent, a flying to the Horns of the Altar; and that does the work. Oh the Justification through the means of believing (and only  believing) is a strange thing, yet not at all difficult where the Anointing teaches, and the Soul be made free by the Spirit from Carnal Quiddities and Compliments; as the poor believing Woman was, who pressed to touch the Hem of Christ's Garment, without IFS and ANDS. The Lord direct all your Paths, and make you fruitful in Holiness through believing, and fear no evil. Far you well in the Lord for ever.   

1654. To S. D. H. Nᵒ 17.  
MY Remembrance of you in my heart does not, neither aught to bear proportion to my writing. I have reason to esteem you an Heir of Blessing, and I would gladly, when I hear you own believingly and thrivingly the God of your Mercies; and rejoice in your joy, as a Member of the same Body of Christ with you. Be eyeing what the Redeemer has done, what the virtue of his Sacrifice is; not what difficult design he attempted, unless it be to honour him the more, who has overcome all that we can suppose to have most difficulty in it. I think it is a matchless Mercy to let our sins of all sorts and aggravations be cast on his Cross, with a humble Resignment to him; waiting for Salvation and Strength, as a penitent Sinner's Portion through Faith. The Lord be with you, in whom I rest, etc.   

1654. To J. F. Nᵒ 18.  
MY dear Friend, I understand by what I hear, that you are like to stay some time in England, whilst I am detained here; and in regard I know your main desire is, to serve Jesus Christ in the simplicity of the Gospel, I desire the place of your abode, and the people you labour amongst may be adapted to such a savoury design. I do somewhat doubt that if you are persuaded to some populous City, you will be troubled with itching Ears, and find some Temptations more vigorous than in a more private Auditory. Yet I will not dissuade you from what the Call of God doth most apparently incline you to; but do desire you may so launch forth, that the Room of those famous Worthies who are swept away may be supplied, and the Word of Reconciliation held forth, till the Mystery of God be finished. And therefore act with all your might whilst the day lasts, and remember the distracted Condition of your warfaring Friends. Beware of discouragements; your work is excellent, your labour short, your infirmities undertaken by Christ, and your Temptations and the Tempter also judged. Yours is a Warfare as well as mine, blessed be the Captain of our Salvation, through whose Blood alone is hope of Conquest. And thus, commending you to the Lord, etc.   

1655. To S. D. H. Nᵒ 19  
I Trust you find the Word of God faithful, and creating faithfulness also (in the Seed thereof) in your heart. I think this is a true Maxim, One deliberate unfeigned desire of perfect Righteousness in Christ is the very fruit of the perfect Righteousness of Christ: For who can bring a clean thing out of an unclean, but he alone, by his creating Power and Love? Nourish Faith tenderly and humbly; try the Lord's Will, and your own heart; prise that Faith which puts forward all Grace, which takes away discouragement from Mortification, and makes it as the Gate of Heaven, and Hope of Glory; for the Apostle found it so, and pleads it just so to us, Rom. 6. 5, 6, 7, 8, etc. You have a good Guide; give him the honour solely, to order your heart and way; his voice is heard in the Scripture. Believe not your own heart, or reason against the naked word of Truth. In Cases of Scruple, or discouragement of any sort, give yourself the same Counsel, as by the Scriptures you would give to another person in the same Case. The work of Faith is not to make sin no sin; but because of sin, to bring the Soul to the Redeemer; that the more sin it sees, it may the more abhor it, and triumph the more, in that Grace doth superabound through a Mediator. And here lies the Mystery of Faith; the Lord himself has it, and you and I shall say we have enough.   

1655. To D. H. Nᵒ 20.  
SInce God made your heart pant after that World, in which dwells Immortality and Righteousness, did you ever (upon good Grounds) judge any earthly Friend a certain Comfort? If so, then has God, by removing your Sister, and now by removing your Father, witnessed the contrary. If you apprehended them as uncertain, then why are they not sufficiently repaid in the fatherly respect of an unchangeable God? Is it good to be angry with the Lord? Do not study to be more sour and melancholy; but how to be more holy, selfdenying, and cheerful, on the account of a freely tendered Covenant; rejoicing that shortly you shall take your Journey, and go visit your Father, your Sister, etc. and all the Saints since the beginning. Never study how to dishonour the nature of the Gospel, by a sullen carnal pleading of Self-unworthiness. The truth is, Self is not worthy to plead, but Christ is worthy to be loved and believed; and that's enough. If he will love me, heal me, purge me, save me, convince me, accept me freely, why should I be offended at it; and say, he cannot mean as the Gospel speaks? My sullen heart is never broke, till Almighty Convincement from God break my heart to powder; till that time I play with Melancholy, under a kind of vexing delight. I trust God will teach you some good Lesson by this Visitation, that the knowledge of God in Christ, and the knowledge of your heart may be wisely taken in. I earnestly desire this, that all your thoughts be brought over to a subjection to the good pleasure of God with delight, viz. in that good pleasure of his, and be thankful for that; yet you have an opportunity to honour him, by saying and thinking all his ways are Mercy and Truth. Though he take to himself your nearest Friends, you do them so much right, as to rejoice that they reign; though you mourn after your Beloved, and long to leave yourself, that you may love him the better. I leave you to him, who can and will do more in his love and pity, than I or any Friend can do. Rejoice in hope, lift up your head, the days of your Lamentation is almost ended. I remain yours in the fellow-feeling of the same burden, etc.   

1655. To A. C. Nᵒ 21.  
I Enjoy my health, through the goodness of God, as yet. My Soul has many dry and sapless Seasons, many drowsy and fainty Qualms, through the deceit of heart that lies rooted within; but yet the Lord cries ever and anon in my ear, I am God, and I change not; therefore thou art not consumed. I find it desperately dangerous to set my Reason and Sense in dispute with that which Faith only should take up, viz. Reconcilement upon free Terms. If there be any Sinfulness, or any Aggravation of Sin, which seems to except itself from the Remedy of Christ's Atonement, then certainly the Eye of Faith takes not up its Mark as it should do. If there be any Weakness and Darkness, and the Soul think to get over it without a humble Resignation of the Case to Christ for help, it will find the Cure come badly on. A heart which would not have a liberty for sinning, can never engage in a freehearted Adventure on Christ too far for Pardon and Strength. Christ never refused any one Sinner that came to him on Earth, unless it were the mocking, treacherous, and spiteful Pharisees? and therefore I am bound to believe he hears and accepts every unfeigned Request, though hardness and darkness do afflict. So that I am (with my lamenting after him) to rejoice also that he is himself the Cornerstone of that work in my heart that yearns after him in a dry Land. I recommend you to the Lord, and rest, etc.   

1655. To A. C. Nᵒ 22.  
I Thought good to send you a few Lines, which while I am writing, serves instead of a Conference; there only wants your Answer to every Sentence, and the mutual refreshing of your Voice. I can at a distance guests at your thoughts; I can also take Refreshment in this, that the Arm of the Lord, seen by you, or unseen, yet it holds you, teacheth you, and is always near you. We may not think the unchangeable God doth change as oft as we use to change. Not every Cloud, nor all the Clouds of the Sky are able to hinder the Course of the Sun, because the Sun is above them; and so is the Covenant of our Peace above our Darkness and Weakness. A small matter (if Seasons of Weakness and Dulness may be called so) is enough, when Unbelief is cherished, to make as much mischief in the Soul, as a Wolf among a Flock of Sheep. Indeed every Sin is hateful in the sight of God, and a sluggish heart (that is rather prone continually to all that is evil, inwardly and outwardly, than inclined to good) is grievous to the Spirit of God. But this is perpetually the Refuge; that God accounts the Sinfulness of his People their Sickness, not their State; and to purge and cure them, he useth sometimes one Means, and sometimes another; witness, Psal. 89. 31, 32, 33, 34. and Isa. 27. 8, 9 But still the Covenant, being wholly of his Contrivement, stands fixed in Heaven; and Jesus Christ, who has both your Nature, as much as if yourself were there, and God's Nature too in one Person; to preserve that Covenant in your stead for your good. There is no creature-goodness of any sort soever that prefers any person to have an Interest in that Covenant, because he showeth Mercy to whom he will. And there is nothing essentially needful to give any one a Right to apply this Covenant, but a sense of necessity, and a willingness to accept it, and be saved by it only. As wicked people fancy the way to Heaven so as that they think they can obtain it, and yet desire still to keep their sins in their Bosoms, and cannot hear of parting with them; so many gracious people, though beloved of God, cannot imagine that Eternal Life, being a Blessing of that greatness, can be got so easy as by believing only. Or if they grant it is to be had only by Believing, yet they do so much look upon personal Qualifications, by which to try their Faith, that unless it be to such and such a degree, they think they have not Faith. And when they have got the degree they desire, they are as much to seek as before. And all is because God has left no such Qualifications as things that shall give rest to the Soul, for they are but the Garments of Faith. That Soul that is willing Christ should both save him and purge him, shall be saved and purged: and God cannot but account him clean from condemning Gild. I hope you live in the Study and Consolation of these glad Tidings of Gospel-Peace. I trust also that God has and doth sanctify all his Dispensations to your heart, that you may be cheerful in believing, and fruitful in Holiness, as one who is taught of the Lord: and thus commending you to the Lord, your Rock, I rest yours in Truth and Love, etc.   

1655. To B. D. Nᵒ 23.  
I Hear that the same hand of a good God that carried you forth hath brought you home, to visit the Habitations of some Friends, and view the Monuments of others deceased; amongst which our Parents, and Sister, and Grandmother of refreshful Memory. How God has dealt with you in that Wilderness of Pits and Snares from whence you came, I know not; but I hope the Prayers of those deceased, in the hand of a living Christ, are at this Hour pleading for you. The God of all Power preach Freedom of Resignment unto him into your heart. I wish there may be more of pure Communion with God in your heart, than my feeble Soul can reach unto. 'Tis rich Bounty from God, if I have never so little truth of desire towards him. But I may mourn out all my moisture, that my hard heart cannot come fully away to him. Oh, for a broken believing heart, the Merchandise thereof is better than the Merchandise of Silver, etc. Such as have listed themselves into that spiritual Warfare, there is no fear of miscarrying, while they keep to their Colours, and are given up to the Lamb's Conduct.   

1655. To C. A. D. Nᵒ 24.  
YOurs of the 25th of September last I received, and do thank you for your Christian Love and Tenderness therein expressed, and for the Heads of that searching, refreshing Sermon; for indeed, nothing can be refreshing, but what is searching and convincing. The Virtue and the Excellency of Gospel-Remedies can never be welcome, nor do their work, till they be permitted to search and overcome; that Truth may break forth to Victory, and there may be healing without Putrefaction at the bottom. And when a poor Soul cannot order his own Distempers, yet then to consent to, and approve of the Sovereignty of the Medicine, and Skill of the Physician. Can I come up to that Truth, Faith, and Resignment, I should then more magnify that Grace, and be more fruitfully refreshed in the Salvation of God. There is a pure Relief in the Gospel, conveyable only by the Arm, the Spirit of the Lord; but it is oftentimes, in a great measure, spoiled and defiled in a carnal way of Endeavour to receive it. To entertain spiritual Truths in the Spirit, and to be subjected to their Law, and form over into their Mould, Complexion and Constitution; this I think were Religion indeed. For my own part, I view these things at such a distance, that sometimes I even doubt whether there be any more than Notion left; or if more, what it is that holds up any Connexion betwixt my confused heart and that spiritual Interest. I am carried up and down by him as a lighted Candle in a windy place, and its Flame ever ready almost to flee from the Wick, were it not preserved by the Hollow of his Hand: his Discipline I cannot want and live. And it is refreshment to me that your heart is under a constant pursuit of that Mark, of the Prize of the high Calling. Draw Water still from the Fountain as much as you can. Be a Stranger to all Instruments, Means and Helps, while you use them. Know none but God, taste none but him in all the Earth; and remember the gauled Feet of your Fellow-travellers. I received a Letter from Mr. Cr. I pray return the Enclosed to him; his Advice is very savoury. I think indeed, Christ best approves of a holy Latitude for Affection and Communion amongst his Members.   

1656. To C. A. D. Nᵒ 25.  
DEar and Christian Friend, yours I received, and am glad that both yourself and Wife are in health: I desire in this respect to offer up my share of Praise with you, and to rejoice for you, that you have a good Will to be trudging forwards. Whether your pace be swift or slow, be sure to fix your eyes as right as you can; and the eye will affect the heart, and give Wings for motion. You desire to be naturalised to the whole Will of our heavenly Father; I bless the Lord, I desire the same: and that we may both gain our desires, let us in the Name of the Lord, dig after the Understanding of the Mystery of the Father and the Son, and ponder over and over the Interest which God hath designed the Elect in his only Son, and he in them; and how it is brought about through his Incarnation, and Operation of the Spirit of Holiness; who has made the fruits of his Life, and Death, and Resurrection really ours; so that we may say each of us by Faith, I am crucified, I am risen with Christ; and all the loveliness that is in him, we may with trembling and great joy say, it is our own; because himself is ours: and that will make his Yoke easy, his Will desirable, his Work profitable, and spiritually natural to us. I think it would help much to pray, meditate, view, and cast up Accounts often, to watch the Physiognomy of our Consciences, to make often Appeals to the Mediator, and to the Father through him; and so to keep the Work moving upon the Wheels; and we shall at length get to that blessed Country where Righteousness dwelleth. At thy right hand, saith David, there is fullness, etc.   

1656. To A. M. C. Nᵒ 26.  
I Find in some of my Friends a savoury Taste of Grace, which in this unsavoury Age is no small Mercy. I hope the Mercy of the Lord to your Father will descend upon all his Offspring. He or she is happy that can keep his Garments clean, and heart established in the truth and power of Grace, amongst so much profaneness on the one hand, and giddy, wild, and lose way of Profession on the other hand; some professing Impiety, and others professing a vain Attainment of some Excellency, besides the native Current of the Scriptures, and pure Christianity. The Lord, I trust, will preserve you from the Tempter. I lament the Affliction of my Uncle and Aunt, etc.   

1657. To D. H. Nᵒ 27.  
BE not weary of believing, of praying, of hoping, of contending, of rejoicing. Your Interest cannot be broken from Christ by sickness, by disappointments, nor by sins. Read the latter end of the 4th and 7th Chapter of the Romans, and the rest also of that Book; and bless God for the Mystery of his Truth, Pity, Love and Condescension therein. Be above Friends, Fears, Gild, and Drooping, in the Name of Jesus Christ; having through his Grace, given up your Name to him: Honour him by accepting him as joyfully as he gives himself. Then praise him most when you think you have least reason, and baffle that ugly thing Unbelief by that Hope and Faith which is commended most by Jesus Christ, when it seems most unreasonable to lowering, faint-hearted, and sick Flesh and Blood. What Sickness so large as a trembling Ague. Remember, 2 Tim. 1. 6, 7. etc.   

1657. To S. D. H. Nᵒ 28.  
ALthough the Ordinances are most gloriously powerful, yet I find a bad time with my heart since I came hither; but I expect some Lesson from God out of it. The Old Man must be cut in pieces ere it will die; it will not lift up one finger to destroy itself, 'tis only Foreign Aid that doth the work: and how to leave all selfish Endeavours, and by Faith to be yielded up to the in-working power of the Spirit of Christ, there is the difficulty. Faith receives all, and doth nothing; and yet the Travel of a Christian is called the Fight of Faith. It fights in beholding the Salvation of God, it fights in leaving every burden on Christ; yea, it than conquers when it is able to subject the Consequence of Gild, and Endeavours of Renewing, to the only Righteousness of Christ, and the Virtue and Spirit of his Cross and Resurrection. Faith is a strong Grace, and free Grace a strange Mystery: 'Tis an Herb that grows where nothing else can grow, it must be alone, it abhors all manner of Aid that Flesh and Blood can give, it undoes a poor Creature in a saving manner: When a poor sinner gets liberty to be most sensibly vile and weak, than Grace triumphs most. Let your Travel be spent in this Enquiry and Subjection to Gospel-method, that Jesus Christ may be all in every thing that you are concerned in, etc.   

1657. To B. D. Nᵒ 29.  
I Find it very unwholesome to the Soul to give way to discouragement or faintness. The Soul goes down the Wind apace, when it says, my hope is lost, I shall one day fall by the hand of the Enemy. Let perfect Resignment be your labour every day, how difficult soever it seems to be; God is able to make your Bow abide in strength, though the Archers from the Enemy's Camp may daily molest you. In the Name of Christ beg the Father of Blessing to cause you to inherit Jacob's Blessing, till at last you arrive upon the everlasting Hills. Oh, blessed be the God of the unchangeable Covenant, and blessed be the Author and Finisher of our Faith. I have an incessant Turmoil with my evil heart; but am, I trust, marching towards Deliverance. God has not as yet turned aside my Prayer, nor his Mercy from me: I am under his Discipline, attending Judgement will be brought forth to Victory, and Weakness unto Strength, Light and Truth. Let us not be contented with small degrees of the new Creature, but thankful for the least; and yet thirst day and night for more renewing Light and Transformation. Remember you are a Soldier, and shall be more than a Conqueror, through him who loveth you. You are a Traveller, and shall pass from strength to strength, till you appear before God in Zion. I perceive you have thoughts about some alteration of your Condition: and Oh that the same Guide which directed Abraham's Servant in the behalf of Isaac, may go before you. I should rejoice more that you were yoked with a gracious Mate, than with the richest Estate in Britain, where the Pearl of Grace is wanting. I desire to remember you before the Lord. Be much in Prayer, as I doubt not but you are; and live above yourself, and above the World in that Transaction. Grace and Wisdom, and a Religious Stock are excellent Jewels, though clothed in a mean Dress, Prov. 31. I say no more, but the Lord who is your Refuge, be your Counsellor. And as you mind me of our spiritual Bond, so I desire still to be mindful of it; and that we both may incessantly pray for each other. Remember me to Brother Daniel in the Bowels of Jesus Christ. Let him and you comfort and strengthen one another in the Lord, to whom I commend you; remaining yours on the best account, etc.   

1657. To D. H. Nᵒ 30.  
COuld I be more in the Spirit, I could then write with more freedom: but this I know, that if I and you have our faces towarn Zion, we shall be brought thither at length. Our great work is to cease from ourselves, that the Spirit of Jesus Christ our Lord might have liberty to work in us, and for us. I know no such Door to the Mediator as to be resigned over to him, and to be yielded up to the Salvation and Power of Free Grace: 'tis the only wholesome Food and Physic of a Sinner. When the Soul is widened by Resignation to him, and Self-abhorrency, than his naked Redemption is sweet, welcome, and a Soul-satisfying Remedy. I oft see a glimmering of this, but my eye is weak; yet such glimmerings tell me, that there, and there only lies the First-fruits, and hope of Glory. I had rather see God do a little in me, and for me, than do much myself; for God's Little is infinite, and my Much is nothing in his sight, for me to be accepted thereby. Therefore is Faith the only Key of all spiritual Treasure which is hid in Christ, and in him only. And by this going out of ourselves to him, we are made his; and himself, and his Treasures of Pardon, Righteousness, Wisdom, and Perfection is made ours. Venture your Prayers upon him, though they seem to be cast away, after many days they will return. You can hardly find that ever Christ reproved his Disciples for any thing but Unbelief, or little Faith; or for not suffering Infants or others to come to him. Let all these things teach you and I what is our chief Duty. I leave you to the Lord, remaining yours in truth and love, etc.   

1658. To B. D. Nᵒ 31.  
YOur two last Letters have much refreshed me, because I perceive it is not the Compliment of Invention, but the heart-raising Spirit of God has been favourable to you. Be craving still, be thankful still, believe through the Clouds. God has thus appeared, that he may teach you how to live on him when he appears less to Sense: you are Heir always to the same Joy, and infinitely more when under the saddest hours. Expect Trials for every Grace, especially for Faith; Winter follows Summer, but the end will be Victory and Peace; of which you have had, I perceive, a Taste. Covet Christ's Image insatiably, and to be at his dispose universally; and let us bless his Name night and day. I want a heart to bless God enough for his goodness to us; the day hastens in which it will be done perfectly. I am in health of Body labouring under the shameful load of an evil heart; yet in hope of Victory, through him who liveth for ever, to make Intercession for them who desire to come to God through him only. Amongst all business, public or private, it is good for you and I to be watchful, to keep a constant motion upwards: constant Tenderness is a rich Treasury. Grace is that incomparable Endowment, enough to put a lustre upon every other Requisite. What Alliance is greater than to be allied in the Communion of the Spirit. I perceive God hath favoured you with an Affliction, I hope you shall not go without the Blessing of it. Be more importunate for a Blessing, than anxious about the Loss, or troubling your thoughts about Persons or Instruments, or about future Events; but commit yourself and Estate, Body and Soul to God, as unto a faithful Creator, and rejoice in the hope of a better Resurrection, and groan for nothing but the Body of Sin, till it is groaned out of doors.   

1658. To S. D. H. Nᵒ 32.  
I Am glad to see you strive to get up the Hill, and do take the right way. Go on and prosper, he is near who justifieth you: Though he stands (as it were) behind the Wall, he hears your Request, and all your desire is before him: he himself has undertaken the whole. Light is sown for you, the Harvest is coming: Lift up your Head, your Redemption is sure, and your Waters shall not fail. You can never lay too much burden on Christ; he bears up the Pillars of the Earth, and has already born your burden: the work is over with him, and shall be over with you too shortly. Yet a little while, and he that shall come will come, and will not tarry. You are not your own Workmanship, but his: he has lifted up his hand to Heaven, and sworn, that Blessing, he will bless you, and shortly tread Satan and every Corruption under your feet. Cling about him, he will not shake you off; your Prayers are heard, your Person is accepted. Be not weary, everlasting Arms are under you, the Battle you are in will prosper. The greatness of his Power is not to amaze you, but to support you; his Righteousness is to justify you, that you may not fear your Judge, but reverence and love him who has washed you in his own blood: and the business is done already, and now there is no revoking of it. The more difficulties do appear, the more you are to triumph in him who overcame by the Blood of his Cross, and will not leave you shelterless: he can teach you better than I, I leave you to him. I perceive by your Letter that my dear friend, R. M. is dead; or rather now I confidently believe, perfectly alive, beyond Sin and Toil. I know you are not wanting towards that poor Child; take her to Heaven as much as you can along with you. Let us pray one for another, and we shall not seek that blessed face of his in vain. I might write much of mine own leanness and unworthiness, and I would I could be more sensible of it, so as to lay my starved Limbs on that free, heart-reviving, heart-renewing Covenant of Grace, confirmed in the Person of a crucified and risen Redeemer, the Fountain of Acceptation, Pardon, Life, and Health: In his hands I desire to leave you, and remain, etc.   

1658. To S. D. H. Nᵒ 33.  
I Thought good to send you a Line or two. I am myself, through the goodness of God, in health, and in hope of greater things to the Inner Man than I can yet attain. My Life is a Warfare in all Respects; O, blessed be the Lord that is never weary of such a defiled Lump, but holds my Soul in some life to this day, with expectation that he will never leave, till the Wilderness be made a fruitful Field, and the Old Man be utterly destroyed; for strong is he who hath promised, and there shall be a performance to the patiented attending on his Word. God doth so order the bringing about of our eternal Rest, that when he has lifted us over all the Mountains and Valleys of this present Pilgrimage, he may at length be admired in them that believe; and give matter of eternal Praise, when we shall look back, and see how we have escaped the devouring Floods; and by his hand, behold all the present spiritual Enemies lie dead for ever. The Weary shall be refreshed, the longing Soul satisfied, the Captive delivered, and the Scattered be yet gathered, and return to Zion. The Zeal of a faithful and gracious God, and our Redeemer will accomplish this. Be things how they will, yet we are not allowed to say, Our Wound is incurable; but rather say, Salvation is of God, and he will be surpassingly wonderful to them that wait on him. What though the Figtree do not blossom, yet God cannot alter the Word that is gone out of his Mouth; Fear not, for I have redeemed thee, Isa. 43. 1, etc. Thou art mine, to revive the spirit of the humble, Isa. 57 15. He delights to dwell among broken Bones, as his dwelling place; that the Mourners may sing away their grief in God their Saviour. There I leave you; and commending you to the Lord, I rest, etc.   

1658. To D. H. Nᵒ 34.  
SUch is our bodily condition, that we cannot make up these distances, without the intervening of Letters or Friends; but that Communion which, I trust, we have mutually (though under much darkness) with the Father and the Son, by the Spirit of Grace, needs no such helps. I trust, our Prayers meet at a shorter Cut, and that we strive together in the same Faith of the Gospel. It may be you find you have much to do to keep your head above water, I find the same; I bear about the same Body of Death, and find the same Contradiction in my corrupt and confused Nature. One Christian seems to outrun another, till God reveal the mischievous Hell that dwells in our Flesh. Then Paul himself will cry out, O wretched man that I am: and Isaiah, that Evangelical Prophet, be forced to say, All our Righteousness is as filthy Rags. What are our poor glimmerings to the brightness of the Sun of Righteousness? Were there not an equal Relief in the Mediator for the youngest and weakest of the Flock, as well as for them who have long traveled in the Profession of Godliness, the Accoutrements of the most experienced Christians would shriule up, and whither away; and leave nothing behind in the Soul, but such an Outcry as those, Who shall dwell with everlasting Burn: but he that dwells in the burning Bush keeps it from consuming. 'Twas only the Likeness of the Son of Man that made the three Children in Daniel, walk up and down in the Fire, and yet safe from burning. I will be with you, saith God, in the Fire and Water: his Name is Emanuel, God with us: His Covenant is free, the Purpose of Grace wonderful; his good Will ariseth only from himself, and will not; cannot change; and therefore the Sons of Jacob are not consumed. We little think ofttimes (in our fear and discouragement) how far our weak Prayers reach; they are like an Arrow gone out of our sight, and we (many times) think them lost and forgot; and consider not that every dry Groan and watery Tear is put into the Bottle, and winds up through the ascending virtue of the Mediation of him who is one with the Father, to the Throne of Acceptation. Let us comfort one another in this hope, that we may labour, and travel hard, but not faint by the way. I remain yours in the highest Bond, etc.   

1658. To S. H. Nᵒ 35.  
I Am much refreshed that the Lord doth so favourably deal with your heart. 'Tis the best News you can write me of your particular, to hear that you are toiling with a bad heart, and hurried to and again by one Wave after another. This may not be accounted bad News, because the straitness of the way to Life consists in such a Warfare. 'Tis good News to hear that a poor Creature, that is not able of herself to think one good thought, should earnestly desire to be rid of all sin; and that she might own the Holiness of God's Nature against all Pollution. The Thirsty shall be filled; that's good News, Matth. 5. 6. Always keep these two Supports ready, viz. God is both able, and willing to perfect his work in you to the end. Whatever your Fight be, let your Weapons be Prayer and Faith, and you shall get the day. I leave you to the Lord, and rest, etc.   

1658. To B. D. Nᵒ 36.  
I received the sad News of my deceased Sister; blessed be the Name of him who was dead, and is alive, and will shortly cause the Dead to come forth: that will be a blessed day for all the Redeemed to visit their precious Kindred. And blessed be him who has in any gracious measure watered your heart; let him favourably add this also, viz. That upon all the Glory there be a Defence. This is by my precious Friend, whom God hath mightily rescued by his Grace. I want nothing but more Communion with that God, which you pant after; more Faith, more Truth and Resting upon him, more Satisfaction in him; that I may say, and believe, and sing, God is my Portion. Will he not rend the Heavens? Will he not rend these hearts, and appear? That the Mountains of every fear and disquiet may skip like Lambs before the presence of our God. When shall the Promises be Substance, and a faithful compassionate God be an abundant Salvation? Can the lowering face of an uncertain World, and the things thereof, make the Promise and unchangeable good Will of God of no effect? doth not he whisper through every dark Cloud, and say, Come up hither? The Lord open our ears to Instruction, and let us rejoice to take our leave of that which will not profit. Every Prayer we make saith, We have chosen an invisible Inheritance. Oh, what a glorious thing is Faith at a desperate pinch! Then is his Throne high and lifted up, when Christ is in profit and loss, in life and death, the heart's advantage, above these lower Ebb and Flow. The Lord be with you, etc.   

