INNOCENCY, Though under a Cloud, CLEARED. By P. H. a poor Prisoner, when almost sunk under pretended Friends Censures in the day of his Sufferings. And also, A Discovery of the Comforts that attends Innocency in a Prison. As also, Twenty four Useful Particulars left by him for his Children and Friends, and being left in a Friend's hand for his Relations, I could not but make them public; judging it will be no loss to the Author, and great gain to the Reader, and justly give offence to none. Prov. 18.17. He that is first in his own Cause seemeth just; but his Neighbour cometh and searcheth him. Isa. 66.5. The Brethren that hated you, that cast you out for my Name sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isa. 33.3. At the noise of the Tumult, the People fled; at the lifting up of thyself, the Nations were scattered. London, Printed in the Year, 1664. To the Reader. IN all Ages Duties of Love to the Zion of God, from them that have been able and faithful, hath and will be truly embraced by every Son and Daughter of God, as useful, profitable, and necessary; And I having the perusal of many of the Author's Papers, finding this little Piece amongst them, judged it worthy a conveyance into the world; finding in it such glorious breakings-forth of Divine and Heavenly-Light, I do not in the least question its acceptance of every truly gracious Heart, who loveth Truth for Truth's sake. And Reader, thou art here presented with the living Experiences of a poor Prisoner for Christ, who at this day lies under very hard and sad Sufferings; one who hath in former years been very useful in his Generation in the Work of God, and also hath been an Instrument to bring in, and to bring up many Spiritual Children to God. And thou mayest see by this little Piece, that his heart and soul is yet alive to the Work of his God, That notwithstanding his Sufferings from the Common Enemies on the one hand, and Pretended Friends on the other, by their foul, filthy, and lying Reproaches, and false Censures, which God (I am confident) will in his due time 〈◊〉 away; and then shall those false Accusers blush for shame: True it is, the Author might have 〈◊〉 more useful, had it not been to the spirit of Envy which is rise● up against him in pretended Friends and open Enemies, (without any just occasion given on his part). The dear Lord pardon them in their irregular proceed with him and others. I do verily believe to see the day wherein God will make him as useful to Saints as ever in Go●● work; I mean, the Work of the Ministry of the Gospel of Jesus Christ; then shall his Innocency be as the Sun at Noon, and this Candle shall again be lighted, to the amazement of his Adversaries, and they will blush that have sh●● at the Innocent without accuse: In the mean time, let not ●he ill favour of dirty spirits hinder thee from imbraceing this clean piece of Truth held forth to thee. The Phrases are clear, the Matter suitable, as to the day wherein we live, that though I were silent, the Book itself would speak enough for its acceptance. Now all my desire is, that it may be of use to thy souls health and prosperity of the inward-man: And that it may be so, by Heaven's blessing, give me leave to give a few words of advice. 1. Do not take that with the left hand of prejudice that is offered to thee with the right hand of true sincerity and singleness of heart; Endeavour therefore to put a candid and fair construction, as in charity thou are bound, on his endeavour, who hath nothing more in his eye, than God's glory, and the good of souls. 2. Beg the leading of God's dear Spirit, which alone searcheth and discovereth the things of God to the Children of men, 1 Cor. 2.10. and so on. Oh it's this Spirit that can unriddle the Divine Mysteries of the Gospel. Never think to read this Piece in the world's wisdom, for if thou dost, it will contribute very little to thy satisfaction, but rather occasion thee to stumble at the things written, 1 Cor. 1.18. and so on to ver. 26. See 1 Cor. 2.14. 3. Be not offended at the short and brief passages through some particulars treated of in it. 4. Consider all the Scriptures and Arguments to prove any one point; I say, weigh them altogether, and not apart one from the other; for if there be but two or three Texts or Arguments amongst five or ten to prove the truth of any one point, that are substantial and to the purpose, it is sufficient, though the rest are not so strong, or of equal strength. 5. Take heed of a heart rising in pride; for it is the humble ones the Lord stands engaged by promise to teach, Psa. 25.9. Jam. 4.6. 6. And lastly, Beg Heaven's blessing in thy reading of it, and then I question not but it will be of much benefit to thee. Thus having premised these few things, I shall forbear to trouble thee any further, only begging the Father of Mercies, and God of all Consolation, to make this following Piece effectual to the enriching thy soul in the Divine Mysteries of God, and a bringing thy heart to a real embracing of these blessed Truths of God unfolded in it, and to the accomplishment of all the good ends for the which it is intended, shall be the constant prayer of him, who begs the Exaltation of God's Glory, and Saints Happiness, above all things. R. E. To the READER. THis ensuing Treatise being by the Author left in a Friend's hand at his Removal, and it coming to the view of some that it hath been useful to, they thought it worthy to be put in print for a more public benefit, being persuaded it will prove so to them that can without prejudice read and consider of it: 'Tis true, there have been so many Censures cast upon him by them that profess to fear God, that it may make many, who search no further, but believe Reports coming out of such mouths that they think dare not lie, to believe all is, as they say it is; but he that knoweth all things will one day justify him before Men, Angels and Devils: And his Innocency would appear in some things already, did persons believe the sad sufferings he is still in; though censured to be there, but under a cover to betray some in those parts, but prove not what they say, or have said, and yet they have from one time to another promised to do it; by which means his Name hath been murdered, the Name of Christ wounded, and many a poor heart grieved that knows and hath found it so, though others cannot or will not yet see it: but it hath been no small comfort unto him, and some that love him for what they know is of Christ in him, to consider that the most precious People of God of old were led in that path; as Job, how deep did he drink of that cup? and that by them that pretended most high for God, and seemed most zealous against sin; And Paul, David, and others; nay our blessed Lord Jesus, that pure and spotless Lamb, that did nothing but good, how was he reviled, reproached, scorned, and almost every action, though it was never so much for their good, was turned by them as a charge against him? and it was not only by the rude mutitude, but they that professed to walk closest to God's Will, and were in his outward Institutions: So it's no wonder that such in this day deal so with his Servants, that desire to follow him according to his Will, as blessed be God this poor man doth, though it's like he may not in all things walk up to men's customs, (that in this day is very much a rule of people's consciences) but according to the just Law of God, to whom he can with Job and David appeal for Justification; it's He that searcheth all hearts, and knoweth all actions, and nothing can be hid from his eyes, by all the covers that imitations, performances and applause of men can make and put on any to make them appear holy, nor yet clouded by all the Censures that can be cast on the sincere, but will judge righteously, and render to every one according to their deeds: but it's no strange thing that these last days bring forth such deceitful deal by them called Brethren; for it was foretold by the blessed Scripture, that must be fulfilled every jot and tittle of it. And being it is so, we ought not to be too confident of the truth of a Reports, because the Reporter may have fame among some men, but let us search and see whether it be so or no; and not condemn any man before we hear his cause, for that is so far below a Christ-like Spirit, that the Romans Law doth not admit of such a thing: therefore let all that look on themselves to be Saints, that may come to read this little Piece, be warned to take care that they hear the Accused as well as the Accuser, and weigh things man equal balance, before they pass sentence, lest by rash judging, they come under reproof by the justness of the Romans Law. And in reading, let not thy eye be upon that dirt which is (though unjustly) cast upon him; if so, thou art like to reap but little benefit by it: for God doth use to answer persons according to the Idols and Imaginations of their hearts: but if thy soul be willing to embrace Truth for the sake of the Father of Truth, without respect or disrespect to any man's person, I question not but what is here presented to thee by a poor suffering censured Prisoner, may be found by thee worth the treasuring up in the Cabinet of thy Experiences, and in a day of straits it may prove of great advantage to thee, as blessed be God I can say it hath done to my soul; and that not only in point of comfort, but in finding out many deceits that attend poor souls in this world, and in the may they may think leads only to Heaven; and it will be enough for those souls (that through all the deceits, censures and sufferings that attend them in this life) that do but arrive at that Haven of Rest, where is nothing but a living in unity to all Eternity, which will make amends for all their sorrows, though never so