News from the New-JERUSALEM, Sent by Letters from several Parts, relating some Hints, and Observations of that City, All conspiring in a Testimony that renders it exceeding Glorious.  Revel. 21. 5. And he that sat upon the throne said, BEHOLD, I MAKE ALL THINGS NEW. 
LONDON, Printed by G. D. for Giles Calvert, at the sign of the Black-spread Eagle, at the West end of Paul's, 1649.   

To the Christian Reader, and more especially to the Saints, that wait upon God in the use of Forms.  
Reader,  
THou hast here presented to thy view, a copy of certain Letters, written to private friends, not at all intended for thy use: But since it is their fate to fall into public hands; and since there are somethings in them well worth thy notice and observation: A wellwisher of thine, for thy good, hath thought fit to usher them to thy hand, by writing one letter unto thee; the rather to engage thee, by reading that which is thine own, to take a survey of the whole parcel, that therein thou mayest behold, the breaking forth of God, and the spirit that now breathes in many Saints, which seems to prophesy and promise, that God is about to do some great and notable thing for his people, according to their long expectations, and as an answer to their prayers.  
But although God be breaking forth upon the world in a greater degree of light and glory then former ages have seen: yet thou art to know that we are as yet but in the twilight: we see only the dawnings of an approaching day; we are at the utmost but upon the borders and confines of this glory; and therefore (Reader) in thy examination of doctrines, and inquisition after truth, two things would be carefully heeded: First, not to receive every thing for truth, that comes abroad under that notion. Nor secondly to reject every thing that is new to thee as error. Lest thou take darkness for light, and light for darkness. As thou wouldst avoid falling into the gulf of error on one hand; so beware thou dash not against the rock Christ on the other; for there may be a dangerous miscarriage on either side.  
This is most certain, that whensoever God, the father of lights, begets and brings forth any fresh discovery of light and truth in the world: the Devil, the father of lies will transform himself into an Angel of light; and will press upon the most conscientious 
* It is as least a very probable argument that truth is rising & springing out of the earrh; when error and delusion walk abroad under pretence of coming down from heaven.  Christians, his falsities and delusions, under such specious and plausible colours, that will deceive (if 'twere possible) the very elect. And this he will do diversely, by working upon a different subject.  
First, in regard there is but a mixture of light and darkness, in the most knowing Saints; he will take advantage by the remainder of darkness in them, to make them instruments to promote error as well as truth: and the seed of error falling into the soil of this dark principle may grow there for some time, till the principle of light wholly overcome and expel this darkness.  
But secondly, he doth more usually make use of forward, formal professors, and these he dare trust, though they hold forth the truth for a time, because he knows when they fall off, and discover themselves, they will raise the greatest scandal, and bring the greatest odium upon the truth; so that it's no safe rule, to judge of persons by their doctrines, nor of doctrines by the persons, that brings them.  
Therefore (Reader) thou seest, what need thou hast to hearken to the Apostles counsel; Try the spirits whether they be of God: lest thou feed upon Scorpions, and cast away the true bread; lest thou abide in darkness, and see not the brightness and glory of that day, that is near approaching.  
Thou canst not be ignorant, that the Scriptures, as well the old testament as the new, bear witness of a glorious day that shall shine forth in the last times, when the light of the Moon, shall be as the light of the Sun, and the light of the Sun as the light of seven days, which as it shall be a glorious day, so it shall be the joyfullest day that ever the Saints beheld, for it shall be their wedding day; Then shall that voice of acclamation be heard, Let us be glad and rejoice and give honour unto him, for the marriage of the Lamb come, and his wife hath made herself ready. To make the Lamb's wife ready, hath been the great work of God in the world. How near we are come to this time, I shall not undertake to determine, but much may be guessed, by God's preparations for the same, for almost six thousand years, and by his various appearances, and gradual approaches unto his people from the beginning, to this present time, of which take this brief experimental Narrative.  
Though the Lord our God be one Lord; and hath said of himself, I am alone, and there is none besides me: yet in another sense he hath said, That two are better than one, and; It is not good the man should be alone; therefore this One Onely-wise Being, for the setting forth of his own glory hath greatly delighted to multiply and bring forth himself in a world of variety and distinction, that he might again gather up all things into himself, in the most perfect and absolute union: Or in a larger naration take it thus; This one God hath branched and spread forth himself, in this great Fabric of heaven and earth, furnished and garnished the same with infinite variety of his works, and creatures, and then made man, the top of this creation: And for the special favour he bore unto man, whom he had made after his own likeness, he bestowed upon him the dominion and Lordship of this lower world, or of the whole earth, and in the midst or chiefest place thereof, planted a paradise, or garden of pleasure, and placed the man therein; where he conversed with his maker, in the highest enjoyment of God in the creatures: But God leaving open a postern door, (the man being deceived by the Serpent) sinne entered into the world, and drew after it at the heels, all sorts of misery, confusion, death and bondage, and brought upon the whole creation ten thousand distempers, and distractions, fractions, and divisions, and especially upon man the cause hereof, who now became nothing else but a perfect map of misery; but God, to heal and cure all this, immediately threw open the broad gate of glory, and sent forth his beloved Son, that by his death and sufferings, he might restore all things into a blessed estate, redeem the world out of bondage, reduce all things to a sweet harmony and agreement, reconcile all things to himself both in heaven and in earth, and gather up all things (thus scattered abroad) into a perfect agreement, and the nearest union, with himself; Col. 1. 20. And all this by carrying on a marriage, betwixt himself and his creature man; And so the Lord of heaven and earth (in a condescension to the creatures weakness) becomes a suitor to the lowest and vilest earth, which he hath transacted, by certain steps and gradations, upon this account.  
This, now unhappy creature man, through the enmity of his mind, arising from the guilt of his disobedience, looking upon God as an enemy, saith unto him, Depart from me, I desire not the knowledge of thy ways; But God being resolved not to lose his creature, because he had set his heart upon him, with an intent to marry him to himself; and knowing that man in his apostate condition, was not able to dwell with devouring fire, and everlasting burn, saw it needful to set up certain veils and partitions betwixt himself, and his creature, that he might treat with him at a distance, and break down those partitions one after another, and so make nearer and nearer approaches towards his beloved, as he should enure her, and train her up by degrees, to more strength and maturity.  
Now the steps and stages by which God makes towards his beloved, are those several transactions or dispensations, wherein God from the beginning, and from time to time hath appeared unto her; by which, as by certain mediums, under and below himself, he hath administered to gain the affections of this coy creature; To this purpose, in every address he makes towards her, he appears clad in a new suit of apparel, such as he knew would best suit with every age and measure, of her stature.  
1. God's first setting forth in this expedition, you have upon record in the beginning of Genesis. The seed of the woman, shall break the Serpent's head. Here God keeps himself at a great distance, as if he would but barely propound his business, or only publish his intention abroad to the world; as if he would as yet be rather heard then seen, and heard only to whisper and murmur out his mind, in soft and inarticulate sounds, rather than in express and distinct voice and language; yet hereby he gains a faint, weak, implicit consent, for by this were the Patriarcks saved; This was the first dispensation.  
2. The next step God takes, is a journey to Mount Sinai, where he appointed a solemn meeting to treat with his beloved; Here God keeps himself still at a great distance, and is feign to make use of Moses, (a friend to both parties) as a meet Mediator between them; Here God drew up an agreement of his own hand writing, digested into ten Articles, offered it to the consideration of his beloved, and was afterwards consented to by each party; but poor man (or poor woman rather) was so scared and affrighted with God's attendants, of thunders, and lightnings, and a thick cloud, the voice of a trumpet exceeding loud, and smoke, and fire, and an earthquake; that the consent on the woman's part, proceeded rather from fear, then from any great love. This was indeed an hard and harsh dispensation, but such as divine wisdom had appointed and as suited with his design.  
3. After this God kept his beloved company forty years in the wilderness, in a pillar of cloud, and a pillar of fire: And the more to allure her in this wilderness, he pitched a tent, and within that (for better accommodation) he built a tarbernacle, to treat further with his beloved; Here God appointed more solemn and frequent meetings, that his beloved might get some further knowledge of him; In this tabernacle God shown his beloved an imperfect, dim, shadow of his own image or picture, that so she might be able to make some guess of his person and comely proportion; but a clearer view of himself as yet he gave her not, in regard of her tender sight which could not behold majesty; therefore God held forth himself unto her in certain dark, shadowy representatations, as sacrifices, ceremonies, etc.  
4. The next journey God undertakes, was to Mount Zion, where he gave his beloved a proof and experiment of his fidelity, in giving her a rest and settled habitation, in a land fl●wing with milk and honey, after her long & tedious travail, according to an ancient promise, made to her ancestors; and that he might acquaint her yet more with himself, and put the greater state upon his negotiation, he built here for his beloved a magnificent and beautiful palace: In this palace, God presented unto his beloved a perfect shadow of his own image that she might be able to make some better judgement of his person, feature & stature; Here God also appeared to his beloved in the same kind of representatons as before, but these more irradiated, and illuminated by a nearer approach of his glorious and divine presence.  
And while God kept his residence in this palace, the more to draw on the affections of his beloved, he would sometimes knock at her chamber door, and other whiles look through the lettuce upon her; but his naked presence, was an object yet too strong for her sight.  
5. After this, God, to move the more effectually in his suit, and a little to stir the affections and move the bowels of his beloved, He gets on himself a suit of her own apparel,  himself with her own flesh, takes upon himself her own nature; and (coming thus near her) caught her by guile; Now the partition wall that stood betwixt them, is broken down, the thick veil of ceremonies is rend asunder; the old representatives are laid aside as of no longer use. Now was unfolded part of the great mystery of godliness, God manifest in the flesh, of Emmanuell or God with us. Here God presents unto his beloved the lively picture, the express image and character of his own person; as great Princes when they fetch them wives from remote and foreign parts, are wont to woe by their Agents and Ambassadors, and to represent themselves to their Ladies, by their own pictures; Hereupon his beloved gives her consent; and now both parties are agreed.  
But between all these wooing passages and expressions of love on God's part; O how many hard hearted denials? How many uncivil repulses? How many unmannerly revoltings and start back? How much uncertainty and inconstancy, falseness and perfidiousnes, doth God meet withal on the woman's part? Never did the wild Ass' Colt, that is brought forth and bred in the wilderness, discover so much peevishness and perverseness; Insomuch that God (who was resolved to gain her by fair means or by fowl) was sane to chastise her with 430, year's bondage in Egypt; to nurture her (by leading her about) forty years, in a vast, howling wilderness; and (for her fornications and whoredoms after all this) to imprison, manacle, and fetter her, by seaventy years captivity in Babylon; But notwithstanding all this, God's affection being still the same, he held fast his purpose and resolution, to prosecute his suit to the utmost, and to make this untoward woman, a meet help for himself, though it should cost him the life and blood of his Son and heir, which now he had already in part performed.  
6. Therefore God, (who well knew the mutability and inconstancy of flesh and blood) that he might at last come within his beloved, and at one blow strike the match dead, or rather put so much life into it as might secure it from all hazard of revocation and repenting; He secretly winds and insinuates himself into her heart; conveys his own spirit into her inward parts; makes her partaker of his own divine nature; so that now they are not only one flesh, but one spirit; Now there is but one heart and soul betwixt them; God hath so gotten into her heart, that he can boldly talk to her, as to his wife, and snee to him, as to her husband. Now she can say, My well beloved is mine, and I am his; nothing is wanting to complete this marriage but the spouses making herself ready. Thus you see Gods gradual proceeding in this undertaking, and how near the business is brought to a final conclusion.  
And because there remains now but a veil or two more, that keeps up a distance betwixt God and his Spouse, which being removed, the union would be entire and absolute; therefore he resolves forth with to break through these also; and inasmuch as God (or God-Man) hath already unclothed himself of natural flesh (of which the rending of the veil of the Temple was a figure) by suffering it to be crucified that he might enter into spirit, or return into the highest glory of the Father.  
7. So the Saints or mystical body, in conformity unto Christ the head, do unclothe themselves of the rags of corrupt and sinful flesh, by suffering it to be crucified, that the divine nature, or image of God may shine forth in the humane, till God discover his dwelling in the flesh of the Saints, as he dwelled in the flesh of Christ, and afterwards this flesh be taken up into spirit.  
8. In order whereunto God hath so fare advanced that he is pulling down the partitions that remain. He is tearing the veil, not only of the natural, but of the mystical flesh of Christ, or that whole administration of Christ, consisting in forms and ordinances.  
9 Yea, God is not only taking down this tabernacle of the mystical flesh of Christ, but he is destroying, the mystical or spiritual flesh of the Saints (if I may so call it) standing in their own righteousness; that good persuasion they have had of themselves, raised up and built upon their qualifications, religious duties and performances. The reading of this veil, will rend the heart, and the call of the liver of many Saints, because most of their comfort hath sprung from this root; most of their evidence hath been laid upon this foundation: This must needs startle them to have their heaven, their evidence for heaven thus shaken; and this (by comparing together Heb. 12. 26, 27. and 2 Pet. 3 13.) I conceive will be the ultimate and final accomplishment of that place in Haggai, 2. chap. 6. I will shake the heavens and the earth, and the sea, and the dry land, and I will shake all nations, and the desire of all nations shall come. This great work hath God begun to take in hand; To shake the old heaven and earth, and to make new; To destroy our own righteousness, and instead thereof to bring forth Christ in spirit, who is the Lord our righteousness; and how does the devil rage and strive by his stratagems on all hands to make this child an abortive? Without doubt God is removing out of fleshly administrations, and calling upon his people to come up and serve him in that which is more spiritual; God is withdrawing from forms, that he may draw his people after him into spirit and power.  
Nor is this intended to take those off from forms, that enjoy God's presence in them; but to give an account of those that walk not informs, and to call those higher than forms, from whom God is apparently departed in forms; for there are divers degrees and measures of christians; Some find God (it may be) in every ordinance; others find him in none at all; some enjoy his presence in one public ordinance and not in another; others God meets in their private duties, but not in the public; Let every Saint abide in the station where God sets him, till he say unto him, come up hither: And why shouldst thou wonder at this? Hath it not been the sad complaint of many serious christians, for these many years, that ordinances have been barren to them, and themselves barren in the use of them? What should the meaning of this be, but that God calls upon such to look out for higher discoveries of himself, then attend those old ways?  
This thing many poor souls have been ignorant off, and therefore have laid down under the burden of grief and sorrow, as if God had utterly forsaken them.  
It is not denied, but that as there may be the form of godliness without the power; so the form and power may both stand together; but there is a time when God will go forth, out of form into power, out of flesh into spirit; out of formal and fleshly administrations into that which is more spiritual.  
These forms (or this mystical flesh of Christ) have been as Jonahs' gourd, under which the Saints have long reposed themselves, enjoyed much sweet shelter and shadow, and therefore cannot bear the parting with them, neither in themselves nor others; but now if God upon design, to carry up his people to more spirituality, hath prepared a worm at the root of this gourd purposely to kill and dry it up, dost thou well to be angry Jonah? Yes (thou wilt say) I do well to be angry to the death, for some have not only left off ordinances, but preach them down and speak contemptibly of them. Answer, Blame not all that have left them off, for some may have done it upon a right ground; As for those that speak contemptible of them I excuse them vot at all; but this I say, If there be a worm at their root and they must needs die, than (as Calvin once said of the Ceremonies of old, so say I of those) Let them have an honourable burial; As the weak Saints yet under forms would not be despised by those above them, so let them not be harsh accusers of those that see their liberty and stand fast in it; This was the Apostles rule to preserve peace and love, Rom. 14. between dissenting brethren; For further satisfaction in this Point, I refer there to the 28. Letter.  
Christ was three days in the grave, and then risen out of it again; Christ hath been in forms; to some he is still, to others he is risen out of forms; Tell me, wouldst thou have these seek Christ in the Sepulchre, in forms, when they see he is risen, and perhaps have been told by an Angel, he is not here, he is risen? Be not weaker than the weak disciples, who hearing their Lord was risen, departed from the sepulchre; after which it was not long that they heard he was risen, by some that had seen him; nor long after that again, that he appeared unto them, and raised up their faith which was sinking and ready to die. What dost thou mean (poor Saint) that with Mary liest puling and weeping at the sepulchre, when as thy Savionr is risen? Why dost thou seek the living among the dead? Thou seest how many dispensations God hath passed through (besides other intervening, less remarkable appearances, which, have been omitted;) God was in the flesh of Ghrist; but that having done its office, he laid it aside; God is entered upon a dispensation of spirit, and calls upon his psouse to follow him; but she is so fallen in love with this suit of old , this garment of flesh, that she is loath to lay it aside, as if she meant to be married in it▪ But tell me, wouldst thou tie God always to one dispensation? or if thou caused not, but that he will advance higher till he come to the highest, wilt thou tarry behind him, and dwell always in the same place? Dost thou not know that the consummation of God's marriage with thee, is the completing of thine own happiness? And dost thou not see that God is gone before thee? Dost thou not hear him calling thee, come up hither? If God be gone before, why dost linger and laggar behind? Dost thou stand still and please thyself with beholding thy present attainments? or dost thou look back and admire thy former good work? Remember what Paul saith was his practice; forgetting those things that are behind, and reacoing forth to those things that are before, I press towards the mark etc. Call to mind also Peter's admonition, Looking for, and hastening unto the coming of the day of God, etc.  
God forbidden, that thou shouldest limit the holy one of Israel; that thou shouldest tie and bind down God to any form or administration, longer than will serve his own design: And God forbidden, that thou shouldest stop and stay in a dispensation, after thou findest he is departed from it.  
God took up dispensations only to serve a turn; to bring about his design of making his creature happy, by its union with himself; The finishing & laying down of dispensations, is the perfecting and finishing of the creatures happiness, and the introducing of that glorious day before hinted; which will be by the arising of the Sun of Righteousness, not in one Horizon of the world only, but throughout the whole earth and heaven; which day of the Lord, as it should be to us the most desirable thing in the world, so it should seem to be at hand, and to stand knocking at our doors; by some glimpses of glory that appear already, and particularly by those rays and beams of light, that stream forth in these ensuing letters.  
In some of these Letters, thou shalt hear the stammerings and lispings of children, rather than a pure language or perfect speaking; but let not that offend thee: If thou art a Father of children, a thousand to one, thou art not so morose and austere, but thou hast taken delight to hear thy children prattle, though they spoke but half words, and broken sentences; and why should it trouble thee to hear thy brethren, the children of thine, and their heavenly Father express themselves in such language as they are able: Is is not said, Out of the mouth of Babes and sucklings, thou hast ordained strength; or, thou hast perfected praise?  
In others of these Letters, perhaps thou mayst meet with some things that may be paradoxes and hard say to thee, which thou canst not bear; but sit not in judgement to condemn this neither, as if thou wouldst take upon thee to know all things: suspend, censure, till thou hast a clearer light (of which surely thou art not out of hope): perhaps that day may not be far from thee, wherein thou shalt speak and understand harder sayings, and higher mysteries, than thou shalt meet withal in these Letters.  
Nor yet do I undertake to justify all that is written in them; 'Tis yet but the dawning of the day; The clear est principle (for aught I know) hath a mixture of earth and darkness in it; The light is yet neither clear nor dark; 'tis neither night nor day, but in the evening time it shall be light, Zach 14. 6, 7. And then 'tis possible an higher appearance in the same persons that wrote these Letters, may judge some things in them to the fire, as hay and stubble.  
To conclude, thou shalt find one letter among the rest, written by a precious Soul, walking in darkness and having no light; wrapped up and mantled in a black night of trouble and dejection of Spirit: Let this Letter (that may seem not to suit with his fellows) serve as sharp sauce, with sweet meat, to give a better relish to the rest: Doubtless, the Lord hath a gracious design upon this good soul, and hath but withdrawn himself for a little moment, that witheverlasting mercies he may embrace it; that he may discover himself unto this soul, to be nothing but light and love, and bring forth himself in this smoking flack, in an higher and brighter flame of light and glory, in a more glorious appearance then ever: And when God shall bring this to pass, if thou please, in the mean time, to taste of his tears, peradventure when he reaps his harvest, thou mayest be made partaker of his joy.  
Septemb. 24. 1649. A wellwisher of thine, and of the truth, as it is in Jesus. S. P. D.   