1659. To B. D. Nᵒ 37.  
IT were a miserable thing for a gracious heart to suffer Crosses, if the Curse were in them: but seeing their Nature is changed, our misery doth not lie in such Dispensations; but our Instructions are therein, though it is hard to say and believe it; and when the Clouds seem to gather thick over ones head, then to claim sheltering, teaching, and purging Power under the Wings of God, and to sing, as Luther was wont, Psal. 46. God is a Refuge for us, Selah: that is a posture some way becoming an Heir of Life and Glory, whose Estate is truly secured beyond Thief or Moth. I am sometimes even amazed to think how short I come of what I seem to be, and of real acknowledging that God, and living in that absolute blessed Covenant which I profess myself a sharer in. And doth not these things require rough Dispensations, inward or outward, to awaken and send a poor Sinner home to that Advocate, who is King, Prophet and Priest, to help? But alas, dry words; my leanness, my leanness: yet strong is he who hath in some part already, and will yet further, one day, totally remove all things that offend. Let us bless him, love him, and honour all his ways. The Lord help you and I to live above the Changes of this lower World. There is a Magnanimity in Faith which overcometh the World, if we could but attain that pitch. The Lord establish our hearts and hopes upon himself, he changes not, and blessed be his Name: I leave you with him, and rest, etc.   

1659. To D. D. Nᵒ 38.  
I Know no Refuge but in God; and blessed be his Name, his Name is a strong Tower: this World is but a withering Portion, a bad Prop to lean upon; the Covenant of Grace will make amends for all. I may not complain unless it be against my Unbelief; God must have the Glory of all his works, and therefore blessed again and again be his Name; he hath not left his people, whatever the World expect or think, and therefore let us charge our hearts to resist sinful Melancholy: his ways are still Mercy and Truth, and the Children of Zion must, shall, and will rejoice in their King, a mighty King, their and our Saviour. The Lord is the Pilot of his Church and People; the Vessel may be tossed, but cannot miscarry; such honour and privilege have all believing Penitents. The Clouds are thick below, but the Lord rules above; and hath said, It shall be well with the Righteous: And though I am unrighteous, yet he who I desire to make the Object of my Faith is perfect, and in his Righteousness I trust mine; there I would cling and rejoice in the hope of the Glory of God yet to be revealed, etc.   

1659. To D. H. Nᵒ 39  
SEeing our time here is a Warfare, 'tis a comfort to perceive the Lord's presence with any poor Soul, so as to make it stand out in hope and prayer, while Temptations and Corruptions, like fiery Darts, are flying thick on every side. It never goes desperately ill with those that travel towards Zion, and are acquainted with Assaults from Satan, and hearttreachery from themselves, till they begin secretly to whisper Rebellion against the Covenant and Law of God's Grace; and say, There is no help for me in God. David's Excellency lay not so much, that he was freer from Sin and sinful Miscarriages than others; but in this, that he could not endure to say, or hear others say of him, There is no help for him in God, Psal. 71. 11. c. 3. 2. and c. 42. 10. That was the Anchor that made him ride out Storms, and the Rope that drew him up out of many a deep Pit. Let us use the same means with reverence, and yet with freedom. God is a jealous God, and cannot endure to be accounted changeable, Jer. 33. 24, 25. he keeps both ends of the Covenant, and will not give the Glory of any part of that Trust out of his own hands. Every Desire, every Thirst, and Exercise of Resolution or Hope heavenwards, and every Soul and Body-deliverance to such, ariseth from this; viz. that God is faithful, 2 Thes. 3. 3. though our Labour and Prayer ought therein also to be employed, viz. as the means which God has commanded on our part, for a Closing with the efficatious virtue of his Spirit, by believing: whereby the force of Christ's Death and Resurrection becomes singly applicable to remove Gild, and confer a gracious Conformity to his Nature, and the Law of Righteousness in the Soul. I see you levelly at the right Mark, and own your Relief from the right place; and why may I not say, You shall yet see greater things than these? etc.   

1659. To D. H. Nᵒ 40.  
THe Lord be praised that you are within such a Covenant, that nothing can befall us for evil, while our eye is truly rolling heaven-ward: yea, within such a Covenant as is confirmed in the Blood of him who is able to turn the heart and eye heaven-ward. That God hath dealt so favourably with your heart, as to tie it to a hungry pursuit after him, is much comfort to my Soul, and matter of praise to his Name. And I account it no small Mercy that my Child is under your care, and both of you under God's gracious Wing. When we acquaint one another that every day we live is a day of Battle, and that the Enemy within us doth rage; this is no reason of discouragement, because the Battle is the Lords. I am put every day to fly to the City of Refuge; and I bless the Lord, I never found the Gate quite shut against me; yet I am forced sometimes (methinks) to squeeze in. Which difficulty ariseth from my Unbelief, and want of retaining a frame of tender Resignation; not from any straitening in his Bowels, but in my own: but these days of distance are hastening away. I perceive your eye grows dim, the Lord bless the Means for Recovery; however be not dismayed, you shall want never an eye when your Body shall be raised incorruptibly; 'tis not long thither: the Redeemer will be seen eye to eye, and then farewell all Imperfections, etc.   

1659. To D. H. Nᵒ 41.  
I Perceieve B. Cr. hath much trouble through Indisposition of Body, and it is good it should be so, though disquieting to the Flesh; and you have a gracious share I perceive also. In such Cases it will be some help to turn our thoughts from poring upon the Affliction itself, and endeavour by all means to find out the Lesson which God is teaching thereby; for that is properly and truly our work, in that Christ hath born the Curse for us: he hath taken away the wrathful Penalty, and left only an awakening and instructory Nature in all the Afflictions that his People meet with, Isa. 27. 7, 8, 9 and 63. 9 Psal. 89. 30, 31, 32, etc. Oh that we could believe this, and redeem our precious time, to learn the Will of God, and to be fashioned more to his Likeness under earthly fears or burdens. As for Betties Recreation, I would have her, amongst other things, learn to sing; that she might use the glorious Ordinance of singing Psalms with the more delight. I must as often as I can, put you in mind, and let us put one another in mind, while we are in this World of Sin and Trouble, that we labour constantly and earnestly to preserve the health of the inward Man. Oh keep a spiritual Palate for right relishing spiritual Food, and to be every day girding on us afresh the long Robe of Christ's Righteousness, that we may be suitable to the state we are called to (Communion with the Father himself, and Jesus Christ.) 'Tis a Garment that grows fresher and fresher to us by the wearing. 'Tis a Garment that will never sully, but cleanseth the Soul that wears it. 'Tis defensive against cold fainty Fits, and the best Armour that can be against the Rage of Sin and Satan. 'Tis a glorious Robe, and yet it hath a singular Virtue to make the Soul that wears it humble. The first Garment that the first Adam made, did somewhat hid his Shame, but could not remove his Gild and Fear; and therefore he ran with it from God. But this Garment of the second Adam has the only Excellency to bring Souls to God; yea, to his very Throne with boldness. He or she that wears this Robe, carries Salvation about with them, and are Objects of delight to the Father, Son and Spirit, and to the blessed Angels, wherever they go, and whatever their Condition here be: and as Job's Friend said, Job 5. 27. so may I; that So it is: hear it, and know it for thy good. I leave you to the Lord, and rest, etc.   

1659. To D. H. Nᵒ 42.  
THe Lord teach us his mind, and loosen us from a present World, and gather our hearts and hopes near to himself. 'Tis one of our invaluable Privileges, that this is not our Rest: God calls aloud, Come up hither: Christ is above, holding the Covenant of Grace in his Right Hand, and all his  Mourners, and Prisoners of Hope wrapped up in it, as in a Mantle. Dear Sister, all things are safe, because they are in the heart of Christ; and I doubt not but Christ is yours. Spare not to pray, spare not to repent with grief and joy, spare not to rely on the Rock of Ages: 'tis all but the work of a beloved Spouse towards a matchless Husband. Your Work and Labour in the Lord cannot but be accepted: Set your eyes towards the tops of the Mountains; your Beloved hastens like a young Roe, and will not be at rest till he has rescued home all his Redeemed, the dearly beloved of his Soul amongst which number, I am much assured your Name is entered; such are the Riches of his Grace to such a wretched Sinner. And seeing he is resolved to save at such a rate, what Soul-Enemy shall say, What dost thou?   

1659. To B. D. Nᵒ 43.  
AS for your own fears under which you wrestle, it is not the having or wanting earthly Tranquillity that is any proper Character of God's Love or Anger; but the discovering mark of that lies chief in the way of our deportment under such Trials, agreeable to the practice of the Saints, recommended to us in the Scriptures by the Spirit of God. For there is no Temptation can befall us, which has not been (for substance) the Trial of them who have endured and overcome before us: And you are required to remember their faith and patience, and the issue God gave, that you do not succumb or faint; as if God had forsaken the Government of the World, or changed the nature of the everlasting Covenant, ordered in all things, and sure. I have been labouring to live upon the naked Promises of God, in reference to my outward Concernments, as if I were in the want of all things; and do think if I could come at it, it were a glorious Portion. None but exercised Believers can tell truly why the Promises are called rich and precious, and how much lies in that word (RICH IN FAITH) Jam. 2. 5. and what extensive Satisfaction and Glory lies in that word (GOOD) All things shall work together for good to them that love God. You know these things, etc. As fears or outward disappointments abound, fly still a higher pitch; till you rejoice in manifold Trials, that God counts you worthy to be listed among them, who could not be made happy by earthly things, nor miserable in the want of all things; whether Estate, Friends, Health, Credit, or any thing else, whilst they could fly to a higher Rock. The Lord direct you, and make you launch forth upon the Power, and in the Wisdom, and under the Shelter of the Lord: Infinite and abundant is that Shelter. Oh that you and I could, with Luther, sing over all our sins and fears, be they what they will, the 46th Psalm; God is a refuge for us, a present help in trouble. Here is our comfort, this World is not our Country; a few days will call us hence. The good Lord manage all your Work, and open such a Window from Heaven, that both you and I, and all that seek the Lord may be throughly transformed to a hearty joy, even in divers Temptations; and know the reason, through his Grace, why the blessed Spirit did put that Clause into the holy Scriptures, for our patience and solid Comfort, Jam. 1. 2. We are changeable, no Rest here; and 'tis well it is so; that we might not relish any thing in this World so sweet, as to tempt away our hearts from lovely Canaan, and the desirable Fellowship of Christ, face to face. Oh the day yet hastens, I trust, in which we shall sing away Heart-melancholy for ever, etc.   

1659. To B. D. Nᵒ 44.  
GOd is a strong Refuge; and as you have found it, you will yet find it the more you roll yourself, Family, and Estate upon him. He is one that can forgive Sin, and give Christ; and can he not then give all things with him? He can take away a treacherous heart, and make it new. Access for your Prayer is always open; and will not he take away an evil heart of Unbelief, that the Soul and he may meet together. Let us fear and hope, reach forth, and touch the Golden Sceptre, and live in his sight. The Vision is true, which Faith in the Word discovers. Oh, happy is the humble Believer; for there shall be a performance of all things promised. Though the Mountains be cast into the midst of the Seas, God is a refuge for us, Selah, etc.   

1660. To D. H. Nᵒ 45.  
I Know it is your care and labour to carry on your Warfare, wherever you are: the end of all things is hastening upon us, and we are hastening to it. Let us read the Word as them that do believe it, and pray over it; for the truth of that will abide, when the present World must vanish, and all the things and persons in it. Nourish the Meditation of Christ's Righteousness imputed to you, and your Sins born by him, as the principal means to make you hearty, spiritual, and useful to others, etc.   

1660. To D. D. Nᵒ 46.  
I am refreshed that you are refreshed in the Lord. Brother, cling there; and be sure the scarlet and white Thread of the Blood and Spirit of Christ will never break (though it be but as it were a Thread) till it hath landed you safely. If I am lifted up, saith Christ, I will draw all men (viz. all Comers to him) to me: and according to the sense of your own words, I would say, Let none of us be discouraged in the toil and hazard of things temporal. Man liveth not by Bread alone, but by every word of Promise that comes out of God's Mouth. God has us upon the Anvil; but himself only guides the Hammer. A temporal Life is soon over: Yet a little while, and he that shall come will come. Be still digging in the Mine of Wisdom. Be often realizing to yourself a departure hence. Improve present Trials for present use; for that God aims at: and they are as needful (whatever we think) as the Thorn at the Nightingales Breast, to keep him waking. Let us strike in with God's Providences towards us, as Co-workers, that his designs upon us, and in us, may be promoted vigorously, praying and believing against and above every Dispondency; because his Word is strong when we are weak; his good Will is the same, though sometimes unseen; naked Faith exalts him; and so his blessed Will be done, etc.   

1660. To D. D. Nᵒ 47.  
WHatever hazards or difficulties you may fear, they are all under the compass of God's absolute dispose; and the same Faith that carries us to rest on him for one thing, in selfdenying dependence (which at this time God calls upon us, eminently and graciously to exercise) the same Faith (having such a God and Christ in its eye) is as extensive, and under promise of Success to all things. All things are possible to him that believeth, Mar. 9 23. As once Christ said, Remember Lot's Wife; so I would say to you, Remember Let himself: Observe how infirmly he carried the matter, although his Faith and Obedience was stronger than his Wives in the general; and being sincere, was accepted: yet, although he saw the Wonders of God before his face, and his  Power, in destroying those Cities in that manner, and preserving him, as a Father would preserve a Child; yet he feared to go to the Mountain where God appointed him, lest he perished. And when he was in Zoar, a Town which God told him, he would save for his sake; yet there also he was afraid, and departed thence; as if he had no longer an Interest in the Power of God to save him. And how sadly he fell when he thought he had secured himself in a Cave, the story doth relate. And such like Instances doth the Scripture yield in the History of Jacob, David, and others. And because, after every Exercise of Faith, we are apt to enter into a Cave, God doth hold out new Matter for our Exercise; as it were, to keep us in the open Air, to make our Faith hardy and Warlike. God loves not to have his Children crule about the Fireside, the refuge and sparks of their own kindling; but for their health's sake, enures them to the Wether, that they may be hardy in believing; according as the variety, and difficulty, and hazards do appear, and the imagination of such things start into the Mind. Let us beg of God the practice of our own Letters one to another, and we shall yet see the Salvation of God in that kind as shall be best; even it may be to the outward Man. He that can be contented to venture his Estate, his Safety, his Credit, his Soul, his Body, his Labours, and the Success of them barely upon God; and sit down, and sing a Psalm to his Almighty Mercy, Goodness and Truth: that Man has got a Castle over his head, let the Wind blow which way it will. And herein the blessed God and Giver of Faith will not fail, no more than the Truth of his Nature, and Truth of his Word can change. I would fain be at this practice. However, I must so far commend the way of my God, and justify the method of his Discipline, both to me and to you; that the Crown of our Profession, and the Glory of a Christian Life, lies in this Life, in this kind of Life of Believing. I do experience so many Obstructions against clear Dependence and Resignation to the safe hand of God's Power and Love, and so many aching, contradicting fits of Flesh and Blood, that it would in some sense, grieve me to put any friend that acts only in a carnal Mind, upon such uncouth work as this is. But knowing that you have already started the Game, I would have you pursue merrily to perfect Surrender, and Gloriation in God. Believe it as bad a place as you are in; God has made it for a season, his School to you; and till God doth some way clear things by his Providence for your Remove, expect more practical Teaching, and more Shelter under his Wing where you are, than elsewhere; although your company would be to me exceeding desirable, etc.   

1660. To J. L. Nᵒ 48.  
I Am glad you are fitting yourself to go through the Storm, rather than to be dejected under it. Nothing is more becoming a Christian, than to make all ready in reference to a Dissolution. I perceive you have lighted upon good Anchor-ground; fix there, and you will be well: I desire to be fixed there with you. 'Tis an ill Choice to part with a Dram of Christ, and Peace of Conscience, for the greatest earthly Furniture. That word, I will never leave you, nor forsake you, is a Vessel that hath carried many a Soul through furious Tempests, and still landed them safe; and the same Vessel holds Tithe still. It was built of good Timber, and it hath a good Pilot always at the Helm; and therefore it is safe venturing there. Certainly the more freely and resignedly we can adventure Soul and Body upon him, with a single heart, purged in the Lamb's Blood, the safer and the more satisfying will our Passage be.   

1660. To M. K. Nᵒ 49.  
I Desire both you and I may so improve all the Providences of God towards us, that we may every day creep nearer to him, in whom alone Pardon, Peace, and Eternal Life is treasured up for them who thirst for it. Among which number I desire you and I may be found, when God shall summon Quick and Dead to receive their Sentence, etc.   

1660. To J. N. Nᵒ 50.  
I Am glad upon any occasion to hear of your welfare. I continue at present in this place, waiting the issue of things; which the Lord direct and overrule to the best. In the midst of all these weighty Providences, and rolling Waves, 'tis good to look well to our Anchor, and to be securing the main. Uncertain Peace, uncertain created Comfort, uncertain Life, do require us to lean but gently upon such things; and to grasp after an Inheritance, a Life, a Portion which fadeth not; a Country where neither Sighs, nor Groans, nor Sins have any place. If great Shakes cannot throughly awake, 'tis a sign the Drowziness is very great, if not deadly. 'Tis good to be very busy, when the Inch of Candle is near at an end. The Lord teach us hearty to improve our present Minute, and enter into the Ark before the Flood come, etc.   

1660. To M. N. Nᵒ 51.  
I Having had some opportunity to discern the frame of your heart, and the truth of your Thirst after Jesus Christ, and Resignation up to him, I thought fit, while I was writing to other Friends at N. C. to present you also a Line or two. 'Tis but a little that one Friend can write to another: but where there is a mutual Interest in the same Spirit, there is a Freedom through that Communion, to expatiate large and wide in one another's joint Concernments; and to bear a sense of the various Travels of the inward Man, and how it is exercised in you who are begotten of the same God and Father, and nourished by the same Spirit in Jesus Christ. And in this respect, one Christian may in some measure read the Condition and Affairs of another in his own Experience, though the manner of Trials may be different. The most that I would say to you is this; Labour to satisfy your heart against Gild, by the personal Righteousness and Worth of Christ, which you are commanded to own, and put on by believing, as a Garment made and appointed of God for your wearing; fixing your eye on his Appointment, and not upon your Unsuitableness; on his Grace, and not at all on your own Worthiness; unless it be to urge you towards him with the more speed and resolution. This is a Lesson I am every day learning, and I know no shelter like it. The Improvement of the Covenant of Grace in this manner, was to the Prophet David, all his Salvation, and all his desire. This is the Shelter that will keep dry when the Floods come. This will make a Soul outface Terror, and give an Answer to turmoiling Accusations. This will make the Lame to leap as a Hart, and the Dumb to sing, when Woes do overspread the Earth. I recommend you to this Sanctuary, etc.   

1661. To D. H. Nᵒ 52.  
I Perceive my Aunt hath had her Weakness returned upon her; such is the Constitution of this Clayey Lump: But what a wonder is it, that a Treasure of Grace and eternal Life should ever dwell through all the days of our Sin, Trouble, and Vanity, in such a Tabernacle; and that the Spirit of Christ, the Spirit of Grace, Holiness, and Glory should never cease striving, in the midst of all that Opposition and course Entertainment on our part; and never give over, till our Sins be utterly and for ever extinguished, and Mortality swallowed up of Life: and so these vile Bodies and polluted Souls made conformable to our Redeemer, and the eternal Companions of his Bosom. Let us fix our eye there, and we shall be always projecting for him; and never discontented with our Travel, though we rid but little Ground. Let us prise him, and love him, and all his Rules and Orders; himself in the first place, and all the rest for his sake only: And that makes our work our delight, not our toil and vexation; for there is no want of help, either for Strength or Pardon, or both. He takes Sinners to himself, that he may spend Intimacy of Good Will upon them; and never lets them go quite out of his hands any more. Oh, how little do we know him! How little do we remember that every Conviction we have had, every Groan, every desire of Soul after him, was born first in his heart, and given to us as the new Creatures Food, to ripen it for Glory. We breath towards him in the strength of his own Breath. We may be yet much more winnowed, but cannot be lost, nor our Faith quite fail; because he prays for us as never mere Man did. His Prayers cannot but speed; for the Will of the Father, Son, and Spirit is one Will, for they are one God; and that Will is nothing but good Will to us, who hope in him, and catch hold of his free Covenantgood-Will to Men. I have now lately News out of the North, that my dear Brother D. is departed out of this World. How should these things make us love to be trading for that Country, where all our best Friends go, and not think it much that this World yields so many sorrowful bits; because God never appointed it for our abiding place; but only that we may hear his Voice, and be contracted to him while we are below, in order to the consummating the Marriage above. The Lord make us cheerfully serious in the business of our day, while it lasteth, to prepare to launch forth when our Lord shall call. Blessed are they who watch, etc.   

1661. To D. A. Nᵒ 53.  
WHat God speaks in his Word, we may take for our comfort, to carry us through the Myre, till we land beyond Sin and Pain. The Salvation of such poor Sinners as you and I, was and is the delight of the blessed Trinity. The Father did in his Grace and Love, elect; the Son delighted to come and do the Father's Will in Redeeming; the Holy Spirit loves to apply it, and therefore is called the Comforter: the Angels rejoice that good Will from God is come to Men. If God say, you must go to the Top of the Mount, and die, set your face towards him, who has died before you, to bring you through: Fly to the mere Grace and Love of the glorious God that has designed Pardon and Righteousness for poor Sinners, for his own sake, in the Person of his own Son. If he say, you must launch forth; roll upon the Rock of Ages alone. The wearier you are of your Sins, the more welcome to a Saviour. The wearier you are of your pains and burdens, the sweeter will be the Bosom of an indulgent Father, when you arrive at your Father's House. The whole Race of the Residue of the Redeemed are your Fellow-travellers. The whole Trinity is on your side, the Scriptures on your side, the eternal Covenant of Grace on your side, while you bow your head, and lean only on your beloved Redeemer. Look up to him, and fear not your passage. I leave you to the Arms of endless Care, Counsel, Comfort, Strength and Pity, etc.   

1661. To D. H. Nᵒ 54.  
OUr work in this World is only to follow after God, under all the Changes and Trials that do accompany an earthly Life: and we have this Encouragement; I will never leave you, nor forsake you. Grace, and the Exercise of it also, comes from God: None can cleanse a foul heart, nor quicken a dead one, but he who raised your and my Redeemer from the dead. And therefore, if my heart be as hard as a Stone, as foul as a Dunghill, as weak as Water, and as deceitful, treacherous, and vile as may be; I have no Refuge, but to fly to my most pure, holy Redeemer, to my unchangeable God in Jesus Christ, who is both my Judge and Saviour. He hears the inward panting of his own Spirit, when we can scarce hear the voice of our own Prayers, or scarce know what to make of them. He who creates Light out of Darkness, knows how to work up an Acceptation of us to himself in Christ, when our Persons and Services, as they come from us, are as filthy Rags in our own eyes. We never go down the Wind, till we say in our hearts by Unbelief, The Covenant cannot stand in Heaven, because I have sinned against it on Earth. I am God, I change not; therefore ye sons of Jacob are not consumed. Truly Sister, I find very often, I have as much need of pardoning Grace, as ever I needed at first Conversion. And I scarce know any thing that states the difference betwixt me and the vilest of Hypocrites, but only this; That God makes my Distempers my Burden; and in the Riches of his Love, inclines my heart to hanker towards him for help. And for ever blessed be his Name, that doth not suffer us to die away utterly from his Relief. How great is his Goodness! How wealthy and endless is that Storehouse of Perfection that is laid up in Christ, for his ransomed and newborn Seed. Get Christ in your eye; and that will affect your heart, etc.   

1661. To D. H. Nᵒ 55.  
TOuching what you writ that you have an Interest in the Mercies I receive, it accords well with that word, 1 Cor. 12. 27. Ye are the body of Christ, and members in particular thereof. And what a mutual Interest is that? First Christ's, and then one another's in him. Something of this Affinity appears in the Contentment of that mutual Society of Christians, but more in the mutual Faith in which they communicate with one another, Rom. 1. 12. The Streams are obvious to our sense; but the Streams would dry up, if the Fountain did not feed them. The more we put on Jesus Christ, the more doth the Morningstar of Perfection, in that and all other Contentment, twinkle upon us. Still honour God so as to lean upon him, and love him, and all the method he takes. Nothing doth so much bring disquiet, as disappointment; and nothing doth so much bring disappointment, as the fixing one's expectation upon Uncertainties. Be ever therefore trimming up your Expectations on things above, where Christ is, and abides for ever. Dissolve into his good Will, and he will never disappoint your Hope, nor suffer you to be at an utter loss. What think you is the very meaning of that place, Hab. 3. 17, 18. Although the Figtree shall not blessom, etc. Yet will I rejoice in the Lord? etc. Doth it not speak out this? viz. That God is the same, his Word the same, when all things fail besides. If I have disquiet or fears, let me inquire what it is that I fear, and on what Ground; whether about my present, or future State of Body or Soul? And let me not make Questions nor Answers, but what Scripture doth countenance. I may make use of former Experiences of my own or others, as they bear witness to Divine Writ, in the Scriptures; and so be thankful: but I may not make the Experiences of any sort my Rule, nor Guide of my Faith. My meaning is; We are apt to oppose something or other that we find by Observation or Experience, against the Word of the living God; or expound the great and faithful Promises by those Experiences or Observations. As where it is said, Sin shall not have Dominion over you. I will send you the Comforter, and he shall teach you all things. I will satisfy the longing Soul. I will give a new heart. I will circumcise your hearts to love me. The Righteous shall not want any good thing. Their Soul shall not be desolate. No Evil shall come near them. Your Sins, and your Iniquities I will remember no more, and such like; which abounds throughout the Scriptures. We are apt to cast cold Water out of our Experiences and Observations upon those Promises, rather than kindle our Faith at them; and so live by Faith on them. We are apt to say, yea; but I do not find it so: I find Sin prevails against me, my Graces whither, my Conscience clamours, my heart is hard; I pray, and have no Answer; my Condition is distressed, and I fear it will be worse. He that said, No Evil shall come near, doth yet suffer his people to be greatly distressed; even so far sometimes as to die under it, and therefore it is not directed to me; or there is not that sovereign Good in it, as the Gospel seems to proclaim. But I would say as Solomon did, Eccles. 7. 10. Consider wisely concerning this. 'Tis impossible the Oath and Promise of God should fail; the mistake is on our part, considering not the Work of the Lord, and the Operation of his hands. He trieth, rooteth, and teacheth Faith by ways of Opposition; for Christ is always labouring in this Vineyard. The Father worketh hitherto, and I work, saith he. His great design is to reveal himself, and baptise his People into the Spirit of his Death and Resurrection. He slays Sin by suffering his People sometimes to be, in a sense, slain by it; that they more fully die from their own Power, into his Life, Gal. 2. 19 He brings the Soul to an utter stress, to make it look out, and venture upon him; as the three Leppers, who to flee from Famine, ventured to flee to an Enemy's Army. When he would bring his People from sensible Refuges, and from a Man's personal Worth, and inherent Strength, which usually gets in like Rust upon the Soul; he dasheth all that, to teach us, that our Life and every Act of it is the mere Operation of his Grace, who lives, moves, and breaths in his People. How is it possible we should know Patience, but by Sufferings; and the infinite Power and Truth of God in great Deliverances, if the Sun did always shine upon us? This made David say, In very faithfulness thou hast afflicted me: and Paul; I will rejoice in mine infirmities, or weaknesses, that the power of Christ may rest upon me. Growth of Grace lies chief in more and more expertness in owning of, and living nakedly on the Good that is in Christ, as being really mine own; and deriving Good from him by perpetual Motion. Man's Life lies not so much in his Breath, as in his Breathing; so it is with spiritual Life, exercising fresh and fresh Acts of Recourse to Jesus Christ: And by this means the Soul comes at length to be bathed in the Comfort of his Truth and Love by an operating Faith. Let my Condition be what it will, inwardly or outwardly, I am not to be dismayed from running to God, and encouraging myself in him. But my work is to listen out what God reproves or teacheth thereby; holding this as an unmovable Truth, That his love never fails from his People one moment; and his People are they who in good earnest choose him for their God; whose very hearts fly and hanker after him; such who come to God by Christ, who design that as their Aim. The whole Scripture doth justify this plain difference between persons and persons; viz. they who come to the light, and they who hate it, Joh 3. 20, 21. Now I say, My work is never to let my heart question his love to me: If he has made me to hanker after him, and if he loves continually, then there is continually room for Access to him. 'Tis true that he hath suffered his People sometimes to fall grievously; as David and others; and he hid his face upon it: But did we ever read, that he did turn away from the Prayer of the Poor; and while it is nothing else but his own Spirit interceding in them, and Christ for them? 'Tis not imaginable, though he seems not to answer sometimes, yet he loves their voice continually. Faith, viz. an acting out of our own Life, in the Life and spirit of Christ, for all manner of good from God by him, is and was always a conquering successful Grace: In the greatest Surge it gives either Contentation, or it hastens the opening of the Door for Deliverance; and usually both together, one way or other. 'Tis a sad thing, that when we should be exercising Faith for getting the good of an Affliction, and prying after further Discoveries of God's Truth, Love and Wisdom; and enquiring what the voice of our Father is, and what it means. I say, it is a sad thing that at that time we should spend our thoughts in an unseasonable distrust of an Interest in him. His Rod, his Trials walk up and down among his People, to show he is their Father, and his Discipline is amongst his Children; and yet we are apt to take the very sign of our Reconciliation, and make it an occasion of our distrust that we are not related to him. This Wisdom comes not from above, but is carnal, sensual, and unworthy of them who have heard the Word of Faith; yea, and accepted it also for many years. 'Tis bad tempting God, and vexing his Spirit in that which provoketh him most. But if I think I was not related to him before, let me fly to him in Christ now, and I shall be his, though I was not actually so before; for he casts away no sincere Comer. But I do suppose you armed by the Lord to encounter these Assaults, and am persuaded your Faith will grow by every Trial; yea, when 'tis most assaulted, you will be made to expect some good in the Rear; which will make you glorify God, even in the Fires. Dear Sister, I commend you to the Lord: Christ prays for you, and therefore your faith cannot fail. He will be Eyes to the Blind, Feet to the Lame: He will give Grace and Glory, and no good thing will he withhold, etc.   