great. But were the Author of this Book as he is rendered, I think it should be the work of those that revile him (were they what they profess to be) rather to pity and pray for him, and endeavour his Restoration, than to do as they do and have done by him: for the punishment due to what they charge on him will be so great, that any truly gracious heart can do no other but pity one that is like to undergo it, and not envy any happiness that he hath in this world, nor do what they can to deprive him of it, as some have done by him: but I shall say no more to that, nor no longer detain thee from what followeth, but leave thee to the guidance of the Spirit of Truth: and if thou and I do but so walk that we may be justified by God, 'tis no great matter what men judge of us; which is and shall be the desire of thy Friend, that loves all, but desireth to delight in none but for their likeness to Christ Jesus. Thine in Him, H. F. To the AUTHOR and READER. REnowned be they Name, worthy of Praise; And may it last the longest length of days: And Praises to the Lord, who only gives That Grace whereby thy soul in fuffering lives. By which true Grace thy Spirit higher climes Than all Aspersions, falsifying crimes; Nor can they take that Honour from thy head. If Christians truly understand and read; Who reads, will find thy heart is not departed From Grace, if weighing th' Truth herein asserted: Which Demonstrations from thy suffering soul To all Accusers gives a grand Control. Come forth Aspersion, Truth doth give a Challenge; Thou canst not hold in such a weighty balance: It's to no purpose, let Revile cease: Who seeks his shame, will make their own increase. Nothing drops from his mouth and contemplation, But what's by every soul worth acceptation. His words are savoury, speaking prudently; His nature's kind, full of humility; Worthy of prising: All his works are tending To good; His actions, always well ascending. Who can but own his Offering and Oblation Touching his Work done in his Generation? To whom be given, for his industrous pains, All Preservation, where true Grace remains; With Grace to undergo his Fiery Trials, To see the end of pouring forth the Viols; And also of all Powers that are infernal; And that exalted, which only is Eternal. I take my leave; God's Blessing thee attend. From him who cannot cease to be thy Friend. R. J. To all that in Truth fear the Lord, and are faithful Followers of the Lamb; or any other that shall read what I have in this time of my Imprisonment writ. BEloved, it is below a Natural Noble Spirit, much more below Grace, to stumble or startle at that which must be, and what is daily looked for; And lest my weakness in that matter may uphold others in that way and work, I shall forbear to enumerate my unheard-of Sufferings and Censures, and how much my heart, though innocent, was brought down by it, lest it may be an occasion of some weak ones stumbling at the Truth. It is the duty of all and every one of God's People, especially in this day, to be a bearer of burdens, but not a layer on of burdens upon others, and in this to do it in uprightness without deceit. There is much deceit attends the Truth, that if Souls that walk in the profession of the Truth, be not careful to watch, they may (as many do) embrace that for Truth, that is but an imitation and likeness, and not the Truth itself. That souls may have a little help in this work, could not but lend my small mite of Experience and write down in this day of my Restraint, what Experience I have had of the Deceits that attend God's dear Appointments, through men's mistakes; and also the Deceits that attend Prayer, and Sorrow for Sin, or at least so pretended; and the Deceit in Love; and that grand Deceit that attends Souls in Duty, calling the heat and warmness, and elivations they gain from thence, Experiences and Refreshments from Presence. These, and many more, hath my soul met with in my day; which for the help of others I have (as I said before) asserted in this day of my Restraint: Though, my beloved Friends, if any such read this, I must tell you, that I am sensible, although this time of my Imprisonment be a season fit for this service upon my account, yet by reason of that Cloud that's cast upon me out of pretended ends to bring honour to God; And how much dirt, is not only by them cast in my face, but in the face of all that show tenderness and love to me; so that it's a bad season: for sure I cannot expect but that even what I have here writ, shall meet with many repulses, and little acceptance; therefore I wish it might have come from some other hands than mine, being willing to suffer any thing, so the Truth may be at liberty, and not suffer for my sake. But yet sure, some sons of Truth will embrace the Truth for the Truth's sake, to them I principally recommend this. And I have set down some of those dear refreshing Upholds, I have enjoyed from God since I came into this Prison; that others may through the knowledge of Prison-mercies, learn, not to fear a Prison. O my Friends, a Prison is not to be feared, if we suffer not as evil-doers, and do but enjoy God there; for God's Presence makes a Prison a Palace. None knows the worth, power and riches of Presence, till it be enjoyed; and when enjoyed, the less of creature-comforts attend it, and the more of sufferings and crosses accompany it, the more glorious and sweet it is. Now, my dear Friends, I beg of you, in reading what by me is here writ, To let your eyes be off from the dirt, which is (though unjustly) cast upon me, when you read any of God's Love and Beauty; and let not the Clouds that lie on me, hinder you from searching and embracing what is here asserted, in faithfulness and love for your service, That you may by others mistakes, learn to stand fast, and to keep close to God, to Christ, and to his Truth; following of the Lamb in this latter day, with that Love, Faith and Patience, that the Day, and Work of the Day calls for. That you may be so, I commend you, and my own soul, to God, and the Word of his Grace, and remain, Yours in that Love of which Christ is the Life. P. H. A TABLE of the Particulars that in this Book I have spoken to. 1. THe first is, to show the Condition I was in when I first came into Prison, and how God did meet me and support me; and from what Scriptures God did hand out Comfort to me when I came in first; and the particular Censures that were cast upon me, Page 1. to 12 2. The second general head, is the gain and advantages Saints reap by Sufferings; which was by the Lord shown me from Matth. 16.25. laid down in nine particulars. Page 9 to 12 3. Grounds why Saints have no cause to fear Suffering for Christ and his Cause. pag. 14-16 4. When men are said to suffer, and yet not truly suffering as Saints; And when, and who are true Sufferers; with the Grounds for Saints to suffer, rather than to save themselves by accusing others. p. 17-20 5. The movings of my going beyond Sea, and the cause of my Return, inserting the sad Scandals that were cast upon me, with my Answers to them. p. 21, 22 6. Is eight Queries relating to the primitive Appointments of our Lord, whether they are now, as then, to be enjoyed. p. 23-27 7. Is five Queries as to the spirits and principles of men in this day, whether they are fit to meet God in his dear Appointments, yea or no: and the sad evil improvements some made of these Queries, and my Grounds why I did propound them. p. 27-29 8. The Character of a Covetous-minded Richman, in five particulars: with the Description of a covetous mind in poor men, in four particulars. p. 31-33 9 Several useful Observations for all that fear God; and in particular to my Children, both as to the nature of Prayer, and resisting Sin, and the deceit of false-love, and the properties of true Love; and who they are that are to be loved, and what Love is. p. 34-46 10. Directions for my Children, how to love, and who to trust, and with what Prudence they should behave themselves in the world. p. 49, 50 11. What deceit there is in Mourners or in Mourning, though it may seem to be for Sin, with the true properties of a true Mourner. p. 50, 51 12. A Discovery of false Joy and Peace, and listings up, from heat of Duties and Eloquence, etc. and not from Presence. p. 52-55 13. The true signs of a souls enjoying the promised Spirit, and they are ten in number. p. 55, 56 14. How a soul may know when God withdraws, whether it be only the Dissertion that is proper to Saints, or finally forsaking. p. 57, 58 15. A Discovery of the sad Deceits that attend Conversion, what they are, and who they are that are deceived, and that in seven Soul-destroying Deceits are laid down. p. 58-60 16. Some Deceits that attend men and women in their external Walking or Worship. p. 60, 61 17. Is an Answer to a Christian Friends Letter, as to four things: 1. The heads of what I did deliver from John 3.16. About God's Love, in giving Christ. 2. Was to prove the Soul immortal. 3. Whether the Peace that was purchased by Christ, be a particular Grace, or a state. 4. Is the difference between the two Covenants, viz. the Covenant of Works, and the Covenant of Grace. p. 62-104 18. Is fifty one Texts of Scripture that I formerly spoke from, with the Doctrine that was observed, and my Grounds why I did insert such a Breviate of them in this Book. p. 105-116 19 Is to show a way to prove there is a God, without making use of the blessed Scriptures, in Answer to some Atheists. p. 117, 125 20. Is an Answer to another Letter in Answer to three Questions. 1. How to answer the Roman Catholics in point of Transubstantiation. 