Errata.  
PAge 20. line 16. deal of. pag. 21. lin. 16. for new, read more. pag. 23. lin. 14. read with spiritvall. p. 38. l. 10. r. consider. l. 13. r. the creature. l. 16. r. as with a creator. l 17. r. as with a Father. p. 40. l. 3. r. billowing. l. 22. f. doth, r. were. p. 41. l. 1. r. a greater then whom. p. 41. l. 17. f meanest, r. nearest. l. 24. r. was higher. p. 42. l. 12. r. son. p. 5●. l. 3. f. lo, r. to. p. 54. l. 5. r. the best. p. 56. l. 19 and p. 57 l. 2. r. spirits. p. 58. l. 26. r. swords. p. 60. l. 10. r. overrun. p. 61. l. 22. r. not moved. l. 24. r. scattering. p. 62. l. 7. r. accompanies. l. 22. r. having. p. 63. l. 9 r. And this a. l. 18. r. who ripe for. p. 66. l. 3. f. our, r. one. l. 14. r. is known. p. 67. l. 3. r. raisers of. l. 5. r. near. p. 91. l. 9 r. oneness. p. 105. l. 18. r. not imagined. p. 145. l. 28. r. external. p. 146. l. 19 f. sure, r. free. p. 149. l. 18. r. the box is in your heart. p. 145. l. 6. r. this tabernacle. p. 155. l. 24. f. torn, r to me.   

News from the New- Jerusalem, sent by Letters from several Parts, etc.  

1. Letter.  
Dear Sir,  
I Have received your loving Letter, and therewith Mrs. M. kind token, which before my opening, I had thought had been some Book: Her remembrance of me doth much refresh me, and she is made therein an instrument of making me partaker of much of the love and goodness of God. I had been in some sad (but yet withal sweet) thoughts but just before they came o me; when they came, I said, these are to wipe away tears from mine eyes, and that love that sent them assuredly will. Sir I pray you remember me to her, and thank her, and if I may come with good company to her, I shall be glad to give her a visit when I come to London, that is, with the Father, and with his Son Jesus Christ, for there is our fellowship, without whom 'tis a dry feast and a fruitless visit; nevertheless I shall (I trust) be willing to be seen of her barren, or as I am, be it however; for we neither stand nor fall to our present abilities or actings.  
Sir, For your desire of something to be written touching the first and second appearance of Christ, I wish I were but fresh to give you my thoughts I had thereof this morning; but after twice preaching this day, and now after supper I am more disposed to sleep then write: Your inquiry is after two things, the difference between them, and the trasition or passing over of Christians from the one to the other; For the first, It shall only acquaint you with some places of scripture which to me do seem to hold forth the difference between these two, and they are 1 Pet. 1. 5, 11, 13. Rom. 6. 5. Heb. 9 28. by which scriptures it may appear, that the first appearance of Christ is, unto Faith; The second is, unto Salvation; In the first he is made our sin; his second is without sin; our fellowship with him in the first is called, Planting in the likeness of his death; our fellowship with him in the latter is called, Planting in the likeness of his resurrection. The first is called sufferings, the sufferings of Christ, ver. 11. of that place in Peter; as if it contained and were made up of nothing else; The other is called, the glory that should follow. And in that chapter it may appear (at least it doth so to me at present) that the Christians than were chiefly acquainted with the promise and expectation of it to come, when Peter wrote this; and indeed the glory of the first appearance of Christ was yet very bright, for it was to have its time and season; as it hath, through all ages since and in this present age even with those on whom his second appearance is dawned: But if you say. All these are but external characters and distinctions of those two appearrnces, but what is the formal and intrinsical difference between them? I shall give you my apprehension thereof in brief thus.  
The first appearance of Christ, is his appearance in flesh, without us, bearing our sin, and fulfilling all legal righteousness, and thereby becoming the object and means of faith to us, whereby to draw near to God unto reconciliation; And faith acting upon this discovery of God in Christ, apprehending his love through that ministration, was (I conceive) that that brought in the supplies of all our hope and comfort from time to time, and nourished all grace and holiness in our hearts, till the arising of this day Star in us, becoming our spiritual righteousness, and sufficiency for all things, the end of our faith, and our salvation itself in the spirit.  
That which makes this the less known, and the more hard to be known, is because there are degrees in it, and that which is affirmed of one degree of it (suppose a higher degree) is not found in a lower degree, and so we know it not when it is in us and among us, because we find it not in such an eminent degree; As for example, we see not yet all enemies put under us; and that glorious redemption of the body, we yet understand not, etc. for all these things are but parts and appendices to the second appearance of Christ; but all these wait only for the acknowledgement of this day, this second appearance, Christ in us, the day Star risen in our hearts; for as the power and privilege of becoming sons, followed upon the receiving and acknowledging of his first appearance; so shall all the privileges annexed to his second appearance, be made good to us upon the acknowledgement thereof, when it shall be proclaimed within us, and when it shall discover itself upon us; and as Christ says to the woman of Samaria, If thou knewest the gift of God, and who it is that saith unto thee, give me water to drink, thou wouldst have asked of him, and he would have given thee living water: So when we shall be acquainted what a mighty one dwells in us, we shall find ourselves to be at the end of our faith, and in the possession of all salvation: For He is the resurrection and the life; He is redemption; and the Kingdom of God lies not in, nor is brought on, by any outward circumstances; The kingdom of God is within you; It comes not with observation; so that from the premises I am bold to pronounce, that Christ being revealed in spirit, in many, The second appearance of Christ is dawned upon the world, and 'tis amongst us though we know it not, or scarcely know it; The redemption of the body is amongst us, and all things begin to be new, and to have a new face and appearance to us, so far forth as we are changed and spirituallized; Nor need this be strange, That the second appearance should lurk and be a stranger in the world, a while, any more than his first appearance, which was concealed for thirty years and scarce taken notice off, save by Herod, when he murdered the Infants; Only you may say, that this is more in glory! but consider, the glory is inward, and so is the appearance, and therefore the less subject to the notice of others, and yet it is proclaimed through the world, under the voice of Heresy, Blasphemy, Antichrist, the great Antichrist, etc. Doth not the spirit say. The day of the Lord shall so come as a Theifi in the night? and is it not so come on most Professors? insomuch that they on whom it is come, scarce know it, or receive it; And shall that which is prophesied of, as a sign of it, become a siumbling block in its way? Behol a I come as a Thief, says Christ; Christ is come as a thief, and we say 'tis not He; He would be known of his coming if it were, Ye fools and blind, ye know not the Scriptures, etc. This coming of his, the primitive times had it (and especially some among them as Paul who was called extraordinarily by Christ revealed in him; and John that was ravished in spirit, and saw the Lords day) as Abraham, Isaac and Jacob had the promised land they were sojourners in; but there, was a long bondage in Egypt to be undergone by their seed ere they came to it, whereunto answers our long captivity under Antichrist; but the time draws near, we shall shortly hear that voice, Arise, shine, for thy light is come, the glory of the Lord is risen upon thee; and this second appearance, this day star will make the stars of the night to disappear, or the glory of the first appearance to go down, which is all that I shall say now to the second part of your inquiry; As this increases, the other will decrease; no other period of it do I know; for we are all brought forth first under the law, and so come to know Christ after the flesh, and reap the fruit and comfort of his first appearance, ere we know him in us as salvation and glory; but whether the Lord will always observe this method, I cannot say, rather I think he will not, for 'tis said, we shall not all dye, but shall be changed; we shall not all pass under forms, be trained up under the law, but shall immediately be changed. Christ's appearance to us is the rule of all walking and conversation; His appearance being known to us only in the flesh, as a Reconciler, a Minister of circumcision, is the reason of our walking in forms; when he appears to us nakedly in spirit, as being all to us and in us himself immediately, and alone, than he delivers us into a glorious liberty above all outward forms.  
In that place in Peter that speaks of the fuflerings of Christ, and that glory that should follow, I may seem strange to you to understand that following glory of the body as I do, but bear with me therein, I do so understand it of the glorious appearances of Christ in his in spirit; nor can I give you my reasons for it now.  
What you writ of the difficulty of getting out of the flesh of Christ, and the letter of Scripture: I wonder not at, seeing we never have gotten in, without a divine power and life; and therefore to get through unto the holiest, without the same Almighty power, is impossible.  
It is no little advance after we are brought in, to look out further and higher; till which time, the witnesses lie dead in us in the streets, and then that voice hath been heard, Come up hither; and we are ascending or ascended, whilst we are making up in the Lord; There is the Lord in us ascending, who came down, and none else can ascend but he.  
As for that I wrote concerning the appearance of Christ and his coming spoken off in Scripture, that I know no other coming of Christ to judgement, but his spiritual appearance, or appearance in spirit (for as for the flesh, that hath done its work) and therefore is he said, to come in the glory of his Father, and of his holy Angels; also in flaming fire with his mighty Angels, which is spiritual. That his coming is nothing but his appearing; and that all flesh is a veil upon him, from under which he is coming, and casting it off, making his arm bare; That the bodies of all raised, shall be spiritual, like unto his; which is also held forth in that expression of the Apostle, 2 Thess●●. The Spirit of his mouth, and the brightness of his coming, which amounts to a spiritual appearance and manifestation. That this coming, and judgement is gradual, and hath beenon foot from the beginning of the world, and still goes on, and will be completed in due time. That the judgement Day which we expect, is nothing else, but the perfect and universal Declaration of his righteousness; his general and full manifestation unto all by his rising up in all, who is the head and root of all, and making all spiritual; for the Kingdom of God is within you: there riseth up this judgement suddenly upon the world, by which you might understand, how I take that place in the Corinth's Till he come; namely in spirit, when as said, I know no other appearance of his to be but in spirit: That he is entered into spirit, and therefore we cannot think he will be perfected in the flesh (for his Kingdom cometh not by observation): So I think, and speak, and write still: Though I have known Christ after the flesh, yet hence forth know I him no more. God hath manifested his love and power in that man Christ, and in that flesh which he took, and shown what he will do in all the Elect, by a spirit of power and love, Redeem, Save, Kill, Quicken, Raise, Glorify; and this spirit and power of God appearing in the Elect, is the appearing of Jesus Christ in them, both in his weakness and in his power,; in his Cradle, Cross, Grave, and in heavenly places, at the right hand of the Father in his full glory. This is the Kingdom of God that comes not by observation: This is, Christ is us, the hops of glory; who shall come by degrees & appear to be (the) glory: He is our life hid, and he is dead in us, and we in him, who shall appear and bring us forth with him in glory, being our Head, Root, the quickening Spirit, and which doth not deny a personal appearance of Jesus Christ the Son of man, consisting of soul and body, to and with the Saints, when he is perfectly form in them; and what can this appearance be but spiritual, in the glory of the Father, and of the holy Angels, according as the hodyes, the vile bodies of all the Saints shall be in the resurrection, where it riseth a spiritual body, though sown a natural body; and then an end of flesh, and blood, and corruption; so fare the Scripture leads us, and we must not be intruders into these things, whilst God openeth not the door unto us: We are the Sons of God, but it doth not yet appear what we shall be; In that appearance shall be seen, the suitableness of the Saints unto him: Lo I and the children whom God hath given me! and than shall be eternal union betwixt God and Christ, and Christ and the Saints, yet with distinction and subordination: The head, the body, the root, and the branches, the husband and the wife: Christ in God, and the Saints in Christ, and so in the Father; one in another, and perfect in one. Thus I have given you the brief, yet full copy of what is written in me, so fare as I can read, in way of answer to your queries; and if you shall put me to read it over again, and show me any mistakes; you shall do me no displeasure. As God openeth himself in us, so we discover these things, and I shall be ready to discover what is discovered, though I discover my mistakes with all: for we are very unlearned in reading what the spirit hath written in us, till it come in a large letter, as it will do, that we may read it running.  
This is all I have liberty to say at prefent,  
Salute from me all our friends, with you.   

2. Letter.  
My dear friend,  
IN whom I have rejoiced; I hold myself bound to acquaint you with the wonderful deal of my God with me: It is so, that I am called into judgement, and the Books are opened, and the book of life is opened, and I am judged according to all things which are written in the books: Yet neither of these books is that Bible-book which we have hug'd so long, as our only happiness; I would not hore now be mistaken: for I do not, say this; judgement is not spoken off in the Bible, neither those books out of which I am judged; for that they are, both of them: and yet I say, that the Bible in the letter of it, as it is bound up there, is not the book: I would not for a world take away any thing from the Bible, or any of the excellency of that which is therein written; but I would have it set in the right place: I would not have it taken for God himself, and yet God is in it, and the letter of it is a very sweet manifestation of God, but it is not God; though God (I say) be manifested in this flesh: But though we have known things after the flesh; yet henceforth we will know them so no more: for indeed, except we come through the flesh, which is the vail, we cannot enter into the holiest: for the outward Court is given to the Gentiles, and it shall not be measured: we all desire and strive to enter into rest, the Lord give us hearts therefore, that we fail not, because of unbelief: But indeed our lives and also our spirits, are so full of prejudicated opinions, that we are apt to think the worst of every thing; whereas if we were the children of God, and like our Father; we then should live in God, which is love: yea, we should then be made one with this love. Certainly, we may fear, that those Children are basely begotten, that do not in any way resemble their Father. Dear friend, such a like generation have we begotten amongst us, for if we were like our Father, we then should hope all things, believe all things; think no evil, not be lifted up in ourselves, but think of every one better than of ourselves: But though the seed of the Serpent be sown amongst us, yet I say again, I would not be mistaken by you, for I am not against the use of the Bible, for I see a true sweet, lovely spirit in the writings of it: though yet I would have you know, that I dare not justify all things as they lie in the letter of it; not because the truth is not in it, but because of the abuse of that truth by the falls translation of it: for every one when he translates a Copy, writes it as he thinks fit, and so puts in and leaves out according to his conceptions; and we all are not ignorant what hands these copies have come thorough; I beseech you therefore to wait upon that one spirit which is in you, he it is that shall lead you into all truth, and I am sure that when God hath written his own truth within you; than you will be able (as well as the Apostles) to write a Bible or any book else without you; I am very confident, did the Apostles live in our days, they would be exceedingly grieved to see us appropriate the spirit only to them, when indeed the spirit cannot be confined, for it is God himself; and this God is in you, and with you, though you know it not so well as I could wish you did; Let us therefore leave off all our appropriations and distinctions, and then do you tell me, what you find but God; we have been apt indeed to say, Lo, hear he is, and there he is; but this is a lie, for he is every where, and he is not any where, as confined or distinct from himself: I beseech you therefore in the bowels of mercy, that you be careful what you do.  
I have one thing to acquaint you with, which indeed was the cause of my present writing, and its this: That seeing (as I have told you) the great day of the Lord is come upon me; and every thing is brought into judgement. I cannot but mind you of one thing which passed betwixt us, and it was this; you told me once of your visiting a maid, which said, that she lived in heaven, and above the Bible, even in God, and by the Revelations of his own spirit, which much stumbled both you and me: Now I am come to tell you that this maid is risen in me, and that I know now what she meant, being by the wonderful goodness of my God, taken in to the same life myself, and it is but lately accomplished upon my soul: She meant therefore above the letter of that word in the Bible; that indeed, was dead too her, but she lived, in the spirit and life of it, which was, and is, in God himself: and this is the life which we all have groaned after; and yet (when God comes to take us out of those graves of sin, and self apropriations; and to lose those Chains and Bonds which we have (in our darkness and ignorance) been brought into by distinctions) we are afraid of him; and not only, like Mary, take him for the Gardener; but we are even afraid, that it is Satan himself: transformed (as we call it) into an Angel of light, when indeed, that is the very Satan that tells us so: though he sets before us a seeming good; but we are not ignorant of his wiles: This was the Apple which he deceived our Mother Eve withal, even this seeming good, and hath ever since caused us to surfeit with it: even to take things that are not, for what they are in truth: therefore take notice by the way, that those things are not, that seem to be; or visibly do appear to our sight, but the things that are invisible, and cannot appear to our fleshly sight, those are the things in truth: and therefore take notice of this, that all this outward frame of things which doth appear to our fleshly sight, is but a resemblance, or a figure of him which is invisible, and cannot be seen but with a pure spiritual sight; I speak all this, for your and others sakes; which yet stick in the flesh of Christ: For I bless my God, I am got through it, even within the veil; and I see him who is invisible with the eyes of my spirit; and certainly, I had these visible eyes given me as a sign or a shadow of the substance: Blessed therefore be the Father of our Lord Jesus Christ, which hath not suffered me to stick in any thing below himself; but hath brought me through all the wiles and cunning deceits of Satan, and hath at length centured me in himself, and hath caused me to sit down and rest in his own bosom: Let therefore our heavenly Father be glorified, for this his great goodness towards the Sons of men  
But I have here digressed, I come again therefore to tell you concerning this thing, that when the great day of judgement was upon me; this was one thing and a very great thing, for which I was judged of by the Lord, even that I had judged or passed sentence upon this precious soul before the time, for the Lord of all men was at hand, and I should have left all judgement unto him, but I was base and unworthy, and I judged those things which I knew not: Blessed be the Lord which hath not everlastingly cut me off for it; but hath accepted a ransom in his beloved Jesus; in Emanuel, God with us: that is, in himself, even in the bowels of his own love, manifested through flesh: Now because it hath been (as I have told you, so heavy a thing upon me, I could not but acquaint you) as a forewarning, lest you also should come into the same condition of torment by the like occasion; and also that I might take shame to myself for my baseness and envy at God's people: Now that which I say, is the same with what I have already said; that this Saint with many others, are risen and come into my soul, accompanying my Saviour, and therefore if you see her, I should desire you to acquaint her with it, and show her this paper that she may see, how I have suffered for my persecuting of her: but let her know, that now I am one in the body, with her; though I confess I have been exceeding vile and base: and when any have been speaking of move light, or move spiritual enjoyments than I had, I would bid them be careful and consider what they did, and I would bring that maid for an example to them, that they might see whereto she was come, even, said I, to destroy all; when indeed and in truth (as fare as I can see now) she was come to the enjoyment of all; this was the persecuting spirit I was then of: nay dear friend I have not wondered since at her expressions, which I heard you say she used; that was, why are you (saith she) come to persecute me; you know that we both laughed at her and said, was this the spirit that was upon her; but since I have considered it, and it was true enough; for flesh must needs persecute the spirit, and we being flesh came indeed to persecute her; therefore, it was a true spirit of revelation that was upon her; though she could not but believe our words, when we profess to the contrary; but I confess, I did not see you so apt to judge her as myself; and therefore it is just that I should suffer in it, and you be forewarned from it, for I did as much as in me lay, strive to behead her, and lay her dead in the affections of my friends, and all this was even for the testimony that she bore of her Saviour; and therefore I cannot think that the sword must departed from my house, but that I must be slain in others affectiors, even as others have been slain in mine: I cannot pass by one thing considerable in it, and that was this, I do well remember that even whilst I spoke against her, I was warned from within, that I should take heed what I did; and I could never speak of her, but I should be smitten for it, and yet I harkened not, but rushed into sin, as the Horse into the battle; & therefore I am willing now to take shame to myself, and have thus largely written this to you, that you might communicate it to whom you please, for indeed the goodness of the Lord hath so overcome me, and the glory of my God is so risen upon me, that I care not, if all the world know my miscarriages, I did not think to write so large to you, but my God so fills me, as I cannot tell how to leave; if you understand not my language, I pray let Mr. G. C. help you, I question not but he may give you a sight in it, to whom present my dear respects; also to all the rest of my dear friends, tell them I am one in the spirit with them, and that I would have them careful of judging; the good Lord reward you spiritual consolations, for all your labour of love to me in 〈◊〉.  
I am your exceeding, loving, and as God shall make me, your faithful friend to serve you.   