1661. To T. N. Nᵒ 56.  
IN pursuance of my Promise, and also that the mutual Remembrance of each other may be kept alive, I account myself engaged to present you these Lines. 'Tis one comfort that the Lord rules the World; yea, no other but that God to whom the Supplications of his People are always acceptable in Jesus Christ, and that nothing can be perfectly miserable to them who are constituted Heirs of Blessing, and past away from the Curse through the Curse of Christ. And though the glorious Arm and Truths of God seem to be overwhelmed in the World, yet when God shall appear to vindicate his Name, and  himself with Jealousy, what Obstruction shall hinder his Course, or stop his hand? I know you are not only struggling with difficulties without, as well as I am, but with Enemies within; and truly that is my case also. And I know nothing that keeps me from being overwhelmed but only this, viz. some blinks of the free and eternal unchangeable Bounty of God, who has for his own sake only, pitched upon such an unworthy Creature, and caused my Soul to hanker after him. When I am tired out with my own Darkness, Infirmity, Pollution and Unbelief, his good Spirit is pleased sometimes to sway my heart to throw myself, Body and Soul, and all my Sins and Cares upon him through Jesus Christ; and so out of my own Shame and Confusion of face, there darts in sometimes a Beam of Relief from him, who quickeneth the Dead, and calleth the things that are not as if they were. Can we come off more smoothly to own and catch that Hold upon Jesus Christ which the Word of God's Grace doth invite us to, we might launch forth, and venture securely in the Ark Jesus Christ, when there is not a Foot of dry Ground here below to stand upon. When we cannot pray, then to remember Christ intercedes. When we are all over defiled and confused, to remember the Mediator is clothed with our Nature, and that on our behalf, in perfect Purity, and in the same Nature which each of us doth bear. He did conquer over all that which we are as yet conflicting with (in his Name.) That we are esteemed not according to our present Infirmity, but according to that Perfection to which we are entitled in him who is at God's Right Hand. Can we be more exercised in this view and blessed prospect; it would make our dry and dead Limbs recover heat and life; as it was with Jacob when he heard that Joseph was yet alive; Joseph our Brother is yet alive: And all Power is committed into his hands; he has the Keys of Hell and Death, and is himself the Door of Life also. Oh, how unpersuadable are our hearts for the most part, and loath to credit the Word of his Grace and Truth, so far as to resign up ourselves, our sins, our burdens of all sorts to the virtue and power of his Atonement and Sovereignty, who has ended all differences, and brought in an everlasting Righteousness and Good Will, that a righteous God and sinful Man might be reconciled together in him who has balanced the Account exactly; and being gone, has left a Legacy of Blessing and Peace to every Soul that flees to him to feed upon, till the days of full refreshing appears, and we see him as he is. When I only muse my own weakness, it makes me more weak; while I converse with anxious thoughts, it makes my heart dark, sour and feeble; but Millions of Sins, Cares, Fears, and Disquiets fly before one hearty Closure with Christ, his Power and Grace by Faith. If Christ in the Soul saith I AM HE, whole Troops of Adversaries fall backwards, Difficulties vanish, and desponding Consultations of Unbelief in our Flesh fly as Dust before the Wind; and that because our Redeemer is strong, though we are weak. Methinks sometimes 'tis pity that we should hear so much, read so much spoke or writ, to each other so ordinarily of this certain real Refuge, and yet account it not more real. What a thing is this that Christ hath engaged, that not one of his shall be able to lose what he purchased and bequeathed for them! Such a good Will, and free Grace, that our Sins shall never be able to sin away, no more than they can be able to sin away Christ from the Right Hand of his Father; for were it otherwise, we were undone every moment. Who is it that maintains any Thirst after him that enables poor Dust and Ashes to conflict against all the powers of Darkness; and of weak, sometimes becomes strong? Who is it that maintains any indignation against the Law of our Flesh that is in our Members, but he who hath overcome in his own Person, and will shortly tread down Satan under our feet also, and is hastening the day when the last Enemy shall be destroyed, and every Sigh and Tear removed. Let us comfort our hearts in this, and pray for each other, that we may, as good Soldiers of Jesus Christ, fight this good Fight of Faith, laying hold on Eternal Life; and so surmount the Miseries of a present evil World, etc. Pray present my hearty Respects to your Daughter, whose Soul I know is labouring in this Work, etc.   

1661. To B. D. Nᵒ 57  
THe Lord direct our Course; the Waves will allay, the Calm is coming, our Pilot is skilful, our God unchangeably gracious; he is infinitely pure, and will never leave till our filth be done away, that we may be like him, and bear Likeness to him to all Eternity. Plunge through as well as you can; never say, your hope is lost, and your Judgement is passed over by your God. Our Bottom is good, our Redeemer is strong; and there I leave you, etc.   

1661. To S. D. Nᵒ 58.  
THe Lord is yours if you are willing to be his; and I doubt not but that is your desire and aim. Stand up in the midst of all your Dumps and Trials, and venture one hallelujah to him that rides upon the Heavens for your help; yea, in the thickest of your doubts about Soul or Body, do but cast a wishly eye to him who hath swallowed up all manner of Deaths in Victory, and you shall overcome, and rise above the Waves, because he is risen. It may be you may little think how it cheers the heart of Christ to see you sit down and sing a Psalm of Praise for all his Lovingkindnesses in the midst of Worldly Darkness. Measure not spiritual and eternal things by those that are for a moment. Do not wrong the Wisdom of God your Father, by repining against the Instruments and the Events of his Providence. Let your design be how to fortify each others Faith and Joy, and never ask Counsel of Flesh and Blood in the business. Read over the 46th Psalm, and make it yours by Meditation and Prayer. Dear Sister, far you well in the Lord: hasten Heavenwards; and count all things else but trifles, that you may finish your Course with joy. Let the same Mind be in you as was in Christ, who emptied himself to do the Will of his Father, for saving such poor Sinners as you and I; when he might have enjoyed all the Glory of the World, he refused it, and wandered up and down despised of Men. Love the Footsteps of the Captain of your Salvation; and whenever your heart boils up any sinful disquiets, carry your heart and your disquiets to the Lord, and beg of him to judge them, and give you the new heart he promised in Ezek. 36. 26. The good Will, the heart-refreshing Peace, and Comfort of a dear Father, a dear Redeemer, and the dear and blessed Spirit be with you. Blessed he, blessed she that overcomes, and blessed be the Son of God that hath undertaken; we shall overcome in his Victory. Once more farewell; fear not, only believe.   

1661. To B. D. Nᵒ 59  
I Perceive your Family is still visited. The God of the Spirits of all Flesh knows what Scourges are most suitable for them whom he designs for Glory, Honour, and Eternal Life; among whom I trust, you and your Yokefellow are enroled. There is hope that good lies in the bottom, when the heart is drawn the more to seek, resign up to, and wait patiently for the Salvation of God, to a delightful thought of the Appearance of Christ, and your gathering to him; the whole World cannot purchase one quarter of an hours free Access to God. If he draws and drives the heart to himself, let us bless and love him, whatever means he useth to bring it about. I desire to bless the Lord that you are striving to trace the steps of that Faith that believed under hope, above hope: such Faith, such Hope will never return ashamed. I am struggling with the same difficulties, and none can help me but the faithful Promiser; who is able to quicken his Word to me, and soaken my heart to mix it with Faith. As you writ he has not been a barren Wilderness to you (which is unspeakable Grace) so I have often found; and therefore I have hope, that at length he will perfect the design of favour and pity upon such a poor Worm. Lord help you and me to find Fountains in the Valley of Baca, till the last Sourge be over, and every Tear removed. We have no other way now to communicate with each other, but in Prayers and Faith, Affections and Letters. Letters indeed may miscarry, but no earthly Obstruction can hinder the three former: Faith and Prayer flies invisibly, and Christian Affections also. As for my self, the Lord is every day forcing my Soul to look out more after the mysterious privilege of his most absolute free Grace in Christ. There the wearied find Rest, the polluted finds purity, and the dejected find there an Anchor of Hope. Sometimes I am confounded in mine own thoughts, and my Prayers rather shame me than comfort me; then I stand still, and look for the Salvation of God only: He sends his naked Arm out of the thick Cloud, and creates some Beam of Light and Refuge, which makes a Pilgrim sing in a Land of darkness. He seems to be gone sometimes, but returns again. He withdraws, but never bids farewell utterly. He suffers me sometimes to tumble in mine own filth, but brings me to the Laver again; to the Fountain opened to the House of David, etc. for Sin and Uncleanness. His unchangeable Purpose and Grace holds its Course as the Sun; and therefore poor Worms are never undone, though never so low. Can I more actually resign up to his Will, and read that Golden Line of his Love that runs within every Providence of his, and in every part of his Discipline, and put my Seal to it, how might I triumph; and say, O Sin, where is thy Sting? O Grave, where is thy Death? He dasheth earthly Comforts, that himself might comfort alone: he suffers Corruption to swell and rage, that he may appear to be the only mighty Redeemer: he glorifies the Excellency of his Word, by forcing the Soul thither for Refuge. Brother, let us be flying into this Ark, his Word endures to a thousand Generations: we have the same God, and no other than what Abraham, Isaac, and Jacob; Moses, David, and Paul had. He never left a poor Supplicant, nor will do it; for the Spirit of Supplication is his own Breath; and himself deeply concerned in all the Concernments of his People: they are his, and their Concernments his also. Let us muse this Privilege seriously, and glorify his good Will by Faith and Thankfulness; and so rejoice in believing above hope. The Lord be a hiding place to you and me; never yield to let him go: but let us cling fast by Faith and Hope, till he cause Salvation and Light to shine forth out of Obscurity, and Comfort all that mourn. Glorify God by Faith, Patience and Thankfulness; lose not that, and you will be no loser; though the day be dark, the Sun is not down. The times of refreshing will come to us, and we to them; for our Redeemer lives for ever. I leave you to that God, and remain, etc.   

1661. To S. D. Nᵒ 60.  
THat's the happiest Man or Woman in the World that can truly hear the voice of God in his Rod. That happy profit I press and long for; and that happiness I hearty wish to yourself and my Brother; that as God hath made you Partners in Affliction, you would endeavour to the utmost to support each others Faith and holy Patience in a stormy day. Afflictions, be they what they will, can never make you miserable. Nothing makes the Rod tedious, but unwarrantable vexations of Spirit; and in days of trouble, that is the usual Temptation; and there is no such Cure as the naked sight of God's wise disposing hand. If there have been any misgiving thoughts between you, about future Concernments relating to yourselves and your Children, as under such Surges you have met withal, our frailty is very apt unto; spread that infirmity before the Lord, who is abundant in Pardon, Mercy, and Truth; who can spare the Lives of the rest if he please, and will not suffer the Seed of his Servants to be desolate. All the Scriptures be full of Counsel, and infallible grounds of Consolation; yet such is our Carnality, Darkness, and Unbelief many times, that we think the Rock cannot yield Honey: and so we gauge things by fleshly and worldly Observation; and are apt secretly to condemn the Wisdom, Goodness, and Faithfulness of God before we are ware; whereas the only way to find the Pearl of real advantage in the blessed Word, is to lay the heart to the Word by an exercise of Faith; and then roll the Soul upon the Lord, though it seems to be never so much against that Sense and Reason which Flesh and Blood is always dictating to us. Dear Sister, I must confess I travel under a treacherous heart of mine own, which is ever betraying away my Peace, my Strength, my Faith, and Hope; and that is my daily burden: but I never come before the Lord with any openness, and unfeigned Resignation to him for Pardon and Succour in vain. I am somewhat a Partner with you in the Temptations and Waves of a present World, but cannot call it dismal so long as God doth in some measure steer my Course in any sincerity after him. Let us provoke one another to this, and the Storm will be over; the day will break, and the darksome shadows will flee away; or we shall flee through, or flee beyond them; for faithful is he that hath promised.   

1661. To J. L. Nᵒ 61.  
IT is good to mind our Interest in Christ seriously, wherever we are; that  we step out of this World, we may step into a better; in which dwells none but righteous Inhabitants, and righteous things. And were it not for this hope, how miserable a life would Christianity be! but one foretaste of Christ makes a dismal World pleasant. That made Paul and Silas sing in their Bonds, and John to be ravished in the Spirit in the Isle of Patmos: and truly, nothing else can do it. 'Tis our happiness that things which are seen are only temporal, but things unseen are eternal. I oft think of the comfortable society I had once with you; but the Kernel of that which made Society then comfortable lies still safe so long as that Promise holds; Lo, I am with you always, even to the end of the World. I recommend you into the hands of that precious Friend, and remain, etc.   

1661. To D. S. Nᵒ 62.  
LEt it be your and my study still to derive mortifying Power from the Grace and Cross of him who was dead, and is alive: I mean the Lamb who stands before the Throne in the virtue of his own Sacrifice, Rev. 5. 6. perpetually to intercede for effectuating all the ends of his Mediation to them who come to God through him. Our Prayers winged with faith in Christ, and fellow-feeling one of another's troubles, may fly faster than Letters can; and there is no fear of their miscarriage, if once placed by faith in the Mediator's hand. The Lord who dwells in Houses not made with hands, is the Habitation of his People. Let the fullness of all manner of Contentment that is on the other side Jordan so warm our hope and faith, that nothing on this side may discompose. And Oh that I could dwell more in the view of him who is lifted up to draw all Men to him; that so these earthly Affections might be transformed, and fetch satiating delight from the place where Christ sits, who is even now our life. I commend you to him; at his Throne let us meet, and make merry in the Author of Consolation, and our blessed Hope.   

1662. To D. H. Nᵒ 63.  
TRuly Sister, I do sometimes wonder at the sottishness of my heart, that can be so affected with the Christian tender Respects of a dear Friend, and yet have no more flames of Affection to the Fountain of all Love and Loveliness. Methinks nothing makes any Friend truly excellent in my thoughts but Grace, and the Inhabitation of Christ there. And if a Beam of his Grace creates a delightful Aspect wherever it pitches, how excellent for Perfection is Jesus Christ himself? Sometimes our hearts are apt to fancy Christ as if he were humoursome, revengeful, as if he would make the worst of things, and not the better; sometimes as if he had forgotten, were far off, did not hear, were reserved, exceeding ready to take exceptions, and such like: whereas we may go to a poor lump of Clay; where a spark of his Nature dwells, and have sometimes a taste of that Affection that is scarce capable of reflecting back any such prejudices, or the least shadow of them. And the reason is, because there is a rooted persuasion of some predominant Principle of Christian, spiritual, and reciprocal Love. O then how seriously should we pray that our hearts might be directed into the Love of Christ, and that it may be shed abroad in our hearts. A Christ who loves once, ever, always, and to the full, he loveth: he loved and came; he loved, and died; he loved, and proclaimed the everlasting Gospel; he loves, and pardons; he loves, and teaches; he loves, and reproves; he loves, and holds fast for ever; he loves, and saves. When a Soul is sunk as deep as Hell in sin and filth; in love he redeems that Soul, as out of a Jaques; and is not ashamed, nor thinks it much to cleanse it again, because Love constrains him. All his ways (not one excepted) are Mercy and Truth to them that fear him. He has a noble and surmounting Love, not capable of Melancholy, Misprision, or Mistake. He knew all the defects of his Spouse before he betrothed himself to her in loving Kindness, and tender Mercies. And he so far abhors the declining of his Love, that the very beholding of any defect there inflames his heart to remove it, that he may present her to himself without spot. When we have any Agony against our sins, doth this come from the Flesh? Is it not purely the Lord's Arm? What shall I say? The Lord reveal himself, that we may purely rejoice in God our Maker; and cling upon him in the virtue and power of his own unsearchable and endless Grace and Love. I long for other Society than I can have here: few Friends here, and little help; especially as to that Interest in which you and I are most concerned: but there is a River that never dries up, and a Counsellor that never fails. I am yet in health; and as to outward freedom, as it was when I came hither first; but not without some daily Exercises: but my chief Adversary lurks within, which God will one day destroy, and all Warfare will be over. Let us pray to him for each other, for it is not in vain.   

1662. To B. D. Nᵒ 64.  
AS for all things that relate to this and the next Life, the Lord help you and I, and all his People, fully to commit ourselves into the hands of GOd, in the name and interest of Christ, who is Lord of Quick and Dead: He who hath said In nothing be careful, Cast your burden on the Lord, and that All things shall turn for good to them that love him; and he that hath said, I will never leave you, nor forsake you; certainly he cannot forget his own Word. Oh that we had Faith to believe it. Let the great business of Faith be our work every day and night. I leave you to him who is able to teach, help and save, etc.   

1662. To T. N. Nᵒ 65.  
DEar Sir, However it goes with you, I trust, you have no reason to count yourself alone, whilst so good a Friend hath said, I will be with you in the fire, and water. When we are at any plunge, then is a time to act Scripture-Reason, and not worldly Reason; and draw such Conclusions in reference to Soul and Body, as the Wisdom and Truth of God doth teach. The Lord make his Furnace to be purifying at this day. Some in one kind, some in another have their various Trials, but the Father of Mercies doth govern the matter; so that at the Close, it shall be well with the Righteous. Let us labour with might and main to keep up good thoughts of God, and the glory of our Interest in him. Though the Heaven and Earth do shake, the sense of his Covenant cannot change; his Son cannot be dethroned, nor the Promises of his Grace and Presence turn into the Blood of a dead Man. Clouds may darken the Sun as to us, but they can never diminish the natural light of the Sun, nor stop its Course. The Sun is as nigh the Earth when Clouds do interpose, as it was before; and our dear Lord is now as near his afflicted ones, as when the Branch of earthly things was never so green in their hands. Faith, Repentance, Love to the Lord Jesus are glorious Ornaments for a Pilgrim, travelling towards that City that hath Foundations. Sir, I know not how it fares with you, but I doubt not but it goes well: For can any deal of an infinite wise God, a faithful and gracious Father be amiss; seeing he has promised, and will not fail to give Grace and Glory, and will withhold no good thing from them that fear him. Let us not deny his Truth by Unbelief, nor his Love by a lowering Dispondency of heart; however the Waves rise and swell, he is above them; and the great Redemption is near.   

1662. To B. D. Nᵒ 66.  
YOur welfare is amongst the chiefest of my desires in this World; and if the Afflictive Providence of God doth still remain, be not dismayed; yea, if it increaseth, let not a disponding heart put the Lie upon any Promise God hath made: he is not a cruel Father, his Bowels are tender, but our misgiving hearts are they that are apt to plunge us. Had we more dexterity in believing, we might steer a comfortable Course, when all sight of dry Land is out of sight. And such a Faith is God's Gift, who has promised us every good thing. Let us both go to the Creator of the ends of the Earth for Faith, and by Faith wait for more Faith; that we may ride out the Storm, and not be ashamed or wearied out under the Cross. How 'tis with you I know not; but I have much confidence you are in as safe hands, and in the bosom of as tender love as ever did shine upon you in the days of more earthly fullness: and that the gracious Goodness of God, and his unsensible Wisdom has ordered this present state of Affairs to exercise you withal. One half hours time beyond Mortality will make amends for all; and we are hastening to it; and I trust, at present freely entitled to the unalterable love of God, who will never leave nor forsake to pity and secure the Offspring of his own Grace. If the Lord favour me with his Counsel, and give me the Shield of his Presence, I shall not be at a loss. I dare not give way to hard thoughts of him, but rather to covet after a greater freedom of Resignation to his sweet pleasure.   

1662. To B. D. Nᵒ 67.  
I Am affected with your trouble, and yet comforted in your faith and comfort. But who makes Rivers run in the Desert, knows how to refresh the dry Ground. When we hear News that our Troubles will one day expire, there is some refreshment with it, and not a little support the while. But Oh, for ever blessed be that glorious Hope, that not only outward Troubles, but Sin also shall be no more; yea, and that while we are striving and toiling under a Body of Sin; we are yet stated in the second Adam, brought over from a state of Sin, to a present state of Righteousness, Acceptation, and Blessing. This is the Crown and Conquest of Faith, Hope, and Consolation. All these things will I give; yea, said the Tempter, if thou wilt fall down and worship me. Ah cursed and deceitful Proffer. Let my Portion and yours be found still, and for ever in a crucified risen Christ. If he loved us when he washed us in his own Blood, than no slaying Providences can separate from the same Love: so that we may, musing the matter aright, say, he loved me when he hurried me hither and thither, when he broke my Bones, emptied me from Vessel to Vessel, made me as the Mire of the Street. Yet his Blessing once bequeathed, can never be revoked, nor his eternal Love change. Though his Paths are in the Deep, and his Ways and Judgements past finding out, while he maintains in our Souls a Cry after him (which is the voice of his own Spirit interceding in us) he hath not forgotten to be gracious, nor caused his Bowels to cease from yearning toward us. Sin only makes outward Burdens intolerable. Outward Troubles declare the venom of Sin, and tends to open the ear to instruct us: and so both of them sends the Souls of the Redeemed to the Atonement of Christ's Blood for Healing, and into his Bosom for Refuge. Certainly Brother, his Promises are as good now as they were before the Storm risen upon us; and the Covenant of Grace, and Love, and Good Will smiles as much as ever, and when the Cloud is blown over and gone, we shall see it. Now to justify God's truth, and submit to his wise hand; to maintain good and honourable thoughts of him, and all his deal, when so many things from without, and also from within do war against it; this is like the faith of God's Elect, and doth in some blessed measure betoken the knowledge of what God is in himself, and what he is eternally to us, and that the Seed of God remaineth in us. I leave you in his hand, and to strive under your Affairs, as he shall give you Wisdom and Strength. Lord, purge and heal us; he will do it, and all will be well. Let us hold on to pray for each other, for the Vision will speak, etc. Yours to love and live with you in the Lord, etc.   

1662. To P. D. Nᵒ 68  
I Have no other thing to recommend to you but this; that as you have already found this present World to be a slippery Foundation, so beware how you lay the whole stress of your Expectation upon it, or the persons in it. A thirsty Man may dream that he drinketh; yet when he awakes he may faint. The drink of a Dream gives not nourishment; 'tis only the Water of Life, issuing from the Rock Christ, that is satisfying and healing; He that drinks thereof shall never thirst. Frowns and favours of Men are some of the strongest Engines the Devil has, to shake a Soul from simple and single hearted following of the Lamb: and besides them, the treachery of our carnal and unbelieving hearts is ever watching to betray our poor Souls into a dis-relish of the pure paths of Life; dulling the edge of Zeal, and blinding the eye from beholding the Excellency that lies in the Person of Christ crucified and risen, and the excellent Grace that has shone from Heaven for recovering poor Sinners out of the Snare of the Devil. So that you and I have need to be much attending at the Footstool of that Throne where the Lord of Life sways the Sceptre of Relief, Mercy, and saving Health for all Comers. Let my Portion be in the Fountain of Life, and not in the broken Cisterns of earthly deceitful Contents. If you would save yourself from grieving the good Spirit of God (which I trust, dwells in you) retire yourself as much as you can into the Contemplation of such things as may cause the fear and love of God to be and remain with some odoriferous Verdure, and kindly grow in your Soul. And take an ingenious and serious view, whether the Plants of the Lord do flourish, or else are blighted: No less than an infiniteness of Power is requisite to such work; and he only who engageth his heart to it, lieth under the Promise of the Influences of Heaven, to quicken and satisfy him with good things full of Marrow. I have no more, but recommending you to the Lord, to keep you from declining in a declining time; and that you may be preserved from evil, and your Affections be where Christ is. I remain, etc.   

1662. To S. H. Nᵒ 69.  
I Know you yearn after the same Country which I have some hope (through the Riches of that Bounty that has appeared from Heaven to Men) to see; and when the Groans here below are over, to breathe forth Blessing, Honour, and Praise to him who, I trust, has loved us both, and washed us in his own Blood; and I have some ground to hope the number there will be one the more for your company. Only spend your love upon him, your delight in him, your desires after him and every part of his Will; as well to carry the Cross as wear the Crown, for both are privileges. When your heart is oppressed with sin or trouble, then think, Oh how free is he from sin, who sits Conqueror at the Right Hand of God, as my Advocate, Surety, Redeemer; yea, my principal self; whose I am by his Redemption, more than I am mine own. Sins, evil thoughts, Heart-lusts, dispondency of Spirit shall not always tear and torment; for he has judged them in his Flesh upon the Tree, and is risen on our behalf. I could write a Volume, had I words and time, of the terrible Inroads which the Enemy, especially my own corrupt heart, makes upon me; but I doubt not, you know the same Warfare. What remains, but that with Faith, Hope, and Patience we cry out, How long, Lord, holy and true; how long ere the Canaanite be expelled, and these Thorns in our Flesh be consumed for ever? Oh what pure and uninterrupted Communion with Christ will that be, when neither sin within, nor troubles and fears without shall gall any more; when Melancholy, Doubts and Uubelief, as a black Cloud, shall be dispelled, and dried up for ever before the sparkling face of the Sun of Righteousness, solemnising the Marriage of his Spouse. We have no Oratory that can out-pass what he has already uttered concerning this, and his words are not vain, though ours are many times too too chaffy about these things, the more is the pity it should be so. When he says, Sin shall not have Dominion over you: I will circumcise your hearts to love me: I will redeem Jacob out of all his trouble: I will be with you, and deliver you, his words are all true; but our little exercise of Faith is either like a weak handed Gripe, or a leaky Vessel; yet our Faith itself is in his keeping, and his Intercession is incessant; and therefore it cannot utterly fail. Dear Sister, wait on him, pluck up your Soul to the business; your labour will not be in vain, nor any unfeigned desire after him return disappointed and ashamed. Throw Husband, Child, and self upon him, into his Bosom; and there lodge together by Faith, in the Joy of the Holy Ghost, and so take your rest: I mean a laborious, and yet a sweet Rest; for He gives his Beloved Sleep. His own Concernments are mixed in ours; though his own are chief in his eye, yet he can look upon them without beholding ours; for the Covenant is made, and the Blood that concerns it is already shed, and fully accepted; the Redemption complete, and the Lord's portion and delight is his People. So that he (as it were, if I may say (as it were) in so true and real a business) raiseth in himself an endless delight, by loving his ransomed Seed, and in dressing them according to his own heart, and shedding out a measure of that Love into their hearts also, for carrying on a Spirit of Conjugal Affection in the Souls of his People towards him now; till the shadows slay away, and we come to know him, as we are known of him; and so love him without interruption, as we are loved of him. Is the day near when a thousand fold more of this will really appear than words can utter? For who can speak how much there lies in God's Purpose; yea, in his very heart, to do for them for whom he died, bought so dear, and rescued with so high a hand? Deut. 10. 15. How then should we look out to awaken our faith, and lift up our heads, because our Redeemer is alive and risen, and our safety is in him? Oh that my own heart and yours were more warmed in such a view. I have no more but to recommend you to the Bosom of him who is the God of all Grace, Pity, Power and Consolation. Yours in the hope of this saving Health and Relief, etc.   