2. How to prove to the Jews, and that unanswerably, that Christ is come. And 3. how many ways the word Gospel is taken, and what is in truth the Gospel. p. 126-132 21. I have inserted one of the Hymns I made and did sing since I came hither, and my Grounds why I did insert it. p. 133-138 22. A little brief Account of my Imprisonments, with the sorrows and censures that do attend me in these Sufferings. p. 138-140 23. Some Account of my Imprisonment in the Tower, and of my being brought before the King, and the business relating to his Father's Will, left with me. p. 140-142 24. The Grounds of my Willingness to go beyond Sea, if I might. p. 143-147 25. A Letter from a Friend, and my Answer. p. 148-151 ERRATA Reader, IN regard of the Author's condition & distance from the Press, some Faults have escaped, the greatest whereof is the Title over the heads of the pages, viz. [INNOCENCY, though under a Cloud, cleared] which relates only to some parts of the Book; the proper Titles for each matter, being (through the misunderstanding of some who put it to the Press) omitted. The rest of the Faults are more obvious, which thou art desired to correct, as followeth. Page 15. line 16. read, no ground. P. 28. l. 18. for fear 1. tear. P. 34. l. 17. f. worth r. watch. P. 42. l. 28. f. passionate r. patiented. P. 50. l. 1. r. In a word. P. 86. l. 7. f. 10. r. 18. P. 101. l. 28. f. Phil. r. Ephes. P. 111. l. 7. f. Proviso r. Prophecy. P. 136. l. 16. f. And r. May. Ebenezer Ebenezer; The Lord Jehovah is my strength, Christ alone is the Foundation of all my Consolation, in this day of my trouble and sad rebuke. IT was the eleventh day after my Imprisonment, before I attained this Book; And I rejoice I have it, that the daily Supports I have from God's Promises, and his Presence may be by me recorded; that if I live I may look over them, and remember Prison-Mercies, as others who faithfully love the Lord, and wait for his Appearance, may see and bless God, and not fear 〈◊〉 Prison, but trust God upon his Word, for 〈◊〉 is faithful, and to be trusted: The first day and night that I came in, I was in a maze, 〈◊〉 well knowing where I was; and ●●king within, I found my heart like Ephraim, Jer. 31.18. but I had not long moaned myself, but God appeared; 〈◊〉 in the 20. verse of that chapter, and 〈◊〉 next day, after I had for some time sought ●●d, and searched my own heart, and ●nd as to Men I was innocent, and did judge God would not have called me here, but he had some work for me to do, For Affliction cometh not out of the dust, Job 5.6. At last God moving the people of the house to lend me a Bible, the first Scripture I cast mine eye upon, just as I opened the Bible, was Jer. 18.12. to the latter part of the 18th vers. at which the Lord did exceedingly appear to refresh my Soul, especially for what I saw in the 12, 13, 14, 17. and 18th verse, 'tis too long to insert it; only upon the 12th verse, I set it down in my Concordance. O let all that fear the Lord, bless him for his Scripture, much more for its life; which God keeps and lets down to whom and when he pleases; Parts, may draw and observe good teachings from them, to serve others● but not its own Soul; unless God give in that Light, Life and Spirit, that first penned them. What Parts can draw may serve Profession, but not a Prison and the sights of Death But O, when God unlocks the Scriptures and says to the Soul, Behold what's her● there's Life, there's Love, there's a feast all good things. And now see the difference between being brought by common gifts 〈◊〉 the Truth, and the promised Spirit leading us into Truth, as our Lord promised, Jo●● 15.26. chap. 16.13. And I must say a witness to this, that God's way to accompli●● this, is by causing the Soul to stand in God's Fear, and out of its own wisdom; and as to its own state in itself, to shrink down into its own emptiness, hating all listings up, but that by the Son of God, in the pure single Wisdom, Love and Grace of the Father. O had not this Foundation been laid, I must have been left, being a man of sorrows, surrounded on every side, and every window is shut, but this of the Lord's Love; O blessed 〈◊〉 his Name. O all you Saints that love and fear the Lord, bless him, and seek no Foundation but what God hath laid. But more of this hereafter. The next Scripture by which God did appear to refresh my heart, was in John 18.11. 'tis the words of Christ in answer to Peter, who in his mistaken Love, tenders Christ's Person more than God's Pleasure; and in answer to that, Christ lets him know, that is Father's Pleasure was by him higher pri●ed, than his own preservation; and saith, The Cup which my Father giveth me, shall I not ●●ink it? He doth not say, the Cup my Father lays upon me; but that the Father giveth ●●e. All suffering Cups to Christ or his members, are Kindnesses, they are God's ●ifts, Phil. 1.29. they are not to be rejected, ●●t prized and esteemed. David in the 118th ●sal. takes the Cup, blessing God. But some will say, that was not the Cup of Suffering, but of Salvation; and 'tis true, but it was through the Cup of Christ's Sufferings: But all the Cups of Suffering to the Saints in the Primitive Times, behold how cheerfully they embraced them; Acts 5. with Heb. 11. and Rom. 5.1, 2, etc. Therefore Christ doth not tell Peter, I must be forced to take it, or drink it, but saith, Shall I not 〈◊〉 he doth not, in propounding this, inquire, if he should, or should not? but it is to show his resolution, that he should do it, and would do it; judging it a higher honour and duty to embrace God's Pleasure, than to seek and embrace self-preservation contrary to God's Pleasure. That made those in Heb. 11.35. not accepting deliverance, that was on terms wherein God's Pleasure and Honour should be crossed. In this case it wa● Christ's; and it ought to be the generous spirit of all the Sons of Zion, to slight, nay loath, nay hate their own lives, when it thus comes in competition with the will of God's now to do God's Will, in many ways Hypocrites in Imitating-Grace may delight fully do it; Isa. 2.58. Mat. 13.20, 21. But the chiefest Testimony of true Grace, is to live in the Will of God; so that if a Cup of Crosses comes, the very sight and sense that the Father's hand presents it, and that his heart is in it, so that his Purpose and Pleasure is to be accomplished by it; no sooner say is this seen, but the heart is silently satisfied, and cries out, not only like old Eli, ●t's the Lord, let him do it, but as Christ in the Text, It is my Father's Cup, and his Gift, I am contentably willing to embrace it. O the very sight and sense of this Truth! ●●om this place in John 18.11. God made so refreshing, that the Cup which the Lord, not only in this Imprisonment, but before ●nd since the sad unheard-of suffering by Censures on my Name from professed friends, which was the saddest trial that ever befell ●e, was made dearly sweet, by seeing it to ●e a Cup that my Father gave me: to flesh ●nd blood it was very sore; for though my innocency was enough to bear me up; For ●here declare it in the Presence of my Father, by whose Love I live, that I was, and am as innocent * Meaning the Reports that are of me to be a Trapanner, etc. as the child unborn; ●●t that which made it hard 〈◊〉 bear, was; First, It came from such ●●at I deserved better, and expected better, and God required better from. Secondly, Not one of them that did report 〈◊〉 or believe that Report, though I believe ●ere were a thousand, most of which professed to walk by a rule, yet not six ever came ●●e a Brother or Sister to answer the Rule, seeking satisfaction from me, or to restore 〈◊〉 if it had been true. Thirdly, It made many, that I hope fear God, though mistaken, and out of their Duty, to be so full of anger at me, that they have called me behind my back strange names, and wished that God had taken me away seven years before; so sin begot sin at a high rate. Fourthly, They did by this add to the National sins, that great Sin the Prophet mentions in Jer. 20.10. Report, and we will report; O the sense of this Sin! and that I must be the object, did even sink my soul, till God let me see his Pleasure, and that this suffering did most answer my sins, having more worded away my day, than worked it away; besides, I had a great Name, and was highly esteemed among many, in which I did triumph; and in all this my Name was great, but my Nature as to Grace but little, upo● which wing I flew high: Now God saw good for me to drink this Cup, as the way to meet with my sin, and to bring down to Name to be as little as my Grace. As soon, ever God shown me this, I kissed th● Cup. Fifthly, Before I saw this, my heart wi●● restless, judging myself so wronged, bein● innocent, that I found it a hard thing to kee● my heart in a right frame, but reasoning an● rising up, and when I reproved my ow● heart, the reply was, Am I not innocent, a● so wronged? then God replied, and said, Is it good to be angry? and my reply was, It is not Anger, but Zeal; for God's Name suffers also: but when I saw, as David did, God bid them curse, I was dumb; and for the reasons aforesaid, I lay down and kissed the Cup. Sixthly, The Evil that did attend this, was, I seeing such unfaithfulness and disorder in professing People, was ready to say, Is there ●ny faithful or upright? that I began to question all Societies in that kind; and after I had sent to many, because they would not orderly send or come to me; and most of all I sent for, went away, as they said, satisfied; and at last I began to slight giving satisfaction, to avoid many things that I might not otherwise avoid, that may give offence, which if I failed, it was in that; and though their disorderly ways was the cause, the sense of which may very well make them bear it, yet their thus dealing, was no just ground in God's eye for me to be s careless: and since God hath brought my heart to see his just ends in their unjust ways, and to bring ●e into a satisfactory