3. Letter.  
Christian friend,  
OUr loving Father hath comforted me by your Letter; I exceedingly rejoice in your condition, I see his very great power magnified in you, to make you thus willing to be at his dispose: It's no small matter for a soul to deny itself. We have been a long time talking of self-denial, because the letter of the scripture hath sweetly spoken of it; but truly we have not known what it is, from the indwelling of truth in us: I am sure, thus much I find, that it must be the death of the whole first man, that so the second man may be established in righteousness; and truly, 'tis the mighty power of God must pass upon us, to raise us up to live thus in himself. I could willingly open to you, how I was brought (in that measure that I am) into this life: It was by the sight or vision of God himself. For as I was one day carried forth by him to speak some thing to another, as he spoke in me; I had this wonderful Vision that confounded me, and threw me to the ground before it, for it was no less than infiniteness itself that beheld me, and at last made me to behold it: but this sight of God did so astonish me, it destroyed and wrought such an utter death to myself, and to every thing below or besides him, (I mean things that appear to be;) that truly I may say, I had no spirit of a man left in me; but I sat before him as a mere passive appearance. Then I felt the spirit of life from above enter into me again, and carried me forth to act where, when, and how it pleased; Now came I to be what he would have me, and never before.  
It was not long since, that I should have been much troubled, to be called hither and thither, and to act the part of such or such a one; No, the reasonable man indeed was not dead yet in me, but now the Lord so slew it, that I cried out; Here am I Lord, send me, for I am no more myself now, nor to act for myself, but for the Lord: And I wondered still, why the flesh in the ordinary appearnce of it, did remain? I mean, this outward form or vessel, that held the treasure; for indeed, I thought when the Apostle spoke of a change, that it had been the changing of the outward form; but this day came upon me unawars: However, I do not say, the outward form shall not be changed: let it be as it pleaseth him, my glory lies within the Veil; I am not called so much to talk or judge of things without, I am to judge of things within me. Those things that I have tasted, seen and handled, I declare unto you; for the dispensation of truth is upon me: and I would not now speak any thing, or do any thing, but as he speaks in me, and does in me; for it's no more I now, but the Lord: I, indeed have been something in man's day, and I desired to be and to speak; but that day is past, it's come into judgement, weighed in the balance of the Sanctuary, and found too light. The day of the Lord only is now upon me; and here I desire to be perfected.  
But I will yet go a little further, and show you the workings of God upon me, and in me: It was so, that before God so wonderfully appeared to me; I had exceeding working in my spirit, and drawing to come up and serve the Lord in a more spiritual administration; and scriptures were still opened to me, in a new and strange way; still tending to that spiritual enjoyment of God, which then was in mine eye, and now have. At last there was an extraordinary expectation begotten in me; and I waited for my establishment in the spirit; though I did yet appear in the flesh: but against this, there were great fightings between the two powers, both from within me, and also from friends without: yet there was in me, even in the darkest time, a secret hope; even beyond hope, that I should enjoy it, and my eye was unto him who hath now saved me: but here I was brought to lie down in his will, even without it; and though I never should have felt it, yet in this belief, could I have laid down my life, and have died. That there was such a time appointed for the people of God; and that they should surely have such a glory, though they appeared and lived upon earth; for the Lord hath said, The tabernacle of God should be with men; and he would reign for ever and ever. But the day before this glory came unto me; I had this word very strongly set home upon me, We shall not all sleep, but be changed: And truly as the time drew near, I had such strong workings of spirit, that I could expect no other indeed; and I did expect it, and withal looked with what body I should come; for I was thinking (as I told you before) that this outward form must be done away, when God came to change us; but when I saw it still remain, and I so wonderfully beheld God, I was taken with admiration; yet did I still expect, that sure it would anon go a way, for I thought it impossible, that I should look constantly upon this glory, and yet remain upon the earth; for indeed though I expected much, yet this sight was fare beyond my expectation. Now I felt the fleshly part within me fly a way at his presence, and Death and Hell were destroyed; I heard sentence given against the enemy of all our peace, and he ran a way; I felt him cast out, and in the morning I could sing a song over him: For his head I found, was turned into the waters, yet still this outward body did not moulder a way. At last it was given me from him that shown me these things to ask, (for indeed, I was not able till it was given me) and I asked and said; O Lord God, why have I flesh upon me, and see thee in this glorious manner? (for Infiniteness itself looked upon me, and I looked upon it:) Can any man see thee (I said) and live? It was answered me again: Thou art not alive; I have slain thee: No man indeed can see me and live; but as a man thou art dead, and never shalt live more, as a man; but the son of God can see me: Thou shall live as the son of God, and so thou shalt see me: But I said; O Lord, Why am I not presently dissolved by this Infinite glory that now so openly beholds me? Why have I flesh upon me in the appearance of it? It was answered; Thou hast brethren in the flesh, therefore hast thou flesh upon thee, because thou must carry them a testimony of what thou hast seen of me: but look for no glory in the flesh, but sufferings and perseeutions for thy glory lies within all flesh, and accordingly I accepted of it, because it was the father's will, and for no other cause. It was also manifested to me, that while they were persecuting me, I should be inwardly filled with the glory of God, and triumph over all their cruelty, though I might for this testimony suffer as Jesus Christ did upon the Cross. I should be willing, in the will of God, to see your face; however this I am sure, that when the Lord brings forth his own righteousness upon you, you cannot be silent to your own bowels, and that indeed I am; for I am not as to my own particular any longer, but am fallen into the Church, and there I see myself to have a most glorious resurrection: I was afraid once indeed to lose my life; but I never had so much glory as now I find in the body: Oh, how true is that word; Every one that will save his life shall lose it, but he that looseth his life for my name sake shall find it: The Lord of heaven and earth give men to see their glory in union, and then they will never stand so much as they do upon distinctions; did they see their resurrection in the body, (and knew what this body is, they could not so account of any particular appearances; but they should see themselves always alive: and because he lives, therefore they should live also; for if they would cease to live in their own life, they should be perfected and live in the life of God: But the truth is, the word (Body) stumbles them, because they are not wholly yet brought off from looking upon things as they appear; for, hence hath flown all our imaginary worship: but when Christ is again form in us, than he and we by him, shall not judge according to the hearing of the ear, nor the sight of the eye; but righteous judgement: Therefore the filth of the daughter of Zion (or all those evils and mistakes which now possess us) is said to be purged away by a spirit of judgement, as well as by a spirit of burning: For it must be first judged before it can be burned; and truly I do in some measure see what that Scripture speaks off.  
After death comes judgement; for I am sure that since I had this death, and since my soul was separated from my body, I have been judged for things done in the body; that is, while I lived in the body; for I knew a time when I lived in this body, and I know now what it is to live out of the body, and yet appear in the body; for that is the great mistake: the body that appears to be, is not the body: The scripture saith, It's sown a natural, but raised a spiritual body: and men not knowing what to make of this spiritual body, conceive it to be so many distinct personal appearances as have deceased since the world first began: but the Lord in his time will show them what this spiritual body is, and then they will better judge of it: but I am sure we without them, or they without us are not perfect; for though I have seen all these things accomplished upon me, in this particular body; yet I see that it is but as in a figure, which hath reference to the whole; therefore am I weak with them that are weak, and stung with those that are strong, and my glory lies still in the body. Never do I look for perfection more in one particular appearance but to be perfect in the whole: I am no more my own, but every ones, and every one is mine.  
Dear Soul, the Lord of all our mercy supply and keep you safe, under all those storms which are now breaking in upon us; I humbly and hearty thank you for your sweet counsel in looking for trial: it is that which my heavenly father hath warned me to look for. I leave you to his bowels and bosom, in whom I rest;  
I am, Your endeared friend to serve God in you.   

4. Letter.  
Dear Soul,  
MY heart salutes thee, and every budding forth of God in the divine mystery: Oh, my spirit sits enthroned, and glories in the top of every being, and though all the buildings in the world shake, I shall not come down to save any of the furniture of this dark Fabric. All images are with me (my dearest) though set in a frame of weakness, etc. The eye of eternity hath enclosed them all, and though its twinkle fold them up in night: and though the backparts of God obscures this earth, and is a veil between it and the high-noon of the Godhead; yet this is but a shadow wherein Divinity hides itself, which shall fly away, and disappear, with the outward dress of this Creation: When all deformed Shapes, Vizards and Pictures shall suffer loss; then the present blackness (which is the habitation of Dogs and Devils) shall be chased into outward darkness, but the comeliness (which all this while hath lain disguised under that beggarly appearance and loathsome outwardness) shall spring forth in a glorious ray of that bright morning Star which shall visit us from on high, bringing glad tidings upon its Angel-wing of life and immortal lity.  
That the sweet Emmanuel born in the village of our own natures. I am commanded to speak thus much unto thee (my Dear breathing) though my spirit rejoiceth to finde-thee already reeling with new wine; bathing in that brimful unction which yet cannot run over its boundless circle, and shall overflow all the world besides; They shall all know God, and all be clothed with the divine person of Christ: The water of life shall spring up in you all, and every Creature healed of its disease, when righteousness shall spring forth of the earth, and the heavens shall hear the voice of the earth, and drop down fatness upon them. The Tree of Life shall have its root within us, sprouting forth through its quiet Sap into its glorious figure and life; a Branch, a Leaf thereof reducing every parcel of Corruption and clothing that upon with spirit and immortality which before was muffled up in sin and wrath, in pain and darkness.  
My dearest, I am taken off in haste and have only leisure to bless thee for thy last, which administered so much glory to my spirit; live still happily my dear self in the ripe Navel of Divinity and let me see thee every moment in the divine Principle of glory whither the Lord Jesus is risen before and hath called up himself out of the flesh of,  
F. M. Salvation-Bulwarks in the eternal Sabbath with out the number of a man.   

5. Letter.  
Mine in the Lord  
THE present disposings of God towards me are very sweet and precious, my soul being subdued daily to the Lords will in all things: I see daily, that the Father's designs is to sweeten all conditions to me by the beams of his own presence.  
Truly in the Lord theirs nothing comes amiss to me, but I am able to welcome every dispose of providence; death, sorrow and misery in the Lord, are so familiar to me, that I know not how to be without them; my soul longs after affliction, because now the sting of misery is gone, and it is my delight to play with it; I think I should starve with hunger, but that my own wants daily supply me; sweet soul, God is teaching me to see light in darkness, good in evil, to eat upon the eater, and receive sweetness from the strong, to behold a happy harmony in all contrarieties.  
I shall shortly be with you, now I am not from you; but rest in thy bosom.  
The Lord that spirit, in the flesh.   

6. Letter.  
Sweet and pure Spirit,  
IN divine progress, I continually meet thee, with a heart drawn out: I always salute thee, I can be no where, do nothing, but thou art still with me; In thy life I live, in thy light I see, by thy power I stand; I am nothing but in thee, and thou the same without me; my fullness is thy treasure, and thy treasure is my fullness; all that I have, I receive from thee, and yet what thou givest me is nothing but my own, and so was from eternity. I was with thee from the beginning, and thy beginning was in my eternity; I was with thee when thou didst inhabit darkness, thy darkness was my secret place, my secret place was thy darkness; when the curs & enmity of the old creation lay upon me, thy power upheld me, this power was mine own, for it was no robbery for me to be equal with thee, my form vailed thy glory, yet it was my glory and thy form. Thus thou for me, and I in thee have borne the sin and curse of of the old world; (born it I say) into a land of forgetfulness, which have forgotten and forgiven all transgression: and thus in a reconciled and sweet union, thou remainest my fullness, and I rest thy happiness: Though in the flesh, I subscribe myself distant by the name of—  
From the Headquarters of Divine Majesty, this last Lordsday, in the year of Jubilee.   

7. Letter.  
Dear Friend,  
SOme glimmerings presented, to the children of love, clothed with darkness, bewildernessed in their spirits, passing through the fiery trial, or crucifyings of flesh, or things of the first Creation, unto the the Canaan of rest, or to a more higher, fuller, and excellent glory.  
First considering the several dispensations of the eternal God: how he hath several ways and in divers manners, made out himself to a creature, as Genesis Chap. I. and 2. the law, or righteousness of the first creation, in which God had communion with man, and man with God, yet rather with a Creator, then with a Father, and that in the outward court, or first creation, not in the inmost, or holiest; and Paradise itself being but an image, of the excellency, of this first Creation.  
Man being fallen, or deprived of this perfection, which was accomplished through the temptation of the Serpent, or fleshly wisdom, or the espousals of the woman, or weakness of this creation, there was the first law of righteousness, presented in a new ministration of letter by Moses in tables of stone from God; in which the first glory or perfection and excellency, was ministered to man in his fallen and apostated condition, and because the law, or first righteousness, was weak through the flesh, after the departing of the power supporting, or unanswerableness, of the apostatised state, to the first uprightness there was given (or God appearing to the refreshing and comforting of the creature) an administratiou of Angels, by visions and dreams, as also a Priesthood with Vrim and Thummim, Sacrifices, Ceremonies, Tabernacle, Temple, and Prophets, speaking forth immediate revelations, etc. by which man might have access to God and speak with him, but in the outward court, or through the flesh, or of this creation, though he filled these with another glory, a higher and more excellenter discovery of his love in the promised seed: the substance and excellency of that, with all the former were but shadows.  
There was another ministration added of war, and peace, and trials, crucifyings, or baptisms in the flesh as flying before Pharaoh and following a cloud of fire and blackness, through or betwixt the wales of b●llowing waves, in terror and fear, the long marching through a wilderness, by the waters of Meriba, and rock of strife, skirmishing with Amalekites, by the terror of Mount Sinai, cutting their way through Ogg King of Bashan, and passing through the dividings of Jordan into Canaan, another ministration was given of Canaanites in the land, war with the Nations, captivity, destruction of the Temple, Gods departing, the apostasy overspreading, or God gathering up that glory which appeared in the Tabernacle and Temple, and that of Priest and Prophet, ceasing; there than followed a night of darkness or an apostasy upon all that administration, and when God no longer filled the Tabernacle with a cloud, and the Temple with glory, they became a place of solitarynesse or desolation, as all other ministrations 〈◊〉, and places for the Satire and the Screech-owl to dwell, and sing in, that is, for the Spirit of Apostasy or Antichrist, or of Iniquity to possess, and act in.  
Another ministration somewhat clearer and briter then that of the Law; and that was of John, as in Matthew, A greater had not risen, he was a burning and shining light, as Luke 1. the Law and Prophets were till John, he was the Prophet of the highest, in respect of what went before, and was sent to make Christ manifest to Saints, by word and water, and this was a ministration in order to one more spiritual, the one ministration was to decrease, the other to increase, and that of fire or of spirit, was to burn up that of water or of flesh, or that which consisted of things of this Creation.  
Another and more glorious ministration was that appearance of Christ, or the Gospel in flesh, or glad tidings manifested to sinners, or the apostatised creation, Heb. 1. or God appearing in the 〈◊〉 and familiarest relation of this creation to man, even in flesh in which he taught, and did miracles, and was circumcised, and baptised, and acted to fulfil all righteousness, in which there was a clear draught of that ministration of gifts and ordinances, which was as perfect as the first creation in its glory, and 〈◊〉 higher and nearer to God coming forth in nearer relation of an Emmanuel or God with us. Another Administration also of Christ in the flesh of Saints, Col. 1. 27. Christ in you the hope of glory, and that by graces, and operations, and fruits of spirit, as of faith, repentance, love, self-denial, humiliation, meekness, also infallible gifts of spirit, viz. to speak with tongues, workmiracles and act infallibly & administration, even the height of the glorious Gospel, or God shining in the face of Jesus Christ: Now the spirit of God foreseeing God's purpose, to leave this ministration of Gospel glory to the world, (or flesh, or Antichrist) and to bring a night of darkness upon all the day and brightness of his Sun; prophesied of a departing first before the man of sin, fleshly wisdom, or Antichrist, could be revealed, or Gods departing from that Administration as he did from the Tabernacle and Temple, and whilst Antichrist, or the power of the flesh, or the spirit of iniquity reigns in the christian world, or amongst such as profess a Christ, all this while the Lord of glory or Jesus Christ in spirit is crucified in spiritual Sodom, Egypt, or Babylon, or the Kingdoms of the flesh, and the powers of darkness; so that there is no mention of any restoration of the first ministry of gifts and ordinances which was in the Apostles days: but is the state and persecution of the Lord Jesus in spirit, and all those appearances of the Lord Jesus in many glorious Saints in particular ages, was but the appearance of him who is that faithful and true witness, or the prophesing of spirit in sackcloth, against the power of the man of sin, and were but drops of the Vials, sounding of the Trumpet, opening of the Seals before the battle of the great day, when God shall appear in flames of spirit and glory against and to confound Antichrist, or fleshly powers, or things of this creation. So that there is not (as I know of at present) any word in all the Scriptures, that the first ministry by gifts and ordinances, shall in any measure be continued or restored, in whole or in part. As if that were the great work the Lord intended, viz. to set up the former ministry, or the restoring some legal ordinances, etc. as if all the glory of the last times should be the bringing these, or recovering them out of the hands of Antichrist, that is, not my present apprehensions: but that the next ministration will be the fiery trial, or a state and power of God, put forth upon the several administrations that Christians are under, in order to higher discoveries of God, which will produce torment in the flesh (with blackness, and darkness, and tempest) or upon fleshly wisdom, and powers, or things of this creation. viz. in some, in passing from legal ministrations to a more evangelical, of grace and love; there will be torment and tempest upon that administration or self righteousness in the consumption thereof.  
In that more Gospel state of a Christian, whereby he enjoys God in graces, gifts and contemplations, with sweet tastes and embraces of divine glory; there will be a fiery trial, or the clouds of fire and darkness, or crucifyings in the flesh and upon that ministration of gifts and graces, insomuch that there will be a scorching up of the streams, or of Euphrates, & the pleasant valleys turned into a parched wilderness, and all in order to a more higher, fuller and excellenter glory; this is prophesied of in the Scripture, The Sun shall be turned into darkness and the Moon into blood, before that great and notable day of the Lord come; that is not only the Lord Jesus will be darkness unto the world (which I deny not) but all that which was the glory, and light of a Christian, and highway of communion with God, his Sun, Moon, and Stars shall be darkened, etc. before that notable day or that more excellent revelation of God in glory, and 1 Pet. 3. 10. The heavens shall pass away with a great noise; and the Element shall melt with fervent heat, and the earth with the works that are therein shall be burnt up: which is not only at the last judgement, but upon particular administration, which is figured out in the heavens, earth and elements; or those more, or less glorious administrations: and the fire shall try every man's work, of what sort it is; 1 Cor. 3. 13. 15. And as Christ crucified all that glorious administration in the flesh, in which he was, and it all died to a more glorious life: so every Christian, is to take up his cross, or to bring his highest and chiefest administrations to this cross, and to leave them all crucified, to more higher, & excellenter discoveries: and this is the knowledge of Christ crucified: now many Christians who are sadded, darkened, and in much tribulation, as to the administration they are under; and in looking into the wilderness, seeing nothing but mount Sinai, with blackness, and darkness, and tempest: they take it for desertions, and withdrawings of God, when as indeed, it is the presence of God, darkening, withering, and consuming such administrations and the bringing in a more fuller and transcendent glory.  
The next ministration will be the appearing of Christ in brightness and glory of Spirit, destroying Antichrist with the spirit of his mouth, and brightness of his coming; this shall be a glory without Sun, or Moon, or Star, or any such low appearance, as gift or ordinance: but the Lord shall be there everlasting light, and God the glory, and light shall cover the earth, as waters cover the Sea, that is it shall not sparkle, or be in bright beams, as in a Gift or Ordinance; but it shall slow out from the Lord swallowing up and overflowing all earthly administrations, that expectation of him in external administrations as Gifts or Ordinances, etc. is but to expect Christ in a fleshly way or appearance, and not as he is in his own height, spirit, and glory in himself, in his Saints, their fullness and hope of glory, Col. 1. 27. And therefore this is that which is to be expected, an estate of spirit, love, meekness, self-denial, overcoming evil with good, conquering by receiving in the wrath and enmity of the world, into which estate God will gather up his people by times and degrees, from all worldy and fleshly interests and engagements, wherein they shall be carried up into a more full enjoyment of God, and conformity to Christ in all his sufferings, death, and resurrection, where God will be to all his, s● glorified, as broad rivers and streams, where shall go no Ship with sails, nor Galley with Oars.  
And then it shall be, as much apostasy, in the Saints to go back, to the first ministry of the Gospel times, or first pattern which was the first discovery of that mystery, hid from ages, as would have been in them in the Apostles days to have gone back to the Jewish Tabernacle, Temple, and Priesthood, etc. out of which God had departed, as he also hath, out of these late administrations.  
Furnell.   