1663. To E. D. Nᵒ 70.  
I Received your Letter, though not so well spelled as that I received before; but as bad as it was, a Father can pick out the meaning of his Child; for Love is quicksighted, and the best Interpreter of words in the World. God is so to me, and teacheth me the same to you. You wrote, you would fain have a tender heart, such as the Prophet calls a heart of Flesh, but not a fleshly carnal heart. What then must become of the hard heart? Your earthly Father cannot take that away, nor give you the other; but beg of him who made the Promise, and he can and will both give you the one, and do the other also. Be not a stranger to him; I would part with some of your Affection towards me, as far as he allows me, that you might spend it on him. You cannot speak to me but by a Letter, at this distance, but you may to God all hours of the day and night. Read the Scriptures as the Word of him who deserves all your love and desire; I am contented to have it only at the second hand. Muse over as oft as you can, by what you read and hear, how sinful your Nature is, and loathsome in God's eye; and how wondrous his Goodness is to tell you, he lays that loathsomeness of yours on Christ; and he has by his death, brought in eternal Redemption for you. Consider his exceeding love, and the great travel of his Soul, and bitter Agony; that you in prising and flying to him, may be freed from the dreadful state of a hard and polluted heart: you cannot ask any thing of him to this end (only do it reverently, and with reliance on him) but he is as willing to give it. You may open all your heat to him: yea, you must do it; for he loves to have you do it, that so your whole heart may be cured, and my Child be found at last among the number of them who sing for ever, Blessing and Honour, Glory and Thanks to him who loved us, and washed us from our Sins in his own Blood. I leave you to his care, etc.   

1663. To D. H. Nᵒ 71.  
I Have not yet found out a way of Employment; but am looking out, and do desire to be looking up; for my advice and help comes from the Hills, as David speaks. Disappointments (as a wise and faithful God orders them) are as useful many times as Success: God has not cast me out of his gracious Covenant, nor my Soul into murmuring discouragement; but tells me the Trial of my Faith is better, much better than Gold. However 'tis with my outward Man, yet my chiefest Want is not there; and although my sinful and corrupt heart wars strongly against the Spirit, and the new Creature, yet I believe the Spirit, in the Operations of his Grace in the new Creature, will carry the day when all is done; for our Redeemer is strong. I am laden with Darkness, Weakness, corrupt Lusts, Vanity, Distrust, unsteady and uneven Walking, deadness and hardness of heart; but I find the Fountain of Mercy for cleansing still open, and the Grace, Mercy, and Truth of God in the Covenant unchangeable: and in this stands all my Salvation, all my chiefest desire, 1 Sam. 23. 5. I want nothing but more Faith, more spiritual Light and Furniture, more of Christ's Image, more renewing in the Spirit of my Mind, to have less carnal Carefulness, Luk. 12. 22. and more of the just Man's Life, Hab. 2. 4. Sin makes a Man poor, weak and fearful; the Grace of God, which brings Salvation, makes a Soul rich, strong and confident; for the Covenant of Grace and the Promises are more than words. The Treasure is full; and if I could bring my empty Sack in earnest, it would be filled in earnest. I give you a short hint of my Convictions, my Conditions, Travels, and desires; that in the like you may see you are not alone, and that we may strive in Spirit together towards the glorious Prize of our high Calling. I commend you to your and my strong Rock, the blessed and everliving God, etc.   

1663. To D. H. Nᵒ 72.  
I Am attending what the Providence of God will direct further to. Now and then some Doors of Providence seem to open themselves a little, but as yet nothing effectually; but the God of Providence, who is the God of all Grace also, rules them, and every thing is and will be most beautiful in its season. He has glorious Lessons to teach me and others, in such a method and Discipline as this is; and knows how, and is able to make me, and the rest who are alike exercised, to learn profit; that's my work at present. Bless God with me, that our Sun is in the Firmament; though Clouds breed darkness, his Nature, his Word, Covenant, Mercy, and Truth never fails; and that is enough. Remember that God, even the Eternal Word, came, lived, fulfilled all Righteousness, died, paid our Debts, removed away the Curse, and overcame in our Nature for us, as our Mediator for us only, not for himself; he needed it not himself. Your nature and mine is as really in Heaven as our persons are on Earth: and that Magazine is open to every desiring and sincerely hankering Soul. Our Redeemer is strong, his heart tender, his words true, his Grace free, and his Love strong as Death; his Compassions never fail. Oh let us love, fear, adore, and believe him; and in him alone lift up our heads. To him I commend you, etc.   

1663. To B. D. Nᵒ 73.  
I Perceive God has struck you off at last from any further hope about that troublesome business, and that you did conceive you should be at London some time this Month. I think there is nothing at this day more remarkably experienced by the People of God, than disappointments in the matters of this present Life; but certainly 'tis not their Doom, but their Physic: neither is the Dispensation wrath, but fatherly Wisdom, and rich Bounty to all the adopted Seed. He gives his Children bitter Cups, but yet healthful; at least, the issue will prove it so, etc.   

1664. To B. D. Nᵒ 74.  
CLouds and darkness doth grow thicker and thicker; but yet there is some light in the Lord, in the midst of outward darkness. Light is sown, and the Harvest will come. Our God is everlasting, and the Covenant of his Love and Truth sure; he is still unchangeably the same in his Grace, whatever Changes he order us to pass through, that Promise is the same; You shall not be tempted above what you are able. What God spoke to Jacob is every word of it true, for our Faith and Learning, Gen. 28. 15. I am with thee, and will keep thee in all places, etc. Make as much room as you can for your Understanding and Affections to feed on Christ, our daily Bread, for Pardon, Protection, Direction, Purging, Blessing and Comfort: There I leave you, blessing God with you, and for you; that he doth make you cling upon him, and to roll your eye beyond these uncertain momentany things. Ply that aim and that work still, for the good Will of him that dwelled and dwells in the burning Bush doth not change: in the Fire and in the Water he will be with us, etc.   

1664 To W. D. Nᵒ 75.  
THat you are walking Heavenward is the best News one Christian Friend can hear of another; I doubt not but that you make that your Journey. You as well as others, have had that word of Christ fulfilled, In the world you shall have trouble: and I hope you have found it as true, that In me (viz. in Christ) you shall have peace. Certainly inward Peace can be had no where else; in him alone that Jewel is to be enjoyed. 'Tis good that things below do frown when they force a Child of God to retreat, and shelter himself in the bosom of him whose Love and good Will is everlasting. We have but one great Care to spend our thoughts most about, viz. To rest with joy in the Will of God; seeking his Glory, endeavouring after more of Christ's Image to be renewed in us; and so with faith and patience to breath after that deliverance that will put an end to sin and trouble. Afflictions are then prosperous, when they are blest with a right instructing and weaning efficacy; and are useful to render the excellency of things not seen more precious and desirable; when they make a Soul to search and pray much, and so wind out of the World, than they are profitable Physic. This is that frame I would be at; and who can help us in this great work, but he that has promised that he will never quench the smoking Flax, till he hath brought forth Judgement and Righteousness to Victory, etc.   

1664. To D. H. Nᵒ 76.  
THe Lord himself be with you as a Guide. Sometime fair Wether, and sometime foul; we must expect no other a while: at the Evening it will be light; yea, constant, clear Light and Peace, when all these lower Shadows and Clouds are blown over and gone. In the mean while we are sure to have Pardon, Favour, Life, and the blessed Spirit of Life for our relief. Our Prayers herein will be granted, because we have a bountiful and faithful Promise for it, and our Surety ready to make it good. Here we are Soldiers, but shall overcome through the victorious Blood of the Lamb, and his Presence with us through Darkness and Light, through Life and Death; the Issue will be Victory, through him who hath loved us. Oh, let the Children of Zion rejoice in their King, etc.   

1664. To B. J. D. Nᵒ 77.  
OUr Relation to each other require not only mutual Remembrance, but now and then a Line or two to signify the same. As for News, whatever I see or hear, I writ but little; but would employ my thoughts and time in the best way of improvement that I can. Time runs out apace with both of us; the Redemption of it, in order to Eternity, will be found the best Wisdom. What perilous times the last days will bring forth has been told us already, 2 Tim. 3. 1. amongst which a dry heartless form of Godliness instead of sincere power, is marked as the Mode of the last times. Happy is that Soul that shall be enabled to escape those Rocks and Sands, where many are like to split or run aground. If God be pleased to conquer our hearts into an ingenious Resignation to his gracious Will, and wise Providence, and make room enough for his Authority to reign there, we shall be more than Conquerors as to other difficulties. The Truths we have heard concerning Christ, and the way of Life by him being truly realized, and become in good earnest of a transforming Power into our Souls: that, and that only will at length land us on a safe Shoar. Let us search much, pray, and give serious Welcome to the Spirit of Christ our Head; and the end of our work will be Peace, etc.   

1664. To B. D. Nᵒ 78.  
WE must always cling upon our strong Refuge, our Life, our Peace; present and eternal Blessedness lies in his hand, and under his Covenant and Seal to give forth. You are much upon my thoughts, that you may be kept sincere, and hold the things you have heard and received. Let nothing dismay you; preserve your Intercourse with Jesus Christ with all watchfulness, he will provide things needful in their best season. Wait on God, creep to Heaven, and God will order these outward things for good well enough. Pray much, as I believe you do; he will be your Sanctuary in a strange Land. I must take my leave, and do leave you to our good God, who has been the God of our Parents, and has had wondrous love to their Seed, blessed be his Name: He is our God, and will be our Guide to the death, and after that also; hallelujah. The War ripens apace, as 'tis feared; but through fair Wether or foul, our Pilot has engaged we shall have a good Landing at last. Our Redeemer is most wise and strong, and therefore we may still lift up our heads in Faith, Hope and Comfort. I recommend you to the Lord, whose I am persuaded you are, whom you serve, and who will never leave you.   

1664. To B. D. Nᵒ 79.  
I Do not doubt but the same God who has made Communion with himself sweet to you, will gather you under his Wings, and perfect in you the good pleasure of his Will. What a Majestic Privilege is this, that the omnipent God should voluntarily be in the nearest Covenant with a poor Sinner? That Christ, God-man, should be our Priest, our Advocate, and every hour of the day and night alive to make Intercession for all those who come to God through him? What though great and new Temptations come, and sore Tempests arise; he did, doth, and can still say to the Storms, Be ye allayed, and they all must obey him. Strong is our Redeemer, and therefore the Floods cannot drown a weather-beaten Vessel; yea, he is both Ship and Pilot, and therefore the Venture cannot miscarry. Who is it that keeps the small Grain, the little spark of Faith alive, but he who made Jonah in the Deep to say, Yet I will look again towards thy holy Temple? Our whole care and burden lies upon his hands, who bears up the Pillars of the Earth: he lives to give and nourish Faith, and in believing to give Peace. Therefore Sin shall not have utter Dominion, nor Condemnation find room to enter. He is bringing us through many Waters, to a safe Shoar. The Victory determined and promised will break forth, because our Head is exalted above all Authority and Power. We may look all manner of Deaths and Damps, all manner of Disappointments, Discountenances, and Difficulties here below in the face, without an appalled heart, and amazing terror; because the Prince of Life and Deliverance has engaged his Life, his Crown and Dignity to be the Hope and Strength of his poor Servants. Happy is that Soul that makes him his only and continual Refuge, as I perceive you do; and blessed be his Name for it. Mr. Th. Tr. is dead, etc. and thus rolls away the World, and the things and Lusts thereof, etc. The days of an anxious Pilgrimage are running out. The Lord direct our eyes to that serene and unchangeable state, where sins, fears and Temptations, turmoils and difficulties will cease for ever: to the comfort and Communion of whose gracious Spirit I commend you, etc.   

1665. To D. H. Nᵒ 80.  
AS for your Complaints, turn them into Prayer; and make the same Moan to Christ as you do to me: he has not only fellow-feeling, but can secure also. All other Friends can but administer words; but he is not only willing, but able also to secure them that come to him. All that we can do is but to hand over his Relief to one another, therefore tell him all your mind; when you are weary, sit down at the Fountain and drink: never expect Medicine elsewhere. The more you expect from him, the more you get. The more you talk with him, the better you will be acquainted; and he loves such Society. He is not harsh and strange; but as a prudent Father and Husband, full of Bowels; and takes nothing so ill as your standing aloof off. He loves Holiness, and a composed Walk with him; but to the end that he may teach a Soul how to come by it, he leaves that Soul sometimes to darkness, discomposedness, and deadness, that it might be forced to know him, and to be exercised in going to himself, as all the Storehouse we have; and to believe our Acceptation, our Growth and Fruitfulness to be only in Union and Communion with him by his Spirit. But these things he can teach you best, etc.   

1665. To B. J. D. Nᵒ 81.  
I Do by one or other sometimes hear of your health; which is welcome News to me. Although the years of my life have not reached the number that yours are now at, yet methinks the Lord hath given me a fair Respuit to seek that Pearl, which doth surmount the value of the whole World, and the Lusts thereof, which pass away: but the deceit, pollution, and negligence of my own heart is such, under a too short improvement of time in a day of Grace, under the means thereof, that I may cry out, Where have I been? What have I done all this while? How little have I answered the Gospel-Call? How little have I pried applyingly into the Mystery of Christ? And what miserable Returns have I made to all the bounteous offers of the Gospel that I have read and heard? But yet the Lord hath in some part hinted to my Soul, that he has made with me in Christ an everlasting Covenant. There I desire humbly to cling, and there to place all my Expectation, my hope of Acceptation and Salvation, and all my desire. And you that have seen more days than I have done, I entreat you also to give them a serious review. Let neither of us leave our choicest Concernments at uncertainties. Oh, for a rousing visit from the God of all Grace upon each of our hearts, that may alarm us out of ourselves, into the City of Refuge before we are benighted. Let each of us be as much afraid to have any wholesome Conviction die upon us now, as we would be afraid hereafter to be found without our Wedding-Garment. I have little News but that the Plague is greatly increased, and seems to import that Wrath is gone forth. The Lord help us to put our house, our hearts in order, with the utmost zeal and diligence. The Alarm from Heaven sounds louder and louder, and seems to give more than an uncertain sound: It speaks out divine Wrath most apparently; happy would this City and Land be, if it heard and submitted to the voice of the Rod. Let us look out, and be fitted to meet our Lord. 'Tis pity to let an eternal state be at uncertainties with us, when a temporal life is thus tottering. Such a flying to Christ as is accompanied with a clear Resignation of our Wills wholly to his Will, is the best Preparative for our Change.   

1665. To B. J. D. Nᵒ 82.  
THough there is not often intercourse betwixt us by Letters, yet I can truly say, you are many times upon my heart. The affairs of your precious and never-dying Soul is, as to you, the principal Theme of my anxious and affectionate remembrance of you. I have you in my eye when I do not bodily see you, and in my prayers to him who quickeneth all things, and giveth life and growth to whomsoever he will. Your Convictions, your Temptations, inward and outward, the wiles and power of the Prince of Darkness, which stands against you in Battle Array; your infirmity, the deceitfulness of sin, that will turn and wind, and shift from one corner of the Soul to the other, to preserve itself from being dislodged; the lulling Baits, the powerful suasives, the Threats, Exigences, and Influences of a present evil World; the difficulty, and yet the necessity of that spiritual Warfare, to which you are called, and unto which the promise of Victory is made: these things I say, are in my eye. And then I think there is matter enough for one Brother to remember another, and to cry out; O Lord, who shall raise my Brother into the vigorous exercise of faith with power, into inward and exemplary holiness? Who shall bring him into the Rivers of effectual Contrition, and land him on the right Shoar; for he is feeble, unable, and ready to halt in the way? Who shall bring him into the strong City, the Walls whereof are Salvation, and the Habitation thereof Purity, Serenity and Peace? Wilt not thou, O God, who alone canst stay the crooked Serpent, and say to all obstacles whatsoever, Give way; Let the ransomed of the Lord return; Let the Seed of my Servants, to whom my Promise is made, come and enter into the strong Hold; for I have found a Ransom? Dear Brother, how, and in what frame of heart my Letter will find you, I know not; but God has guided my Pen, to let you know a little, what kind of muse I have in my Jealousy and tender Affection towards you. If you be busy in these things already, these Lines may be Spur and Encouragement: if otherwise, God can make them a successful Alarm; though as mine, they are weak, short, and impotent. I live here among the Graves, and do not know but that my decease may be at hand, though at present in good health; and therefore I think meet to let my Arrow fly, as near as I can, to the White of the Mark; for there is no work nor invention in the Grave, there is no Return, no further opportunity to set the House, the heart in order. Though my glance may be at random, God can direct it within the Joints of the Armour: To him I commend it and you. I have sent you a Bill of Mortality. The voice of God crieth to the City, to the Country, to you, and to me: the Man of Wisdom, and none else, shall see, and fear his Name, etc.   

1665. To E. D. Nᵒ 83.  
THe greatest thing I desire is, that the presence and blessing of the Lord may be mine and your portion; and that is the best portion which is obtained from him by prayer and resignment to his pure Will. How, in reference to me, God has ordered the things of this World to come and go, you have in some measure seen, that you with me should lay hold upon the most durable substance; that so we may become Heirs of that Peace and that Treasure, which the World is neither able to give nor take away. Upon such a Bottom as that, and no other, there is safe swimming by faith through all Changes and difficulties, unto a Condition of Rest, Purity, Peace, and Satisfaction that will never change. I hope Christ has numbered you amongst his Lambs; and if God himself be to you and me a Shepherd, we may, in the words of his own Spirit, say, We shall want no good thing. Therefore call much upon him to reveal himself in his Son, unto your heart, and that he would carry and mould your Concernments and mine in his own bosom, and take the whole care and guidance of us into his own hands, and also conform us perfectly to his Will; and then we are beyond hazard, and may be assured to be supplied sufficiently; guided by his Grace here, and arrive at Glory hereafter, etc.   

1666. To C. M. D. Nᵒ 84.  
IT hath pleased God to exercise our Family with some considerable Trials, but still that good word of God remains, Light is sown for the Righteous, and joy for the upright in heart. We may not therefore faint under his Correction, but rather attend the voice of his Rod; and in flying to Christ, say, All things shall work together for good: Which promise is made to them that love him. Let us therefore diligently pry into the Gospel where Christ is to be known, and his excellency is able to contract a holy reverential Love; which is that qualification to which the promise is made: which qualification also lies in the free Covenant; I will circumcise your hearts to love me, saith the Lord. So that all our welfare lies fully and wholly upon the free Promise and Covenant of God, which we are invited to partake of by faith, which is also his free Gift. Oh, that he would help us to open our mouths wide, that our hearts may be satisfied in a Land of Drought. I am glad to hear your heart steers heavenward, and was therefore the more willing to write you, etc.   

1667. To D. H. Nᵒ 85.  
I Sympathise with your conflicting Soul. I could make more sad Complaints of myself, than it may be would be for your profit; but while you or I can look up, we may be sure our dear Lord looks down. Read the story of Israel's coming out of Egypt, and you will find it like your case and mine; sometimes they believed, and by and by utterly disinherited their deliverance. Oh, the patience of God exercised, and still wrought for his own sake; remembering his Covenant. You may be sure you are beyond the Notion, so long as you long and pray for the power of Godliness; therefore let every fear send you to Christ afresh, and then you use your fears as God would have you; for the Law and Conviction of Gild is for that end; as you read in Gal. 3. and the Soul that comes, he will in no wise cast out, but in due time make you see the nature of free Grace, and what the Life of Faith is. Hope still in God; you shall yet see and praise him who is (whatever you think) the health of your Countenance, and your own God. The Lord be your and our Physician in all respects: his Patients are well attended. You are not out of my thoughts, whose health and welfare my Soul desireth. Let all things and Commotions here below cause us to fix upon that which can never change; to that Rock I commend you. God is gracious, our times are in his hand, and 'tis safe in trusting ourselves and our Relations there. Your Prayers, though at a distance, can through Christ, administer help as if you were present; and therefore be not troubled that God has disposed you at a distance at this time: he is most wise; creep into him as near as you can; and be assured, the nearer you creep thither, the better welcome, and the more will your heart be composed. The good hand of the Lord be with you. etc.   

1667. To B. D. Nᵒ 86.  
I Do begin to long after a Line or two more from you, how it stands as to your inward Man; for that part is oft on my heart concerning you. The Lord is favourable to me; I have both the visitation of his favourable Frowns and Smiles, and his Frowns are very wholesome, for he never leaves me, nor breaks so much as one Clause of his Covenant; for his mercy endureth for ever. I and my Family are in health; I may say, The Lord is my Shepherd, I shall not want any good thing. Our God is a sweet Portion, and Heaven a perfect Rest: let us spring upwards, and all will be well. Your condition is often, and sometimes solemnly presented by us before the Lord, Who is a God hearing Prayer. 'Tis a comfort to me to think you are in his hands, and that he will assuredly guide you by his Counsel, until he has brought you to Glory. I commend you to his care and kindness, etc.   

1667. To J. A. Nᵒ 87.  
I Always perceive your friendly respect to me, for which I return you many thanks. As for the former part of your Letter, there remaineth nothing on my thoughts that needeth any Apology from you; for I never found your Lines any other than the mere proceed of Integrity and entire Affection towards me, and therefore always very acceptable; and the rather because they do not only leave Conviction upon me, being privy to the burden of mine own evil heart, I groan under; but are also by way of spur, a good and weighty motive to stir up my Soul to pursue the harder after that Mark which I should, and do daily long to attain unto. Poor Worms as we are may hear and behold one another sometimes with some moral and affectionate Impressions; but Oh, what an influential Object is Jesus Christ, who when yearningly beheld, transforms the Soul into the same likeness; and indeed, the Graces of his Spirit in his People also improved, through the Communication of the head, have great force through that Communication, to quicken one another. All this tends to exalt that Fountain of Life and Grace in Christ, that feeds all the Streams with its own virtue. And blessed be for ever the God of all Grace, that has called you and I into that glorious Fellowship and Communion. To him we may complain, and be pitied; in him we may boast, and can never exceed; there Affection may be inflamed without danger, for he infinitely surmounts all our love, and all our praises: into whose gracious Arms, my dar Friend, I commend you, etc.   

1668. To B. D. Nᵒ 88  
WE see how uncertain things below are, but our Interest in the unchangeable Covenant of Grace will never fail nor deceive us, that still you may say, the Lord is good, and every thing will work together for good, if we let not go our Confidence. The good and gracious God spread his Wing over you, and direct and manage your Concernments for you. You are much upon my heart; praying that you may have the presence of God preserving and supporting your heart, and ordering your Affairs. I can commend you to him as one whom he is pleased through Christ to own, within the rich, sweet, and precious Covenant of his Grace; and whom he will care for, and never leave, till you are fully freed from every heart-oppressing care. Therefore in the midst of all Cloudy Dispensations, rouse up Faith, and so pass through till you arrive at the Port of true Rest, where the Forerunner is entered for you. There is a Rock which is not capable of Concussion. A believing heart well digesting the 46th Psalm may behold Terror without dismaying dread: An unchangeable God is still the same Refuge, in the midst of all other Changes. To that Rock I commend you.   

1668. To C. E. D. Nᵒ 89.  
I Apprehend it a providential favour of God to me, who gave me an opportunity of seeing my dear Cousin, your Husband, before the Lord removed him hence; that I might have some fresh taste of the frame of his Soul, when he stood upon the brink of Eternity, ready to launch forth. I know it is an afflicting Providence to you, to be deprived of the Society of so dear a Relation, after you had so long enjoyed the Endearment of each others Affections, and had passed through many afflicting Dispensations together in this Vale of trouble; and had also, I doubt not, many joint Applications to God, praying together; and according to the ability which God gave, endeavouring to promote each others spiritual and everlasting Welfare. But herein there is matter of Consolation, and thankfulness to God; not only that he lent you this choice Comfort through so many years of your Pilgrimage, but that he caused you to see his faithfulness and goodness in carrying this your dear Husband through, to the end of his spiritual Warfare; and that God preserved him from staining his Profession in the eyes of the World, and has rendered the remembrance of him precious amongst his People, and fulfilled his Word touching him. Mark the righteous Man, and behold the upright, etc. And what though he be taken out of our sight for a little time, there is no reason to repine, that the Lord hath seen it good to take him into the Vision and perfect Fruition of himself, among the Blessed (as he hath given us ground to be fully persuaded) and has now put an end to his troubles and disquiets, has healed his aches, cured his diseases, and removed his pains of Body; translated him from this World, where he is yet pleased to leave you, for a further exercise of your faith and patience. And now what remains, but that you gird up the Loins of your Mind, to run the remainder of your own Race. And while you are here, in time, breath after the same eternal Rest; rejoicing amidst all Trials, and believing that our faithful and gracious God, who has begun his good Work in your heart, will never cease till he hath carried you through, and landed you safe, beyond all temptation, sin and sorrow. Into the hands of this gracious God I commend you, etc.   

1668. To M. S. Nᵒ 90.  
I Am loath to omit the giving you a Line or two by my dear Sister, who is this Morning turning over one Leaf more of her wand'ring Pilgrimage. God is pleased so to order it, that (methinks) I can hear little from any of my dear Friends, but stories of worldly perplexity; and who are they, who are one way or other without their share therein? This Life is like a troublesome Dream; but blessed are they who, when once the Dream is out, and when once they come to awake, shall be satisfied with realities of true Peace and Comfort, in the Fountain of Freedom and Goodness. We find our comforts and expectations here little better than a Bed of Thorns, because this is not the Rest that is designed for the People of God: and 'twill be some help to us under this disquieting exercise and condition, to remember that while we are passing through, we are held in the hand of him who has a fellow-feeling of our Case; who did once pass through the difficulties, and drank of the Brook in the way, but now lifts up his head, and so is become the Foundadation of our Hope; that such poor Wretches as we are shall one day (through saith and patience) arrive where our Forerunner is entered. Only let us now cling upon him, till we become transformed into his Likeness, and be completely dressed with the white Robe of his Righteousness; that in him, and only in him, we may be found without spot. In the mean space let us pray (and abound therein) for ourselves and one another, to our gracious God; who will at length perfect that which concerneth us. To him I commend you, etc.   

1668. To T. M. P. Nᵒ 91.  
I Put you both together in my Letter, because I have understood, that you are now no longer two, but one. I was very glad to hear that all your prudential Demurs had at last resolved themselves into a Consummation of this long intended Union. My hearty desire for you both is, that the Blessing and Guidance of the Lord may render your mutual Society a real and constant Comfort to each other, and mutual advantage in reference to all Soul-Concernments. There is no Condition in this World so desirable, but is attended with Temptations and Trials: and therefore 'tis needful, as you have given yourselves to each other; so also that you give up yourselves particularly and jointly, as Yoke-fellows together, unto the sweet Yoke, and belessed Will of our Lord Jesus Christ. One of the greatest Resemblances that we find in Scripture, whereby the Love of Christ is set forth to Believers, is this state of Marriage: And whatever Content therefore you find in this changed Condition, let it steer your thoughts to that glorious Mystery of Christ's espousing our Nature, that we might become partakers of the Image of God in him; and long for that appearing of his, when the full solemnising of the mystical Marriage betwixt Christ and his Church will come, and the Union in all degrees be perfected. I commend you to the good hand of the Lord, etc.   