silence; I have been wounded for it; and I do beg of God for myself, and all that fear God, that in and under all such Sufferings, our eyes may be kept close to eye God, and not Men, and to ●o our duty, not because others do it, but because God commands it, knowing the righteous God will embrace his season to reward every one according to their way and work. So now I bless God, my desire is to im●brace the Cup my Father hath given me, an● to prefer his Pleasure, before the preservation of my own Person. If any who are ignorant, should say, What is this you mean, that you have been thus falsely reproached in? I answer, 'tis so well known not only here but beyong Sea; for he or they who begun it and have sinfully devised it, did send it up and down from Sea to Sea, and City to Country, that I need not repeat it, but say again in the fear of God, and as I expect merc● at the hands of the God of Mercy, I am a little guilty as the Child unborn, both in principles and practice: but I leave it; and if they who have so bloodily murdered m● Name, have or shall have as much peace i● this Murder, as I have now in the bearing o● it, they will not want peace. Secondly, Should I further rip up the matter, by repeating it, the Sin of the Author might as much tend to God's dishonour, a● they have caused God's Name to be dishonoured in what they have done; so silence i● my duty, lest also I return evil for evil, contrary to my Lord's will, Mat. 5.11, 12, 39 The next Scripture God did bring refreshment to my heart by, since I came into my close confinement, is Mat. 16.25. from whence I was made to see, that it is an imprudent way for any Christian, to go to save himself when Christ calls to suffer for him. And it also shows the safety and profit of having a generous spirit for Christ. If a soul doth freely so render itself up to Christ's disposal, not minding its own safety, but Christ's Service, that soul shall not lose, but gain: Each word Christ here speaks, is upon certainty; If he will save, he shall lose; if he will lose, he shall find it. To save life, and in a special manner, a man's own life, is in itself a duty the Law requires, yet here it seems to cross it: no no, Christ only shows a new way to save life, and that not upon uncertainty, but certainty, and direction how to do it; 'tis but leave, and live; that is, leave all to Christ's dispose, in his calling or disposing of us in his Service and Suffering; if we so love Him, his Interest and Cause, we shall not, we cannot lose, but gain. Now that there is no loss by losing all on this side Christ for Christ, you will see, if we consider these things; First, All that we lose in this sense, in itself is nothing; Prov. 25.5. it is said there, It is not; that is, 'tis nothing; and in Amos 6.13. 'tis said to be a thing of nought; that is, it's nothing; and in 1 Cor. 7.31. 'tis said to be a fashion; now fashions they change, and that which is to day, is not to morrow, but passeth away; so that if this be lost, when as in itself it's nothing, what can be lost out of nothing? Secondly, Consider that whatsoever is lost, or laid down for Christ, cannot be a loss; because it's only lent, and God and Christ have given sufficient engagement, to repay with an hundred fold improvement. See Mat. 19.29. But this Text assures us, of not only freedom from loss, but a finding or gain. If any should say, Wherein is a Saints gain in thus suffering? Answer, First, mind this; no sooner is the soul upon the wheel of suffering for Christ, but God and Christ is upon their motion to rise and serve them: And that, First, By enquiring into their state and condition; as he did in the old time. Secondly, By giving forth a suitable proportion of Grace to carry them through it. Thirdly, By debating with the trial, and waiting it out, that it may be in measure, Isa. 27.8. Jer. 30.11. Fourthly, When it's gone forth and seized upon a Saint, God stands by it, and if it appears too heavy, he makes it lighter, by giving the heart a lift into the higher Life and strength, or by taking some of that away; See Psal. 138.3, 7. Fifthly, While that is on, that he in his Wisdom seethe best to be on, Christ stands in so great a sympathy with them, that he is afflicted in their affliction, Isa. 63.9. and it is such a sympathy, that causes Christ not to stand silent, but to sympathise with the soul, so as to send it and carry it answerable comforts. Sixthly, The Grace that God gives souls in such a suffering day, is not only so much as may and doth answer their troubles, but it doth overbalance and transcend all their sorrows; See 2 Cor. 1.4, 5. Seventhly, God doth not only keep Saints in suffering, and bring them out without loss, but he makes even their affliction, to increase profit and gain to the Soul, Rom. 5.2, 3, 4. Eighthly, God is so indulgently tender of Saints, and their good and gain in a suffering day, that rather than they shall want what is in his hand or heart, he will with his own Presence be with them, and abide with them, Isa. 43.1, 2. if they go, he goes, if they be put into the water and fire, so will he too: See the three Children, Dan. 3.24, 25. and if shut up in prison where they are kept dark, there God will show them more than before, Jer. 33.3, 8. whatsoever they want or are, in point of comfort deprived of, God presently makes it up, Micah 7.7, 8. Ninthly, And to make up all, after his often coming down to them, and enriching them, by his giving forth, Light, Love, Life, and all, that they may be fully gainers, he will take them up to himself, and so to live in eternal Glory with them for ever, where sin, and sinners, suffering and sickness shall trouble them no more, but all sorrow and sighing shall pass away, and all tears shall be wiped from their eyes, Isa. 25.8. Rev. 7.17. chap. 21.4. O come Lord Jesus, come quickly, Amen, Amen. O now my Soul, what loss is there by loseing for Christ, his Cause and Interest? Ah, happy is the soul that is employed in this work! O who would not leave itself, and its all, to Him and his disposal, and never chose, or refuse its own Cup that the Father mixes and gives to us? O my soul, trust God, he is Faithful, and will make good every tittle of his Promises. See 1 Kings 8.56. Isa. 34.16. Now the next Scripture God brought comfort to my Soul by, was Rev. 2.10. Fear none of these things which you shall suffer: behold, the Devil shall cast some of you into prison, that you may be tried, and ye shall have tribulation ten days; but be faithful, etc. These ten days is an uncertain time; and that the word Ten is taken for an uncertain time, is clear, if you mind Gen. 31.7, 41. & Numb. 14.22. & Job 19.2. Object. The Ten Horns in Dan. 7.7. sure is a certain number. Answ. Yes, 'tis so; but mind, the word Ten is not barely expressed, and so left, but it is expounded verse 24. These Ten Horns are ten Kings; so that it is not there left as in the other places, but when 'tis expressed, and not fixed to a certain number, it is to be minded as an uncertain time; so that by ten days, must be meant an uncertain time. Some say ' its to be meant, a day for a year, and the longest time of persecution that ever was since Christ's time, was but Ten years; but I judge it best to mind this as in other places, many days. But from it I am made to see, that to persecute Saints is the Devils work; God makes use of the Devil to do his drudgery. Sufferings is God's way to scour and rub the rust off from his Servants: it's work fit for Satan; but the profit of it is fit for none but Saints. O I have cause herein to bless God, for I have cause to say, there was much rust got in my lazy time upon my heart, and over my Experiences and Graces, and acquaintance with God and his ways; O if this be God's rubbing and clearing day, I must say as Peter, Not only my hands, but all over. O my God, did my Estate gather or cause rust? thou tooks away that, and thou didst see my Name dead. Didst thou see my Name, being too large for my Nature, caused rust? thou hast suffered that to be blasted; and thou seest that both my Liberty and Life, gather rust? wilt thou also take that? Do Lord, do Lord what thou wilt, so thou wilt bring me out as Gold, like Job, Job 23.10. and that is the next words in the Text; and see what follows in this, Rev. 2.10. Be faithful to the death, and I will give thee a Crown of Life: Saints faithfulness is to be such, as not only to hold out in some dangers, but to death; O there is a sufficient reward, a Crown, and that a Crown of Life; all earthly Crowns are dead, or dying Crowns, this a living Crown, or a Crown of Life: O who would but strive, wait and work for such a Crown! well might Christ exhort Saints not to fear any thing that shall befall them of this nature. Now the chiefest word that God made of weight to my Soul from these words, was these first words, Fear none of these things; O there is not only one sort of Sufferings, but all sorts must attend Saints; but none is to be feared. Now upon my minding this, these considerations did follow me. First, There is no cause of fear where the object of fear is removed. Now the matter of Fear or Fearfulness is Evil. The Evil of all afflictions on Saints, is removed by God through Christ, Isa. 27.8. That made David say, Psal. 23.4. Though in the valley of the shadow of death, not to fear Evil. Secondly, There is no cause of Fear of that or them which come either to serve us or save us; Now all Suffering on Saints as Saints, comes to serve them, and so to save them, sometimes from sin, Isa. 27.9. and sometimes from the evil to come, Isa. 57.1. Thirdly, There is no cause of fear of that which accomplisheth no Evil, but always Good; if all doth, Rom. 8.28. then Sufferings ●o being part. Fourthly, There is ground of fear of them, or that which is conquered before we encounter with it, as all sufferings and censures, ●●e, Rom. 8.33, 35, 39 Fifthly, There is no fear to walk in that way, which Christ our Captain hath gone before us in and tried it, and not only so, but he holds us by the hand, nay, heart, all the way. Sixthly, There is no fear of that, though never so great a cross, if it be the eminent way to the Crown, as Sufferings are; See Acts 14.22. 