8. Letter.  
Loving Cousin,  
DEarly and much beloved, there is some content in nature, that you abide in the flesh with me, and are yet an appearance of God upon the Earth, for I confess I have none so near my heart as you, of a fleshly being in the world; therefore, I have been affected with the kindness of the Lord, that hath spared you, that I might not have sorrow upon sorrow; my sister being removed, yet have I more sweet joy and content in understanding that you are in the fellowship of the Spirit, growing forward through all the dark shadows of seeming glory, into the substance which is real glory; for in that you say, you see God is all, and doth all: I question not, but you understand that all things below him are but shadows of him; yea, Christ himself in his fleshly appearance was but a form of God which appeared to answer our distance from God; for we being departed from him by experiencing the Tree of Knowledge, of Good and Evil, of which food, I hope, we have our fill now, God condescending to redeem us from this, by the way of Christ, who was appointed of God to bring us unto God, not to himself as he was Christ, being but an appearance of God, not the Father himself: Therefore if we should sit down with Christ (being come to him) and proceed no further, we are not brought by him to the Father; And the will of God is that we be coheirs and joint heirs together with him, till we know that the Father and the Son are in one, and we one with the Father as the Son. For I believe that God, even the Son of God, doth dwell in us, even the same that dwelled in Christ Jesus: and I am waiting when that heavenly Image shall as plainly appear, as the Image of the earthly hath appeared, for we shall see his face, and his name shall be upon our foreheads.  
Dear Cousin, since I received your letter, I have seen you in a Vision, and so was it represented to me, that I understand, that you have or shall bring forth the man Child even Christ to open view; for which you must die and be buried: I mean you shall appear to some as one dead to truth and God, and alive to error: and so you shall be as one dead and put into a grave of darkness and silence; yet fear not, for I have proved that the day of death is better than the day of Birth; And that by death, Christ brought to light life and immortality: Remember also Christ was put to death in the flesh, and was alive to God, his flesh was as pure and honourable as even ours was: yet by the eternal Spirit within, it was offered a Spiritual Sacrifice to God, whilst the dark apprehensions of men conclude that he suffered as a blasphemer: therefore arm yourself with the same mind always expecting we shall surely rise with him, as we suffer together with him; for indeed we are but one in life and death, And he is the resurrection and the life, even Christ in us, who is rising in me, and either is or will rise in you. And when he doth appear we shall appear with him. I pray you, dear Cousin, as often as conveniently you may, let me hear from you (I would not burden you.)   

9 Letter.  
Dear Sister,  
WITH the rest of my fellow heirs in the Sonship, in this unity of Truth and Love I salute you; I thank you for appointing a friend to relate to me your estate in the things of God, of whom I received information to much content, having for a long time before had great desire to understand your condition, and am now fully satisfied in it, as for the deal of the Lord with me, I am free to give you some account; I am indeed in the judgement of those to whom the day of judgement is not yet come, accounted and termed an Heretic, but in the light and truth of God, a Coheir with Christ, being anointed with the same oil of gladness, which is indeed joy to the spirit and as marrow to the bones; and a perpetual light of truth in certainty and power, and in such fullness already that he bears witness to himself in others that it is he; and fullness of wisdom and might to answer all the occasions; that he is pleased to present himself to me and magnify himself in me: as for the Scripture it is much unsealed, and I have sweet sellow●sip in that one spirit that throdgbout all ages declared the Father & the Son; as for the ministry of Angels I know it, having for a long time been under it, but of late have had knowing, understanding of it, and fellowship with understanding among them; truly my dear companions, our God that saveth us is perfect and so is his salvation, which when we shall be by him circumcised in heart which is the taking away the fleshly veil and the face of the covering that is spread over all Nations, Isaiah 25. then shall we see and with joy possess together that it is the same strong one that prepareth us and júdgeth darkness; I speak not this as if darkness were contrary to this mighty God, for in his light it is that he is at unity with all the works of wonder which he brings forth; darkness is not so to him, for the darkness lo him is as clear as the noonday; that is, he seethe as fully and posseth as contentedly his will in the darkness as in the light, and when we are taken into that eternal light, we shall see our God is as rich and wonderful in the deeps of darkness as in the clearest light, for in the unity of the spirit it is easily discerned, that God is one in all, though different in coming forth; for as in a garden, the several colours of flowers make the most glorious appearance, even so light and darkness are the two general treasures of the Almighty, in both which he is infinite and wonderful; and as he pleaseth to take us into either of these, so it is to make himself known in his unsearchable greatness, as in Isay he saith, He will give unto us the hidden treasures of darkness, and Malachi saith, that the Sun of Righteousness shall arise upon us. Both which Scriptures import to me, that God himself in his appearance to us is both the treasures of darkness, and the Sun of Righteousness; and it is all one to me whether he take me with him into the heights above or into the depths beneath, for we are ever together, and I possess the fulfilling of that Scripture, which saith, where I am there shall my Servant be; so that when God my excellency will appear in the external creation, which is a thick vail, and the invisible one much hid in it, yet I have sweet discerning of him and fellowship with him there; and when he takes me into the deeps of darkness, God my glory is with me, and we either see us one or lie down in one: and when he will ascend into the highest Heavens, he carrieth me up along with him. What is all this? but the manifestation that his dwelling place is large and deep, and that he himself is the one infiniteness. The fullness that filleth all in all things.   

10. Letter.  
Sir.  
I Received yours, which brings me the state of affairs then in agitation, between the Parliament and Army; you send me what they best approve of, and what they dare not own: No wonder if some good men are upon this dilemma; many I know are almost broken between those principles (they call) of Reason and those of God: the first (acknowledging man to be compounded of two natures, earth and heaven, light and darkness:) break the actions into several streams, as if of two and not one person. It is our misery and the sadness of our spirits that we are held in these chains of earth and darkness, that we are fettered in these prisons of mortality and are not free in all things to act like ourselves, as sprung from a divine Principle, as born of a nobler seed, and putting forth the strength and power of the divine nature, in actions purely and simply spiritual: But if this light shine● not upon our spirits in its Meridian-glory, let us wait till the Sun riseth, let us not walk in the paths of darkness, according to the principle and spirit of this world: There is glorious light in the east already, the Mountain tops begin to discover it. When I look upon the world and survey the actions of men; when I consider the interests and principles of the most, the fleshly toilings and struggle of the spirits of the world's reformers; I cannot but see much weakness and darkness, generating poor and spiritless designs, which rend, and tear, and never bind up the breaches of a Kingdom. 'Tis true, the body politic (as you writ) was desperately sick, and a desperate disease must have a desperate cure; but consider the nature of the disease, and then judge of the means to cure it: All the properties of hell and darkness, all the superfluities of folly and vanity, all the mists of error and superstition had formed themselves into a body of corruption, and so assaulted and possessed the vital parts both of Church and State, seizing the heart and spirits of government and religion; the soul of both were fled, there remained little but a poor carcase, a painted image, a spiritless form, without any motion, but artificial and violent: But tell me what is the Physic to cure this Lethargy? Parliament and People, Church and State, Soul and Body were languishing with this sickness: A spirit of reformation gins to work: The faint breathe of the spirit of life, puts some upon endeavours to undertake the cure: some (according to the spirit that acted them) mixed ingredients, earthly and carnal (ignorant Empirics, who knew not the nature of the disease or cure) others ransack the bowels of nature and reason, study the practices and prescriptions of the old Heroe's of the world, the Heathen Conquerors and reformers of Nations; and yet never rise so high, either in magnanimity or greatness of spirit, to do good in their generations, and command themselves and others: Some search deeper and throw into this composition, some grains of spirit, and quintessences, of a higher extract, purified and sublimd into a nobler essence. But tell me is this mixture like to restore life to a dying and languishing Nation, to a dark and formal Church? Can we get the rarest drugs the world affords? Can we search the earth to its centre, and discover the occult qualities of all its minerals and wonders? Can this reach the some and spirit of one man, much less a whole kingdom? What though some grains of spirit are in one composition, is it not loaded with thick clay, overcome by the predominancy of contrary qualities? The distemper of this Nation springs from our living in another world, than our own, in a corrupted air: a contagious climate; in vassalage and slavery to these bodies of flesh, to this lower element of the world, to the Prince of darkness: Men created in the Image of God, have unclothed themselves of that glory, and now wander in the shapes of Wolves and Beasts of prey; having their souls and spirits sprung from Heaven, they transform themselves into the similitude of the elementary-creatures: What are wars, confusions, and disorders, but the actings forth this brutish spirit in tearing and devouring our fellow creatures? Fightings and divisions spring from the jarring, discordant qualities in the minds of men, who have lost the spirit of sweetness, union and peace, which breathes forth nothing but love & joy, and keeps the whole body in an harmonious unity. Is this unity to be recovered by divisions? 'tis true, by such a division as this it is, by separating truth from error, light from darkness, the purer from the grosser parts: This is by a spirit of burning and by a power above the strength of man. Who must be the reformers of the world? who must build the Lord a Temple, a glorious Temple both in Church and State? Not those who are stained with blood, and act by a spirit of wrath and violence: The Lord tells David, 1 Chron. 22. 8. Thou hast shed blood abundantly, and hast made great wars, thou shalt not build an house to my name, because thou hast shed much blood upon the earth in my sight. Is there no spirit and life in these words? Was not David permitted to build the material Temple, a dark shadow and type of the spiritual? Was not he suffered in that age, under those dark fleshly administrations, which held forth no greater light and put no greater glory upon their spirits to subdue the world, but by Sword and Bow, by force and violence: and is it probable that the sweet, mild and gentle spirit of the Gospel, should need the force and strength of men These do well that it is in their hearts to reform the world, but they mistake the way; they act in the strength of the wrath of God, in the spirit of this world; their poor earth will not conquer Hell and Devils, their Sword and Guns will never change the natures of men: No, Solomon must build this Temple, the Lord Jesus; it must be another spirit, another generation, another way: These with David may fallen the Cedars and hue the Stones of this earthly building. Those ordained for this glorious work, their Swords must be of another mettle to wound and heal again, to destroy the flesh and transform it into spirit; their spirits shall breathe forth nothing but love and sweetness; their Language shall be glory to God on high, on earth, peace, goodwill towards men; they call not for fire from Heaven, they cast not into Prisons and Dungeons, they Plunder not nor destroy, they are of other spirits, more sweet, more amiable, forcing the world by a divine power of love to confess they are overcome and vanquished: All the Kingdoms of the Earth, all the Glory of the Creatures, all the Splendour, Magnificence and Pomp of the world shall vanish as Smoke, and acknowledge itself a poor shadow, an empty nothing. All that act in this spirit of violence and fury, are a rod in the hand of God, the Executioners of vengeance: These are the Horns of the Beasts that shall hate the Whore, and make her desolate, and naked, and shall eat her flesh and burn her with fire, in the cup she hath filled, these shall fill to her double; these power out the Vials of wrath upon the seat of the Beasts, they are the Fowls of Heaven to eat the flesh of Kings, and the flesh of Captains, and Great-ones of the earth; they are to rend and tear the outward garment of the world's glory; they are an administration wherein God cloaths himself with fury & indignation. By this spirit of vengeance and wrath, all the world's tormentors have been acted; this hath been a work of Assyrians and Babylonians, Romans, Turks and Saracens; they have overcome the whole face of the earth with their Armies, they have trampled the Nations under their feet, and trod their God in the mire of the streets. How do many in this age, glory in these triumphs, set up their poor trophies, their triumphant Pillars, as if the strength were their own, and the glory their own? Had they the spirits of Christians, they needed not the swords of men; they are weak in the Spirit of the Gospel, therefore they cloth themselves with the power of flesh, and will enter into Canaan in the wrath of the Lord, destroying and devouring, not converting: They glory in fleshly Conquests and Victories, having not power in the Spirit to conquer in the way of love, union and peace: with these Weapons the Apostles bid defiance to the whole world, to Hell and Devils, they advanced their Standards upon the proud walls of Rome itself. This fleshly strength will prove weakness in this work; it will die and vanish into air, when it hath done the work the Lord hath appointed: God makes one spirit and property, of darkness, afflict and torment another; the Nations of the world will destroy themselves, every one by the Sword of his Brother: The flesh of the Saints engaged in these contests and worldly quarrels, shall rend itself and help to rend the world: But how are they Saints? Such who have some glimmerings of the bright and morningstar, who by throwing of the external veil of Antichristian darkness, fleshly forms servile dependency on the dark spirits of blind men; I say, having thrown of these fetters they have some liberty, and having remould these mists they see a light, the faint reflections of a rising Sun, being let out of their cage of darkness, they fly and flutter, and catch at every thing, but apprehend little as it is in God; but in the light of their own spirits, moved by the call and drawing of the spirit of God, and the concurrence of those beams of light scattered themselves every where; these receive but glances and flashes, and cover it with much darkness, confusion and ignorance: yet being raised above their former state they think God speaks in them, and their knowledge is the knowledge of the spirit. The good seem to give God the glory, and to make him their strength in Battle; and considering how gloriously they have conquered, are strongly persuaded, that the mighty power of God accompanied them; and where God assists and gives victory, it must be for good, for the good of mankind and the world; and therefore they will improve their victories, to attain that high end. Thus they make their progress; if God assists in acts of blood by force and fightings, he doth the same in acts of force and violence upon the corrupt Governors of the World, who are running back into Egypt, leaning upon the Pillars of the World; setting up their empty, guilded Idols, corrupt forms, and dark administrations, as the utmost end of all their endeavours, as the price of all the blood shed in the Kingdoms.  
Thus being persuaded of the presence of the Lord; and have in their own spirits some height and strength to good, some will and desire to do good to the world, they continue their begun motion, measuring the whole by themselves, the spirits of others by their own, and so think their whole body of assistants, fitly qualified for the government of a Kingdom: Never considering what a spirit of darkness, pride, vainglory, Ambition, dwells and acts amongst them, and how weak mere natural spirits are, being raised from the dust to sit upon a throne, and to bear the temptations of Power, Honour, and worldly glory. Consider actions purely and simply, according to their nature, and the dispensations of the Gospel: This is a violent unnatural fleshly way▪ for the reforming of the world; the small stone must be hewn out without hands. This is the wind rending and tearing the rocks, before the soft and still voice was heard: This is the fire and Earthquake to burn and shake this earthly fabric, the corrupt world and its glory. Thus the Parliament have been executioners of vengeance upon the King's party; who for judgement, a fire of wrath kindled in the bowels of the Kingdom, setting the properities of darkness at enmity amongst themselves: A dark and formal Clergy, against a more dark and formal; formality and hypocrisy against looseness and profaneness; restrained civility against riot and luxury: The Ministers preach war, and the sword, and fire from heaven; discovering their own weakness unable to act in the strength of God; therefore they cry up the Cause of Religion, the Covenant, the Ordinances: these (though under more light than the other) yet they stir up the spirits of men, to afflict and torment their persecutors, King, Prelates, Malignants, and to take away their revenues and honours. Far be it from me, to blast the least appearance of God amongst them, or to spread a cloud upon those faint glimmerings which shined in their spirits: It was their darkness, their flesh, that made them thus eccentric; they acted in the spirit of the world, and of nature; their light was lightnings from Mount Sinai, not the glorious light of the Spirit. In this way, they will be like the billows and waves of the Sea, one tossing and driving forward; the other, till they dash themselves against the rocks.  
The Parliament and their Armies have broken the Cavaliers; the Presbytery, Episcopacy; the Independents have restrained the power of Presbytery, for their pride and covetousness; giving them of the Cup, they gave others to drink. If the Independents corrupt, there are those sprung out of their own bowels, prepared for their executioners: these, if they aspire too high, will be Levelled themselves, by their great Idol the People; or their principles will raise a spirit dwelling in the confused rabble and multitude, to break and tear all to pieces, to bring all into a huddle and confusion, without order, law, or government. Thus the fury of the Lord breaks forth, like a burning fire, against all corruption in the powers of the world, against tyranny and oppression in all its forms and shapes; though its Woolvish spirit is clothed with innocency and gentleness, the outward form will not change the nature; Monarchy, Aristocracy, Democracie, will be much at one, unless the breath of life from heaven quicken their dead & liveless carcases. I fear in our contests we have too much mixed earth with heaven; we have gone a dark n●trodden obscure path; therefore the Lord may justly withdraw that spirit of justice and righteousness; which hath accompanied and acted even more worldly States and Republikes. They acted in the flesh; we pretend to a higher principle, we speak of spirit, and power, and divine light; their motions were natural according to their natures, being of the earth, earthly: ours irregular eccentric, unnatural, being we think ourselves heavenly, live in the air of the Gospel, in the light of the Spirit; which points us out a more glorious way: therefore it is but just with God, if when we sow the wind, we reap the whirlwind. But what will be the end of all? when we have proved our own strength to be weakness; when our overturning shall succeed another, that glorious power shall manifest it, whose right it is alone to reign: when we have passed through a wilderness, the Lord will bring us into the Land of rest, so long breathed after and desired; the Lord will bring order out of confusion, light out of darkness, peace out of war and troubles: This will as surely be, as the spring now succeeds the winter, the day the night: who the Lord may make most glorious, in this work, known alone to himself: It magnifies his power and goodness, if he breathes life in those dead bones, which we trample upon: if he quickens those which we have reprobated and rejected, as withered branches, and vile excrements. He can make the first last, and the last first; he can bring down the proud spirit of a Nabuchadnezzar, and force him to glorify the God of Heaven. In the mean time, let every man keep his own station; let the people of God shine like themselves, that it may appear they are sent into the world to do good to the world, & to reflect the image and glory of God. Those that are magistrates, let them put forth the spirits of Christians, let their actions be convincing, let not the world justly brand them for corrupt, unjust, self-advancers, and raisers their families, rather than restorers of the ruins of a kingdom: if the floods of darkness roars against them, and a deluge of confusion overflows; if the flames of division break out again, let them be confident, they are above the danger in, another Region, where no cloud can reach them, no confusion disturb them: and if their earthlyes here, their bodies of dust; yet they shall dwell securely in these burn, and be at peace in the midst of these flames. Thus Sir, I have given you my thoughts of the times; My earnest desire is, that things may prove otherwise then I writ in relation to those now in power; the Lord if it be his will make their actions glorious, and overule that spirit of perverseness and darkness, mingling itself with their counsels: but if they fail, the Lord will do the work; let us build upon this, as upon a rock, it is fixed and . Sir, excuse me, I have been too tedious, impute it to the subject I writ, which affords matter for a volume; I have this confidence in you, that nothing will be unwelcome to you, from a friend, or a Christian, or him who really is,  
Your kinsman and servant in every relation. H. B.   