1668. To C. M. P. Nᵒ 92.  
THe Present is to acquaint you that my Cousin J. B. died Tuesday last, and was this Evening buried. God was pleased to order it so, that I had notice of his sickness, till after his death; which was and is a great trouble to me: but I understand Means were not wanting for his Recovery. His Master much bewails the loss of so faithful a Servant. He had, as I understand, some darkness upon his Spirit, till a little before his death; and then uttered (as well as he could) these words; Eye hath not seen, nor ear heard, etc. the things which God hath prepared for them that love him: and so died almost immediately; and has left a sweet savour behind him, and a Warning for us his Friends, that we make ready, and be not found unprepared when the like Summons come unto us. We see by daily experience, that Life-time and Health is not in our own keeping; and therefore are concerned to improve it well while it continues, etc. The gracious Presence of the Lord be with you, etc.   

1668. To E. D. Nᵒ 93.  
SInce my former, God has been pleased to draw a Cloud upon my poor Family. Tuesday last little Tho. fell sick, and on Wednesday Morning died, and is this day to be buried: a great and sudden stroke, which doth almost overwhelm my dear Wife; who goes up and down lamenting, and often crying out, that she has sinned away her sweet Babe into the Grave. You may see in short, how 'tis with us at present, I need not add more, for I know what tender Love yourself did bear to this sweet and heart-taking Infant. Only I desire both you and my dear Sister, and our Friends there to pray for us, that this stroke may be blest to us all, and that my desolate dear Wife may be guided through her present Confusion of Spirit, to the only and right Refuge. I delivered her your Letter, which was very acceptable; and therefore pray write her something again; and I desire my Sister would do the same. 'Tis good to help in time of need: Her heart is much broken, and my Affliction not a little; and I believe it is for some further good that God intends to us both: a few Lines from you, whom I know she doth dearly value, will be very seasonable. No Affliction is at present joyous, but grievous; but afterwards comes the sweet and wholesome Fruit: and this is the Portion of them who take hold of the full and sure Covenant, and the crucified risen Christ, who dies no more. There is nothing will so wean Affections hence, and from the mischief of Creature-love, as the Study of Christ; viewing him in the Gospel, pondering his excellent Person, and his glorious Mediatory Office for us; and so pitch the Affections on him, to be inflamed with his Love, in our own Propriety in him. And therefore not only with the Bowels of an Earthly Father, but in the Bowels of Jesus Christ I entreat, and in his Name do charge you to study and muse day and night, the unmeasurable endless Love of God, who sent his Son; the infinite, unwearied, and endless Love of Christ, who came, died, rose again, and lives for ever to be your only Portion; and to make you, even you, a delightful Portion to him; and to render you (through the Blood of Sprinkling, and the Communion and Influence of that one Spirit of the Father and Son) an Object of his Delight; and a Monument of his pardoning Grace, and his purifying Virtue to all Eternity. To him I commend you.   

1668. To E. D. Nᵒ 94.  
BOth myself and my Wife are very sensible of this sore Storm with which the Lord is pleased to exercise your faith and patience at this time. But Christ is in the Vessel, and therefore you cannot perish: in the Fire and in the Water, in every cold and hot fit he is with you, and has a tender sense of every jot of your pain and sickness; 'tis a Father's Chastisement and Trial: and all his aim is to purify and fit you for an Object of his eternal delight. I know his everlasting Arms are under you: and though the Dispensation be dark, yet he is doing you good with all his heart, according to his Covenant, and with all his Soul. He inclined your heart of his own Grace to choose him, because he chose you first, and will yet choose you in the Furnace. Throw yourself upon him, for nothing shall separate you from his love in Christ. Christ himself was once sick for your sake, to the very death, and in great darkness; yet always beloved of his Father: and his God and Father is your God and Father; and therefore he will not forsake your Soul in Adversity, but make your Bed in your Sickness; for his tender Mercy towards you can never dry up. Resign up yourself to him, and be comforted in him; for he who is your own God and Saviour, is Lord both of Life and Death. My heart is melting over you, and yet I am but an earthly Father; all Affection is derived from him; but his Affections, his Love and Pity are infinite. I do remember you, and my poor Wife also; both of us have and do spread your Case before the Lord: and I have abundant satisfaction in the Lord, that it is and will be well with you, living or dying; but we earnestly desire, if it be his Will, that you may yet live to show forth the praises of him upon the Earth, who has done great things for you. For what greater favour can he give a poor Creature, than to make you seek his Face, and to number you amongst his Followers; which he has given Evidence of (blessed be his Name) already. Be not dejected, but lift up your head and heart to your God and Saviour: Throw all your sins, and cares, and fears upon him, and spare not; for so you honour him, and can never please him better. He sees you through a Cloud, and delights to do you good; and will never cease, till he open before you the endless Volume of his eternal Love, and so love you into his eternal Rest. Therefore bear up, and be revived; for God himself is with you for a Refuge. To him I leave you, waiting his good pleasure, etc.   

1668. To E. D. Nᵒ 95.  
I received yours of the 10th Instant October, desiring to own the gracious hand of God in this speedy Recovery of yours. When Hezekiah was reprieved from death for a season, 'tis said, he returned not according to the Benefit. Take heed of that; whatever awakening you have had, endeavour to retain it; and that's the best kind of thankfulness; and this the Lord will give, if you do often let him know 'tis the real desire of your heart: He satisfieth the longing Soul. Present the same things to him by Faith and Prayer which you mention to me in your Letter, and then you may expect to speed. He can compose and direct your thoughts; for Heart-work is his only to manage. When you put Faith and Prayer to the Word, you make it another thing than it was before in the mere Letter: that's the way to draw Water out of the Wells of Salvation. And thus humbly, seriously, and cheerfully expect whatever good there lies bequeathed to you in the New Testament, which is your Legacy, etc.   

1668. To M. D. Nᵒ 96.  
BE not discouraged in your Christian Warfare: every one of Christ's Disciples, Male and Female, must be all Soldiers, and we have the Lord of Life for the Captain of our Salvation; who will teach our hands to war, and fingers to fight. He never slumbers: If he seem to slumber, one of your Groans will wake him; for his Bowels are more tender than yours can be to the little Babe. He has taken the work upon him; and though we are weak, he is strong, and will be sure to manage the Trust which the Father hath given him; and will never leave, till he has perfected that which concerns every Lamb of his Flock. Be glad in the Lord; love him, and rest in his Bosom: his Love can never whither. There I leave you, and remain, etc.   

1669. To D. H. Nᵒ 97.  
I Am refreshed in that experience you have had of the good hand of God towards you: and though God has caused you to walk in many rough Paths, as to your outward Condition, yet he still appears a God of all Grace; and doth in these things plainly tell you, that this World is not your Rest; and therefore you meet with Thorns and Briars here, that you may have the fresher desires maintained in your heart, aspiring upwards. The greatest of earthly Contentments will be of no worth nor use in Heaven; neither can they of themselves, any way add to the Comfort or thriving of a spiritual Life here on Earth. The only Life we are allowed to live in this World is the Life of Faith; which grows better under difficulties, than in a smooth state of Affairs in this World. I know no sweeter Entertainment that God can give in this World to his poor Children, than that he give often Convincement that the best of this World is too lean Diet for them to feed upon; and so make them take the truer taste of that Marrow and Fatness which in Christ, they are always to live upon; that is no less than God himself, the Fountain of Blessedness, Safety, Peace, Sufficiency, and solid Joy. What can come amiss to that Soul, which Christ undertakes by all things, and through all things, to bring to himself? For this end he died; and this is the great end of every Trial you meet with; and upon this Ground the Spirit saith, Rejoice when you fall into divers Temptations. All the Glory, Fullness, and Ease of this World is but horror and distress to a convinced Soul, that looks on God as an Enemy: but nothing can be dismayingly sad, when God saith, I am thine; when Infinite saith, I am thine; I who am the Maker of all things, am thy Husband; thy Trials shall not quite overwhelm thee; thy sins shall not ruin thee; Death itself shall not destroy thee. O Death, where is thy Destruction, when God shall say, I will be with thee in the Fire, and in the Water? Thy Person is accepted, thy Prayers (though in thy own eyes without any form or comeliness) are sweet, and accepted in Christ, who hath chosen thee, and thou hast chosen him. What shall I say? The freeness of God's Grace in Christ, his powerful and most voluntary Love is such, wherever it darts, that neither Sin nor Devil can stand before it, to hinder a jot of all that good which such a God has promised and undertook to perform; and that merely upon the Account of his own Name, streaming forth through Christ in the Gospel, to such poor impenitent Creatures as you and I are. I shall add no more at present; but committing you to this God, whose you are, whom you serve, and who will never leave nor forsake; but guide you by his Counsel, and support you by his Spirit, till he has brought you to Glory, the perfection and fullness of what you pray and long for, etc.   

1669. To M. D. Nᵒ 98.  
I Have hitherto had some favourable presence of the Lord with me, which I bless him for. Whether the Figtree doth blossom or no, yet he is good, and can make it blossom when he please: He that hath given us himself, will not withhold what is truly good from us. All his Methods are lovely to a believing Eye. Let us soar above, and disown all other Comforts that contradict our Communion with him. The Riches of free Grace, and that blessed Interest in Christ doth sparkle sweetliest in a tasteless dark World. I have no greater thing to say to my own Soul or yours than this: Let us choose God in Christ for our Portion, and exceeding Joy; and then we shall have, not only enough, but our Cup will run over. With my dearest Affections and true Love to yourself, and cordial Respects to all other Friends, etc.   

1669. To M. D. Nᵒ 99  
IT can never go ill, while the Door of Access is by Christ's own hand kept open, to converse with God; and some favour this way he is pleased now and then to grant me. The Concernments of his glorious Name do call for our greatest Solicitude; and though I am now wand'ring up and down, I desire still to bear that more tenderly upon my heart. I hope our Prayers meet every day at the same Throne of Grace: Let that Trade go on, and other things will do well enough. I see serious Persons have weighty thoughts about the present Providences of God towards us. I have you much upon my heart. Feed upon the Grace of the Gospel every day, and pray for me, that I may do so too, etc.   

1669. To M. D. Nᵒ 100  
MY heart will not suffer my hand to be quiet, unless I take every opportunity to render myself as present with you as I can (methinks) the savour of Christianity in this place, among many I converse with, is like the smell of a field which God hath blessed. Cherish whatever may render the Love of Christ predominant in your heart. I think my heart hath felt the good of yours and others Prayers; and I hope God has begun, by what I hear, to answer his People's Prayers for his Church: Oh that he may go on, and fill their Mouths with Praise. I have no more, but my choicest Affections to your dear self, etc.   

1669. To B. D. Nᵒ 101.  
I Have heard by Mr. D. that you have been lately sick, but yet recovering. I doubt not but you always wait and prepare for your Change; and are through Grace, ready for it. We see the mutability of all Terrene things, but an Interest in an unchangeable Covenant of Grace will not fail nor deceive all such as are comprised in it; who may always say, the Lord is good, and every thing will work together for good for us, if we let not go our Confidence. Seeing the Providence of God hath so ordered my Condition, that I must, while Health and Life continue, have my hand in some endeavours for necessary Supply; I am still waiting upon his Blessing in that way which he was pleased to direct me unto; and I may say with Jacob, God hath said me all my life long, and 'tis safe and comfortable resting on his Arm. I commend your Person and Affairs to our most wise God, to dispose, guide and manage. I know you need much Faith, Wisdom, Patience, and Self-denial to carry you through; but you have a strong Refuge still to flee unto, and be accepted: And there I leave you, etc.   

1669. To S. M. Nᵒ 102.  
AFter much languishing Weakness, the Lord was pleased to remove hence by Death Mr. H. D. much lamented by many. He gave good evidence of his Interest in the unchangeable Covenant before his last Change came; and so left a good savour behind him. We have enjoyed much freedom here for some time, but what times we are reserved for, we know not; but our times are in God's hand, who seems to call upon us all, to remember that this World is not our resting place, and therefore we are still to prepare for fresh difficulties; and the hurries and uncertainties here below should be as a Spur in our sides, to our motion towards the Land of Rest, and that purchased and promised Freedom, for which the whole Creation groaneth. Blessed are those disquiets that rouse the Soul thither for true Rest and Ease. The Lord help us, among all other business here, to mind Eternity, and be always ready; that whensoever God please to summon us hence by Death, it may not be as an uncomfortable Surprise, etc.   

1669. To J. L. Nᵒ 103.  
I Desire that ancient Affection between us may never die, though distance of Habitation has put us for a long time far asunder. I have lived upon the care of my God hitherto, and may say of him as Jacob did, He has fed me all my life, to this day; and I have his Promise also for the future, and faithful is he that hath promised. Let us both have still a fresh pursuit after the chiefest good, kept alive, and growing more and more in our Souls, etc.   

1670. To M. D. Nᵒ 104.  
I Know I am upon your heart, and in your prayers, as you are in mine. Present my affectionate Respects to Mr. Br. and tell him, I desire his serious Remembrance of me before the Lord; and the like I desire of every praying Friend. Be not anxious concerning the present Providence: our times, and every Case of ours, are all in the hands of God: to him let our Requests be made known, and every thought composed in believing on him who hath said, All things shall work together for good to them that love him; as I hope in some measure of truth we do. With utmost Affections to yourself, etc. The good hand of the Lord be with you, etc.   

1670. To M. D. Nᵒ 105.  
HOw many experiences doth God give us, day after day, of his Pity and Love? and Oh, that our hearts may be raised up to adore and love him again, which is the principal Thankfulness that we are able to show. Be careful in nothing; but let Faith and Prayer breath forth every Anxiety of Soul into the wise and gracious dispose of God; and in him centre with a holy recumbent Acquiescence of heart. 'Tis a profitable sweet necessity to be forced upon the naked Arm of God; and that he alone becomes the Stay, and only Retirement of the Soul, etc. The Grace, Power, Wisdom, and Faithfulness of God never becomes admired, till we improve them in all Cases. This is the Mark I aim at; this is a most secure delightful Pasture to feed in, when the World seems to be a barren Wilderness, and the things thereof whither. I commend you for Health, Comfort, and Preservation to my gracious God; he is our Father, and hath a Father's heart, and a Father's care. I hanker after my peculiar Station, and to be amongst those dear Friends, from whom I am at present separated by distance of place, though not in Affection: I remember them as God enables me, in my daily Addresses, and I know I am remembered by them; and such a privilege is very great. Let me entreat you, give not way to any despondent Melancholy, but rejoice always in the Lord; Who is good, and his Mercy endureth for ever. With my utmost and inmost Affections to yourself, I leave you in the hands of our faithful God, who lives and loves for ever, etc.   

1670. To M. D. Nᵒ 106.  
I Have acquainted you of the plain state of things: 'tis the Exercise of our gracious Father, to try our faith and patience; on him let us depend: and let me entreat you bear up, and not be dismayed, or suffer your thoughts to be dejected; for God has promised, that in every Temptation he will find a way for our escape: and Faith is then most excellent, where difficulties do most appear: he can easily make rough places a Plain. 'Twill be a great comfort to me, to hear that you are careful in nothing (I mean with a discontented care) but that in all things you make your Requests known by Prayer, with Thanksgiving to God; for that's our work: and to leave our cares upon him, in the use of what means he shall direct. The gracious Face of God in Christ shine upon you, etc.   

1670. To M. D. Nᵒ 107.  
Every day here is tedious to me, only am now and then refreshed among savoury Acquaintance. I have had some difficulties in my own Spirit, under the present Dispensation; but God has given some hints to me, that it shall be for advantage. Some Clouds have come, but ever and anon it shines again; which shows that though Darkness be intermixed, yet the Sun is not set, nor Day utterly gone; nor will ever cease, till the present Warfare issues into Freedom and Victory: and all through the rich Grace and Faithfulness of God, who delighteth in Mercy, who will abundantly pardon, and save to the uttermost. I have you often in my eye, and the rest of my dear Friends, to whom related in the Fellowship of the Gospel; for all whom, I offer up daily Requests to our God and Father. Let us pray, believe, hope, and rejoice in our God, our Rock; He giveth power to the Faint, will revive the Weary, and never turn from them (who wait on him) to do them good. Oh that whenever we meet again, it may be with some advanced degrees of Holiness, and spiritual Light and Life: more faithful, more capacious to take in the Mystery of Christ, more discerning our Union with him, more inward in our Communion, more often in our Converse with him; that we may spring upwards with more frequent desires, and improve the Grace of Adoption in a greater height of Filial Obedience; and with more freedom, resolvedness and delight, make Christ our All in all. Surely God aims at this in our Trials, and the Trials of his Church; and I trust, the Zeal of the Lord of Hosts will effect and perform it. I know my Affairs at home do suffer by my absence, but God knows how to balance that loss; and therefore, while I am serving his present Providence, I desire to leave that care upon him, etc. I commend you to the gracious Bosom of our blessed God and Father; even to him who is your best Friend and Keeper: and with my choicest Affections I remain, etc.   

1670. To P. D. Nᵒ 108.  
THe best advice which in the first place I would give you, and which I would take myself in all straits is, seriously to consider the deserving cause of trouble, and how far there hath been the least accessariness thereunto, and so to spread it penitently before the Lord, imploring the help of his Spirit through Jesus Christ, to give a thorough Turn to him; applying yourself hearty and unfeignedly to the Throne of Grace, for the removing away all Gild; and that Conscience being cleansed through the Blood of Christ, Peace may be made between God and your Soul. And if the Lord shall please thus to incline your heart to him, 'twill be some forerunning Token that he will find a way (for he can best do it) to take off the edge of men's severity, and turn it, though against the Grain of their own Interest, into pity and kindness, etc.   

1670. To B. J. D. Nᵒ 109.  
THis Afternoon Mr. M. H. was buried at A. B. Church; his Crops attended by many Ministers and others to the Grave, and has left a good savour behind him. Let us be also ready, Nescimus horam. Time, how short soever, is yet before us; and Oh that you and I may now know and pursue the things that belong to our Peace, before our Sun be set, and our feet stumble on the dark Mountains. I have no more at present to add, but to repeat your own words, Sequere Deum; with that of the Apostle, Superna Curate. Perplexity and Uncertainty is some of the best Entertainment which this World can give. 'Tis good fixing on a Rock that never fails; I mean Jesus Christ; which the Lord enable you and I to do, etc.   

1671. To B. D. Nᵒ 110.  
BE assured, you are much upon my heart. 'Tis a refreshment to me that you labour to anchor in good Ground, reposing your heart on him who is the wonderful Counsellor, and also mighty to save. Joseph's God is yet alive, and those ancient Providences do yet speak: he was his God when stripped of his party coloured Coat, in the Pit, in Travel, in Prison, under false Accusation, and in a strange idolatrous Land, as well as when he was in his Father's House; and this is for our Learning. It is a very dark and Cloudy time with us, but the Name of God is a strong Tower; Safety and Sufficiency is there. It is well you still hold on in Faith and Hope, and are graciously watered from the Fountain, when Streams dry up; the Vision will certainly speak in due season. The best and securest Refuge is above, and there I desire with you to centre. My Daughter presents you her due Respects; and as a token thereof, a Manuscript of her own taking, being the Contents of a Sermon lately preached among us, containing Matter worthy your Meditation, in order to a holy Rest in God; and desiring it may be some help to you, amidst all your laborious and toilsome Exercise, which we are sensible you lie under; and commending you to the gracious Protection of the Ruler of the whole Earth, the God of Sea and Land; beseeching him to be your Guide continually, and your safe Convoy. I remain, etc.   

1671. To J. D. J. Nᵒ 111.  
WE are hearty desirous of your truest Welfare; and whilst you are scanted as to that means of Grace which your Friends enjoy here, peruse the Scriptures, and such good Books as you have with the more seriousness, and enure yourself much to Prayer; that the awful remembrance of God's Presence, and the consideration of his Grace tendered in Jesus Christ to Sinners, may be much upon your heart; and this will carry you safely and sweetly through all difficulties, and procure a Blessing to yourself, and your Affairs, and be the best Foundation of Hope and Comfort when and wherever the Lord shall period your days: which is my earnest desire and Prayer on your behalf.   

1672. To C. J. D. Nᵒ 112.  
I Must now acquaint you that I received News from the East-Indies, that doth not a little affect me, that God has been pleased to remove my Cousin, your dear Husband, out of this World; who finished his days the fifth of September last, and his death lamented by those that knew him. I am sorry that this Letter must be the Messenger of those sad Tidings unto you; but God is wise, and we are to submit to his holy Will and Pleasure. It was surprising News to me. The Lord support your heart under this Affliction, and teach you his Will, and provide for you and yours. I cannot enlarge at this present, for every word I writ about it makes my heart to ache; the Lord grant you patience, to whose Care and Teaching I desire to commend you, etc.   

1672. To B. J. D. Nᵒ 113.  
I Am glad to hear that you are in health, which the Lord continue with the Addition of the highest Blessing. That spiritual Endowment, and that Interest in Christ, that saving and powerful work of Grace, and that activity for God in the ways and power of Godliness, and that exemplary pattern of Holiness in your Walk, which can only render long Life a Blessing, and truly make an hour of dissolution sweet, and the consideration of that great day of our Appearance to be pleasant, and upon safe Grounds desirable. That famous and laborious Minister, Mr. Joseph Carrill, your ancient Friend and Companion, is departed this Life, aged about seventy one years; his death greatly lamented by the People of God throughout this City. About the beginning of his Sickness I was with him, and he enquired concerning you, as he was wont to do; and perceiving him to be somewhat weak, though he did not then keep his Chamber, I desired him, while he was yet alive, to pray for you; which motion he cheerfully and readily embraced. And coming to him again, about three days before his death, found him very weak, and past hope of life; he than told me, as well as I could understand him (for his Speech was low) that he had remembered his Promise to me concerning you. I think good to mention this particular passage, to provoke you to all seriousness in reference to your own Soul, whose eternal welfare lay so much upon the heart of this Servant of Christ. His Labours were great, his Studies incessant, his Conversation unspotted, his Sincerity, Faith, Zeal, and Wisdom gave a fragrant smell among the Churches and Servants of Christ. His Sickness, though painful, born with patience, and joy in believing; and so he parted from Time to Eternity, under full Sail of desire and joy in the Holy Spirit. He lived his own Sermons: he did at last desire his Friends to forbear speaking to him, that so he might retire himself; which time they perceived he spent in Prayer; oftentimes lifting up his hands a little, and at length his Friends seeing not his hand to move, drew near, and perceived he was silently departed from them, leaving many mournful hearts behind. And now, dear Brother, Oh that this may be an exciting motive to you and I, to redeem the time which the Caterpillars have eaten, that we be not found unready. And if ever you expect to be a Companion again with Mr. Carrill, break off from all such Company which were not his delight. Concern yourself to make a fresh and through Surrender to God in your old Age. Beg, I beseech you, beg such a Convincing impartial heart-breaking sight of your sins in Youth and old Age, that may force you to Christ for Refuge, while he may be found; and beg his Spirit, that you may glorify him on Earth, the few days that yet remain, as signally as ever you have dishonoured him. What a joy will it be to this glorified Saint, Mr. Carrill, at the last day, to see that his Prayers for you have prevailed. Dear Brother, I pray excuse my earnestness in what I have written, It may be you and I may never see each other in this World: you are much upon my heart, I mean as to your eternal Estate; and glad I should be to hear of some eminent Change as to Soul-Concernments, before either I hear of yours, or you hear of my launching forth into vast Eternity, where there can be no more Changes; and the hour is near, in which the eye that hath seen you, shall see you no more: As the Tree falls, so shall it lie; the eternal Judgement follows Death at the Heels. I can say no more; it must be Divine Power and Grace that must set the Wheels a going, if ever they move. And therefore, whilst I am in this World, I hope I shall not cease to pray for you, whilst you are in this World also; for our Prayers cannot reach beyond the Grave. Dear Brother, farewell; yea, far better and better, till you far best of all, etc.   

1673. To F. H. Nᵒ 114.  
I And you are creeping towards our last Change; the thoughts of which can be no farther comfortable to us, than we have obtained some good hope through Grace, that we are united to Christ, our sins forgiven for his sake, and that we are accepted and beloved of God in him; and all this evidenced to our own hearts, by the witness, and the renewing virtue of his own Spirit: all which requires a necessity of being convinced of our own vileness by sin, and that we go out of ourselves, and humbly lay hold on Christ by Faith; that when we die and remove from hence (having lived on him, and unto him here) we may live in him, and with him for ever. Our Friends here are generally in health, and none of them without their Cares, in reference to the difficulties that do attend this present State and Pilgrimage; some in one kind, some in another. Oh that God and Christ, and the Riches of his Grace revealed by his Spirit in the Word, may be the more sweet to the Soul. I shall only say, the Lord direct your feet in the Paths of Life, and crown your old Age with a saving Knowledge of Christ, with a through Conviction of your Sin, of Nature and Life, and guide you to him as your only Refuge; to glorify his Grace while you live, and rest in his Peace when you shall be here no more, etc.   

1673. To P. D. Nᵒ 115.  
I Am glad to understand by your Letter, that your Family is in health, and that the Lord is pleased to keep your eye directed to him in your outward Affairs, with a savoury sense of all the spiritual Enjoyments you lie under; longing after suitableness to them, and an increased value of them. Real Thankfulness for them doth much consist in such kind of Affections. The Lord's Promise is to satisfy the longing Soul: To whose favourable Hand, and rich Grace I commend you. Faithful is God who hath called you into the Fellowship of his dear Son, and thereby you have boldness to enter in within the Veil, and he hath promised you shall never be cast out; for your Iniquities, he will remember them no more. And though the Cross be somewhat difficult to bear, yet the Reserve at last will fully recompense all; and therefore lift up your head, for Redemption is coming, etc.   

1674. To B. D. Nᵒ 116.  
I Bless the Lord, I can remember and mention you as one who is interested in that Promise, Jer. 32. 41. I will rejoice over them, to do them good: and that he will never leave you, till he has perfected that which concerns you, in a way of Grace, Mercy, and Love. My great and often Request on your behalf is, above all, that God would preserve you from the Evil of Sin, and from Snares in your daily Walk; that he would sprinkle you with the Blood, with the Merit of Christ's Satisfaction and Righteousness; that he would direct your Path, and do all your Works in you, and for you; and cause you to lean strongly and cheerfully on the Arm of his Truth and Grace, in reference to all present and future Trials; and that you may more than conquer through believing, in every Exigence you do or may meet with; till the Warfare be accomplished, and the days of Trial finished, in the Fruition of perfect Freedom. For my own part, I have reason to bless the Lord, that he has favourably held me up, and carried me along now these many years, since we saw each other, though exercised me with some difficulties, and considerable Losses; yet I hope, and do think, he has some way or other a Reserve of Kindness for me (unworthy me) and mine; for the Earth is the Lords, and the fullness of it. And through this Grace I have in some measure and desire, held on still to choose him for my Portion, as to things present and eternal. As his time was (writing of one deceased) so your and my times are in the hands of God, who is most wise, and to be adored and submitted to. The days of our anxious Pilgrimage are running out; the Lord direct our eyes to that serene unchangeable State, where Sins, Fears, Temptations, Turmoils, and Difficulties will cease for ever: To the Care, Counsel, Comfort, and Communion of whose gracious Spirit I commend you.   