2 Tim. 3.12. Seventhly, There is no fear to meet with God in the way, and day of his favours: for Saints suffering season is God's observing season to give forth his Loves, 'tis his very high market days; See Psal. 43.2, 3, 4. Jer. 33.3. Eighthly, What cause of fear is there of that, which doth not, nor can destroy the Foundation of Faith? O it is so far from that, that it is rather an opportunity for the Foundation to give forth itself like a Fountain full of all fresh Springs. See I pray, see David see the three Children, see Daniel, what streams of Light, Love, nay Life, was given forth at such suffering seasons, Psal. 23.4. and 27.1, 2, 3. and 138.3, 7. Ninthly, What cause is there of fear of that which is appointed to testify and seal to our Faith, and our Interest in God's Love and eternal Life? Tenthly, What cause is there to fear that which is but the opening the door to let us into converse with God? as all Sufferings of Saints is no more, but God's turning the key to unlock the door, and let Souls into a living converse with God; for where the world shuts Saints out, God takes them in, Psal. 25. The world's frowning time is God's smiling time; when the comforts of the world seem to be silent, than God opens the e●● for instruction; Job 36.15. Hab. 3.17, 1.19. Micah 7.8. Eleventhly, What cause is there to fear be employed in that, or of that, which is the way not only to follow Christ, but it's that by which the soul is made conformable to Christ, and to his Death, and the Power of his Resurrection, 'tis what Paul groaned for, Phil. 3.10. Twelfthly, What cause is there to fear to meet with that, which is to accomplish the end of our Faith, to wit, the Salvation of our souls, and eternal Glory with God & Christ, and all the Assembly of Saints, the Firstborn, and Angels for evermore. See Heb. 12.22, 23, 24. O these considerations did follow me many days and nights, till my Soul cried out, Lord, where am I, Lord what am I, that I should be thus honoured? O blessed be God for ever. After, this or upon this consent from these considerations there was a question did arise in me, which was to this purpose, Why men may suffer much and long and yet be nothing. Paul saith, 1 Cor. 13.3. of a man give his body to be burnt, it will not do without Charity: So than the question was, who are true Sufferers, or when doth a soul suffer rightly, and when not? Answer, A man may suffer, that is a Professor of Christ, and yet not for Christ, but is an evil doer or busy body, and his profes●ession will not make his sufferings good. Secondly, A man may suffer for the Profession of Christ, and yet not for Christ: as ●●us: First, When men will suffer, because they will suffer, and not because God wills it. Secondly, When men suffer because others suffer, and suffering is cried up as honourable; so in the crowd of this cry, with the rest in this crowd, some men crowd in. Thirdly, When men are by providence brought into a state, or straight, that if they go back they shall unman themselves: so more out of the resolution of an heroic nature than from the exercises of Grace, they suffer; this is not to suffer as a Saint, but as a man. Fourthly, When men's interest is so interwoven with the Interest of Christ, that if they do not stand by Christ, they will lose their own, so to gain their own, they stand by him this is not right. A soul is said to suffer as a Saint, and 〈◊〉 becomes a Christian, so as God and Christ will own it and crown it. First, When they singly suffer for being Saints, and rather than they will deny it 〈◊〉 forsake it, they will forsake all: As in H●●● 11.35. They accepted not deliverance. Secondly, When they suffer for their owning or standing by God's and Christ's Ca●●● or Interest, and rather than they will forsake either, they will forsake their lives, or 〈◊〉 that's dear to them in the world. So David suffered; so did Daniel suffer, and the thre● Children, and the Apostles, Acts 4. and Acts 5. and so Paul. Thirdly, When souls are brought to such state, that unless they willingly suffer, some other of God's People must suffer; now rather than they should suffer, the soul is willing to suffer: this is that which God will own; and it is what Christ did for us; and herefore we ought, saith the Apostle, to lay own our lives for the Brethren, 1 John 3.16. and this it is that Christ intends in that, John 13.14. chap. 15.12. It was Paul's joy 〈◊〉 suffer for the Colossians, Col. 1.24. These Scriptures are a sufficient ground to suffer, rather than to free ourselves from it; the manner of some is by accusing others, ●●d bringing others to suffer, to free themselves, and say, Charity gins at home; these ●●uls have little acquaintance with Christ's ●●w Command, and they will one day see, 〈◊〉 the way to lose and not to save; as Christ ●●th, Mat. 16.25. And now if any will demand by what rule ●●ey should rather suffer, than save themselves 〈◊〉 putting others upon suffering, let them ●●●k well upon those blessed Scriptures aforementioned, and they will see it a duty and ●●●nt-like to suffer for the Brethren; and it not the action of a Saint, but of Satan, to 〈◊〉 themselves by accusing others. 〈◊〉 blessed be my dear Father, that of all the Evils that attend me, thou didst never suffer that to come into my heart. Fourthly, To suffer as a Saint, is when the World out of their envy against Saints, Holiness and Piety, as being contrary to them, they are carried out in envy to hate them, and to do all the hurt they can against them, though they cannot in particular charge them with any thing justly, not so much as against their own Law, yet cannot love them. Now thus to suffer willingly, not for any thing we have done to the World, only because we are called out of the world, thus to suffer is to suffer as a Saint: therefore Christ makes provision for this, when he tells his Disciples, that the World hated him, and so would hate them, in that they were not of the world; for the World can only love its own. But mind further what dear provision Christ's makes, John 16. ult. And O my soul, do thou therein rejoice, that thou hast an interest in this suffering, and thought worthy to be enriched with that Provision of Peace in the Prince of Peace, there rest in the God of Rest. Amen, Amen. About this time some Friends coming 〈◊〉 see me, desired to know my Judgement as 〈◊〉 God's Appointments, or Gospel-Ordinances and why of late I did not walk with them I used to do, and desiring my Judgement; which I did give them; and cannot omit, but insert it here, and shall faithfully speak to both, and to the last. First, 'Tis true, I did for many years walk with these Friends in P.F. and the ten last years with them at Newcastle and Durham, and my care and pains there to attend both them at Newcastle and Durham I shall not declare, but leave it to them that were eye witnesses; and the rather, because some here in London are pleased to reproach me, and affirm the contrary: Now since that I came to London, at or about which time, I for the most part did use to employ my Gifts among the People that walk with Mr. K. Now as to my not continuing with them as before, there be many causes, that if any hearts will judge, they will not condemn me as they do. It was not long after this, but under trouble of mind, I desired to live at peace; I went beyond Sea to Holland, and had no evil intent, as God knows and bears me record; but as soon as I was gone, those, or some of those I most prized, raised a report, That I was gone to carry on Designs against the People of God; at the hearing of which I was exceedingly grieved; and though I writ over, and employed friends to inquire the cause; yet to this day I could not find out the reason; only a sad malicious spirit raised it. So I came over with a desire, though I died, to vindicate myself, but as I and many friends endeavoured it, this spirit privately went up and down to carry it on, and promised in so many weeks it would be made good; those weeks we stayed; then in three months it would be made good; we stayed three times three months, but still it was as it was; and though he that was by them employed to divulge it, saw his and their evil, as some faithful Friends can witness, yet these parties did still persist in their way; and the Report was all over the Nations, to the wounding of my soul, and many more: I did by some send privately to see if I might come to their Private Meetings; this was the return, they should be afraid of me if I did come; and all this time, of all these thousands that did report this, not six ever came either to reprove me, or to exhort me to my duty: And when them of P. F. left their place for fear, I sent a Letter to them to keep together, and desired that if they would not, that they would let me appear there; it was not accepted: and when they all left it, I did once go and appear, and for so doing, how I was censured, many can witness. I knew not what to do, but began to think, whither should I go; I saw a People that was come out from them, and joined with N. S. that had kept themselves more clear than the rest; but searching the Scriptures, I could not find clearness for their coming off as Members from a Church or Churches, till a Church had unchurched themselves, and I could not see that they had, by what they had then done; and for Members to reassume the power of withdrawing, which is only in a Church, and not in particular Members to act so towards a Church, was so strange, that there I could not join if I might, so that my way was stopped up from all such way of Society. Then I only pressed some friends that lay under trouble for others miscarying to keep together, and for us to pray, and to exhort and to edify each other; and this I did, not daring to miss an opportunity, as they can witness, for all the fears that did attend us. Now if any soul without prejudice, would but take up the matter, in the true fear and love of God, they cannot justy condemn me: though they which were most near, or aught to be so, do condemn me, I bless God I have peace. I but, saith some, You appear to be against Ordinances. Answ. 