Letter 11. An Answer of a Letter written by a friend.  
June 8. Oh friend!  
SOme two nights ago, I saw a Bible, and found a desire to look into it; but presently my spirit checked me, saying, within me; What shouldest thou be peeping into that which thou canst not understand? Stay till the light of the Lord shall lead thee, and then go whither it shall lead thee, till then every motion, and desire cannot but be bitter, and the more it is harkened unto, the more bitter: Yet my spirit said again, within me; Why should I refuse this motion, though grief and bitterness may attend it? may it not be good to see how dark and ignorant I am become? In the midst of such reasonings, I opened the Book; the first place I looked on, was very strange to me; thence I turned from place to place, but thick darkness covered every place; even those which formerly seemed very clear to me. At last, I lighted on a place, which did somewhat affect me, than I took up the Book into a Chamber, thinking to suck a little sweetness, or at least to vent a little of that load which had lain exceeding heavy on me all the day; so I read some six Chapters at least, together (though with much ado) they were the last Chapt. of Esay: so soon as I had done, I fell into a very grievous passion, to behold into what a state I was cast, for I understood not one tittle, but confusion and darkness covered and hid every thing from me: feign would I have fastened on somewhat to have supported my spirit, to hope and wait for better days; but it would not be: I could not conceive concerning whom those things were spoken, or what that Zion is to whom they seem to be spoken. Indeed, I could not but weep outwardly, and mourn inwardly to think on my present darkness, which is so thick, that on no manner of light comes in at any crevice. The Book of the creatures, the book of providence (as I was wont to call it) this book of the scriptures, which was once unutterably sweet, and bright, and living; they are all become now dead, dark; but yet powerful and piercing tormentors.  
In the midst of these workings of mind, I fell (I know not how) to think of your letter, and your desire to hear from me, wondering at both; both, why you should write so to me, and why you should desire to hear from me, as if either I could apprehend what you wrote, or tell how to speak, or write any thing to you, in this state of darkness, and many particular passages of your letter came into my mind, more increasing this my amazement. The first clause of your letter did kindle in me a great desire to expostulate with you about it: I must break off, I can proceed no further now.   

Letter 12.  
June 6. Oh friend!  
I am heartsick, what shall I do? I am sick unto death, and yet am miserable, because I cannot die; I find death as fare removed from me as life. I thought I had been dead and buried long ago, and had nothing to do for the future, but to wait for a resurrection from death, and out of the grave; but I feel myself much alive to torment; and yet why may I not be dead for all that? spiritual death and a spiritual grave may have a kind of life in them, for aught I know. I cannot go on with the relation about thy letter; shall I try if I can open my breast, and give the a little glance of the misery and oppression that it lies burdened with: I find three tormentors within me, and they are continually ravening upon me, rending and tearing my head, my heart, my bowels. The names that I best know them by are Love, Grief, fury: They commonly all rush forth upon me at once, though some one of them still more predominantly than the rest, feeding upon every object that is presented to me, and heightening the disease and sickness of my spirit thereby.  
Sometimes Love tyrannises, and makes me pant immeasurably after some glimpse of that my spirit is in love with; but what it is, or where it is, I know not; when I hear the birds, or see any other creature in the heavens above, or in the earth beneath: Oh think I, that I were behind thee, that I might discern thy substance, and see whether that be my love or no: When I see their tenderness towards their young ones, the employment they are busied with, the delight they can suck in▪: Oh where am I, what am I, how far laid below the whole creation? who find no employment, no delight, none to look after me, no bowels to answer the sounding of my bowels. Some what I love, but I know not what, nor where to seek after, nor what name to inquire for it by. Shall I go to the woods, among the wild Hinds? Alas, they are as unable to hear, as I am to speak: shall I ask the common sort of men? They, poor creatures never think of any such thing. Shall I ask Christians? Ah! they as insensible of my condition, as any of the rest; and all the news I can hear of them is of melancholy, and giving way to temptation, and wish me to use the means which is as impossible to me; as to find out my love without them: Oh misery, misery! to love one knows not what, or where; to have love kindled, and the beloved quite lost; to have love flaming, and nothing for its flames to go forth upon, but still to feed within upon the bosom wherein it breeds: I find this sometimes make these earthly bowwels so yearn, as if they would immediately melt and drop out of the body; wherein they are as yet contained.  
When Love hath wearied itself, than Grief (though it was not absent before) supplies its place, in panting, in sighing, in mourning, in complaining, if it can: Oh God oh my God oh living God oh my beloved! (these expressions it uses for forms sake, though it understands them not) What are thou? Where art thou? Verily, thou art a God that hidest thyself; what no news of thec? Why dost thou open my bowels, when thou meanest to shut up thine own? What is become of thee? Hast not thou a discovering art, as well as an hiding art? When wilt thou open thyself? I cannot find thee out, I cannot visit thee; wilt thou never bestow a visit on me, shall I never be remembered? Shall I never know what God means more? Adust I always be tormented among shadows, longing and wand'ring after the substance, and never meet with it?  
All this while it is pretty well, in comparison of what it is, when fury 〈◊〉 〈◊〉 my spirit boils within me, and rages; 〈◊〉 is that maketh my spirit so violent and 〈◊〉ous, I can in no wise imagine, nor vent 〈◊〉 cannot, it is too big to come forth: ther● no object without capacious enough to receive it; but within it lies, and feeds, and 〈◊〉 presses so vehemently, that my spirit is 〈◊〉 forced to cry out day and night; there is 〈◊〉 subsisting, no, there is no subsisting und●● it.  

June 10.  
NOw to return, if it may be to the thoughts and workings of my mind concerning your letter. To what end should he write to me in this manner, unless he could withal have sent me light to read by? I understand not one line, not one tittle of all his letter. This day whilst my father and I was together this letter became yours: What 〈◊〉 the meaning of this? which way shall I go 〈◊〉 bout to find out the meaning of this: 〈◊〉 he present, how many questions might I 〈◊〉 him before I could receive in any imagination▪ 〈◊〉 concerning the sense of these words? 〈◊〉 I must ask him, who is his father, what 〈◊〉 father? I cannot so much as fancy what 〈◊〉 should be: A father is he that begets, his 〈◊〉 is he that begat him. But who is that 〈◊〉 begat him, what is he? I am at a loss at 〈◊〉 dash. But what means this, Whilst my 〈◊〉 and I was together, what is it to be 〈◊〉 the father, to have the father with one? here is a puzzling phrase indeed; here my fancy is quite puzzled, I know not how to frame any imagination about this; what it is to be with the father. And whilst I was with the father, what is the meaning of this whilst, is he sometimes with the father, and sometimes not with the father? Whilst, I know not what to make of this whilst: Whilst I was with the father, this letter became yours? how mine? I know not how it is mine: how became it mine? Did his father, while he was with him bid him write this to me? Here may be more in this then I am ware of.  
I remember my mind did much muse on this, and my desire was great to have satisfied my spirit concerning the sense of it, but it was and still is too hard for me.  
Then I thought on the next passage, That there is but one to remain on the earth, & that is the Lord. But one, What is one? For my pa●● I know neither unity nor distinction, and tha● is the Lord. The Lord, Oh what is the Lord ● who is the Lord? I am forced to speak like Pharaoh, I know not the Lord. I cannot say know any thing, nay certainly (if any thing b● certain to me) I do not know any thing But of all things I have no knowledge at all o● the Lord, that is the thing indeed that is hi● from me with perfect darkness. The veil ● so thick and my eye so weak (if I have an● eye) that I have no manner of discerning ●● him. But one to remain on the earth, Wh●● is this remaining? when all things pass awa● shall the earth itself abide any otherwise then other things abide also? how shall th●● Lord remain on the earth?  
Then I thought on that passage, Be not troubled. What voice is this? whence came this Did his father bid him w●ite thus to me Who is it troubles me? To this let me s● two things. I cannot resist, alas what a vai● thing is it for a poor weak creature to thi● to withstand such mighty powerful troubl● as comes rushing in upon me: I have ● strength to resist any thing, there is nothing so weak as I, the strongest Engine is wea● in my hand; but trouble hath grown strength as fast as I have decayed, How should I now resist it? how should I now avoid being troubled: Besides, when at at any time ● think to keep trouble of, it presently over-beares me, I never find any mitigation of trouble (so fare as I have observed) but when ● lie down at its feet, opening my bosom ●nd letting it enter as deep as it will: What means this phrase, whence came this speech, Be not troubled?  
Then that passage came into my mind, If ●ou will but stand still you shall see the salvation of the Lord, breaking forth upon the whole earth. I did not find my spirit so enquiring into the particular sense of this Phrase, ●s working thus. How spoke he this? Upon ● general notion that the Lord will appear ●re long, and so I among others shall see him, ●ea perhaps he may mean though the body be laid in the dust first, yet I shall see him: or by a particular present light from the father concerning me, whom he said was now with him, and that while he was with him, this Let●er became mine.  
Afterwards I remembered another passage, Shall I come to you, or will you come to me? What was his intent in this, that the body ●hould move to him to Westminster or send to him to move to the place where my body then was? Alas, that were a poor coming on either hand, or to what end were any such coming? and for any other coming either of me to any, or of any to me, I am not acquainted with it.  
At last I remembered that, When he appeared unto me my flesh died and was crucified. Oh than I felt my spirit burn within me to know this appearing of him, and the rather that it might kill me, that I might once ente● into this crucified state, oh this is a sweet way of dying, to die by the appearing of the Lord this is the very way I have desired to die al● this while. My torments have been partly welcome through hope of death from them and I reasoned within myself, though th● Lord might slay me by his appearing, yet if ●● were his pleasure to kill me by his absence an● several kinds of tormenting fires which h● should pick out to that purpose, yet at leng●● death would be sweet, and an entrance into my desired life. But this was it still perplex●● me, I could not die, the flames wereliving fed me with life, as well as with torment Then my Spirit would Sigh, Surely this wi● never do it, after this rate, may I be torment's for ever, and yet still live unto that, to whi●● I have still desired to die. But to be killed by the appearing of the Lord, oh how sweet would this way be! and this would be a certain way too, me thinks I could easily be persuaded to believe, that the creature cannot live any longer when God once appears.  
To these let me add one more, which came into my mind this morning. Come let us be gone, why stay we here? our bed is green. Oh how feign would I be gone! How do I loath staying here? I am manacled, I am shackled, I am fastened with that which I loathe, as well as withheld from that which I love, loosen me and I will be gone: yet stay, I must be furnished with wings too, or I cannot mount up; my wings are clipped, I cannot fly with them: Oh that I had the wings of thy Dov●, then would I fly and be at rest! Why stay I here? but because I am a Captive, held under misery in my enemy's land, by force and power, and there is none to rescue, I am used most barbarously, starved for want of food, stripped not only of my ornaments, but of my very , thrust our of doors to lodge in what bed I can find; and I looked for one to pity, for one to redeem and bring me back againeto my own country, among my own friends, to the free enjoyment of my own inheritance, but woe is me, still the tears of the oppressed abound, but there is no Comforter.  
Our bed is green. Oh sure me thinks I can imagine that to be sweet. But my bed is black, a mourning bed, a bed of great tribulation, a bed of widowhood, a bed of sorrows and death, full of trouble, torment and tears in the night, a bed not fit to entertain my bedfellow in, a bed I can never expect any rest in. Oh a bed of rest, a bed of enjoyment, a bed made fresh and green by the presence of my Spouse, when shall my wearied spirit know where such a bed is, that it may have recourse to it for some refreshments?  
My friend, these (except the last) were the confused and unexpected workings of my mind upon your Letter, which before I had refused to think of, or meddle with, otherwise than I do with all things, in an overly slight manner, with neither desire towards them, nor expectation from them. But then my desire was somewhat quicker, either to have had you present, or to write those things unto you while they were fresh in my thoughts, or to desire your coming down hither, to see what satisfaction you could give to such demands as yourself had occasioned.  
But suddenly were all these silenced and put out, To what end are these? what if he were here? what if I might ask him all that is at present in my heart? What can he say to me? How can I hear him? Is not this the old gin to entice thee to look after the creature for somewhat, though not for that thou mainly desirest? This is a new device to lead thee still to be acting and moving without the light of the Lord. It will be better and more easy to be quiet, when wilt thou cease from these kind of motions and wait entirely for him who alone can satisfy thy restless spirit? After a while I found my desire quite fall flat, and these things to vanish out of my mind, I never intending more to look bacl upon them. But that day forementioned, in the afternoon, my torment increasing upon me, and these things coming again into my mind, and withal a pressing in me to write them, though my spirit disrelished the motion, yet at length it assented, and went on then so fare as it could, and since as it found itself free, which way of acting by a present freedom, though it declined, looking upon it as base and servile, yea a pe●ce of bondage, yet it is at present forced bacl again unto it.  
Thus at length you have a Letter, together with the occasion of it, which I leave with you, and you to your rest, and for myself, would return if I could with freedom and delight, to the embracing of my state of misery & every particular pang of misery therein: And would subscribe myself if I knew what I were, either in myself or in relation to thee. Or at least I would bid thee farewell, if I could but speak it understandingly: But thou canst do it without my bidding thee. Do that and only that which thou art led to by infallible light and pure power, and then thou treadest in the steps in which I long to follow thee. But away with fancies, conceits and imaginations, though fastened upon the word, or fancied to be flowing from the Sp●rit.  
Truth, Truth, Truth, true Life, true Light, true Power, not a connterfeit Image, but the thing itself, Oh where is it Walford? Do not deceive me, but tell me whether thou hast it or no? How joyful would it be to me were I satisfied that it were upon the march, and had already taken possession of some of my fellow Prisoners! But how foolish and vain am I! Sure it is time to break off.   

June 11.  
NOW my present state contradicts this, for my pangs of grief are so extreme, that th●y seem to exceed my pangs of fury, and my spirit as restless under them, as it can be under the other, My spirit would feign say, O awake not my love till he please, but the sharpness of grief will not suffer. Then my Spirit burst forth into reasonings, This is but thy will to have thy beloved present, 'tis his will to be absent, thou sayest thou wouldst have thy will fall and his only stand, Can this be so and yet thou so vehemently grieve because thy will is crossed and his fulfilled? Then grief gives my spirit such a nip that it is glad to be rid of such thoughts. At last said my Spirit within me, lie down under this grief, pass through grief as well as fury, let it work, let it rend, let it tear. This is like an heap of stubble, turns grief into such a flame that it torments more; that the poor wretch cannot possibly lyestill, or stir, but still whensoever it does, is worst  
Me thinks I cannot but take notice what a grievous Lyarsence is, it will still be judging and yet is unable to judge concerning the things of sense, but now says this is bitter, and by and by contradicts itself. Now I am wise and can observe the folly of sense, I look to be met with for this.    

12. Letter.  
Sir,  
I Can cheerfully serve providence in writing to you, though I had rather do it in silence, for I know that God does most when man does least. Yet since God is pleased in some measure to come in with them, and the Spirit is drawn out to desire them, I am the more willing to correspond with you in this kind, you do well in eyeing God more than me in them, yet God will be most glorious, when his dispensations will be so naked, as we can eye him in nothing but himself. God will ere long let us see that means are but veils, though in a compliance with our weakness he hath made use of them; while he appeared by candlelight, and in darker discoveries he made use of Candlesticks, he gave as Paul saith, Ephes. 4. Some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, till we all come in the unity of the faith and the knowledge of the Son of God to a perfect man, etc. And when that which is perfect is come, that which is in part shall be done away. God hath hitherto (as Joseph did by his brethren) spoken to us by an interpreter, because he would act at more distance, but when grace and love can contain no longer, God will (as Joseph did) command all to go forth, and cry out I am he, and show himself in uncovered clearness; this administration God hath entered upon already in some of his people, and they begin to get a glimpse of the face of God, and are acquainted with immediate actings in their own hearts. I think the last means that God will make use of, will be such as the creature will be glad to be free from, I mean persecution, reproach, poverty, &c, and possibly somewhat more terrible and contrary to wise and proud flesh, than all this; for as for these means of preaching, praying, gathering, wherein the creature can be active and hovoured, and serve God and itself, and go half with him (as I may say) in point of honour, the creature will with a great deal of reluctancy be drawn from them, for truly there's much credit comes into us by such things, and usually those who openly hate us, do inwardly honour us for them, besides the secret confidence and comfort that ourselves and friends have in them: But when God shall administer under such means as we shall be more passive in, and such as will sift us to the very soul and spirit, and let us know all that is in our hearts, such as will cause ●s to be suspected of ourselves, slighted by others, forsaken of our friends, and such too as have not only been one flesh, but one spirit with us; when religion shall come to that pass, that he that will profess Christ, must profess poverty, disgrace, etc. then we shall be glad to be freed from the means, and to have God be all in all, for in this way that Saints are in for present, they are so rich and abounding, as I do not wonder, they are offended that God will strip the creature naked, and be all himself. Verily its a terrible thing for one that hath thriven in the things of God, and grown rich in reputation, to be administered in such a way as Professors themselves will think him an Apostate, an Atheist, and those that are more charitable, a deluded or a mad man; well, God in himself will make amends for God in the severest dispensations. And there is that manchild ere long to be brought forth in us in spirit and truth; (which we have hitherto been delivered of in flesh and dark appearances) and when he comes, the wilderness and solitary place shall be glad for him, or as Esay in another place, We shall return to Zion with Songs and everlasting joy upon our heads, and John carries it further yet, 1 John 3. 2. When he shall appear we shall be like him, for we shall know him as he is.  
Your loving etc.   