1674. To T. M. Nᵒ 117.  
SOme time since I received from you a large, and very savoury Letter, which I do now and then peruse, as a friendly Monitor, and good help for taking the better view of mine own heart; and that Letter, together with the Acquaintance I had with you in London, doth cause me the oftener to remember you with delight. I have understood of your Health by several Friends, which I desire, if the Lord please, may continue and prosper; as I am persuaded, through the Influences of the Spirit of Christ, and his unchangeable Love, your Soul prospers. To that rich Grace of Christ, and to his blessed Conduct in all your Concerns, I commend you, etc.   

1674. To H. W. Nᵒ 118.  
Remembering that ancient Amity and Respect that was heretofore between my Father and yourself, and the continuance thereof for a long time after his Decease, between yourself and his Family; and being not at all conscious to myself, that I have for my own part hitherto merited, much less designed the Suspense of that good Will; but being still hearty desirous of your Welfare, I am, though distant in place, yet as occasion presents, often enquiring how 'tis with you; and understanding that your days are yet drawn forth, and that your Pilgrimage, though under much infirmity of old Age, doth yet continue, I was willing to evidence my real Respects unto you by a Line or two: and as I do not doubt, but that your general aim throughout your days, have been to employ your Talon in the Service of Christ, while strength and time permitted; so I earnestly desire, that in the Approaches of a Dissolution, you may find that fulfilled to you, which David prayed for; viz. That the Lord would not leave him in his old Age, when Strength faileth, Psal. 71. 9 The same I desire for you, even that you may now experience the refreshing virtue of all those Gospel-truths' which Christ hath so long entrusted you with, as his Messenger unto others; that you may have the Merit of his Satisfaction and Righteousness applied, for your perfect Absolution from all Sin and Gild; the Influence and Conduct of his Spirit, to water and steer all your Meditations, thoughts, hopes and desires; the Consolations of his Grace and Love, to sweeten your Travel through the Valley of Death, and give you at last a refreshing Arrival at the Throne of eternal Rest; and there harbour you, after all the Encumbrance and Warfare of this present state, in the Fruition of his immediate Presence, without spot in Jesus Christ; the Glimpses whereof I hearty desire you may beforehand partake of, as an Earnest of that great, full, and perfect Revelation and Enjoyment, when Time shall be no more. So with my hearty and unfeigned Respects, I remain yours in Truth and true Affection, etc.   

1674. To H. W. Nᵒ 119.  
I Received yours of the 25th past, which was exceeding welcome to me; and therefore I return you hearty thanks, both for it, and your candid Acceptation of that Token I sent you; being an Indication (such as it was) of the respect and value, which from my very heart, and that deservedly, I bear towards you. Your Letter written, as I see, with an aged feeble hand, I have read over with great Acceptation, and account it to me the same as a precious Balm. I understand that Mr. Oxenb. after a very small time of Sickness, in a few moment's space departed this Life: And thus we are dropping away, hastening towards a Dissolution; where the eye that now seethe us, shall see us no more. Blessed be that Redeemer, who will not call home any of his peculiar number before he has finished the design of his Grace, and the purpose of his Will by them, and in them. And blessed are those Souls that are, in any saving measure, helped by his Spirit to creep out of themselves, into his heart; and in that Union partake of all the Benefits, of his Death and Purchase, both for present Grace, and hope of Glory. In which number I am undoubtedly persuaded that you are included; and that you lie under the Aspect of that Divine Goodness and Love which will feed the Oil in your Lamp, and cause your Lamp to be ready trimmed and burning; that so when the Bridegroom comes, and calls you off to Immortality and Life, you may be able to say, Lo I come, for all is ready: Such a readiness the Lord grant also to my poor Soul. To his Grace and Favour, and the Consolation of his Spirit I commit you, and rest, etc.   

1674. To E. D. Nᵒ 120.  
LEt your Consideration feed on the quickening Truths of the Gospel; flying to, and relying on Christ, who is the Arm of the Lord; rejoicing in him who requires you to cast every depressing burden from yourself, upon him: that is true Gospel-Method, and you shall not be disappointed. Faithful is God, who hath called you into the Fellowship of his dear Son, and thereby you have ground of Boldness to enter in within the Veil, and he has promised you shall never be cast out; for your Iniquities, he will remember them no more: and though the Cross be somewhat difficult to bear, yet the Reserve at last will fully recompense all; and therefore lift up your head, for Redemption is coming. We are troubled at the Troubles the Churches meet with in— and elsewhere. 'Tis a sad day when the Word of Salvation comes to be suppressed by Souls that must perish without it: Our business is, cheerfully and humbly to prepare for greater Shocks. Nearness to God in Christ is the safest and sweetest Sanctuary.   

1675. To E. D. Nᵒ 121.  
I Have not received any Letter from you for divers Weeks, which is not a little afflictive. You are upon our hearts, and we cease not the particular mention of you in our Prayers. Sometimes I fear your Body lies under such extremity that you cannot write; and sometimes I am willing to relieve my thoughts by supposing, if it were so, I might at least, have a Letter from S. H. But though I know not your present Case, yet I know my God and your God has you under his own Love and Care: His great design for his own Glory, and your and my Good, is to instruct us, and lead us into the Life of Resignation, and Dependence singly and fully upon himself: saving Light, Faith, and Truth is the very Lesson he is calling upon me, and drawing me to own; and Oh for some good Proficiency in this Learning: nothing so sweet, nothing so secure, and nothing so completely advantageous. I left the Lady J. this Afternoon, very near, in appearance, to a Dissolution, and A. P. breathing, and waiting for her Change. Happy Souls, who choose that part that shall never be taken away, but abide through Death, unto Life in Perfection, etc. I doubt not where you are, but you will have the good Presence of God, that is both a Sun and a Shield; and withal, he will withhold no good thing from you, seeing he has given you to his Son, and his Son to you, who will cause you to have an upright scope towards the Law of that blessed Relation; which is the Condition of that Promise. To the Shadow of whose Wing I commend both you and my Sister, longing to hear of her Recovery, if the Lord please; but she is in a Father's hand, and under her Father's care and love: in Sickness and Health, living and dying, nothing can come amiss to those that love him, and sell themselves perfectly away to him; as I am persuaded she has done; and can rejoice in that blessed Bargain. A Contract made by and through Christ, the faithful Witness, and watchful prevalent Advocate; and however outward Dispensations and Providences do work, they will work together for good, because his Love, Mercy, and Truth endureth for ever; where the Eye of his Favour once fixeth, he never takes it off; the tokens of which Favour you have, through his free Grace, had some taste of, that thereby you may be led, and helped to hope perfectly to the end, and humbly rejoice in the Hope of the Glory of God, in what method soever he is pleased to act in the way of his fatherly Discipline. He is omnipotently, universally, and continually good in himself, and in the Communications of his Goodness to his People; waiting in him, and trusting in him. To him I commend you daily, and with him I leave you, etc.   

1675. To B. D. Nᵒ 122.  
IN my last I acquainted you of the weakness of my, Daughter Elizabeth, at which time she continued with an intermixing of Reviving now and then, and much refreshment as to the state of her Soul, and things eternal; and in the Doctor's Opinion, in some good hope of Recovery, until the 5th Instant December, being the Sabbath Day: and then the Doctors saw that the Lord had determined otherwise, and that Evening he called her to himself. The loss of whose Company is not only a piercing Affliction to myself, etc. but lamented by divers others, who had experience of that worth which God himself had graciously beautified her Soul with. He is most wise: Oh that he would cause me distinctly to hear his Voice herein, and to improve it to the utmost use he intends it for. It is your own Affliction, that you are by the Providence of God, held there so long, at that distance from us, under so many Trials of your Faith and Patience on every hand; which as the Lord is pleased to help, I am with my weak measure, often presenting before him, that he would bear up your heart, and assist you as he hath hitherto done, to go through the residue of your Exercise in this Pilgrimage. And commending you to his Grace, Strength, Counsel and Blessing, I remain, etc.   

1675. To M. D. Nᵒ 123.  
I Know you are with loving Friends, and in the hands and care of a gracious Father. Endeavour to refresh your Soul in the thoughts of him and his dear Son, and in the Promise that all shall work together for good to you; for he is faithful that promised, and his ways have been and will be Mercy and Truth towards you. Love him, believe him, and be careful in nothing but how to please him, and say, Shall not I drink of the Cup my Father gives, etc. Hitherto the Lord hath kept me, and I want nothing more than his sanctifying and gracicious Presence with me all along. Travelling work doth greatly disorder my thoughts, as to that savoury Composedness which I long for. My poor Soul greatly suffers by the toilsomness of Travel; yet still The Lord is good, and his Mercy endureth for ever.   

1676. To J. L. Nᵒ 124.  
Some years have now passed without the Intercourse of any Letter between us. I should be glad our old Acquaintance might not quite die, while we live and continue here. How 'tis with you I know not; but for my own part, I have and do pass my Pilgrimage here thorough a Thorny Wilderness of Cares, Difficulties and Temptations, all along; and do expect no other, till I leave my sinful Nature, and a dark, defiled World behind me: for I have abundant daily proof that this lower State is not my Rest, but I wait and hope for that Rest which remaineth. I am stricken in Years, being now in the 64th Year of my Age; and through the Riches of free Grace (and that alone) sailing towards the end of Time, under the Hope of Eternal Life; and through the Goodness of the Lord, do yet enjoy the Company of my dear and suitable Yokefellow, as a Helper and sweet Companion with me in my Voyage. I had also a gracious Child, my Daughter Elizabeth, whom the Lord eminently prepared for himself, and then translated her hence: and God has left us one little Branch; the Lord grant she may love to tread in the good steps of her Sister, and enter at last into the same Rest. I hearty desire it may every way go well with you; and that though distance of place hinder our Converse here, yet we may at last see the Face of Christ, and one another, in the perfection of Purity, and fullness of Joy, in a better Country.   

1676. To C. S. D. Nᵒ 125.  
I Understand by Mr. F. that you are all in health; long may it continue, and well may your Time and Health be improved. And as to any Counsel that I am able to give you, 'tis far short of what you do or may receive; not only from the solemn Ministration of the Gospel, by the faithful Dispensers' of the Word, but also by those excellent Books, fit for Meditation, Use, and Application; of which I suppose you have many lying by you. Only I would say this; The chiefest part of Religion (that which in Scripture is called the Kingdom of God) lies chief in heart-renewing Power; whereby the Throne and Dominion of Sin is broken with daily Warrings against it, and daily labouring to be free from its Captivity; and to that end there is a necessity of the Conviction of our sinful (yea, damnable) Condition by Nature: and that not only in our own Opinion and Judgement, but in real view, sense, feeling, and inward Operation and Exercise; that so the knowledge of, and Interest in Christ may appear indispensibly necessary, and perfectly desirable, as a Propitiation for Sin, and to translate the Soul into the pure Image of himself in this World, as the Forerunner of an eternal Fruition of all that Blessedness he died to purchase. And upon manifold Considerations, it doth eminently concern you to dig for this Wisdom, as for hid Treasure. You have and may further see what a lean satisfaction it is, that this lower World doth afford; what a Sandy Foundation it is to build our hope, delight, or dependence upon; and how soon every Flower withers. Therefore daily beg of God Light, Truth in the inward part, and saving Wisdom, to be your Principle and Guide, through the residue of Time. Unto his Grace I commend you, and rest, etc.   

1677. To C. H. D. Nᵒ 126.  
I Received your Letter, and delivered that you sent my Brother: both he and I are sensible of the loss of your only Brother. It doth concern you to consider the Voice of God in these Afflictions, one after another; and to improve them so as to make God himself in Christ your only standing Refuge. And certainly, if these things do cause you to turn your eyes directly upon him, and to centre in him alone, you will find him the Husband of the Widow, and Father of the Fatherless. In every trouble our wisest course is, to endeavour to learn what God is pleased to say to our Souls therein; which is to get the hearts of his People more united unto himself by Faith and clear Resignation; for though the things and Persons of this World do whither and fade, yet God himself is the Rock of Ages; and hath promised, The Righteous shall not be utterly desolate: for in the Fire and in the Water he will be with them, and never leave or forsake them. And therefore I would desire you to endeavour, rather to improve your Affliction by Faith for spiritual use, than to waste away your thoughts unprofitably through Unbelief, in pondering and dejecting your heart under these outward Trials, though they be great. Therefore read and meditate the Word, where provision of Support is made, to answer all Cases of distress. Spread your Soul often before the Lord; open the bottom of your heart to him. Fly to the Blood of Christ for daily Atonement; and give yourself up to him who has said, Cast your burden on the Lord, and he will sustain you: and then you will see reason at length to say, It was good for me that I was afflicted; and that He or she is blessed whom God afflicts, and teacheth his Law. Unto him I commend you, praying for you, that you and yours may have the gracious Shelter of his Love and Kindness in every Condition.   

1678. To M. R. Nᵒ 127.  
I Received yours of the 14th Instant, and have been refreshed in reading those savoury Lines which you were pleased to send me. I read them as if you yourself had been conversing with me, and myself present with you; and do acknowledge the kindness of God in dropping down a Blessing upon your Soul, in the midst of all the former and latter Exercises, wherewith he has been pleased to try you. This is the privilege of the Afflictions which come from the God of all Grace; viz. That they produce the savoury Fruits of a more endeared hankering after him, Dependence on him, Resignation to him, and a holy Longing that his own most wise and good Will may be accomplished. Mr. T. G. has had a little Impression made upon him by his Journey, and got Cold, which hath not yet left him; but we have enjoyed him amongst us this day in our praying work, in which yourself, and other absent Friends were reremembred. So commending you to the Lord, and his gracious Support and Conduct, I remain, etc.   

1678. To C. E. D. Nᵒ 128.  
I Often think upon you; and look upon it as a gracious dealing of God towards you, not only to prolong your Life to this Age, but also, and chief, that he hath crowned your old Age with an unwearied Tendency towards a better Life than you or I have ever yet seen, with that Sight which we cannot here be capacious of. I do hear sometimes by one or other, both of your being in the Land of the Living, and that you walk as becomes an aged Disciple of Christ; adorning the Gospel you profess with a Conversation suitable thereunto. The last time I heard from you was by our good Friend Mrs. Stubs, who was here but a few days before her Husband, that holy and laborious Minister of Christ, took his leave of her; breathing forth his last farewell to this present World: and that Body of Clay in which he had served Christ, for gaining of Souls into his Flock, through a long Tract of years, flourishing (I hope prospering) in the great Embassage which the great Shepherd employed him in. His death was much bewailed by many, especially by them that best knew his Worth, as a great loss to the Interest and Cause of Christ, both in City and Country. The Lord in Mercy raise up more Supplies of like Sincerity, Diligence, and Faithfulness in the Lord's Vineyard. Dear Cousin, the Lord is pleased to use many ways and means to cause us to make the utmost improvement of Seasons and Opportunities of Grace, and gives many Motives thereto; amongst which this is one, that the Prophets do not live for ever; and therefore he requires us to make speed, while the day of Grace, and while the time of Life continues; that we may not be found naked and unready, when our Summons from hence by Death shall be sent us. I have not arrived to the length of your days, but the effects of old Age are much upon me, and the shadows of the Evening have begun to appear; therefore, as it is always, so especially it is needful for you and I, that are almost at the utmost bounds of our time. to look into, and much to strive after the real and essential parts of Godliness; which lies much in this, viz. To ponder the Corruption of our own Nature, and the Contradiction that it stands in, against the pure Nature of God, and his revealed Will; till we arrive at such a Self-Abhorrence, and Dispondence of any Relief which we can derive from whatever we are, or whatever we can do, as of ourselves; that we may betake ourselves entirely and perfectly to the Grace revealed in Christ; casting our Anchor of Hope there, and there only; flying to the Merits of Christ, and his single Righteousness; in the virtue, and under the Covering whereof, to appear before him, when all Flesh shall stand and receive their unalterable Sentence: that then we may have the comfortable Happiness of that good Word, There is no Condemnation to those that are in Christ. I cannot at present add more, only this; Let none of your past or present Troubles, of what kind soever, hinder your rejoicing in your gracious God and Saviour, who hath fed you all your Life long; and will be your God, and your Guide; and (as I am abundantly persuaded) you will find him, according to all that he hath promised, your exceeding great Reward, when the days of Rest and endless Refreshing shall come. I commit you to the gracious Guidance of God, and the comfortable Fellowship and Communion of his Holy Spirit. I pray for you, and desire to be remembered also by you, in your Prayers unto the God of all Grace; even our own God and Father: Under whose Wing I desire to leave you, and remain, etc.   

1681. To C. E. D. Nᵒ 129.  
GOd has been pleased to continue your Life unto a great length of days; and though your outward Man hath been withering (yet, blessed be God, I perceive) your inward Man hath been assisted by his good Spirit hitherto, to make a happy Voyage to the Haven of true Rest. The Lord in Mercy accompany you through the remaining part of your Voyage, till you enter safely into the Harbour, and be settled in the Mansions which Christ is gone before to prepare for you. I have myself much Infirmity of Body, and am in daily Combat with the Corruption and Vileness of my own heart; from which I hope, through the Riches of free Grace, to be ere long delivered: and I have an abundant hope, as to the same concerning yourself. Cast your eye upon the great Mediator, roll yourself upon him; for he will never leave you, nor forsake you. One days Communion with God without all Sin, in that Heavenly Country, will make you full amends for all the difficulties you have passed through in your earthly Pilgrimage. And though I am not like to see you in this World, I hope, through the Grace of the everlasting Covenant, to see you where there will be neither Sin nor old Age, etc. to molest either you or me any more. Dear Cousin, the Arms of Divine Love, Grace, and Mercy be continually embracing you. I can now add no more; but do commend you into the hands of that God, whose I am persuaded you are, and whom you serve. My affectionate Respects to yourself, and all your Relations, and that Seed of God which he hath been pleased to plant in your Neighbourhood. I remain, your affectionate Kinsman, and Brother in Christ, etc.   

1682. To B. D. Nᵒ 130.  
I Received yours from Tunbridge Wells, etc. and I think, those who advise you to be as little thoughtful as you can while you drink the Waters, do give you friendly Advice. It may much concur to your health, to be rather cheerful, than to be serious in the use of them; for I know you have that matter within you (through the Riches of Grace) to render you cheerful in the Lord. We must remember our Bodies, as well as our Souls, are redeemed; and the very Body of a Believer is Christ's more than his own; and what you do for the support of the mere Body is acceptable to God, and especially under that Infirmity which you chief went thither for. The Lord bless the Means which his Providence hath directed you to, and be always with your Spirit, etc.    