'Tis not so; but I have and do very much question these things. First, Whether a Spirit be yet given down to fit men so largely for that work as is professed? Secondly, Whether God doth or will own men carrying on such a work, or as others calls it, Kingdom-Work without, before it be carried on within? Thirdly, I have very much ground to question that spirit, that is so high to carry it on in days of prosperity, and draws back in times of persecution, and closes in with men to save their Person and Purse, more than to venture their All for what they do profess: If herein I am ignorant, God knows it is not willingly. Besides, there were some Queries propounded by me, which made some censure me, though it was but by my faithful inquiries; which were these; First, Whether there was not a season for the settled being of the Primitive Church, according to the Primitive Institution, to cease for a season, and that from these grounds, which I beg of all without censuring, to consider and weigh well. Query 1. When the Church went into captivity, they were without the enjoyment of th● settled Administrations, and that by God's ow● order; whether I say was not that then a Type 〈◊〉 If so, when fulfilled, it must have an Antytype When and where was that Antytype? 〈◊〉 must answer the Type. Query 2. When did the Woman, spoken of Rev. 12.6. go into the Wilderness? and when came she forth? or is she to come forth? and though God did provide a way to feed her there, yet it is very much to be queried, Whether Primitive Institutions, as to Church-Ordinances, can be or could be enjoyed in that state? Query 3. was, Whether in the time the seven Plagues were by the seven Angels pouring forth, as in Rev. 15. Any man could enjoy Church-Ordinances, or Temple-Duty, seeing that, till all the seven Plagues was poured forth, no man could enter into the Temple, vers. 8. If no man could enter into the Temple for that season, then where or how Temple-Duty could be enjoyed or performed, till that season was passed? Query 4, was from Rev. 21.9. where it is clear, that one of the seven last Angels having seven Viols full of the seven last Plagues, who was the Messenger that said, Come hither and I will show thee the Bride, the Lamb's Wife, was he not the first Messenger that presented the visible Glory of the Church, and her Primitive Purity and Order, after her be-wildered state? If so, as it doth appear by the words, then 'tis to be queried, First, Whether the visible Glory, Purity and Order of the Church, was not obscure and lay hid for some season before? If so, When and what that season was, or is? Query 5. was from Rev. 11.2. This action of God's to measure any place or state, imports one of these two things, either a destroying; as in 2 Sam. 8.2. Hab. 3.6. or it imports a renewing or restoring; as in Jer. 31. 39 Ezek. 40.3, 4, 5. chap. 43.10. Now my first Query is, Whether the Temple or Temple-Worship be here under measuring, in order to destroy or to restore? Then I query further, Whether or not when the Temple or Temple-Work, is under measureing in either sense, it be then in a capacity to be enjoyed or practised, yea, or no? Query 6. was, Whether the bare restoring of the Knowledge, with Conviction on the Judgement of Men, of the Truth of the Gosple-Order or Ordinances, be sufficient to authorise any to be Administrators, or embrace the Administrations without the same Power and Spirit that at first did attend them, and fit souls for them, yea or no? Query 7. was, Whether the restoring or enjoying so many or so much of the Primitive Order or Ordinances, that Men, as Men, may do with natural parts, or imitating-grace, and not the Order or Ordinances, that had their immediate dependence upon God's Power, Spirit and Presence, be that promised restoring of Zions' Primitive Purity, which Saints pray for and wait for, nay that which so many glorious Promises point at, yea or no? Query 8. is, If the Ordinances that Saints now enjoy, in the Order they enjoy them, be the same Orders, or Ordinances and Institutions that were in the Primitive times: Then what is that Primitive Restoring of Zions' Power and Purity we daily wait and pray for? The other were Queries, upon the Spirits and Principles by which some embrace God's Appointments in this day. 1. Query Is from the Consideration, that God's Work in this latter day, is an overturning Work; as in Ezek. 21.27. by which great mutations must be made in and among men and things, as the only way to usher in that that there is intended; then my Query is, Whether such Principles and Spirits, which gives men liberty to change with the times and turn with turns to save themselves and interest, be a Principle, or Spirit, or frame of heart, that is a fruit of God's Latter-day-Promises, or such a Principle or Spirit that is fit to meet God in his Appointments, or follow him in Latter-day-work, yea or nay? 2. Query Is from the words of Paul, in 2 Tim. 3.5. where the Apostle tells us of the evil Properties of Men in the latter days; and as to Professors, he says, they embrace the Form, but they deny the Power; from such turn away; my Query is, If Men in the embracing God's Ordinances or Appointments, do only separate from the world's and public gross ways, yet live in their old nature, and answer their constitutions in Covetousness, Anger and Pride, etc. and there abide, without growing into a New Life, as to change of natural constitution and custom, crying up the Temple of God or the Ways of God; and there they differ from others, but else no difference. Quest. Is not this an embracing the Form without Power, and so opposive, if not an actual denying the Power: If not, Where among men in this latter day, is there any that do so, seeing the Form embraced is a Form of Godliness, and the Power wanting is the Power of that Godliness? 3. Query, Whether that Spirit or Principle in Men that cannot bear or abide to be questioned or tried, but if it be, it will be so far from lying down in patience, as that it will rather fear men and their names; who so try or question whether this, I say, is or can be the property of the Spirit that's promised to be given forth in the latter day, seeing in all the Prophets, in their prophesying of the Ppoperties of that Spirit, set it forth to be a quiet Spirit, etc. as you may see in Isa. 11.6, 7, 8, 9 chap. 65.25, & c? 4. Query, Whether that Principle or Spirit which doth and can only know and own Grace in men and women, as they are one with them in the external Profession and Form, and as they come up to them there in height, length and breadth, so far they can and do own men or women to be Saints, or gracious; but out of that, though never so eminent, they cannot give them their hand or heart, in the Fellowship, Love, and delightful owning, as Grace in all calls for? Whether or no, I say, is this the property of true Grace, or that Spirit that's promised to be given down to men in the latter day, and especially seeing that the Spirit of God and Christ, is like God, and Christ knows his own Grace wheresoever it be: and so did the Spirit in the Saints in the Primitive Times, and did then not know nor own men after external appearances, but according to internal Graces; even as Christ, 2 Cor. 5.16, 17. and Christ himself so knows and owns men, Heb. 2.11.? Query 5. was from the consideration, that where Grace and the Spirit is, either of old promised or prophesied of, or enjoyed, as in the Primitive Time, or to be enjoyed in the latter day, wheresoever it is spoken of, it's declared, as the true Property of the Spirit to carry on moral Duties, as well and as much as instituted Appointments or Worship; as you may see in these Scriptures, Micah 6.8. Mat, 22.37, 38. Jam. 1.26, 27. If so, What shall we judge of such who are forward to profess and practise instituted Worship beyond others, and yet as to Morality, as to Justice and Righteousness, not only as to God, but between man and man, are more backward than others, and in seven years' progress in the one, yet not one of alteration in the other; Is there I say ground to believe they have the promised Spirit fit to embrace Gospel-Appointments, yea or no? These Queries may by some be looked upon weak and simple, and not convenient to be here inserted; to such I answer; I do it upon this account; They being Queries that I did in tenderness at some time propound to be satisfied in them: I did not affirm this or that from them; but some were pleased to run up and down, and from thence affirm, That I did deny Churches, and God's Appointments; and it coming out of the mouths of Professors, it goes, as always it doth, for truth; and this was the ground of that Report; though God knows, I never prized Scripture and God's Appointments more, nor so much, in all my life; only as I said before, It is not Service, but a Sin, to carry on Kingdom-Work Without, before God carries it on Within; and so embrace the Form before the Spirit, or Power possess us; a Deludge in which thousands of souls are lulled asleep, and are kept from heart-work, thinking all