13. Letter.  
Sir.  
I Lately received three Letters from you and some Books for which I thank you: As for Mr. Sedgewicks' book I am not to tell you at present what I think of it; God will do great things by himself: the Army and all that they settle, must be destroyed without hands; the Spirit will blow upon all flesh, and yet they are to settle, because drawn out so to do; and their setting up is God's work, as well as his throwing down; he doth the one by the creature, the other by himself. I think the intentions of the Army are in their kind so righteous, as man will not be able to dissolve them; but because all flesh is gr●sse, it must whither, God will be great to the ends of the earth, and every thing shall be restored into the glorious liberty of the Sons of God; the heavens shall no longer con●●●● him: The earth shall be filled with knowledge of God: the earth shall be sanctified by the Word, by the manifestation of God upon it; things shall not be morally but spiritually restored; the Serpent shall be shut out of Paradise; the Tree of Life shall grow on both sides the River: Publicans and Sinners shall rejoice, the wise and prudent shall mourn, all the beasts of the field shall rejoice and feed on the Tree of Life; the Serpent shall be glutted with dust, judgement shall dwell in the wilderness; the highway shall be holiness; there shall be no more sin, for there shall be no more self, and no more curse, but the fruit of the earth shall be beautiful and comely, for death and hell shall be cast into the lake of fire: Thou art righteous oh Lord which art, which waist, and shall be, because thou hast judged thus: Let the heavens be glad and the earth rejoice; Let the Sea roar, and the fullness thereof; for he cometh, for he cometh to judge the earth, he shall judge the world with righteousness, and the people with truth.  
Yours in the Lord.   

14. Letter.  
Sir,  
YOURS came to my hands, when your friends were with me, who all of them in much freedom enjoy your bondage, till he that hath the Keys of the bottomless Pit shall release you. It's good being in Hell sometimes for variety, and to be in the Sea, to see the wonders of God in the deep, I have been lately myself in the bottom of it, where I found a Pearl, that's richer than the earth, and I doubt not but providence will prepare you a table in the wilderness too. It hath been the Lot of all of us to be where you are, and I think some of us stay behind on purpose to bear you company. The bright day must be brought in by the darkest night, and the voice at midnight will be, the Bridegroom is come. Since the flesh must die, it were well it were killed at once, yet since the execution is so terrible, its mercy we die by degrees, die daily, and if we did not die too, so as to perceive that we die, it would do us no good; however it is best you should be dispensed as you are, because God will have it as it is, whose will is the rule of goodness, and not our understanding.  
I conceive the reason why you have not heard from those your friends all this time, is, because they were not at home; they were absent from the Lord, sure it will not be always thus; but so long as there is any thing of earth in us, there will be Eclipses and absence: when we are caught up into the air we shall be ever with the Lord.  
Yours in the Lord.   

15. Letter.  
Loving Sister,  
MY Love remembered to you, and to the rest of my Sisters, hoping that you are in good health, as I am at this present; These lines are for to certify you concerning the present deal of God with me: He hath been pleased to make known much of himself, and doth make me claim my owns with himself, saying; That all things are of himself, and that he hath made out himself into so many beings as there are visible creatures; and that God is complete in all things unto visible apprehension; but it is the great wisdom of God, for to complete himself in that being, that the wisdom of the world cannot comprehend him, for God now is accomplishing that great mystery which he hath spoken off in the Letter; I will work a work in your days, that ye would not believe, although it be told unto you; for this is that great mystery of God which he is now accomplishing; that none but himself, can know himself in his being; and this is the deal of God, to beget of himself, and when he hath begotten at the fullness of time, he doth bring forth, and when he hath brought forth then doth he make known himself, to himself; for there is none but himself, doth know himself in his being: I have much more to say, but not being acquainted with your Spirit at present, I shall let it rest; leaving you unto him, who doth order all things of himself: I am for the present a prisoner, in the account of reason, yet at liberty; and did never enjoy more of the fullness of God, than I have since I came into that place; for I see that it is not prison doors, that will keep God out from himself; but he will shine in with so much glory, as will cause so much excellency to the apprehension of a creature, that will make him to say, I am not only willing to be bound, but to die in the enjoyment of my God; Thus desiring you to remember me to my loving friends, I rest  
Your Brother   

Letter 16.  
Sir,  
AT present, I have no freedom to answer the Letter, but am glad to hear from you: the main ground of my shattering, lies here: I am disappointed of that which I had as certain an evidence of in my spirit, as any thing that ever passed through me at any time, which sits so near me, as I think, it will hasten my death; it was the only thing in the world my heart was set on; and I used to say, there was nothing betwixt God and me, but it; in that, I am happy, and at a great deal of ease, that I have lost every thing that my heart was inordinate on, but the disappointment of that which came with so much certainty into my soul, is the only thing that so much unsettles me. I have no thoughts of going in a private or more plausible way to heaven; neither was I over much under that temptation. I have no thoughts of carrying my reputation whole to heaven; 'tis too much torn already, & I am glad it is so. I think no temptation but one of this nature I mention, could possibly shake me as it doth: what you say, concerning the burning of the dross, that did accompany these actings, I close with, and haply there's no more in it: I like well your living in the light, and will of God; it's a sweet being, and which for the present, I am debarred of: I pray you let me hear as aft as you can; I love your letters, not only for your sake, but their own; besides it will somewhat diminish my solitude. I have no freedom to go to,— though oft sent for; but to sit still and enjoy my own unquietness,  
I am yours, Farewell.   

Letter 17.  
Sir,  
I Use not after a free proposal of truth, to prosecute it in a carnal way, either by answering the argument of others, or enforcing it with my own; truth will do better without our tampering with it; and we cannot force our passage to spiritual things by dint of discourse; but must wait for power from on high: where as you are scrupled, that Christ was not often mentioned in my letter; you know there may be much of Christ in effect, where there is but little in appearance; and that hath been the great unhappiness of the world, that we have had so much of Christ in sound, and so little in substance.  
For your jealousy; that what I said concerning the departure of Heaven and earth, might be a delusion: I refer you to that proof in Esay that accompanied it; and if you think the scripture to be rather pretended, then really made use of, in favour of what was writ: I confess I give so much to the dictates of God in my heart, as to entertain them upon their own authority, and know God so well, as I dare take his word without his hand: Neither do I think that only to be the word of God which is written; the Apostle seems to extend it further, Ephes. 6. 17. where, the article (●) in the original refers to spirit, as if he had said, which spirit is the word of God. See Jo. 6. 63. it is only the word that is Spirit, that can do us good; for the letter of the word, can only produce a literal evidence, and for that purpose I cited scripture in a condescension to your weakness, till God would be pleased to set it on with the inward as well as the outward word: whereas you think Satan will be exceedingly advantaged by the denial of scripture, I think so too; but it will be by a denial of the Spirit, and not the literal scripture; for we know 'tis the bright appearances of Spirit in the Saints, that will make an end of him: And in relation to this brightness of the coming of Christ, and this day star arising in the heart; the scripture is called, a light shining in a dark place: and soaken of there as a letter light, that must give place to a greater: 2 Pet. 1. 19 For your resolution of waiting upon God in that light you have, you do well; he that believeth makes not haste, and (as you say) its vision that must convince you, and nothing else: Be of good comfort, the vision is for an appointed time, but at the end it shall speak and not lie; though it tarry wait for it, because it will surely come, it will not tarry, Hab. 2. 3.  
Your loving friend, etc.   

18. Letter.  
Sir,  
I DO a little depart from myself, in the endeavouring the satisfaction in such a carnal way as this; my writing will not do that in a long time which your waiting may do shortly; that which must do you good is not discourse but vision, and that is for an appointed time; our seasons of refreshing are in the hand of God, and silence is the earnest of comfort, and the satisfaction is then nearest, when you are content it should be as fare of as God would have it. For your desire of being with me, I look on it not only as a signification of the love, but as a smoking of the flax which will blaze ere long notwithstanding all that water which I perceive hath been cast upon it. For the jealousy of your friends in returning to me, so fare as it may relate to your present exercise, I am well content you should be where you are, if that work be of God, which (I hope) is begun in you, they cannot frustrate it, and if it be not, I cannot further it; besides I rather desire you should be set in such circumstances as the work of God in you may have less dependence on man and more upon God; and if in the midst of all oppositions, truth shall make good its being in you, you must then needs cry out, that this was the finger of God. Concerning that which scruples you about Christ and the Scriptures, I shall only say this, if God will take them away in flesh and restore them in Spirit, we have not lost but improved them, we have hitherto had a very low and fleshly use of both. Your temptation herein seems to be the same with the Disciples, who in that low and literal administration, could not endure to hear of Christ's departure, when as by that means his presence was improved, they who had him with them before, had him in them afterward, as we have had likewise in our measure, in a dispensation of gifts and graces; out of which if Christ shall withdraw, and return in a more immediate and naked administration of himself upon us, as (I believe) he is now beginning in the spirits of many of his people; we have more of Christ then ever. I could draw out this at large, in reference to your present scruple, but the carrier hastens me, and I can but satisfy the flesh or reason, it's the inward anointing that must satisfy the Spirit, and lead you into all truth.  
Your loving Friend,   

19 Letter.  
Dear Soul  
I Received thy Letter, and am very sensible of thy condition being called of God every moment into his workhouse, where I met with such employment, as hath drunk the well of peace and joy for ever, and I have no hope ever to see those streams flow again but would be glad to be in the bottomless pit for ever. If God's presence did not always kindle such a fire, before which I cannot stand; and I must say, Who can stand when he appears to famish all the Gods of the earth, and to hid himself from himself, which condition makes me reell to and frow like a drunken man, and oft cry out in the bitterness of spirit, I would I had never been borne, but whilst I am pouring of my complaints into thy bosom, a noise of peace began to appear and said, affliction is the Saints for a moment, but the worlds for ever; the Saints to refine them, but the worlds consume them for ever: O how could I mourn over the ungodlike men and women of the world, for who is so Godlike as they that can tell what a crucified Christ is in their own spirits that can show his wounds, and say, he is dead in me, which the world cannot I am sure: but I shall not long mourn for them, and for oft I know the last groan is gone forth of my breast that ever I must groan for them; but I must go forth in judgement with my Father, and praise him for the victory which he will have over them.  
Son farewell, for a little season, while our all will bring us together again in himself and place us in the still fountain of peace and, joy for ever. Farewell.   

20. Letter.  
Sir,  
I Must needs write, though haply 'twere better for you I did not, I am sensible of your condition and cannot but in this fleshly way of counsel and comfort correspond with you, when as if my mouth were shut, God would open his, and speak that peace in a moment, which I know better how to darken then declare, for I am clearer in nothing then this, that our tampering with the means doth veil God, though I confess while Saints were under an inferior administration: our use of means might be of some service to us. I see now God in his most glorious flow upon our hearts, either uses no means, or such as proud flesh would think fit, to hinder then promote such an end; you little think that the persecution (for 'tis no other) that you have undergone of late, hath done you much more service, then either my presence or Letters, and it were best for you that persecution had had its perfect work and that I had stood still, and not seconded you at all: I knew well, that when you were at the lowest ebb, and confessing the work of God in you, to be nothing but a delusion, that you were then travelling with a more excellent discovery, which would arise with so much glory and evidence upon your Spirit, as it would swallow up all opposition, and turn into such a disappointment of flesh & blood, as would confounded all that sought to captivate the appearances of God in you, and to glory in the flesh: How unanswerable are the discoveries of God in you, which when both your friends and self had disowned, you should yet vindicate their own being, in the soul. For your desire of coming to me, if it proceed from a weariness of your condition at Norwich, or a carnal confidence in my presence, you will certainly be frustrated in the end, you are best where God hath set you, Read Esay 28. 16. and 2 Cor. 12. 9, 10. and let me add withal, if you desire to run that course that I think providence will direct me in, you must resolve upon reproach, poverty, persecution, what not, for I am persuaded that I shall undergo all this, therefore be well advised and consider before hand what a compliance with me will cost. Truly whiles Saints were in a mixed condition, though the world hated the Spirit in them, yet they could close with what was flesh, and both met in that medium: But when flesh shall be wholly swallowed up in Spirit the whole world almost will hate us, there being nothing left that their approbation will take hold of; when there shall be nothing but God within, there will be nothing but enmity without: 'Tis enough that the love of God will make amends for the hatred of all the world; and the less we have of God in the creature, the more we have of God in himself. Those times make haste upon the world, wherein that terrible Prophecy in the 21. of Luke will be fulfilled, though I conceive it will be in spirit and not in flesh, and such a way as our reason hath imagined. I am astonished at the glory that will be revealed in the Saints, when God hath so shattered us out of all inferior actings, as the world will count us Atheists, and not only the world, but even the Saints themselves so fare as they judge according to the outward appearance; the Son himself must deliver up the Kingdom to his Father, which is an administration of gifts and graces, before God can be all in all.  
Be of good comfort, there is that mystery of godliness and glory to be manifested in us, with which all the sufferings of this life, and whatever else can betid us in our way to it, are not worthy to be compared; in the very expectation whereof I am seized with more joy than my poor heart can hold.  
Yours in all conditions.   

Letter 21.  
Sir,  
I Purposed the last week to have saluted my friends, and see now the reason why providence disappointed me, which I shall keep secret to myself. For your Letter I should have been troubled at it, had not I learned to see God in every thing, and been acquainted with those traverses of carnal reason and unbelief in my own Spirit; you have done no more than what I have done myself, concluding both with myself, and in the company of my friends, the same things to be no better than delusions, and under that temptation of blasphemy against the Spirit, have rested till a brighter appearance of God hath broke through all, and swallowed up that veil of death and darkness in so much victory; as I must needs confess myself to have been more than a conqueror, though it hath cost me dear first. For the present I shall advise nothing, you are where providence hath disposed you, and 'twill be best for you to follow the tract of God in your own Spirit, and stay here till an act of confidence and assurance shall release you; for if you struggle or make haste, you intent your bondage: be you assured that the substance of what I said to you, will bear down heaven and earth before it, and truly till then this old administration which God hath worn so long, he is now unclothing himself of, be removed the presence of Saints, and that glorious manifestation of the Sons of God, which hath entertained the expectation of the creature so long, cannot be as we have plainly in Esay 13. 12. 13. I will make a man more precious than fine gold yea, a man then the golden wedge of Ophir; therefore I will shake the heavens and the earth, etc. And in the 14. It shall be as a chased Roe, and as a Sheep, that no man takes up, etc. one thing I will add more, because I see your temptation grows with some confidence upon yond, since you seem to have extinguished the smoking flax by powering water upon it, and repenting of what you have done; let me thus fare advise, pour on more water, do it the second time, do it the third time; and observe if the smoking flax prevail not upon it; and that spark lick it up; and the God that answereth by fire, let him be God. I could attempt such satisfaction in a carnal way; but truth is a more immediate and naked thing, and works best without the activity and contribution of the creature; neither will I humble God so far, as to prostitute truths of that nature; it's the patience of God they may yet be proposed to the world: I doubt there will a quick providence pass upon it, and the word is like to be; He that hath ears to hear, let him hear; and he that is unjust let him be unjust still; and he that, etc. Revel. 22. 11, 12. For behold, I come quickly, and my reward is with me to give, etc. Every man's work shall be manifested by fire, for the day shall declare it, because it shall be revealed by fire, and as Paul hath it, 1 Cor. 3. in a settled expectation, of which I possess my own Spirit, and your present temptation in a great deal of patience and rest,  
Yours.   

Letter 22.  
Sir,  
MY good friend, I wish my occasions had been such, as would have given me leave to have seen you suddenly, and to have come over as I promised. I desire you would dispense with me till Michaelmass, and then I hope to have a prosperous journey by the will of God to come to you, both to refresh and be refreshed by you; I hope the Lord is a working that in England which will e'er long give his people solid cause of refreshment: we have already the experience of that which a few days ago we did but expect, and scarce expected. I hope, as the Lord removes impediments from without, and paves the way of out peace with the pride and projects of our enemies; so he will take away all impediments within: our enemies being not only those of our own kingdom, but of our own hearts, there being the same principles of fleshly wisdom and carnal reasoning against the kingdom of Christ within us, as there is in the world without us. Doubtless the day of the Lord will be upon every thing that exalts itself against the government of Jesus Christ in Spirit: shadows of all sorts, begin to fly, and day already discloses, and the openings of heaven upon the Soul are very glorious; and that spiritual prediction of the Prophet gins to receive its accomplishment. Esa. 25. 7. The Lord will destroy in this mountain the face of the covering cast over all people. It concerns us quietly to expect the out-going of the Spirit in us, and the leadings forth from faith to faith, from glory to glory, from flesh and form, and letter, to spirit, and so to more spirit, at last into all spirit, till we have ourselves in Jesus Christ, and our God be all in all. I am sorry, Sir, I am cast into such a strieght of time, as I must necessarily break off; otherwise I could with some delight have entertained myself with this argument: I mean God's administering of us immediately in himself; but of this more when I see you,  
Yours in the Lord Jesus.   