Speeches and Prayers of Mr. Henry Dorney, in his last Sickness, from the 11th of March, 1682/3. to the 25th of April following; when he died: being the Seventieth Year of his Age.  
I Am passing, and I long to pass (meaning through Death.) O Faith, Faith, that would bring down Heaven to Earth, and carry the Soul up to Heaven.  
I would willingly go out of Self, and place the Soul wholly in God; he calls me to come away, saying, Come up hither.  
To a Friend, ask whether Satan troubled him; he answered, No, not at all; Christ doth not suffer him so much as to peep in.  
To the same, saying, What Counsel would you give us? His Answer was, Give up yourselves to God perfectly. Walk in the purest, strictest, closest Converse with him. Be in the Life and Power of Holiness; and that will Steel the Soul against all Temptations and Difficulties. And let things be transacted throughly betwixt God and the Soul, as if you were to appear presently at the Bar of Christ. And let this be done incessantly.  
To the same again, ask; Sir, God seems to deny his Blessing upon the Means for your Recovery, and you are not like to continue long with us: He replied, Blessed be the Lord, Blessed be the Lord; It is some Refreshment to me to think that the comfortable Minute of my sliding off is so near at hand. The Saints and People of God that ever lived besides Enoch and Elijah, passed through Death, and it is needful it should be so; for then all Dirt and Filth will be carried off.  
And to one speaking to him of a good Conscience, he said, Ah, how many are there that are now laying in Matter, that will be one day wring of hands, and distress of heart unto them. O my unchangeable God, blessed be his Name that ever he treated with me; and that he gave me time and Grace to transact things betwixt him and me; and though now I can do little, I am persuaded he loves me, because he hath made me to love him. I have received a Sentence of Death in myself, and I wholly acquiesce in God's Will therein; yet if it please him that I should live any longer, I desire it may be with greater Spirituality, and more in the Life and Power of Holiness: for I would not live one moment longer than that I may signify something; for in the Case I am in, I signify very little. I am in Deaths often, and which will be the concluding one I know not.  
He farther took occasion to complain of the Formality and unedifying Walk of Christians, their not pressing on to spiritual things, their not savouring of the things of God when they meet one with another; exhorting them that were then present, that they would more value Converse with such as are truly Godly: For, said he, if I am of another Country, I should value the Society of those of the same Country. As, when I was in France, when I saw an English Man, I presently fell in with him, and was glad to discourse him of the things relating to our own Country. Now those that obey the high Gospel-Call, they enter into another Country; out of the Power of Satan, into Christ's Kingdom; and their Converse should be with respect to their glorious Country: and that there ought to be openheartedness in the Spirit of Grace, and a Communication of some good thing, when and wherever they meet with each other. And with respect to a particular Congregation, he prayed for them, viz. The Lord keep them in the Faith of the Gospel, and in a mighty Union one with another; and that they may have God's Appearance in his own Power, to keep that Limb of Christ alive, saved from Division and Pollution, have Wisdom and Truth in the inward parts, that they may be a sweet Bundle unto God, etc.  
March 16. To one that came to visit him, he began to weep, but presently checked himself, saying; These are not the Tears of Grief, but of Weakness and Debility; or rather, Tears of Joy. I am very sick, but I have no sorrow. I would be unclothed, that I might be clothed upon, that Mortality might be swallowed up of Life. And Oh that it might be now, now.  
March 17. To one saying to him, Sir, you are going to Heaven before us; which will be your gain, but our loss: He responded, If my gain thereby were not a thousand times more than your loss, it were an inconsiderable thing, the Change which the Scripture speaks of; but however, My God will supply all your needs, Phil. 4. 19 He further said, I am as a Traveller, that sees my Home a little before me; which makes my Evening a sweet Morning to me. To one taking leave of him, he said, The Lord's Blessing be upon you; we here take leave one of another, but shortly there will be no more taking leaves; and the next Visit, on the other side of the Voyage, will be with another kind of Lustre.  
March 19 He desired that Job 14 ch. and Isa. 32 ch. might be read to him; which being done, he said, I am going toward the Bars of Death, blessed be the Lord; yet a little while, etc. And demanding what of the Clock it was? It being told him, said; How slow do the hours pass? I speak as one that would fain have time to pass; I would fly out of Time. And to another, speaking of the Joys of Heaven he was drawing near unto; he said, I would be in them, I would be in them. To a Friend that was to watch with him that night, he said, You are come to give me your helping hand, your Christian hand, at the going over the last Style; I thank you: I know that there is a Glory that will follow this Darkness.  
March. 20. He then spoke, saying, The Grave is ready for me, and I for it, blessed be God; and Oh, with what welcome is it to me? How do I delight in it? Oh, the General Assembly, and Church of the Firstborn, which are written in Heaven; and God, the Judge of all, and the Spirits of Just Men made persect, that I am going to be with. Christ hath stopped the Mouth of the roaring Adversary (meaning Satan) that he doth not encumber me in the least; and though I have the same matter within me as others have, yet Christ holds him fast, that he hath no power at all to trouble me.  
March 21. Speaking to a Friend, he said, I am like one hurrying towards the Headquarters; I long vehemently to be gone out of this present state, and that God would say unto me, Come away, Come away, Come up hither.  
March 22. In the Morning he desired Joh. 3 ch. to be read; and at those words concerning the Change of a new born Soul, he said, There lies the Touch. And at the two last verses, he said, There is the Clinch. After that, he proceeded to speak to this effect, viz. Ever since the Lord, in his free Grace, took hold of my heart, I have had a sincere Reach after him, and a Love to him, and I have not dallied with him. I have in some measure walked before him in truth, now these scores of years; and he hath made me to find no ease, nor to take any rest any where but in himself, and in being near to him; and what I have done all along, hath been in truth, and with an upright heart. God and I, we were both agreed; he mine, and I his; his Concerns I took to be my Concerns, and mine were his; and I could never take Content in any thing but in him; I could get no comfort in any Duty, in any Prayer, in any Ordinance, but in getting nigh to him, in resigning up myself to him, in closing with him, and in having my Soul brought over to his Will.  
March 24. He said, I know the Lord minds me, I can do but little, but yet I love him.  
1683. March 26. He said, What a poor pitiful thing is a dying Creature? There is no Death in dying; one good lift would set me free from all.  
March 27. Then he said, I am useless, as one out of the World; I cannot manage thoughts.  
March 31. Finding himself very weak, he spoke, saying, Thus a poor Life expires, blessed be God; I am as an Hireling, drawing towards the Evening of the day. What shall I say? When, when, when, when? With his eyes looking upwards.  
April 3. He said thus, I have lain so many days and so many nights, and the days have been even as nights to a poor dead thing; but I believe all is in love, in tender love. I have been taught in the Gospel God's free Grace in Christ, and I fasten and cling on that, which is all I can do. I languish in pain: here are all the tokens of a Dissolution, and yet no Dissolution; and how long the Lord may continue me thus, I know not, but the Lord is wise.  
To some Friends near him he said, I desire you to pray to the Lord for me, that he would give me a fit measure of suitable Grace; and that he would preserve and continue it. I earnestly desire you to pray that I may be preserved so as to do nothing unbecoming my dear Lord. Then he proceeded further to say, Christ will lose none of his; he will ransack Heaven and Earth, rather than any one of his shall miscarry; yea, it will pain him to lose any part of his Flesh. I have been like Jonah, in the Whale's Belly, now for many days. Again he said, Christians are never more like themselves, as Christians, than when they are in Converse about spiritual things, things above; and there are no Relations to be compared with spiritual Relations. After that he said, The Lord hath postured my Body unfit for the Means applied for its Cure. To one speaking to him, Sir, you are going to a blessed Eternity; and what would you have us to do in this wicked World? He replied, Get into a holy God.  
April 5. He expressed himself thus; I shall have liberty, I shall have liberty; Good, good, good is the Lord: These things will have an end, they will have an end. After that he would have Joh. 4. ch. read to him; which, when read, said, The Lord help me to ponder it. After which, he would have Joh. 5. ch. read; For, said he, all is good News: which, when read, he desired in like manner the 6th Chapter following to be read over; after which he spoke thus, Here we see what a great deal of work our Lord did in a little time, and take him for your Example: Be nimble in your actings in getting him to be yours. You see the Case of a dying Friend: I have endeavoured to live Jesus Christ, and to be found in him, both in Life, and in Death. I desire that you (speaking to Friends standing about him) will make it your Request, that I may never be ashamed of my Hope, and that I may have an abundant Entrance given me into the everlasting Kingdom: and the like I pray for all the new born of God.  
April 11. He spoke to a Friend near him thus; There will be huge do shortly; God will be known as he is. Pray look up to God, that I may have some distinct thoughts in Consideration; such as may be profitable.  
April 13. He said, I have none but thyself, O Lord; How long, how long?  
April 14. In the Afternoon he groaned something much in his Sleep; and awaking, said, I have had some trouble in my Spirit. This dogged Enemy (meaning Satan) would make me very wretched, and so I am. Upon which one by him replied, 'Tis recorded in Scripture, My Covenant will I not break, etc. And he said, I know he will not: but this Enemy is so dogged, that when I begin to fix my thoughts on any good thing, he endeavours to disturb me, that I cannot maintain my Communion with God as I would. To D. P. his Physician; telling him that God seemed now to be taking of him away; he presently replied, Blessed be his holy Name, he leaves me not; and he will never leave me. And he further said to him, I thank you for all your great kindness; the Lord return it you, giving you in his very heart. After that, said, I have heard and read much of Death, and the Attendants of it; and now I come to experience the very thing itself, even what that great Change is. To another dear Friend he spoke thus, It would be a great sight to see two mighty Angels make a bustle together, having equal Assistance on the one side, and on the other: But what will it be to see the God of Angels setting all his glorious Retinue in Battle Array? This ere long will be seen; and the Gospel will not be handled only in Pulpits as now, but the Glory of it will shine far and near; filling the whole World with its Lustre.  
April 15. In the Morning he uttered himself thus, I lie at ease, and my Soul shall dwell at ease. If the Lord would have me to be the last Man that should suffer in this World, I would, through his divine Grace and Help, willingly submit to his Will therein. However, if it might be, I have an earnest longing to have now a Cast given me into the other World. In the Afternoon of that day, about two of the Clock, he began, as was observed, to speak more distinctly, and with such an even audible Voice, that it was noted down verbatim as he spoke, viz. Oh, how good is it to get into God. How good is it to have all the terms of the Covenant of Grace ratified between God and the Soul. Lord, let thy Righteousness be my Lodging, my Delight, my Joy; let me have sweet and intimate Communion with thee. Thou hast called me, O Lord: I come to thee, O Lord, I come to thee; let all the Grace promised to thy People in this passage be given to me. Temptations are many, Vanities are many; away with them, because Christ came to remove all Vanity, to remove all Sin. Oh let thy Truth, let the Sealing of thy Word be to my Soul as refreshing Waters of Life. Oh for solid Acquaintance with thee, intimate Communion with thee, as between Father and Son; as between thee, and one that is thy Child begotten of thee, now at the end of all things; Oh, shine forth. Temptations will be working whatsoever they can; Now, Lord, glorify thy abounding Grace; Now, O Lord, let the Grace of Christ shine like a burning Lamp: Now let me be as one climbing up to the top of the Mount. Be with me, and with them I leave behind; and let them be found in thee in the day of Christ. And Oh, let the Majesty, Greatness, and Solemnity of spiritual things be kept up in the World; and let Christ reign, and be very conspicuous, and his People also, and let him save his Church, and redeem it: Be with all thine. I cannot pray as I should: But wilt thou who openest the mouth, and fillest the heart; wilt thou who knowest thine own Mind and Will; wilt thou accomplish all the designs of thy Grace to thy own Glory, and fulfil the desires of all that fear thee, and all in Christ?  
My own God, my own God; and may I have no other God but thee. My graciosu God, now be with me. Lord, what thou dost mean, reveal it to me in thy good time, and let me be significant for thee some way. Here I am even bound up, having no strength, no capacity. If I be for another World, reveeal thy Mind. Now I am incapacitated, I cannot think thoughts consistent one with another; I am as one in a great part dead all the while I live: But, Lord, let me be a living Server of thee, who wilt have living Service from all thine. O Lord, be the Conductor, the near Conductor of them I leave behind me. Carry my Yokefellow in thine own Arms, and our Offspring with her; and be with my gracious Friends thou hast made to tender me; and let them be glorious in this World in Holiness, and be bound up with thee for ever in the Covenant of Grace, into which thou hast called them. Let my poor Friends that have loved me, and have seen but little Grace; something it may be, they have seen, through thy Goodness; Oh be with them, and make them grow abundantly. Let thy Glory arise, hasten it; let the Kingdom of Christ be exalted. Oh that the days of this Darkness may be blown away; and let there be a mighty coming in of Truth, Holiness, Sincerity, and spiritual Light and Manifestation, that there may be a mighty Childlike Spirit in all thy Children. I desire all these Petitions in truth. Let thy People be the Wisdom, the Truth, the Joy of the Earth. Be with me, and be with all thine; and this I beg in the Lord Jesus. Let thy good Spirit come upon all thine; Oh, glorify thyself now and ever. Oh, let thy good Will be done; Oh, let thy own Will be done: Let my Will follow thy Will, as the Thread follows the Needle; and let it be so eternally. Let my Soul believe every word that thou hast spoken shall be accomplished. Thou wilt never leave till thou hast made thy Name conspicuous, and all thy People rejoice. Oh why, why, why may not the slow coming on now make haste? Oh, why may not the Growth of spiritual Wisdom be sprouting forth with great Improvement, as being the very Operation of the Spirit? Why may not Love to thee come and damp all other Loves? Why may not the Observation of thy Love thou showest me be powerful, and transforming of my Soul? Why should I lie back? Lord, I am not sanctified at the rate thou usest means for the same. Oh, that I might have more of the Spirit; much, much more; and may see the Power of God from Heaven mightily changing me. Oh, let not thy Spirit be wanting. Oh, let Truth and Power be given in. O God, fill the World with thy Spirit; that thy work may be done tidily, tidily. Oh, let there be a nearness between thee, and the Souls of thy People. Oh that never that dull Spirit in Religion may come into the World again, a God-provoking Temper of Soul. Oh, that thy People may judge of their love to thee by the very Out-going of their Souls to thee; and account nothing a Token of Love to thee, unless the Soul be, as it were, in some Surprises of being thine, joined to thee perfectly; as if it were about to be carried out of the World. I have been a withered, dry Branch; Oh hasten a Springtime in one World or another. Thou hast given me Truth in the inward parts, I bless thee; but there is no Answer answerably. I wait now, I wait every day and every night; a poor Waiter I am: O Lord, be found; Oh, let God be glorified. Oh that I might see Religion to be something. I have professed Religion scores of Years, one after another; and yet to have got no more of the Glory of the Grace of that Religion (methinks) doth import, that the Devil hath a strange debilitating power; but God is pleased to leave him, to put a slur upon the Glory of Christ's Church in the Life of Grace, and to make the ways of God seem not so exceeding different from the way of Flesh as it is; and all this for Trial, and all this for Shame, when the eyes of the spiritual Mind be a little opened. Oh, when a little satisfaction is got, that there is truth of Grace, how doth a seduced Soul nuzzle itself in that, that it is safe; and doth not make out for a great Progress in Grace and Holiness. And if God should leave that Soul at last, under those terrible Trials that may arise from thence, it may shake, and put it into a terrible Consternation. Alas, never can I fly too far from that devouring Lion; never can I fly too soon.  
April 16. Ah sweet Grave, where I shall not need any cooling Drink. Being spoken to from a near Friend, viz. I hope the Lord will give you in, of himself, some such Prospect as he did to Stephen, when he was leaving the World: He replied, I have a little sight of him, and I find no dark passage to the enjoyment of him. To another Friend he said, He that hath you by the hand will never leave you. To a near Relation he spoke thus; Say to your Soul, I have a Fountain that will never dry up. My Lines are fallen to me in a pleasant place; yea, I have a goodly Heritage. There should be frequent fondnesses between God and us, as Children towards their Parents. He farther declared, that though he had an earnest desire to be gone hence, yet if the Lord pleased, he could be content and willing to be the last Man in the Brunt of Suffering for his sake and Name in this World; or words to that effect. Again he spoke, saying, O Lord, come quickly, come quickly: answer me by thyself. My wise God is still pleased to continue me, though there are no signs of a Reserve for further Service to him in this World. I bless the Lord for his Goodness towards me. The Consolation of God is no small thing; it is no small thing, it is strong Consolation; the Consolation of Christ is a great thing.  
April. 17. A Friend taking his leave of him, saying that he was going to visit a Person of Honour, he spoke to this effect; Pray remember me to my Lord; and tell him that I am an Expectant, hoping for a Meeting where we may dwell for ever.  
April 18. In the Morning he spoke, saying, O Lord, how do I pass through nights and days? O wise God, and dost thou (speaking to himself) account him so? Lord, make me to account thee wise; and good Lord, pardon me, and receive me. O happy day that is coming; O blessed day that is coming: I pass through Death, unto eternal Life. After that he said, The Captive shall return, there will be no Captivity. O sweet Redemption! Much of our Heaven here lies but in a little talk about it; and when we speak a word of it, we have scarce a Thought suitable to the greatness of it. Some space after he fetched a deep Groan; and with his eyes lifted up, and his Right hand stretched forth (as if the pains of death were upon him) he said, Sharp and welcome, Sharp and welcome. And a while after he said, praying; Lord, let me not die with any Gild upon me; but leave it all behind. Oh, let not any Sin remain in me unrepented of. Let not any Concurrence with the least Gild be in me. Let there be upon my Will an edge of Hatred against every Sin: Create it in me now. Thou canst make me to delight in that that is contrary to my own Will. Oh let thy Will be pleasing to me, and let my Will be every way according to thy Will. Let not the Agonies of Death be too terrible; let not the Surge of it be too terrible to me, nor to any of the Race thou hast redeemed from Death. Let the Agonies of Death be pleasing to me in Christ. Oh the Dolour, the unspeakable Anger of God: we have not drank of it. O the intolerable Wrath of God, born by that Man (meaning Jesus Christ.) O the woeful Travel of Christ: we have took up but a little of it; and that hath made Repentance slight, and holy Care trivial. And now, O Lord, thou reckonest with me, for undervaluing of that bloody Agony: Lord, forgive me my Gild in this thing. I have not been a Christian in earnest as I ought. Oh he that made himself the bottom of all sorrow, he suffered infinitely, Oh such a Redeemer, Oh such a Redeemer; alas, how unsuitable have I been to him. Lord, pardon my unsuitableness; I have been as a Beast before thee: I have not come up to answer the Call of that unutterable Grace. And now, O Lord, I cannot stand in the Battle; I cannot, now the Arrows of Death stick in my Flesh; and I cannot bear it without great Concussions of Soul within me. But, O! O! O thou who art the God of all Grace, who art got upon the Kingdom of Grace, and art the Head of that Kingdom, wilt thou now show thy Glory? Make Death sweet, make the Tendencies to Death sweet, make every step to Deliverance a pleasing step, O my God. Save thy Worm, save thy Worm, O my God, according to thy Promises made to Jacob. I harken what the Lord will say; he will speak Peace in the Blood of Jesus. Sustain me, O Lord; sustain me: Thou art my Friend, as thou spakest to Abraham, thou art my Friend. Dost thou love me? Dost thou at this time love me with thy whole heart, and with thy whole Soul? Dost thou love me more than my nearest and dearest Friends? Than those intimate Relations here, that continue with me in my Tribulation? With a more inward intense Love? with an Infiniteness beyond all these? Lord, let me know that thou lovest me in very Deed; let me know that thou knowest me by Name; let me know that thou hast an eye upon me, more than Doctors and Friends; let me know that every Act of thine towards me is the effect of thy Love. Love me, Oh now, with thy whole heart; Oh make me to believe it. Help me to apprehend that thou dost take notice of me, and art with me every Moment; with me as to my present Case and Concernment. 'Tis dead Friendship when Friends cannot hear nor see one another; but sure there is another Friendship between thee and thine, and thou standest in Relations to them. Art not thou my Father? Hath not the Church said so, Lord, thou art our Father? Thou art my Husband, my Brother, my Friend; and art not ashamed to be called my Brother: Oh wonderful! Thou begattest me, I am born of thee. Lord, what shall I do with the great things of the Gospel, if thou dost not give forth the Spirit of Faith? O Lord, wilt thou who art Truth, who art Life, who art certain; wilt thou take the great work of my practical Religion upon thee? Thou canst make it to be in Power and Truth unto me, as may answer the very design thou aimest at. I have been praying through the days of thy drawing me after thee. O Lord, I would come to that kind of praying, while I am here in the World, as might be a lovely Copy of that praying, of that Converse that will be with thee in Heaven. Will Prayer altogether cease in Heaven? No surely. Lord, glorify thyself, glorify thyself; glorified be God. Oh, Oh that the very Life and Soul of that state then may now be begun. Oh that I might hasten to that state. Thou detainest me here in thy Wisdom. I would go unto thee, and into that Life which will most glorify thee eternally. I would go where Life is, and no Death. I would go where the fullest expressions of the power of Grace overcoming Sinners, may be patent and manifest in me; even in me, who am a poor Mortal. There be many things that I have found here that are Likenesses to pure Likeness to thee; and here I have lost woefully my way: Lord, open it. The heart is deceitful above all things, and it will have its working one way or other; but, Lord, I would go where there is Purity, I would go where there is Purity, without Impurity: I would be with thee, Lord; for than I can speak to thee in thine own Language better.  
At about Two of the Clock that day in the Afternoon, he further extended his Speech, as followeth, The old World will be the old World still, it will remain to Eternity; it will be only translated from hence, where it received its Curse, to Hell, to be in Chains of Darkness for ever: but all the redeemed number shall be instated in their Palaces of Glory. I am in the very Period of Wonders: I am in the very Period of viewing Death and Life. I am under some Sufferings, and they shall be sweet. And (speaking to himself) said, Thou shalt lie down in thy Bed. And then speaking to God, Thou wilt not throw me into the Grave in Anger: thou wilt put me into the Grave: Thou wilt not say, Sleep there in Death; thou wilt say, Sleep there a little, till the Indignation be overpast; till that is inflicted on thee for Sin, which was pronounced; and that that passed away from Christ, shall pass from me. Lord, thou wilt not be unfaithful to thy Word. God cannot lie; God cannot forget to be gracious: he cannot forget his own Work. This is that God I desire to believe in, and resolve eternally to cling upon, with the Truth of my whole heart. I have sinned, and thou hast pardoned me, and saved me with a high hand. Help me in this hour, take away my fears. The last stroke that will be given, will be by the Devil himself, because it is his last Battle; and thou wilt permit him, but thou wilt bind him; and when thou hast unclinched his hands, he shall never clinch again. He is that last Enemy from Conversion to Salvation. Lord, wilt thou, who hast been destroying this Enmity all along, now cause his Enmity to appear to be destroyed, and turned into Powder and Rottenness. O, Have at it, have at it, I pray thee: The strength, the might, the power of the Life of Sin and Darkness. Lord, thou didst promise to plague Antichrist for all the Plagues that he hath plagued thine; O Lord, do thou pour out thy Plagues upon him, whilst thou dost sustain him to be fight his last Battle. Let him fight his Battle; but let him, O God, drink of the Rivers of thy Wrath along with it. Let the Weak overcome the Strong; let thy People be Lions, but let the Devil be an enfeebled Enemy. Serve thyself of all thy Instruments, whatever they are; Lord, let them do thee the utmost Service of their Capacity. Thy proper Instruments, Oh make them glorious, make them glorious both in Qualification and Action: and those that are improper Instruments, that are not Instruments of thy delight, cause them to do thy Will; for all that work that is proper for them, and proper to be used upon thy People, for the intents of thy Glory towards them: so that the Work of God may thrive in the World, and thy Glory be mightily exalted. O thy Majesty, thy Kingdom, thy Greatness and Excellency! Oh that thou wouldst be wonderfully glorious in thy Actings: Thy Nature is so, and thy Actings do proceed from infinite Excellency and Glory. Oh, let God be glorified; Oh, let God be glorified. And now thou hast brought me and others forth at the Close of the World; we lay asleep in silence, we were not form in the Womb till of late, and much of the great Volume of the World thou hadst passed away before we saw it; and now we come at the Close, into the World a while; that we may stand in our Lots, and appear to be the Tokens of thy Remembrance of us, before the Volumes of many Generations. Now thou hast me upon the Stage, and hast had me long; and now thou seemest to be taking me hence. O Lord, thousands of Kindnesses I have had from thee, and thou hast not had from me any suitable Thanks. O Lord, take me out of this Body; send me into the Land of Truth, where there is nothing but Purity, Holiness, and Righteousness. Sometimes I begin a little to be amazed at my unsuitable Actings towards thee in the day of Grace: But, Lord, thou wouldst carry things so, that I might know my Case, saved indeed. The best of all good things thou hast given me, and thou hast preserved me whole; but alas, I must travel all the way with a dead Carcase, and be within the scent, the stench of it: Ah woeful Savour! And this hath made grievous Spoil. Thou savest me; and yet I carry that along with me that is my constant Destruction, as a continual Combatant, till I see thy Salvation. Thou lovest me all over, and hatest the least Sin that is in me all over. And now, Lord, thou comest to show me what the Issue of these things are. Little thou showest me; yet that little is glorious. Oh, for the Son of God to come into the World, to be joined to me in the nearest Conjunction; to assume the same Nature, and to unite me to himself; that he might display the insuperable Power of his own Righteousness, for my Righteousness, for my Justification. We have reason to think the Heavens will declare it, even this, to an Eternity; and this is passed upon me. I can hardly endure a little at a Dissolution: But O the power, the strength, the greatness of this great Glory; things out of my sight, and but a little before me. Oh, what are they, and where are they that have the whole Shine of the Grace of the Gospel upon them? Where they are thou knowest, and every one of thy number shall know; they are not lost, they are treasured up. Lord help me throughout this little Period of Suffering. Here I am, seeming to me to be just taking leave of this poor Body, that hath been wand'ring up and down some Years. Dear God, wilt thou be pleased to help me? Thou helpedst me all along; now help me, that I may have such thoughts as becomes an Heir of Life; that my Faith may not fail, that my Soul may not be desolate, that my Mind may not be dark. Lord save me from the wont Assaults of Satan, now I know not for how many days, or how many nights thou hast designed me. Dear Lord, let me have thy special Presence with me, and a heart form to thy Contrivance; and let me not contrive for myself. I know not the effects of this night. If I shall period my days this night, let it be in Divine Rest. I have no other Period but to be in God, to be in Christ. There is no Issue of this Conflict, but to overcome by the Blood of the Lamb. Now I leave myself with thee, be with me, and be with all thy dear Zion: Be with that beloved Spouse, whom thou hast redeemed from the Earth; and this by means of the Contrivance of thy Grace in Christ; who lives, and will live, and is the beginning of the Creation of God, and was ever so. There is a Promise of Truth; fulfil it, O true God: My People shall be all holy: verify it, O God; verify thine own Truth; thy Word hath said it, My People shall be all holy. Lord, thou hast a People, thou hast sure a People, and thy People thou hast said shall be known; or else there would be no discovery of thy Truth in Promises, of thy Truth in Threaten: And, O Lord, this thou hast said; that there is the greatest difference between thy People and their Concerns, and others, that ever was. Thou wilt be known in Jacob: Now, Lord, be thou pleased to make it known that we are thine; and let it be made known to all. We were tricked and beguiled away from thee at first, but now we are grafted into Life by that, that was not a 'Slight, but a Reality; the mightiest Reality that ever Sun, Moon and Stars saw, that ever Angels saw: that is the thing I yearn towards. I rest me in God here a little while; I am in the Spirit, waiting minutely, momently, when he will say, Come and retire to be with me eternally. Oh that I should see the Door a little aslope, a little ajar; he hath promised it not where as I know, but in a way of opening; yea, wide open, to give Deliverance, because his very heart is in it. With him are no half-opened Doors, nor half-hearted Entertainment. Yet a little while, and we shall say that Fullness is come, and the Compleatment of all. All Israel shall be saved; and that will come on creeping apace: now, now it is coming to me. Oh, now let there be no blind Child of God; Oh, now no lazy Child of God; Oh, now for winged Saints; Oh, for those that mount and soar, that may answer what hath been promised in the Book of the Revelation: The Spirit will have a time to do it, when Sloth shall be by the Spirit of Life turned into Industry, when the Love of God shall be seven times more, when the Glory of Christ's Image shall be as when the Sun shineth seven times brighter. Will God always be scarcely known in the Earth? Will the God of all that Grace that shines in Men, be himself obscured? No, no. How kind is he to poor Sinners in this dim state? He longs to be glorified, and to glorify himself; and his Children shall be like their high Calling. And, Oh, that this might make my Soul insatiably longing for this Purity in its fullness: I adore him for any little Thirst. O the good time, when the Heavens shall shrill with the Voices of all the Redeemed Hearts and Tongues. O the Melody, when every redeemed Tongue shall be able to speak to the hearing of the ends of the whole Heavens. O the Melody of that great day, when Saints and Angels innumerable shall be the Pronouncers. Oh, never such Melody; Melody that may be heard Millions of Years, Millions of Miles. O Lord, keep me in my present work, till thou callest me to future work, and prepare me for the glorifying of thee for ever. Help me in this instant; help me, leave me not now; help me through this Thicket graciously. Lord, graciously deal with me at my Dissolution, that nothing but Actings of Love and Grace may be shining upon Me. I leave me with thee; I desire to do it perfectly.  
April 19 He spoke to one that had watched with him the foregoing Night; You see how it is with me. You are young; the Lord affect your heart with a true sense of your eternal State, that you may not be befooled of your immortal Soul, by a tempting Devil, and a tempting World.  
Some space after he took occasion to say, It makes my Soul ashamed within me sometimes, that I have had the whole Book of all God's Promises and Covenant before me, and do believe that there is mine Inheritance; and yet to be in such a posture as I am. Alas, to be made the Children of the Most High, and to live like Fools; it should make the Soul long to have the utmost of the Grace promised. I expect every night, and every day, and every piece of a day to be gone; that  any Qualm comes upon me, I am ready to think this is the time; and yet I find in myself a natural Reluctancy against Death, that I would, and I would not; but wherever my Damp, my Black, my Disquiet is, it ariseth from some Tardiness in my Soul to my God. I have a great desire to be freed from my Burdens, and to be in that State I greatly long for; but yet I would willingly that God should pitch my Stakes, and determine the matter. God's Wisdom and his Goodness goes together; for God's Attributes do not cross one another. I ought to have a Manly Walk with God: it is not a crouching, crimbling, childish, foolish, unexpert Walk. By Manly I mean, to weigh things as they are in the grave Discovery of Scripture. Surely I long to be in the Fountain, to see it, and be for ever in it.  
To one ask him how he did, he said; It is a great Mercy that my Mind abides in any Conjuncture; and that the Wheels of the Clock do not fall all out of order. I cannot now converse, but I think the Trade (meaning the Heavenly Trade) goes on; and the Lord make it a smart Trade. Lord, teach me how frail I am: all things are best known by Experience; as Learning is obtained by Observation, Rules, and Precepts.  
April 20. Finding himself exceeding faint and weak, said; I could now lie down and say, This is my last (if the Lord saw it fit;) having much ado to retain Life.  
To a Christian Friend that came to visit him, he said; Blessed be the Lord for the Covenant of Grace, and the Surety of that Covenant, where our stay is; All Goodness, all Mercy, all Peace, etc. The way and method God takes, he himself hath cut out, but what his scope is in this my present Case, I do not know.  
Afterward it being told him of the death of an aged Relation, who lived to above fourscore Years, he spoke to this effect; Is he dead, with whom I never had the opportunity, seriously to converse with in the things of a spiritual World? Surely this is the time to do any thing for God, and to be helpful to others. The Lord bless the Providence to that poor Woman, his Wife.  
To another Friend taking leave, and saying, The Lord be with you, I hope he will carry you to your Journeys end; he replied, I hope he will: I believe he will never leave me, nor forsake me.  
To another poor Christian he gave this Counsel; Cling upon Christ, and he will never leave you. I cannot say much, but be sure of that; follow hard after Christ, and he will never leave you: That is all my Experience, all that I have been a learning of the Truth and Faithfulness of God these scores of Years. Only love him, only obey him, entirely seek him, pray to him much; for that is the only likeliest way: and I never heard of any that did it faithfully, and was lost.  
Then he prayed; O my God, be near me; suffer nothing to miscarry, through the All-sufficiency of thy infinitely great Grace.  
To a dear Friend that came to visit him; telling him, that he was very much upon the hearts of the People of God, who prayed for him; he replied these words, That one heart of Christ sets other hearts a-work. He farther said, I am glad to see you, upon account of former Intimacy; but I chief rejoice that you have found the same God in Prayer that I have done, and that you are hankering after the same Fountain and Spring, and cannot live without it; as God hath given me also an unwearied Reach after: and upon these Grounds I am glad to see you. My dear Friend, far you well: the Lord be with you.  