is right within, because they are judged, and do judge themselves to be right without; and that it is so, see Mat. 8.11, 12. chap. 12.43, 44. Mat. 13.20, 21. Luke 13.25, 26, 27. & Isa. 58.1, 2. Because in some of my Queries I mentioned the Sin of Covetousness, which is a Sin that is as secret, as dangerous, I shall briefly here set down the Characters of a covetous-minded man, either in rich men or poor men. In answer to which, first, Mind what Covetousness is in the Eye of the Scripture; it is an inordinate desire of Gain or Increase. Now the Characters must be drawn, either from the nature of Covetousness, or from a frame of heart not contented with its state; for Contentation is set by the holy Ghost in a direct opposition to Covetousness, Heb. 13.5. Now in minding what hath been said of Covetousness, the Characters of such a mind will the better appear. First, When they do by unjust and unrighteous Ways, labour to increase their Estates; Hab. 2.9, 10, 11, Micah 2.2. Jer. 6.13. chap. 8.10. chap 22.17. Secondly, When they do by any action declare their love to, or longing after that which in another's; Deut. 5.21. Jos. 7.21. Thirdly, When the wants of poor Saints are seen by them, or made known to them, yet they are not free to communicate to their wants suitable to what God hath blessed them with, Prov. 21.26. suitable to that in 2 Cor. 9.5. compared with 1 John 3.17. with Rom. 13. last part of the 9th verse. Fourthly, When they toil and labour after Riches, as by it they are made to lose their life & favour in their language and service of God, turning their Christian savour into sadness, and losing their former forwardwardness and life in God's ways, by posting after the things of this life; 1 Tim. 6.10 2 Tim. 4.10. contrary to Psal. 119.36. Fifthly, When the love of the world doth not only hold men in, but take men off from the Service of God, 2 Pet. 2. & the last part of the 14th verse joined with the 15th, suitable to Isa. 57 apply the 9th and the 10th verse with the 17th verse; Ezek. 33.31. These five are to try Rich and Poor, but especially the Rich: And the Characters of a covetous mind in poor men follow. First, When they are not cheerfully contented with what they have, but would have what they have not, Heb. 13.5. with a restless mind, rising and reasoning against Providence. 2. When they appear complaining or repining at their own Poverty, by comparing their Poverty with others Riches: This is well as the first, is contrary to content, and so therein Covetousness. 3. When they are not free and willing to go on in any way or work for God, unless they are by the rich so supplied, that they may be wholly freed from bodily labour, Acts 20.33, 34. suitable to such in 1 Thes. 4.11. 2 Th. 3.10, 11, 12. Now this relates to some, but not to all. 4. Mind what hath been said from ●oth, and you will mind, that strait-hearted●ess in a Rich man, is Covetousness; and Discontent in a Poor man at or with his Estate, is no less; for that which is contra●y to Contentation, is Covetousness, by the Lord so decided, Heb. 13.5, etc. Disquieted, or troublesome, or discontented demands of Poor men to be supplied ●y the Rich, is as sure a Character of Covetousness as Strait-handedness in a Rich man ●e supply the wants of the Poor; and both are 〈◊〉 be judged Covetousness. O how much doth this Sin reign in the ●earts and lives of men and women, that pretend much for God, and are criers down of others sins and persons for sinning, and at the same time harbour this sin; that is no less than Idolatry in their own breast: Few or none but will say, that it is a sin to own an Idolater in fellowship, and that all true Believers are bound to withdraw from them; and though Covetousness be the same, yet how are poor souls satisfied, or at least silent. But I shall leave this, and say no more to it. Some Observations useful for all that fear God; but in particular, left for my Children. When ever a heart hath a sensible enjoyment of God, and his Love in Christ, especially as a return of Prayers, mind these things. First, Expect a fresh assault of Satan, with high attempts to draw the soul aside, either to looseness under that love, or some other evil improvements. When Christ was in the Wilderness, and was enriched with high Enrichments of God, he was presently set on by Satan, Mat. 4.1, 3, 5, 8. And as soon as Hezekiah, Isa. 38.5. was delivered and enriched with God's Love, was presently set on to be tempted, Isa. 39.1. So let all that fear the Lord, at all seasons, but in an especial manner, then double their worth. Secondly, Sin and Satan never gets into us, and is embraced, but as Sin comes, God goes, and so Sin gets strength, and the Soul gathers weakness. If so, Thirdly, That Soul that doth not so much as resist Sin in its first attempts, he may be confident he will be overcome: O then take this from a soul that hath had experience; Keep the watch most over thy heart, thy eyes and words. Fourthly, It is easy to sin God out of sight, but not so easy to pray him in: If so, O stand fast in God's Fear; and when most enjoyed, let him be most prized, and Sin most feared. Fifthly, Sin least seen, is the most futile and hardest conquered: Then watch and mourn most for that which is least seen. Heart-Sin, as to men, seemeth least, but as to God, hated most. Sixthly, No soul seeketh for Pardon suitably, unless he is as much and as eagerly desirous of Power against Sin, as Pardon. Seventhly, Sins of Constitution are most to be feared, Heb. 12.1. But when Sins of Constitution get into custom, than Sin hath got both its wings, & only a mighty Power of God can conquer it. O fear the Sin of Constitution, as Death; and Custom, as Hell: for if they once join, they will cause the soul to fly out of sight of Presence, and sight of Experience, and all ability to return. If so, mind; When a soul is there, to go back it cannot, to go forward is death and Hell, so then all it can do under its loss, is to shrink down into its empty nothing state, and lie low in itself with its eye singly on Freegrace in Christ. Eighthly, No heart thus truly lying low, but is lifted up; when up; stand in fear, sin no more. Observations as to Duty. 1. Lie low, and pray till God come in; but pray most when he is come in; for the soul prays best when he enjoys God most: Call while he is near, Isa. 55.6. Psal. 21.13. Cant. 1.4. 2. A Soul doth not gain, but lose, by keeping from Duty, for the want of the Life of Duty. Observe, 'Tis good to lie at the side of the Pool, though we want strength to go in. 3. 'Tis proper for the soul when it prays bests to judge itself to pray worst. Observe, Pride in Prayer, eats out the heart of Prayer. Experience is a good concomitent of Prayer, but no way safe to be a Foundation of Faith or Prayer; God's promised Word is only a fit Foundation for that work. In a word, Nothing can or is a fit Foundation, but this which doth stand when all falls. Prayer is a Duty God calls for, and it is a way to acknowledge God; but it was never intended to change or alter God, but to change us, and not force God, but fit us for what's promised and purposed of God for us. That heart prays best, that appears least in its own name or nature. And that heart prevails most, that prays most in the Name, that is to say, in the true Nature of Christ. Then we may describe Prayer thus; Prayer is the exercise of God's Spirit in us, pouring out the Soul to God, in the Name, that is to say, in the Nature of Christ, and in his Interest, pleading with God for supply of wants, in answer to his Will. Observe, So Prayer is the Language of God in us, not to alter God, but us; not to beget new Grace in God, but from his old Grace, to bring down renewed supplies to us. Observe, He prays best that stands least in his own will. Observe, The way to keep a heart from sinful listings up in Prayer, is truly to know the Life of Prayer is not its own, but comes down from God before it is in him. Observe, Nothing prevails with God but what's his own; therefore prevailing Prayer is not ours, but God's: The true sense of this lays down, what the Devil by duty would lift up; that heart seldom prevails by Prayer under temptatation, straits and difficulties, that keeps its eye upon the Difficulties, and not on a Promise. That Faith or Prayer honours God best, that trusteth and eyes God most in the face of a seeming impossibility. That soul is most prevalent with God in Prayer, that seethe nothing out of God capable to help or answer Prayer. So much concerning Prayer. Let me now speak a word of Advice to my Relations and Friends, as to the Deceit that attends men and women in their Affection of Love. 1. Be careful in loving Sanits, that you love them as Saints; if so, you will love them best in whom you see most of Christ and Grace, though strangers other ways to you. 2. They that are most faithful, and downright in reproving you for sin, or neglect of duty to Christ, are the fittest objects of a Christians Love; and when there is least Deceit in thy love, these will be, not least, but most beloved. 3. That Love is commonly the best, that loves that most that is seen least; and that is not so much for acts without, as Grace within. 4. If it be a true Love, it is a lasting Love, and holds out in times of danger, as well as in times of prosperous duty. 5. True Love is seen most and known best, when as the party beloved is in a low suffering condition; for the Life of true Love lies much in sympathising with that it loves; So then that Love that only loves while and when the object beloved can communicate or answer its Love with a reciprocal good or profit, but when the object lies under sufferings, or censures, or wants, it draws back and dies, it's a false Love; for true Love doth principally manifest itself in Unity, Community, and Sympathy, and in the last is seen most. 6. Where true Love is, there is a Spirit that attends it, that is the Life of it; and where this Love doth Godlike, and Christ-like, go forth to love, the Spirit of that Love goes forth into the object beloved, endearing and uniting the heart and life of each other; As Jonathan and David. 