Letter 23.  
Dear friend,  
THe Father's love hath of late been much manifested toward me, exceeding hath that glory been in which I have dwelled since last I saw you; my joy unspeakable, my rest unutterable, my peace unconceivable:  
Having therefore received such large and plenteous fillings flowing from the heart of the most High; I can do no less than acquaint you with some few tastes and relishes of my late enjoyments, as in manner followeth:  
On Monday the 24th of this instant; I was in the Evening at a friends house in Cambridge-shire, where, (being in a familiar conference with some of my acquaintance) it pleased the Father so freely to unbosom himself in me by such clear demonstrations of his presence as I never before beheld; insomuch that I appeared to myself as one out of myself translated into the substantial and pure enjoyment of that love and peace which I have usually before, either but only heard, or at least darkly seen and beheld through the vails of outward administrations.  
That which was spoken by me under these workings, was faced with such an eiudent appearance of spirit and power, as that it struck astonishment in the hearts of those present; some thereat gushing out into tears, others possessed with shaking and trembling; and one there was, who was so filled with joy, as that he could not refrain singing and leaping; my heart was so overcharged with the presence of the most High, that I desired a more retired being; and to that end, withdrew to my Bed, where I thought, I might in my more singular addresses expend my desires upon my received glory: I lay down in my Bed with unexpressible comfort, being overcome with the beauty of holy delights; I endeavoured to cover this fire with silence; but it grew so hot within me, that no longer I could retain it; but was forced to declare to my Bed-fellow (a friend of mine) how it was with me; I told him, I was overcome with love; I was so replenished with divine rest and consolation, that I could not contain myself: I began to sing and rejoice, being every minute apt to be carried out of my Bed to dance and leap about the room; but this noise soonvanished away by the power of that voice which commanded silence; saying, Rest and be still in thine own Love: Hereat a deep silence possessed me, yet not a jot of my glory diminished, but only brought under the power of a heavenly silence; yea, there was silence in heaven.  
My friend lying by me, was suddenly surprised with a miraculous power from above, his body did shake and tremble in such a manner, as I never saw; who declared the coming of the day of God in a language divine and powerful, sometimes singing and rejoicing, in so much, that the people of the house being thereat awakened, wondered what the matter should be.  
All this while, my lovely silence constrained me, yet under unspeakable enjoyments; my breath was by fits taken from me, and the divine life did so overpower the natural, as that I expected a daily motion out of this form or body: nay how willing was I to commit my body to the power of an eternal sleep, and to enter into that immensity which was able to comprehend me?  
We spent almost the whole night, under the power of these raptures, while at last towards morning I felt a timely withdrawing of the rigour and vehemency of this power, which I was made freely willing to part with at the Father's pleasure; for I have learned both how to want, and how to abound.  
Yet notwithstanding to this day there remains a virulent and powerful impression of the same upon my heart, which I hope shall never be razed out: I than saw, and do still behold a perfect reconciliation brought forth in me, to all that heretofore I have been at enmity with; Hell, Sin, Death, Devil, are all in a league with me; I have fellowship with God in all these, I care not who knows it: Sin hath lost its strength, Hell its torment, Death its victory, the Devil his enmity, we are all friends, Hallelujah, God omnipotent reigns in all these. Good Lord! What a poor, low life is that which subsists only in those things, that bring forth our advantage? I have now learned to live upon the highest disadvantages that may be; I can fetch life out of death, good out of evil, yea, enjoy light in darkness, peace in torment, Heaven in Hell; I know nothing can hurt, nothing can destroy in this Mountain where I live; Shall Sin? alas that's to weak, the Law which was its strength is departed: it shall no more have dominion over me, for I am not under the Law, I can pass through all imaginable evil in the light of divine righteousness, and receive not the least damage; Shall Hell? O it's a lake of comfortable torment, I live in it joyfully, I love it dearly. I know the breath of God as rivers of brimstone kindles hell in me, it burns, it scorches, and so let it till the will of God be fulfilled; I can pass through these flames, yea lie down amongst them, and not one hair of my head shall perish by them; I glorify and rejoice in the very fires.  
I shall now desire you to acquaint my Fre●nds with these deal of God towards me, if happily any thing may be given in upon their spirits about it. All that I have (at present) is this: I look upon it as an evident sign of some dreadful appearance of the Son of man; for these two things were given in with much power upon my heart.  
First, That the God of peace shall tread Satan under feet shortly.  
Secondly, Lift up your head, your redemption draws nigh.  
Read, Understand, Rejoice.   

24. Letter.  
A Letter written by a young man about 19 years of age, the Evening before he died, being Saturday-night; he was well as was supposed about 11. of the clock, and about 2. the next morning died, and left a Letter, of which this is a Copy, with this Superscription.  
To his dear Sisters, Mrs. Hester Langham Mrs. Sarah Brewer, Mrs. Thomason, Fison, and others, the Saints of God, when deceased.  
YE Saints and Spouse of the King of loves, the Lord Jesus, the delight of delights himself, the Lord Jesus from everlasting with the Sons of men, Love, our fountain with those lovely streams of divine and supernatural glory, who now dwells in us and we in him. Our Saviour saith, Yet a little, and the world seethe me no more, but ye see me (precious) for a small season, a little while hath this world seen me, but low they see me no more, but ye shall see me, for I am gone to our father's house, to lie in the everlasting armos of eternal love, in the infinite embraces of eternal sweetness, to be there where ye shall be all together with me, and all Saints to all eternity. Rejoice now together for me, and if you love me you will rejoice, because I go to the Father; for me indeed to live is Christ, but to die is gain. And sure I am, that Saint Paul's desire for a long time by a flame of love, hath been kindled in my soul, even to be dissolved and to be with Christ, which is best of all: I now live, yet not I, but Christ lives in me; Lo the the time comes when I die, yet not I, but this old man which I carry about with me: Oh precious Saints! How sweet? how pleasant are the thoughts of death to me? Surely sorrow may be for a night, but joy comes in the morning: Love is that bond of union, between me and my beloved, union is that perfection of love, love throughly desire's perfect communion: What now hinders this but death? surely this must needs be pleasing unto me, being the means to so lovely an end; I am here but as a wayfaring man which tarries but for a night; and surely what are the pleasures of this night at the best? They are but darkness in themselves, and in their greatest light but resemblances of another which is fare greater; But behold the night is past, the day appears, and I am gone to my beloved, he that should come, is come, and hath not tarried, and oh blessed, yea thrice blessed is his coming to me, where I can see him face to face, whom my soul so much longed for: The veil is rend, and I now no longer see him, as in a glass, but in his own native beauty, and supernatural glory: Blessed Saints, I leave you and go to my Father, surely whether I go you know, and the way you know; think it not strange cone rning this my fiery trial, by death and separation from you, for lo the time cometh, in which we shall be no more separated, but as we are one, so shall we ever be, inseparable from our own beloved. Holy, holy, holy, is the Lord God of Sabbath, a holy rest, a Sabbath of eternal rest, am I gone to celebrate; Oh ye holy Saints, the voice of my Beloved, behold he comes leaping upon the Hills, and skipping upon the Mountains, Lo he comes and that quickly, he comes, and now quickly am I gone, of all Beloved's, none is like to mine, the melodious voice sings sweetly in mine ear, even of Angels themselves, but that new Song of love, the sweet lovely Song of Saints, gloriously glorified with their Beloved, is harmonious indeed: What shall I now say of these things, I cannot now fully apprehend them as it is, but am now comprehended of them, therefore lie I down and rest with this persuasion and full conclusion, sealed by the witness of the Spirit unto my Soul, that what my Beloved is, so shall I be, and where bee is, thither am I gone: Then dear Sisters and precious Saints, make haste and tarry not, that are here on earth in imperfection, so that now in heaven in perfection we may live and for ever enjoy Joys unspeakable and full of glory. Farewell dear Saints, farewell, farewell, though I now leave you and go away from you, yet I shall see you again, and when I see you, so I rejoice eternally together with you; in this life I have been yours, and here together with you; and surely death disjoints not our Spirits, though our Bodies; therefore in another life shall we be as members, so Saints glorified in our glorious Jesus, and with him who is our delight, in whom you are, to whom you are, to whom I go, and with whom we shall remain, Priests and Kings to our God.  
Dear Saints I rest, and the God of rest be with your spirits for ever, and when you see this, think on him, who was here your fellow Disciple, but now,  
Your glorified Brother, WILLIAM LANGHAM.   

25. Letter.  
The Copy of a Letter, as it was sent from Mrs. T. P. in behalf of Mrs. E. P. To a Congregation of Saints in London, under the form of Baptism.  
DEAR brethren in the bowels of love and meekness, I kindly salute you, wishing you an increase of all faithfulness and true knowledge in the mystery of Christ: The cause of my present writing is to acquaint you, that providence hath lately brought a letter to my hand, directed to my husband, concerning one Mrs. P. once a member with you; which woman, say you, for scandalous evils, was cast out: Now it being some years since it was done, I humbly desire a little to reason with you about the grounds, why this still remains upon your spirits, seeing Christ saith, forgive ye one another, as I forgive you; and God is said to remember our sins no more; this therefore is a note of forgiveness, not to remember; and sure we should show ourselves children of our heavenly father; But further I desire before the Lord, that you examine your own hearts in this thing, what your end is in it; if it be that you think, she is not worthy to have a livelihood amongst men; then why do you not either by the Civil Law (if that will take hold of the offence) or by some other way (if nothing will satisfy you but her blood) take some present course that may put an end to this great difference? but if you think this be too gross, or more than the offence requires; then I beseech you, for the Lords sake, to consider your own actings in this thing, whether you do not as much as in you lies, carry on the same design (though more closely from the eyes of the world) which sure before the Lord, can appear no other, but the hunting after her life; nay, is it not more, then to take off one single life at once? for which is greater cruelty, for a Tyrant to take a man's life at once? or by degrees? and than yourselves be judges, whether your proceed towards her be not a kill all the day long: for you cannot be ignorant that she hath no livelihood amongst men, but what she earns by her hands: and your defaming her in this manner cannot, in an ordinary way, but deprive her of that, and so at last bring her blood upon you: If you say, you acquaint none but the Saints with it, it is evident to the contrary; for your open publishing it in the Counsel of War, caused the world to take notice of it, and yet your spirits rest not here; truly dear friends, as the evil spirit wrought in her one way, when she was with you; so consider whether the fame spirit, do not highly work in you at this time another way; the Lord give you understanding in all things: But if her life be not that which you aim at, then is it those divine discoveries of life and light, which God makes out to the world by her? if it be so, than you are to know, that he is too strong you strive withal; but about this I would a little quere: first, whether do you think, that because such evils were manifest in her, when with you; therefore it is impossible now that any good should be brought forth by her? do you not hope to grow better and better? But secondly, is it not Gods usual way to manifest himself there highest, where in time passed he was by the evil spirit kept lowest? yea, doth he not suffer himself for this very end many times, thus to die in appearance, and to leave a soul to itself, that it may see what it is in itself, and learn to die to itself, that so he may have the more glorious resurrection in that soul? I beseech you for the Lords sake to consider these things: As for her outward person, I conceive she cares as little for it as you can; therefore you may take your fill of trampling on it; but I beseech you be careful how you meddle with the spirit that breathes in her; for surely brethren, I know not what spirit manifested itself in her while with you; I am sure (and I speak nothing but the truth) that I have found a most divine spirit in her, as fare as I could discern, and that which comes to the spirit and life of things; and in this me thinks you should rejoice, for truly, I have heard many professors, and seen many professions, but to my knowledge, I never heard one come so near the power as she does: I do not speak this as being affected with any person, party, or opinion; I bless my God I am now (in his strength) delivered from that, though some have falsely affirmed my being deluded by her; but I am confident I can say with Paul, and that not only repeating the letter, but in truth; that those things which I have received, have not been from man, nor woman, nor any other thing, but by the mere revelation of Jesus Christ in me, God manifesting himself in my own flesh: and therefore they much wrong both her, and me, that affirm it; but especially they wrong or speak a lie of that God that did it for me: and because I hear it so reported amongst you, I thought good to write one word to clear it, that so whether you will hear, or whether you will forbear, the word of truth might judge you; give not ear therefore to all you hear, though from brethren, lest you be brought into a snare; for since the defection of the Churches, men, yea good men, have been such lovers of themselves and their own opinions, that they will speak largely, upon little ground, to keep up their own glory, God having not yet undone them; for were they once undone men, they would willingly be what God would have them, however the world accounts of them.  
There is another thing which came to my care, that it should be given into the Counsel by your two witnesses, that the said Mrs P. should say, that you cast her out for difference in judgement; and when Colonel Rich and Colonel Harison asked to whom she spoke it, they said to some of Abington: Now indeed my husband said to you, that he thought such a thing; but when he came home and saw so little ground for his thoughts, I think he had but little comfort in telling you so; and then, brethren, if you upon such slender grounds should act in this strange manner against her, affirming this thing so publicly, I think you have cause to be humbled for it, and justly to repent of your evil; I desire you to bear a little with me, for truly it appears to me, rather to be your rage of spirit, than your true love, either to her, or truth; for me thinks it would savour more of a true Christian spirit, if you had first spoken with her, and have seen what change the Lord hath wrought in her, as knowing that Mary out of whom seven Devils had been formerly cast, was made the first messenger of Christ's Resurrection; yea, and she must bring it to the Apostles, and not the Apostles to her: You say, in your letter, that you left her to the judgement of the great day; and I beseech you, brethren, do you not, again take her into your own day? for truly I believe that day in a measure hath come upon her, and the Lord himself is at work with her; therefore do not fear but the work will be well done; only we, as well as she, must have patience in it, and surely this is the confidence that I have concerning her, that she hath seen evil in that estate she walked in with you; and certainly, God is good to her in this, showing her what an abominable spirit of wickedness may be hid under the greatest practices and professions of externals; not that these are the cause of it; no, the gold and the silver is mine, saith the Lord; but we bestowing it upon our lovers, and making ourselves great with his ornaments, he is fain, in love to us, to take us from them, or they from us, and so find out a more spiritual administration to perfect us in: Oh the infinite riches of our God where doth his bounty ●nd? sure his ways of love are unsearchable, e●d his paths of mercy, in which he follows anore fallen man: and poor backsliding souls, are past finding out; how narrow are our capacities? we judge as men; We may think as some did of David, that there is no help for such things in God; but all things in truth will be found possible with him, even where they are altogether past our thoughts and conceptions, and become to us impossible; I beseech you therefore be persuaded to bow down to him; I know you are conscious, that all judgement is not committed unto you, and therefore it is possible you may not judge right in this thing; for truly, brethren, we may conceive many things even by the letter itself, & yet not living in that spirit that writ the letter, we may err; I pray do not mistake me, as if I would any way speak slightly of the letter, farther than it speaks of itself; no, I bless the Father for it, and by sweet experience can say, that I was never so confirmed in it, now the Lord hath drawn me to him out of it, even in that spirit that wrote it; I am for the conscionable use of it, but I would not abuse it; I am sure, those men that would set it above the spirit, can hardly free themselves from that thing; I hope, therefore you will not count it your excellency to walk in the letter, but rather desire the Lord to perfect you in that spirit that writes the letter, for then and never till then, shall we be able to walk by it aright, and speak of the letter truly.  
I have not yet acquainted my husband with your letter, I shall wait upon God what answer to receive from you: for truly, dear brethren, upon serious deliberation, I know not how to approve myself faithful in the eyes of God, to my brethren here, if I should deliver it; for God having put it into my hand, I must also see clearness from him before I part with it: for though, blessed be the father, we have a sweet hopeful people amongst us that wait upon God, and have fellowship one with another; yet whether they may digest such things as you writ of, I really question; therefore it would be unfaithfulness in me, if I apprehending an evil to them, or any other, should not as much as in me lies, prevent it; and this I shall do, by detaining the Letter, till further manifestation from God what to do with it; Do not judge me in this thing, I beseech you; I have one Judge, even the Lord, and he that put it into my hand, will a● length clear my integrity in it; I have nothing to do for myself in it, the Lord knows, only to find out (if it may be) how I may approve myself faithful to men in the Lord and for the Lords ●ake.  
Your desire I exceedingly like, that we may be kept from errors, and the Lord keep us all from errors, but who must show us what error is, but the God of truth himself? we have lived in error, and have sucked them in from our cradles; and yet who will speak so much against error as we, stating ourselves still in the truth: My sweet friends, the day of truth is but now dawning upon us, and how is it opposed, even by those that are children of truth, in their measure? yet we have all looked for it, and prayed together for it a long time; but truly now, we will not own our prayers, but turn away our face from our Saviour, because he comes not in such a garb as we imagined he would, when we know it's his prerogative to  himself with what flesh or garment he pleases: brethren, what would you have? do you not know that a glorious day hath been spoken of ever since the Prophets, and the Apostles? Though the day was dawned upon them, yet they bid their hearers not to be terrified, as if that day were near; for saith he, there must be a falling away first; and that wicked one be revealed; notwithstanding Peter could them that he was a partaker or that glory, that should be afterwards revealed; However (saith he, you have a more sure word of Prophecy, to which ye do w●ll to take heed; as if he had said: Brethren, we have been with the Lord in the mount, and have beheld that excellent glory, but yet to you that have not so seen Christ, there is a more sure word of Prophecy; for visions and revelations do most especially confirm and strengthen those that have them; but here is a word that is spoken to all, and is as a light shining in a dark place, therefore you do well to take heed to it till the day dawn, and the day star arise in you own hearts, and you be swallowed up with that glory, that now you expect and wait for; only know this, that no private spirit can understand these Scriptures that speak of that day, it must be the spirit of God alone; let us cease from our own spirits therefore, for they are selfish and private, bound up to this and that, and so would confine God also; but his Spirit is as large as himself; it's without bounds; it's neither here nor there distinct, but it is individually every where. But that which I desire you to consider from these Scriptures is, that this day of falling away hath been; and all the world hath wondered after the beast, since the Apostles time; therefore how near may we expect our glory; we should not be troubling ourselves therefore still with falling away, but now look for a rising, for sure man hath had his day, and now the Lord will have his day: now seeing this day of the Lord must have a dawning, and some Disciples may be taken up into the Mount, before other some; it should teach us not to judge our brethren, that spcak of higher enjoyments than we have, for we being behind should rather judge ourselves, seeing we are more in the day of man, and acknowledge ourselves so to be, still looking for, and hastening to the day of God, in which we may act self, or selfishly, no longer, but our God may bring forth his own righteousness in us: and truly, brethren, you may be satisfied in this, that we are very industrious to keep ourselves from error, but we know that in his strength we shall be perfected, and when himself comes and speaks, then shall we know that it is he; and truly brethren, I would not have you infidels but believing; this day hath taken some unawares, and though many may have it in notion, yet I am sure, that some have it in power.  
I have one thing more to you concerning your letter, and truly I cannot but wonder at it, that is, how you durst so peremptorily to judge the woman that she brought a delusion for a vision of God, I beseech you consid o seriously before the Lord, whether it was so or no, before you make it so public, and send it forth with the authority of a Church: surely friends, you will much abuse the authority of your Church, in affirming mere supposition for truth; the Lord be pleased to open your eyes in this thing; it may be your father in mercy desires, a little to plead with you by a weak instrument, and therefore put the letter into my hand, that so he might put some stop to your furious driving; and truly I can look upon it no other ways; therefore willingly meet your God in this merciful act towards you; for if you do not, the dumb Ass next time may reprove you; I confess, souls, I am the weakest of all, a poor undone soul in myself; the Lord alone take all the glory, yet if I may be useful, as being one of the body, in keeping you from doing greater evils, I shall be willing and rejoice, though I go under never so great an odium myself; for sure friends, account of me how you will, I am one of you & tenderly affect you, and in this thing would have God truly exalted: For this grace is given me to love truth under any appearance, though indeed, that may sometimes appear to men to be truth which I cannot close with; but I mean any appearance that my God comes in, and I hope shall be more and perfected in it; and indeed it is sweet to me that he hath given me, through mercy, to know his voice from a stranger; It may be the world may judge me for it, because it comes not in their form, but I shall rest in the Lord: well brethren, if you see mercy to you in that which the Lord hath spoken by me, receive it and rejoice in him; it may be, I may prove to you as Abigail did to David, keep you from shedding blood, and from avenging yourselves with your own hand, the Lord show us therefore what that scripture meaneth, I will have mercy and not sacrifice: there be many things in the letter of the scripture, which we through weakness may think to be sacrifice as the Pharisees did, when God abhors it, and will have none of it, in such a time as he calls for mercy; therefore he bids us learn what that meaneth: we may have it, & read it & speak it, but to learn the inside of it, learn what it meaneth, will be our comfort, and our Crown; and truly my dear friends, I am persuaded, that this is a time, in which, mercy is required of us towards our Sister, and not such sacrifice: If you please to send me a word of answer, leave it with Mr. C. I do not think it fit as yet, that you acquaint my husband with it, not for unlawfulness sake, but inconveniency; for surely brethren, I am not willingly carried, to give you or him, or any one offence; only as the Lord manifests it to be his will, and then I must leave Father, and mother, and all, and cleave to him. Let me have your answer as soon as you can: but I beseech you, do not answer me, but the Lord, and then see how you can justify yourselves; in him therefore shall I wait for it, and dear souls, though I am nothing, and can do nothing in myself; yet I beseech you do not reject any word of truth, love and sincerity that God sends by my hand. Job saith, He did not reject the cause of his Maid servant, when it came before him, though the word saith, they contended with him: I can give you more satisfaction, if you please, how I came by the letter; I am sure it was unexpected by me, only the Lord would have it so; and therefore all your care must serve the Lords designs, to bring it to my hand when my husband was not in town: do not therefore look upon me, but look to the Lord, & use me as kindly as Job did his servant, reject not my cause, for surely it is not mine: I leave you to the Lord, whom I desire rightly to guide you in this thing, and am  
Your sincere loving Sister and servant, from the greatest to the meanest of you, T. P. Abington, 26. March 1649.   