To a Relation he spoke thus; Spring to Heaven, though for your springing, you spring out of the Body, and leave it behind you. Let us look to it, lest you and I fall short of our Hope: Multitudes of Professors standing aloof off, have lost their way; they have lost their work, they have lost their end. Our opportunity is as clear in our hand now, as ever it was in the hand of David, or Paul, or any of the Saints of God that lived before us. Oh, how do I love to see Grace grow in Friends, in Relations! etc. The Lord be with you, and carry you, and make your Affliction to be a sanctified Affliction; that in a little while you may not have any burden, but may see your Salvation, and have it.  
April 21. To another Visitant he spoke thus; I may not stand wondering (meaning in reference to his long Sickness) but yet I may wonder indeed, that ever God made me a Man, that ever he made me a rational Creature, that ever he brought me forth into the World, where the Gospel was; and that he hath told me, that he will save me for ever: Oh, that I could wonder, admire, and adore it. You duggle up and down, and so I have done heretofore: and here we walk over but a little Ground; and if we obtain little or much, it is but a little got in a little Ground, and we have therein trouble. But, Oh, what is it to flee over the whole Heavens, and to be every where in God, and in Christ? In all other good things relating only to this Life, all the pleasure we have in seeking them is, to think how pleasurable they will be to us, when obtained. But the delight and pleasure of spiritual things lie much in the very seeking of them.  
April 22. Being the Lord's Day in the Afternoon, to a Friend that came to see him, he expressed himself thus: The Doctor hath told me the lightsomest News to day, that he hath told me a great while, in acquainting me that there is but little hope of my Continuance long in the World; but the Afflictions of God's People lie near my heart. Oh, to be filled with the Spirit three or four hours in Prayer for the Concerns of Zion.  
He farther spoke in his particular Case, etc. thus; What if they that have seen me shall see me no more, if he sees me, that hath seen my Yearnings and Groan; if he sees me again, he will not say, he knows me not: he is a God that will not forget his Promise. He who hath seen my Soul in Travel, who hath seen those Pangs of desire that no other hath seen; he will be ready to say in the Riches of his Grace, Here is poor such a one come to my Gate: Come to my Knee, Come to my Mercy-Seat. Oh, for affectionate thoughts of God, and getting into him; they are things that will not dry up, they will not whither, that will not be parched up. Oh, blessed be that heart that is thorough in desires. Oh, where is that glorious Majesty? Oh, what is it to come to the first Spring of Spiritual Life? To come to God, to the God that hath carried me into my threescore and tenth Year, with a high hand? And now he foreseeing, the remainder of my days would be Sorrow and Labour to the Body, he calls me off: And what is threescore and ten Years, compared with Eternity? A poor Pittance of time, wherein God hath had very little Service from me. Thus I parley a little about it, to get some deep thoughts of that unspeakable Majestic Grace. Little can I say of my Religion more than this; I love the Lord in all he did, I love him in all his Image. I may say, I may lay me down and rest, for the Lord sustaineth me; I have no other, I desire no other.  
Lord, glorify thy Name; I have had caring thoughts about myself and others, but now thou seemest to determine the matter. Thou didst see I could not stand in the Shock, but in thy strength I could have stood: But thou wilt not cause all thy Waves, and thy Billows to pass over me. Thou hast had thy Champions, and wilt have thy Champions. Lord, the Clouds arise apace, the Wicked are full of Wrath; they would root out thy Interest, they would make Jacob low, they are set upon Mischief and Spite. Arise, arise, O God; let the Lamb deliver, let the Lamb overcome, let thy unreasonable Enemies be turned over to Judgement. Beautify the place of thy Holiness, confirm the Weak, fix the Staggering. Let thy People be able to meet Sufferings, to put on Faith and Patience; and say, Aha, Aha; We are for God, and his Ways. Let thy People meet Death, meet Losses, meet whatever the Enemy can do; and say, We scorn your Cruelty. Oh that thy People may stick by thee, when there is nothing but Violence, and Contradiction of thy Will. O Lord, work wonders for thy People; break the Arm, cut asunder the Bow of the Ungodly. Oh, let Shame be upon those that would take away thy Worship. Glorify thyself; appear, and stand an invincible Champion in Israel. Let the earth know that thou dost possess the Gates of thine Enemies. Let my Soul come into the Bundle of Life; let my Soul come to all that, that is promised by Jesus Christ.  
I am to receive the Salvation of my Soul with exceeding Joy.  
Am I near to the great Revelation of Christ, to know more than ever Solomon did with that Perfection of Nature he had, and Attainment of Grace? Am I near to attain more than ever Paul could reach to, by the Power of Grace; and to know more of the Covenant of Grace than Abraham himself did, and all the Saints, while they were here in the World? Oh, I am confounded, I am confounded and astonished; I wonder, I wonder at Free Grace; and am amazed for want of more Faith. The Filthy, the Filthy duggle, of a respect to my own Works, which would follow me, and spoil me, and spoil all the Mystery of Free Grace, etc. Oh that now at last, the Glory of Free Grace might lift me into the eternal place of it.  
To a near Relation he spoke thus; Brother, you are come to take your leave of me: The Doctor, as a sweet Messenger, told me to day, that I am near my Change. I am now going from Shadows, to Substance; from things imperfect, to things complete; and the thoughts of it even confound me. I have been trading in the things of God for almost threescore years, as to the experience of it; and now, after this long WOOF upon the LOOM, it is to be taken off, and all of it VIEWED; and I know a World of Evil there is: but I have always had a Sufficiency of the Grace of the Gospel declared to me, that as defects came in, they might be removed; and by his Grace I have kept on with some desire, with some delight, with some Faith and Cheer; and now the RECKONING is to be made. O my God, there is a great Transaction upon me: I throw myself upon Christ in the Gospel: I sink if Christ sinks: I have had nothing else to rest the Sole of my Foot upon; now let thy Mercy be for me. Thou hast given me good hope through Grace; now Lord, answer every good word, upon which thou hast caused my Soul to hope. Thou hast brought me hitherto, so far, to the very end of the Wilderness; now, O God, bring me to thy Canaan: I have waited for it. Many other Sicknesses have not removed me; now thou seemest to say, This shall. Now let me leave all my Filth behind me; take it off. There is a TRANSLATION; let that Translation be effected upon me. O Lord, let not that Temptation come upon me, that I have prayed to no purpose, that I have faltered in the things wherein thou hast steered my Soul in Truth, and in Spirit. Lord, let not a dead thought abide with any ugly savour in me, now, when thy Providences, with the Concurrence of thy Servants (meaning the Doctors) say that thou callest me; when they say, The Master calleth thee. Oh, Oh, was there ever such a day? Had I ever such a day to be standing in the Portal, to be waving up my hand, to be knocking? Oh, for an Opening. Lord, say to me, I will open; Come in, and let us sup together: No less, O Lord. Answer the Breathe of my Soul all along, all my days. Thou art faithful, thou hast chosen me; deny me not. O thou that art Truth, thou knowest that I have chosen thee. Thou knowest, my Life in this World hath been Death and Poison to me without thee: and now I come, only expecting what thou hast promised, and not what I have procured; for there hath been my BATTLE all my days; not to look for any thing of my own procuring, but to throw myself on thy procuring Grace: there hath been the WAR. I said, if there be not the Son of God to save me, all my Works are vain; there is no bottom in what I have done: It is alone what thou dost, in thy Council and Purpose of Grace. There I have desired to lie, and to comfort myself in, and have had comfort therein. And upon that score thou hast made me ashamed of the unsuitable Actings of mine; thou hast made me ashamed of them. Now I would flee over these my great Sins, upon the Wings of Faith: and now, Lord, let me have Light and Truth. Thou knowest I appeal to thee thyself, O God; thou knowest, things contradictory to thy Doctrine, and the Grace contained in it, have been my burden. Thou knowest I have not had Quiet, but in Reliance on thine own Free Grace: and this thou hast done. Thou layedst not in this Principle for no use, but to assure the Soul, thou wilt not misled it. O Lord, save the present contending part of thy Church in the World. This hath been the BATTLE all along: Man lost himself quite. Thou hast brought in a Salvation, and didst give it, and thy People have received it; and thy People never had Comfort, but as this Grace did shine forth. Thy Children have been killed and slain for this very thing. And now, O Lord, maintain, Oh maintain the great Quarrel. What, doth all thy People's Salvation depend on this; and shall the Enemy despoil them of it? No, no. I am going to thee, and let me go upon the Wing of thy abundant Grace; and so let all that have found this Grace, and have given Credit to it. I have a World of Evil to say of myself, for I have nothing else; but that, that I lean upon is the Truth, the Virtue, the Grace and Faithfulness of my God. Lord help me in this great thing, and all thy People in this particular; that they may be comforted in it, and rejoice in the hopes of it. There is none of us yet that hath passed through Death (divers Christian Friends being then present) many of us have been brought near to it, but have not actually passed it. And now seeing some of us are dropping into it; Lord, let not these great things be strange to us, nor be little to us, as to the settling of our ALL: Oh, had we made better Markets of it, better Improvements, we might have been at a mighty Brightness in Holiness. Blessed be thy Name, we have been kept doing, but we have had many Put-bies, we have not walked like Persons of so high a Calling; but thou pardonest in such a way, that the whole Heaven will ring of thy pardoning Goodness. Help us to jog on, help us to jog on, that every one of us may come up, and fulfil our Task; that when we leave the World, we may look upon it as a Memento of that unspeakable thing of a GOD, that makes his own Choice between one Soul and another.  
He further prayed thus; Help me till I come, help me a while, O Lord: I know I am in the Flesh, and have the things relating to the Flesh; But, O Lord, till thou removest me hence, be teaching me still, care for me still; let all things preceding so great a Change be wrought in me; and let thy Care, Blessing, Love, and Grace be upon my dear Associates, Kindred, and Friends I leave behind: Lord, keep them, purge them, make them shine more and more; make the Generation now and hereafter more holy.  
Let the Vengeance of the Wicked return upon their own heads; let none of thine faint in the day of Battle; give in Strength, Faith superabundant to the Troubles thy People meet with. Give Courage, Joy and Valour, which the Enemy cannot vanquish; and rid the World of these Impurities. O Lord, make haste and destroy Autichrist. O Lord, meet with the Proud; Oh, cut their Hoofs, make them ashamed with perpetual Confusion, and undo their Projects; make them stink all the Earth over.  
I leave these things with thee. I have perused thy Word through thy Mercy: if in any thing I step aside, pardon it; for thou hast infinite Measures of Pardon with thee. O God, be with me for ever, and receive my Spirit, whenever thou takest me out of the World.  
Then he directed his Speech to an aged Person present thus: You have lived in Profession long, as I have done; set yourself before God with sincerity, as if you had never yet put any Foot in his Paths; beg of him Truth in the inward parts; beg his Spirit; and with full subjection to him, account a Communion, in itself only considered, a pitiful thing; and that, that is to be feared, hath been the occasion of the Ruin of many a Soul. See to it, that you be a real Member of Christ. I do not know but that I have as much reason to question mine own Soul, and it may be more, than to question yours. But harken a little, for now I come to the upshot; there is no dallying, my God hath a piercing eye; the Truths I have heard, they are from God. The same Care, Fear, Cautiousness I would have concerning others, as of myself.  
Then he spoke to all in general. Oh that after so much of the Spirit of God appearing, we might not be poor, simple, unlearned things; for here we have had a little, and seen a little of the Temptations of the Devil, and a great deal too much. What is the end of our Church-Communion, but that we may be brought into the Fellowship of Jesus Christ, indeed, indeed, indeed? And then he hath taken care for the Outward, and the Inward Man; to make the Soul steady, ingenious and diligent; and to study always to honour him, to give him Honour, and to defend his Honour. And thus I hope the Lord will go along with us also: Oh, Oh, Oh, let there be none of the ugly stench of a barren Religion. Oh, Oh, Oh that the Holy Spirit may be doing in every one of our hearts, that such a little pittance of time may not be lost. We are even at the Judgment-Seat, every one of us; here is a Judgment-Seat. Each of us have often Sicknesses, and I perceive my concluding Sickness is come, and to the Judgment-Seat of Christ I must go: Oh, for my ADVOCATE; he will not hid himself. We talk of the World to come, and mind not the nature of it; the Lord open our eyes: I would be at it, I would be at it.  
My dear Friends, it is a pleasant sight to see one another; but suppose, before a general known Appearance of Christ, we might have a Month's time, and that to be together; one would think with what exceeding seriousness we should improve that time. And truly now is much alike in the length of time here; It is but a short thing when we have considered it. God hath said such a thing, and it is true thousands of years after. The Lord save us from the Pollution of the Times: Oh that we may not discover our Nakedness in such a day as this. The Lord hath called his People Soldiers. The Battle is, when there is no way to escape; then is the very time to enter the Shock with our spiritual Adversaries, and then is the day to honour God above all things, if we should be tempted to any thing sinful, to any thing wherein God is displeased, and the Souls Communion with him wounded. O venturous Attempts purely for God, are huge Increasers of Grace; and to be cheery in it, and not as Persons undone: but there must be Faith, Patience, Hope, Belief of the Scriptures, intimate Communion with God, that carries it thus out. If I believe that God is infinite; and is he infinite? Then he can do any thing for me, and will do it. If I believe he is good, he will do good to me; for he hath said, he will do it with his whole heart, and with his whole Soul. The Lord make you more fruitful Plants in his House, bearing Fruit. Oh, Oh, that you and I, while in this World, may not think too slightly of our high Calling. Oh, Strength doth fail me to speak of it; but surely it will be the great shame, if any sensible shame can be hereafter; or at least, there will be something of an Equivolence to it; that ever we should be called with a holy Calling to Eternal Life, and yet that there should be no greater difference between us and the Uncalled of the World. The difference is as much as if a Man should be sent to ransom one out of Slavery, and another left in perpetual Bondage; but this Slavery of Hell, to be redeemed from it, is unconceivable and unutterable; and yet to walk so like others in any thing. O, O, should the noblest Creatures on Earth walk up and down in the World like a Toad, and the highest Rank of Men, that have Parts and Abilities, walk up and down like pitiful Creatures, that scarce know how to walk in a posture as Men. Oh, for a trim, neat, watchful, prudent Christian. Every Dram of Purity, Neatness, Fruitfulness springs from God; and therefore, when the Soul answers its High Calling, it takes no less than God; it takes, it receives him. It is not to gaze upon him in a way of Profession only, but to get in him who is the Fountain of Holiness; and this is the Communion of Saints. Communion with God, there is the bottom of all Communion; and having that, than we grow up in God, into him in all things, who is the Head. There is an ugly thing ever coming in, as if we may have all the Privileges of the Gospel, and yet walk at a Lose, as an unbended Bow: and from this thing, doubtless, many with abundance of hopes have tipped over, and never saw the Land of Jordan; and so have died and perished. We may guests with ourselves there is something in it, when the Spirit of God saith to us, watch, watch, and that we should exhort one another, and bids us often to beware, which is given us as a Causionary Word: and indeed, whilst I am in the World, let it stick with me; and whilst you are in the World, let it stick with you. We have gone on in a formal way, and there hath been a strange kind of Benummedness upon the Souls of Christians. What is a Church for, but for the carrying on of Ordinances more inwardly and spiritually, as a Church of Christ. We have had mighty Sermons of these things, and have them still, blessed be God; but I would have my Soul, while I am in the World, and every other Soul also, greatly to be a questioning whether or no my naked YEA AND NAY doth come up to the Holiness of Christ or no, for we should be like him; he doth not say a little like him, but like him; and the Soul should aim at that; which to be without, is a sign that the heart is rotten, or invaded with Rottenness to a great Declension. As he that is an Apprentice to a rich Man, he aims to come up to his Master's Estate, there is such a thing in the nature of the desire of such a one: and if it were so in our Spiritual Trade, Christians Converse would be more with respect to their glorious Country; and that would keep Religion so warm between them, that if there were any thing unbecoming in any, they would not spare to speak of it to them, that so the heart of a dear Friend may be delivered from the Gild of Sin, and be nourished in the way of Life.  
April 23. He spoke as followeth. No Refreshment here makes me to think of what spoken in the Revelation; He shall lead them to the living Springs, Rev. 7. 17. He will open Rivers in the Tops of the Mountains, Isa. 30 25. and 41. 18. near at hand; but not yet actually possessed, near at hand; but a little temporary Life stands in the way. Oh, to the Hungry every bitter thing is sweet. I am this day suffering the punishment of the pleasure that Adam and Eve took in eating the forbidden Fruit. I am this day suffering under that, and might have suffered it eternally, in all the horror and fury of it, but that a Saviour hath appeared with an everlasting Gospel in the midst of Heaven, on whom he bids me rely, and on him I rely. Whereupon a Minister standing by, said to him, The second Adam is a better Head than the first Adam was. To which he replied; Oh, Blessed be Divine Grace, there is a great difference indeed; for always Christ and his Grace is rendered with a much more; and it is from Heaven. All that are taken into that dear Christ, they are as clearly stated in Life, as by the first Adam in Death; these are the words of a God that cannot lie. Here is ground of Faith, ground of Confidence; where the Soul hath fled for Refuge, and made it his business to flee thither, and no where else. There is a Passage, and it is an encumbering Passage, and all must pass it; and that Passage I am in; there is no expectation of Life to revert back; and a longing desire I have to pass through it; and here I am waiting for that delivering word, and to see the Glory of God. I cannot deliver myself from mine own Spittle. Thus I wear off, and shall be seen here no more.  
To another Visitant, he said, You see me at a parting view; the Lord be good to you and your Husband. And she answered; Oh that my parting (meaning, out of this Life) might be with the like Comfort, and with the like presence of God. And he again spoke, saying; The Lord make your Religion thorow-pace, and your Labours in that Family successful; and enable you to overcome, when Powers without, and Temptations within assault you.  
To another at his taking leave, saying, The Lord be with you; he said, I hope the Lord is with me; and I have Ground of Faith and Hope, that I have favour in his Eyes.  
April 24. He expressed himself as followeth; I am upon the Term of two great things, viz. At the Term of all my great Subjugation to Sin, and at the Term of all the Receipt of the Liberty Christ hath purchased; at the Term of Sins Thraldom, and at the Term of springing up through the Grace of God to eternal Life. These are great things, and I cannot manage my thoughts about it thoroughly, through the greatness of it. I am going from the Yell of Sin in this World, and the woeful effects of it; and I am going to a Congregation, the only Church of the Firstborn, written in Heaven; to visit the Streets of the eternal Grace and Love of God, and meet the Company that walk there. And methinks I am in a Wood, and God hath held me in the Portal a pretty while, and here I cannot be perfected; for I never had any fittedness, but through him that is complete, and is in Heaven. And here I abide an Expectant, as the poor Man that expected to be put into the Pool; and that Angel hath not yet put forth his hand. My Body parcheth, my Mind parcheth; a little Faith and Hope is left me. My Tongue gins again to cleave; I leave this World as a place where there is no satisfying: It may content others a while, but it seems rather to hunt me away. Body faint, Spirit faint, in a strange Land, my Mind is all in a scatter: It will not be so; it is so now. O Lord, help me graciously to wait. Death was always spoken of as a dark Valley, a place of Darkness and Trial; not a place of Joy; and shall I find it so? Notwithstanding, I have hope in the Faith and Love of God by Christ; there is a secret Relief, That he will turn Death into Life for his own sake, and suffer never a clinging Soul to be lopped off and perish.  
I desire no Food, my very Nature loathes it; my Body is off from all means of help in this World, and here I stay, through the good hand of God, like a poor Stranger. I am going to another World, and the Fruits of that World will not satisfy the Wants I have here; it will not quench my Thirst, it will not allay my Drought: So that if I have not some Relief to my Soul which is not of this World, if I have it not from another World, I am undone. I cannot speak, my thoughts have a large Theme; I am up and down, in and out, and I see a great thing before me, and sometimes it causeth a Word to drop. I see ETERNAL LIFE before me: That great thing that concerns me. Sure it is a great thing to be at the very Brink: to see all Promises fulfilled, made good; and all the Demonstrations of the Gospel made patent: To see the Foundation of Eternal Life for ever laid, and to come and cast ones eye upon it in the abundance of Faith. And these are the things that lie just before me; only there hath been an entrance about them; I have believed, etc. and now I go to see the Promise, and the Faith of the Promise accomplished.  
To a Friend saying, you have a strong hand to carry you. Sure, there is our Security in his holding of us, more than in our holding of him. He answered; There it only lies. The Lord continue to be with you. The Lord make good his Covenant to you, I, and all the rest; even that which is written in that good Book of his, in which we desire to have our hope. Let nothing hinder our Faith, nor disorder our Practice.  
He proceeded further to speak that day in the Afternoon, thus; God makes all these things here, with respect to me at this time, as it were to change their kind. A Draught of Spring-Water, fresh Beer, or such a like thing; how sweet have I sometimes found it! But now, nothing. The rare virtues of Apples, and other Fruits; they are to me now as Dirt, they do not answer my End. My natural Thirst and Desire cannot be gratified with any thing here. Though my Body lies parching away with Thirst, my Soul loatheth dainty Meats; and the best of Liquors that have been pleasing, they are now a burden to me: I can taste nothing that will give reviving. God is drawing forth my Nature in the way of a Dissolution; that I must have no more Cheer now, but what comes in by New Covenant Mercy; and that will be to Soul, to Body for ever: and thanks be to his Name, he will not have me feed with dirty Company. He hath showed me the way of Life: he hath caused me to choose him, I bless his Name. Oh that wonderful thing, that thou shouldst cause me to choose thee. Oh that thou mightest be chosen by all those that ever I had Acquaintance with in all my Life. Oh that none of them may go without it. Oh, for a turned heart. Oh, for the eyes of Light and Life. Oh, for Salvation out of Damnation to a changed People. Blessed be God that ANY, that so MANY near to me were turned in at the right Gate of Election, upon the Downfall that came by Sin, as I hope, as I hope. O Lord, find out thine; thou wilt find them out. Work Miracles, work Miracles by converting Power, in turning Souls, that the Earth may see thy Glory. Oh, thou hast been my God; many ways hast thou declared it. Thou hast been the God of the Family from whence thou choosest me. The Family is almost at an end. Thou hast not left our poor Family; two of us are yet remaining on the Earth. O my God, let it be for an eternal Renown to thy Name, that thou hast hitherto reached out thy Grace to we two poor Remainers of that numerous Family. Oh, thou hast left us thyself to be our God, to be our Portion. O Lord, thou hast given thyself to us, and and thou hast given thy Spirit into us; and we, to the Glory of thy Grace, can say, Thou art OUR GOD, hast been our God, and wilt be our God; and wilt number us amongst those whom thou hast delighted to take pleasure in unto Eternity. O Lord, be thou the God of our Seed, or of our Seeds Seed: O Lord, that thou wouldst take them in with all those thou hast brought into Relation with thyself. We have Relations in the World; some that lie under the power of Satan, and thou makest us to know it, that it might be a constant Grief unto our hearts. O Lord, that none relating to us, or to any or either of us might be found in those Bonds. O Lord, that thou wouldst imprint thine Image; that thou wouldst come with a powerful hand, and clear them out of Satan's Kingdom, into the Kingdom of Christ. Lord, we are mingled in the World; we have many Relations now up and down: and what shall we say for the Children of our People? O Lord, wilt thou look down? O let not our Seed, our Kindred, our Relations be a means to fill the Kingdom of Satan further and further. We look upon some of our Relations sometimes, and there we cannot see the Likeness of Christ, the powerful working of their turning unto God; we cannot see any thing to give us any assurance, or to give us good hope through Grace, that there is a happy Eternity abiding them. Oh that thou wouldst lessen the Devil's Kingdom, and enlarge Christ's Kingdom. Why should not the Word in the power of it be received? O Lord, fall in privately in Retirement, upon the hearts of such poor Creatures whom we love, but cannot save; but thou canst: And thou art our God, and we love thee, and we beg it of thee, that thou mayst have a mighty increased Host, to sing thy praise for ever; and that our Relations may be part thereof considerably. We have prayed little for one another in the Spirit; for we have done but little work for thee: Oh that an Afternoon Prayer may come up before thee, and be heard. Oh! oh! oh while we can, let our hearts bleed over sinners that live in their sins! Christ had nothing to do but to save Souls in all his Travelling in the World. Oh that Salvation may be unto us the great desirable thing; the salvation of our own Souls, and the Salvation of others.  
It is a great thing to be going just into eternal Fetters, and to be going just into eternal Freedom. It is a great thing to be going just into the eternal Pound, and to be going just into eternal Liberation; and every one of us is going, and shall go, and cannot avoid it, into one of these. We must in among the damned for ever; or in among the saved for ever; there is no medium, no manner of medium, between one and the other. Oh for Wisdom, Oh for Wisdom, we talk freely one to another; we are Friends; we have delight one in another; we visit one another; in our well-being, in our ill-being; we sympathise one with another: but all of us, one as well as another, must pass through this great Trial, and these great things; there will be no stop, no hindrance. We have and do approve of one another with some respect; but Oh nothing but Truth in the inward parts, nothing but coming up to the very mind of the Spirit of God—.  
Let the Grace of Christ now be pursued hugely, infinitely; lets know one another, but in the Lord; love one another, regard one another, respect one another only in the Lord, and through him, and for him, and to him. O Lord, the faculties of Humane Nature will not be disabled when the perfect state comes, which are now disabled by sin, and disabled by Infirmities.  
Thus now you see, my Soul having objects before mine Eye of a great nature, and finding myself greatly incompetent for them; I grope about them, for I know it is my dear and only concern. I would not die like a fool; and I would have all my loving Friends partake of that goodness which I have had persuasion, and have persuasion, doth lie in a sincere closure with those Spiritual things. I do insist on it, and say my full Faith is in this, That whosoever doth reject this Salvation shall have no place in it; and whosoever doth not with a whole heart set out for it, shall not know it; and whosoever shall indeed give a turn over to the Lord for it, and commit itself unto God to be tried, to be taught, and to be lead, such a Soul shall not at all lose the good of it, nor any part of the good of it; and having this confidence, I desire to set me to cling to him who hath called me some years ago; and in some measure by his Grace, I have heard the Call and accepted it.  
He then directed his Speech to some of his near Relations then present; more particularly by way of Counsel, etc. in such words as these:  
Dear Sister, Remember me to your Son, and pray tell him from me, that I long for his Salvation, and (let it not be unpleasing news to him) that the SCRIPTURE must be his Rule and Delight, otherwise he will perish eternally. Every thought I have of him doth come with a great weight upon me; and my very Bowels do even bleed towards him; and it would be glorious News to me, to hear that the Almighty had got a complete victory over his Heart. O Lord come in upon his Soul, that there may be no dismal perishing. Ah, ah, we have had our days of Friendliness together: Lord grant that none of us may be separated each from other with a doleful separation. Oh! Oh! that Divine Grace may come with power, and do that which our hearts could not be ware of. He is the object of our pity; oh that he may be the object of God's pity; he is able to bond him; he can give a broken Leg, some stroke upon the outward Man, some sickness, some providence that may have a Mighty Teaching voice. I have often thought, God may cause his Conversion work to ring to the Glory of God. Oh that you and others may pray greatly. And that, that poor young Woman may not be as a nullity neither, but as one filled with the fruits of the Spirit, that Grace may revive in that Family: Oh Grace! Grace! Grace! nothing maules down vanity and vileness, but the Majesty of Grace. Dear Sister, now do you set on work; we are yet upon pardoning ground. Pray much, Give away yourself to God in length and breadth. The Lord make you the brokenedst hearted one, and the wisest woman about this Town. Rummidge over your Religion again, and see whether it come up kindly to the MARK. I may say my Soul doth dearly love you; and whenever I see you, my heart doth in some degree spring a little. For my poor sake, look out for a TRUE LODGING. Well, I leave it with you, I shall see you shortly again at the Judgment-seat of God. I leave this with him; my purposes, my designs, my aims with him, who is holy and sin pardoning.  
His Counsel to his Wife was in these words; God hath given you his precious Grace, walk humbly; labour in all things to come to the very life of it in Religion. And I have much persuasion, that God will bring this Child (meaning his only Daughter) in within the Covenant. Your great danger is your unbelief, there lies your great danger; you have, in my observation, true Faith, strong Faith, and yet not ready to put forth in all Cases; 'tis of a right Grain, and it hath the concomitant to it, singleness of heart. Be Practical, be Practical, that you be putting of it out every minute; for I do think there is a very dear indulgence between Christ and your Soul, you have been born down with many cares, with many scatter of heart, and Christ hath pitied you under it, and owned you under it. He hath kept up a rare thirst (through his goodness) after him, and a delight in the ways of his communications. But I would not, it is not for me, to speak these things; you should be vain in your own conceit: But go on, I see the Foundation laid; he will never leave you; be at rest. And now study the great mystery of the Gospel, of which you have a large notion; but I would have you turn every notion into a practical work, a practical acting, into a practical use. I would have you turn it all: and labour to do it every day, that what you believe may be so to you, as substance and not Air; and the Lord will visit you and help you: Your Nature is timorous and fearful, but God coming in to fill your Soul with Faith, and fill Faith with powerful workings; you will have a great Friend at every turn to be for you, to be with you; for you will be able to trust God, when you see not why nor wherefore to trust to his promise, etc.  
His Speech and Charge to his only Child, was as followeth:  
MARY, I and you must part, I and you must part. I leave you behind me in the World, and my Prayer to God is, to keep my child, to teach my child; to keep you, and to make your heart to be full of love to spiritual things, that you may not be befooled of your Soul; that you may not be befooled of Heaven; that you may not perish like a Fool. And I charge you, I charge you, I charge you, in the name of God who is your Judge, that you harken attentively to all the Counsel of your Dear Mother, and do not play it away, babble and trifle it away; see you do it for your everlasting good and concernment; and be obedient to her, and do not only be fondling, but harken seriously to her Counsel, and take it in. MARY come to me, that I may give you one Kiss. I am about to kiss you; and this Kiss must be a witness of my true desire of your good. I Kiss you in love; and my very Kiss will be a witness against my Child, if you do not tread in the steps of your PARENTS, such as you have observed to be good: O my dear Child, be not careless therein. I leave you now to the conduct of him who is my conductor.  
To a Christian Friend who said we must be willing to part with you, you have a Pisga-sight of Canaan; he replied, I think I am at the very end, and yet I do not go out; all the day long I am thirsting. O blessed be my God, I am persuaded he will perform all that concerneth me.  
To another Christian Friend at his taking leave of him he said thus, I expect again to see you, and an innumerable company more of Saints, etc.  
He further spoke with respect to his languishing Body; If I could have something or other to refresh my Body, if the Lord saw it fit; but the whole Earth, I think, is insufficient for it.  
April 25. This day being Wednesday, which proved the day of his Death, in the Morning he spoke to a dear Friend a Minister, saying, The blessing of the everlasting Gospel be upon you, the Lord be with you. And about Eleven of the Clock he began to Change, having several Agonies; and between them, he desired to be prayed for, saying, Lift up a Prayer for me, and speak that I may hear you; For whatsoever ye shall ask on Earth shall be granted in Heaven; let then the Earth be full of Prayer. And coming out of another fit, said, Hitherto hath the Lord helped me, I am in the hand of God, I am in his hand and under his promise; the end of this affliction is in the hand of my God? the Lord enable me to abide his Will. And the 5th Fit or Agony, which was 'twixt. four and five of the Clock in the Afternoon, he in that Breathed out his Soul into the Arms and Embraces of his dear Lord and Redeemer; retaining his senses to the last; for even a little before his Decease, his Wife ask him how he did, he answered with great composure, I am almost Dead, and desired to be lifted up a little higher; which were the last words he spoke; and a few moments preceding his Departure, he opened wide his Eyes, and immediately closed them again, and so Expired.  
FINIS.   

ERRATA.  
PAge 7. line 16. read see for let, p. 10. l. 26. deal and, p. 29. l. 32. r. person for person, p. 35. l. 8. del. word of the, p. 61. l. 8. r. Veil for Vale, p. 62. l. 9 r. therein for thereon, p. 63. l. 15. r. very for ve, p. 70. l. 3. r. converse for dally, p. 100 l. 5. r. expatiating for expiating, p. 104. l. 34. del. he, p. 124. l. 28. add him, p. 143. l. 15. r. hast for has, p. 160. l. 18. add he, p. 188. l. 1. r. means for men's, p. 203. l. 19 r. floweth for followeth, p. 213. l. 14. r. clouds for glouds, p. 306. l. 11. r. heart for heat, p. 313. l. 5. r. omnipotent for omnipent, p. 328. l. 23. r. the for lhe, p. 327. l. 3. add not. And for any other literal Errors or false Pointings, which are very few and inconsiderable, the Reader is desired to Correct.