26. Letter.  
Dear Friend,  
ENgagements from a true principle are not easily dislolved, and while we hold the head, we cannot let go the members. I have considered you in the union of life and truth; from whence flow my unfeigned respects to you, and wherein consists the true enjoyment of yourself: Vanity of vanity interposeth between God and us, while we are below, and vexeth our unquiet spirits; seeking contentment in earthly relations, we wander too and fro, and return empty; but when we close with the divine will, our distractions are composed, the commotions of our distempered hearts are all sweetly silenced. Friend, when you have (in the spirit) ascended fare above all heavens, when you are above all, even that God hath made and (for a time) also ordained you to use, then may you, and then will you be able to descend into the lowest parts of the earth, and from thence again rise to the highest glory; Then will you have a true sweet and comfortable use of the meanest condition in the world, out of which you shall mount to the clearest enjoyment of the greatest happiness, and by a continual intercourse between heaven and earth, you will at last come to inherit the utmost, large and full extent of the Lords dominions. If you were confined to that heaven only, as it hath been received in the general notion you would be straightened in your borders, and be deprived of part of your portion and possession; for the earth as well as the heaven is filled with the glory of God: from which if you were excluded, you must necessarily want that piece of your right, whereof you were made an heiress. When the ladder of our eternal union is set between Heaven and Earth, between the divine and humane nature, then may we both ascend and descend, one as freely as the other: our heavenly state will not disdain our earthly, nor our earthly hinder our heavenly; the true Angelical life hath sweet communion with God in both. Trouble, afflictions, and crosses in the world will administer consolation, and be all your servants, helpers of your joy. God will be all, Union unto him cannot be divided; the wings of the morning are not swift enough to outfly him; the utmost parts of the earth, the farthest distance of sense, the broad Sea, the greatest confusion of mind, the wide wilderness, the most solitary sadness of heart cannot hid from his presence; Nay, if you go down into the Hell of horror, your jowl shall not be left there; his right hand of power, and spirit of holiness, will raise you up again. I have endeavoured to discharge my respects to you, in these short and sudden lines, being now hindered from enlarging by the courtesy and visits of my friends. My respects of love presented—  
I am, Your servant in Truth. Aug. 20. 1649. Copi● haec mut at ●● mutandis typis mandetur.   

27. Letter.  
To I. I.  
DEAR and loving Friend; whom I desire to own and to be one with & in the fellowship of the Father, and the Son, in one eternal invisible and ever-ruling Spirit, in and with which Spirit we are to walk, live & abide in, after we are made one with it, which is and must be an inward, true and invisible walking, and according to an inward, true and invisible rule, and not after an outward and worldly manner, as the worldlings do; For my Kingdom is not of this world, saith Christ, my Kingdom is not of observation, and worldly rudiments, for it is within you that consists not in any outward rule or practise, all the true rules and directions of the Spirit is within, it is visible, the truth of all things is within, the outward is not the truth, but an Image of the truth, therefore to walk in outward forms, or ordinances, is but to walk in an Image and not in the truth itself, but to walk in the truth is to walk in the spirit, and if in the spirit then in God, for God is a spirit, and he is the truth of the spirit and he that will be one with God must be one with him in the spirit and in truth, as it is essential in God, or else there can be no perfection, and then no true walking with God, to be one with God, is to be nothing one's self, and to walk with God, is to walk out of one's self: Enoch walked with God and was not, for God took him, he was not; that is, he was not himself: No man can walk with God while he is himself, a man as man cannot be said to walk with God; he may walk with man, but not with God, nothing can be said to walk with God, but what is one, in and with God, and therefore must be as God; for none can walk with God, but God; No man hath seen the Father, but the Son; he that ascended is the same that descended, no man hath nor never shall see the Father, but the Son: Then none can be said to walk with God, but Jesus Christ who is God. And this walking is invisible, that is, a communion of spirit in man; one man may have communion with another as man, but none can have communion with God, but God; light cannot have communion with darkness, nor darkness with light, but light hath communion with itself: Therefore that we are in the light, let us walk as Children of the light, and not as the Children of darkness. But you will say, Do we not walk with God in Ordinances? I answer, that ordinances are not light, truth nor spirit, and therefore we cannot walk with God in them; we cannot walk with God in any thing but in the light, in the truth, and in the spirit, nor none can walk with God in these things, but the divine spirit, or inward man, which is of God, and one with God; to walk with and in God, is to walk in the truth and ordinances you cannot say are the truth, no more than you can say the scripture is the truth, but if you will make it truth, you must make it God, for there is but one truth, and that is God: One God and Father of all, one Lord, one Faith and one Baptism, and all but one God and one truth. God as he is in the word Christ Jesus, is the truth, and if we have heard of him, and been taught by him as the truth is in Jesus; then shall we say, that the scripture is not truth, but it tells us what is the truth; it saith, It is life eternal to know God, the true God, then to walk in the truth, is to know the truth, and to know the truth is know God only, and having known God, w●● know how to walk with God, and no man can know God, but God, no man can know the Father, but the Son, and he to whom the Son will reveal him. And the Son hath not truly revealed the Father to man, till man through Christ is become the Son of God, and being the Son of God, he knows God, and is known of God, and so is one with God, whereby he hath acceptance to walk with God. We should take it ill of them that tell us we know not God, but when we come to know him indeed as God in his own eternal and essential being, we shall then confess that we never knew him before, we have had many thoughts we have known God, when alas we have known nothing of him, as he ought to be known; to know God in any form, or ordinance, nay in any created excellency, even the highest manifestation that ever we had of him among the creatures, is but as an imagined or formal knowledge, which can be no perfect knowledge, it is no true knowledge of God, to know him in any thing below himself, below the divine and essential being of God; all things below himself are imperfect and can give no true testimony of him, we receive tokens from men, and letters from men by which we come to have some kind of knowledge of them, but if we never see the person, we can have no true knowledge of him: the greatest manifestation that ever we have of God, or the greatest knowledge we can have of him, though it boby Angels if it be not by himself, it is not a true knowledge, and can produce no true happiness, for they are all but as messengers sent from him and is not himself, and till he comes himself in his own substance that we see him as he is in himself, a God above and beyond all gifts and graces which but as messengers were sent from him, we see him not and then cannot know him as we ought. I am not the Christ, saith John, I am but sent before him, to prepare the way for him, and as be increaseth, I must decrease, I must be nothing, that he may be all. Therefore while we see ordinances any thing, gifts, graces, manifestations or any thing below God himself to be any thing, so long we see not God to be all, and then know him not as God, we may know him in all things after a manner, but it is an outward external knowledge, and not a spiritual inward knowledge, and therefore no true knowledge; yet this is the knowledge we have of him in ordinances, even an eternal literal knowledge, and according to this so we walk, and not according to truth and perfection. But you will then say, Is it not the will of God, that we should walk in ordinances. I answer that in way of permission, it may be for a time, yet not for ever; but the will of God goes further▪ for this is the will of God, even your sanctification, that all that are his should be as himself, for be ye perfect, as he is perfect; perfection consists not in ordinances, nor in any created excellence, but in God only, which is an uncreated glory; therefore be ye perfect, as he is perfect, for that is the will of your God, and aught to be the desire of all his, to be perfect, as he is perfect, to walk as he walks, and to know as he knows, and in this we shall be like unto God, that we may have fellowship with him, as the Apostle saith, walk in the light, as he is in the light; and than you shall have fellowship with us, and truly our fellowship is with the Father, and the Son, and this is a fellowship above all ordinances, and above all revealed things; a man cannot have fellowship with God, and converse with him as God, till he is separated from all relation. It is said in Prov. 18. 1. that through desire a man having separated himself, seeketh and entermidleth with all wisdom. That is with God, a man cannot seek or intermeddle with the Creator till he is separated from the creature. But you will say, are we not then to make use of the creature, nor any created thing? I answer, in a temporal way you may; but all that while, you will have but a temporal union with them, nor in them; there can be no true union with God in the creature, no not in any created glory whatsoever. For all is as grass, and as grass it withereth, because the spirit of the Lord blows upon it; and all the joy and comforts, that I have thought, I have found in them, is but as a blast before the Almighty God, the creature, nay, the excellencyes of creatures, or creature comforts were made only for the body, and not for the soul, not as to find comfort in them; no, nothing can be food to a soul, but the eternal invisible being of God; for invisible things must be fed from invisible powers; and the soul is as invisible as God; for it is God: it is and must be that dependence which we have upon God, and this would fall if not fed by God and from God; therefore it is one with God. The Rivers and streams, which is one with the Seas, would soon fail, if not fed from the Sea. So would the soul of man, if it were not continually▪ fed from its own natural principle from God, who is the sea and fountain of Souls; and now an Ordinance or any other thing but God cannot bring comfort to a soul: a man may take some delight in them, but it is but a fancy or some natural or outward affection that he hath to them, and not for any spiritual comfort he findeth in them: he may perhaps count it spiritual, but the spirit cannot count so of it; the spirit cannot delight to be in any thing, but in its own element, which is an element above all created things, flesh and spirit cannot dwell together without interrupting one of another: therefore to tie the spirit to have communion with God in an Ordinance, is to keep him in bondage: the Church which is below, is in bondage with her children; but the Church which is above in the spirit is sure, which is the mother of us all; therefore to bind the spirit, to an Ordinance, or to any thing below itself, which is below God, is to keep him in bondage: Men may walk in Ordinances, or in Forms, or in the Image of things. But all this while their communion is but an Image, an outward form or Image to the communion of spirits, it is but a natural communion which typifies a Church in the spirit. So that it is not our perfection to walk in Ordinances; because by them God is vailed from us, and we see him not in his open manifest glory, and so are not changed into the likeness of him, but remain still as strangers and Pilgrims. Therefore let us with the Apostle, forget that which is behind, and press forward to that which is before, which is to see God in his open manifest glory, and not in the glory of an Ordinance, or any created thing for they are but veils which do eclipse and hid the glory of God from us, that we see him not as we ought; whereby we might have communion with him: and therefore God doth rend that veil, and cast that away as moth eaten, as vain helpless things; and now he shows himself with a new garment, with the robes of righteousness and glory, with salvation in the midst of them; with a full manifestation of all his attributes in one essential, invissible and eternal glory for his Saints: and he that will now see God, to have sweet fellowship and communion with him, must see him in all, in all this glory, without the help of any Ordinance or created thing whatsoever; for that hath been and is still the cause of our ignorance of God, because we never look for him to come in this open glory. But we lie still expecting of him to come in old apparel, and not in new; in an ordinance, and not without, and so deceive ourselves. That when the Bridegroom comes, like foolish Virgins are found unprepared, with our lamps neither oiled nor lighted, but barren and fruitless; and so are left hopeless and comfortless: And with this, I shall take my leave at this time, and shall with all commit you and the rest of our fellow members in Christ, to the only fellowship of the Father and the Son together in one eternal and invisible glory, in which fellowship I desire to own you, and to walk with you, and to hear from you, and so far you well.  
R. C.   

28. Letter.  
Dear friend,  
I Received yours of an old date; you are constant in loving, slow in expressing and declaring; in which, though yet you are full; I do own your love in all, both letter and token, and wish I had to make you a suitable return  
Your trouble, is about Ordinances; You want them, and yet cannot use them, you think you want them at least; but it is the anointing you want, not John, much less his water; you have the anointing, and need not that any man teach you, 1 John 2. 21. It abideth in you, it will appear, the box in which it is, will be broken, and perfume the whole house: The box is your heart, whilst you are looking without: In that condition you are, the Poets Tantalus is your picture and your motto. The Wolf by the ears, you neither dare hold nor let go; stay a while, and your Candle will be lighted; The Lord is your light, the anointing which you have received of him, abideth in you, and the same teacheth you all things.  
You say, Why you dare not use Ordinances, because you find them not in their exactness, according to the Primitive pattern. Do you think to be perfect in the flesh? I know you do not: Why then do you expect exactness here? All external things will be matter of doubtful disputation, 1 Rom. 14. and we shall not come into rest, and out of dispute, till we come into the spirit, where is both unity and rest; till circumcision and uncircumcision be nothing; and the new creature and faith working by love, all, we shall not be established: He that doth it is God, who hath also anointed us, and sealed us, and given the earnest of the spirit in our hearts. 2 Cor. 1. Till we see and acknowledge God not limited to make out himself by ordinance, if not to be gone out of them, as to any manifestation of life, and power by them, we cannot be at rest.  
God will take us out of all our childish work, before we have made any thing of it; and are these better things than rudiments and elements in our childish state? a bondage that the father is pleased his children (that are heirs of all) should be in, till the time appointed by him; whilst we are Babes, we have no trouble in them, only about our unworthiness; as we grow up, doubts grow, and trouble and disputes about them, about their pure institution, and at last we come to look into their worth, and set the sign and the spirit distinct before us; and so come by degrees to be crucified to them, and they to us; and are sensible of a bondage, and are making into the liberty of the Spirit.  
And whereas you mention, the Primitive pattern, as to these ordinances: There is granted a pattern to Babes, or those that have to do with them; for these outward things are the milk, and not the strong meat; and if the Apostles and those anointed with the spirit, then, could have spoken to their converts, other wise then as unto carnal, they would not have spoken earthly things; nor dealt with them in those principles, from whence they are calling them, to make forward to perfection, and blame them for their dullness, Hebr. 6.  
The old administration, was weak, wearisome, and tiring, and therefore God went out of it, Heb. 10. & so will he hence, when he hath brought us to see the weakness & feel weariness; he is calling such into the spirit, Come unto riod to ordinances, gospel as well as legal. He will once more shake Heaven and Earth.  
And is not he doing that in you? and till that comes that remains, surely we are to worship at the door of the Tabernacle, and then will his remove appear plainly; which by want of enjoyment in Ordinances is only suspected, or conjectured. I consent unto you fully, that the want of enjoyments there, are no rule safe enough to walk by.  
You say, You have sound communion with God in Ordinances, and without; The last more immediate and the sweetest: To this God calls you by some tastes, and will settle you there in due time, the time appointed of the Father, the time of the acknowledgement of the Son of God in you.  
You say, that your thoughts work about God's silence in Ordinances, as upon this reason to humble us, as in the Isralites hunger, I consent to you, and so to prepare us for bread from heaven that needs no sowing, threshing, winnowing, nor shall be gathered by Homer, or measure.  
You observe with trouble, the declining of some, who leave ordinances, to the denial of Scripture.  
Wonder not that when God calls some to himself in a more immediate enjoyment without ordinances, that the Devil should be playing his part there, in Janneus and Jambres.  
Your dislike of the common pleading for ordinances, I wonder not at, because it is done in opposition to the spirit, which they only serve to, and is the life of them, and that tells me that that Heaven is folding up as a garment, and he coming forth that changes it not.  
You say, there hath been a glory in that administration, I grant it, and that it yet is to some, yea many, and they do well to wait for glory there where they find it appearing to them; I call off none fr●m ordinances, I judge not those that profess themselves called off; I know not where abouts I am, surenot in vision, but sometimes I hope in dreams, the old man's state, and so under the spirit.  
The last thing you mention, is your seruples about Ordinances, which are tor●, as an hedge of thorns set by the Lord in your way; to turn you bacl again from those things which we have more or less idollized and set up in his place.  
I have performed your desire, and you may look upon me as Lazarus quickened, but bound hand and foot with grave : what life and liberty I have, it must be to serve the Saints, and therefore account me ever ready to serve you.  
August 18. 1649.   

Letter 29.  
Dear and much esteemed,  
MY Father hath unbosomed such a glory to me, since I saw you last; that I cannot but admire at it; it was as I was walking alone, the power of my Father was seen in an exceeding glory, so that I could not tell how to contain it, my veil was too narrow to receive it; I have had many discoveries of glory since, and have been in many fires, and burnt very sweetly, and consumed very joyful: I desire to live as well in Hell as in Heaven; and the greater Hell, the greater Heaven: I rejoice exceedingly in the everlasting burn: one breath of my Father makes both Heaven and Hell; but this is that my Father hath written in my heart, that everlasting deliverance is at hand; but first, the Lord will cover the Earth with darkness, and with gross darkness the people, and such black clouds of darkness will our Father  himself with: that none but those that see with the eye of the Lord, shall be able to see him in the thick darkness: The smoke of the Beast ascends out of the bottomless pit, and wrath from the Almighty is upon her; and I cannot but rejoice and sing Hallelujah, Hallelujah, all praise be given to him that sits on the throne for ever; and when you see these things done, then lift up your heads, the day of your redemption is at hand; I see them performed, I see them finished and brought forth into power, and I rejoice in the work of the Lord. I see the restored estate of our bringing forth with mighty power; that we shall see all things good, that the Saints shall know no evil; for my part I know no evil, I see all things good; I know nothing but good in all the world; the Lord doth all things well, whether in Earth or in Heaven, and that that hath swallowed us up, we are now swallowing it up; I am swallowing Death, Hell, and the Grave up; that now I am able to play with Satan; He is but a Reed in my hands. I have been really clothed upon, and mortality swallowed up into life; and when this glory comes forth, it will judge the world, and silence them; our glory is their torment, and our Heaven is their Hell: Thus I have given you an account of the present discoveries of my Father, and rest in your heart,  
●. Clem.   
FINIS.   

A New Song.  

1.  
I Am that I am,  
All that you hear and see;  
I was, now is, and so shall be  
All to Eternity.   

2. Good is the Word, the Word is Good,  
God and the Word are one;  
The rule is true and even so  
All that you look upon.   

3. This Word is Good, this Good is God,  
This Good is all you see;  
If otherwise I should it own,  
Where would the freedom be?   

4. Now herein is the freedom just,  
Thus knowing light to see,  
That all is Good, this all is God,  
This Good hath made us free.   

5. Then entertain this freedom just,  
In pure love for to be;  
Which pure love is the perfect Good  
Unto Eternity.