7. True Godlike and Christ-like Love, is not only a sympathising and uniting Love, but it's a bearing & covering Love, it's nimble eyed to see Beauty, but very dim to see Deformity. But because there is so much deceit in Love, let me advise you to take heed of false Love, or imitating Love, that will deceive. 1. That Love will deceive, that loves Parts more than Principles, yet think it is for Principles they love. 2. When as their Love to the party beloved, is very high and violent while the party is in credit, but if under reproach, or clouds, or censures, their seeming Love, is with great ease & readiness, turned into censuring, and for the most part, without either examination or reluctancy: but in true Love where Life goes out, it is not so easily called in, but will turn and search, and search before it will shift. 3. A third deceit rides only upon, or most upon the wing of Oneness in Judgement, as to the visible ways of God & Christ, or in other ways; but others that have more Grace, are not so much beloved, unless they be of the same length, breadth & height in point of Judgement: this sort of Love is the most universally deceivable in this day; and yet the most sad threadbare Love that ever the Devil spun. 4. It is, when Souls love only so long as they are beloved. 5. Another Deceit in Love is, When men in their Love, under the notion of Religion or Grace, are more to women than to men; and in women to men more than to women; all Love ought to be looked after, but this to have a double watch. Now because the best way to try the Truth of Love, is by the Properties that the Scriptures witness to be in true Love, I shall say no more as to the Truth or Deceit that is in Love, by the rule of my own experience; but beseech my Relations and Friends to mind well what the Apostle saith of true Love in 1 Cor. 13.4. to the 8th verse; where the very natural and essential Properties of Love is asserted; and so asserted, that they that can witness what's there said, may assuredly know their Love is true; and if the contrary be found in you, or any, you may with the same assurance know, your Love, though it appear never so high, yet it is but false deceitful imitating Love. It is good to consider well what Love is; true Spiritual Love springs out of God; and what it truly is; it returns to God, carrying the heart where it is truly placed, along with it to God, and there it's fixed and centred. And though it may shake hands in its passage with an inferior good; yet 'tis not at home, but as it is, and when it is with God; for in that Union is its being, and in communion with that good is its well being. If you take Love in its Parts, you will see more of is Excellency. Observe a good man's description of Love. Desire is Love in motion: pursuit after good the continued sails of Love. Delight is Love in rest, or acquiescing in the possession of it. Delight is the Sabbath of Love. Fear is Love in awe of the beloved. Hope is Love in expectation. Zeal is Love in fire or flame. And so Zeal is most properly attributed to God. This was a good Friends description of Love. And now mind, True Love never dies to what it truly loves; for it never so loves but where it lives: it lives in union and communion with the Good it loves. Now that you may the better see the Nature and undeceivable Properties of true Love, or Charity, see 1 Cor. 13.4. to the 8th verse, see the 4th vers. Charity, or Love, suffers long; that is, it is not easily provoked; or a better reading is, It's slow to anger; so that a heart truly enriched with this Grace of Love, is a mild and meek heart, not full of fire and fury, but if occasions be offered, it is drawn, as the God of Love is, to afflict, but not willingly. 2. Not only slow to anger, but kind; the word may be read Bountiful; that is, the heart thus loving, is not only bound up from fury of one hand, but it's on the other hand at that season full of Kindness or Bounty; that is to say, it's not only backward to answer evil with anger, but to conquer it with Kindness, and readiness to do good against evil. 3. It envies not; that is to say, it doth not only cease from acts of fury, showing itself passionate, but at that time it doth not so much inwardly envy or wish hurt to any, o● grude or repine, or envy the good of others though itself may want that good; in that sense it's quietly contented with its own portion, and God's dispose to enemies and friends. 4. Love vaunteth not itself; that is, as you may see in the Margin of your Books, it's not inconsiderate, but weigheth all things, and is serious and considerate, in doing, and loving, and saying, it doth not do things rashly. 5. It's not puffed up; that is, it is not the property of a heart enriched with true Love, to swell, & to be frothyly filled with the wind of it's own conceits, as bear gifts or imitating-grace upon every occasion of its own advance, will be. 6. In the 5th verse, It doth not behave itself unseemly. This may, as an ancient Father well observed, be taken two ways; As, First, Love will not suffer a soul to do unseemly or uncomely things; So Secondly, It accounts no service unseemly wherein it is to serve the party beloved, though it be below itself as to men; therefore God imbrates an opportunity to love and serve his, when in their blood, and loathed by others, ●e he then washes and binds them up: So Christ washed his Disciples feet, and counts ●t no way unseemly. 7. Love seeks not her own; a true Property of Love indeed; for it's the nature of true ●ove delightfully to seek the good of what, or of that it loves; The word imports, as if it were dim-sighted as to self-interest, or self-seeking; and its great pursuit is delightfully to do good, and seek the good of others, as if that only practice were its proper posture: O this is Godlike and Christ-like; all self-love and false-love is quite of another nature. 8. It is not easily provoked. Some read, it is not easily embittered, or sharp; that is to say, it's not full of biting and cutting words, but manifesteth itself smoothly and sweetly, though it meets with provocations. 9 It thinks no evil; that is, it is not imagining or contriving evil against any, nor easily drawn to think evil of others; but as it lives in a harmless way itself, so it is ready to judge others do so too; not like the spirit of jealousy and the eye of gilt, which is always either imagining evil against others, or judging others; and yet for jealousy, it will tell you, love makes it do so: but true Love is of another nature than either. 10. From the 6th verse; It rejoices not is iniquity. Some read, and its most properly to be read, Rejoices not in injustice, but in the Truth, as the words follow, or with the Truth, that is, it cannot rejoice in any unjust proceeding in afflicting any, but its delight is to have the Truth heard and vindicated, and Justice to be done justly, and for none to suffer without just cause; quite contrary to Hypocrites love, which if it hath a prejudice against one, or if one stands in its way of profit or honour, how ready are they to asperse, and cast dirt in their faces; and if any other cast dirt upon them, and bring unjust reproaches or suffering upon one that so stands in their way, O how they rejoice. O sad property of professing Love in this day! 11. In verse the 9th; Love beareth all things. Now if we will believe the best Grecians in the reading of these words, it is not then so to be read, but it covers all things; that is, if it meets with some evil usage, or if it seethe a brother fall into some evil, it is so far from being prone to blaze it and report it, that its naturally prone to cover, and with all lawful-wise ways to hid it with one hand, whilst it helps the fallen soul with the other; quite contrary to the way of some in this day, though they profess, and that highly, to Love, yet so soon as they hear of an infirmity, or that a brother or a sister is fallen, they are presently on fire to divulge it, even so hasty and greedy, that they cannot spare time to search and see whether the report be true or no; but as the Prophet saith, Jer. 20.10. Report and we will report: these Souls in this work, do rather think to make themselves Saints, than judge themselves to fin: but alas, though they profess Love, they know it not, in the day of God they will see themselves mistaken. 12. It believes all things; that is, it is ready to believe all good, and good of all; though there be some evil in others, or against itself, yet Love is very dark-sighted as to aggravate it, and is very hardly brought to believe it, but is ready to think all is like itself. 13. It hopes all things; that is, it is very hardly brought off from expecting of good where good should be, or is professed to be; and though some contrary evil ariseth, yet a heart filled with Love is still hoping the best, and making the best of it. 14. It endures all things. In this much is to be minded; it endures any hardships to serve what or that it loves; it will and doth endure very harsh and hard deal from others for its loving; one censures and another frowns, and another throws dirt in its face, as they did in the face of Christ for loving of poor souls: And again, it will endure much hardship and hard usage from that or them it loves, before it will leave off loving; nay, it will rather endure hard deal, and conquer them with Love, than leave off loving. Did not Christ do so with the Spouse, Cant. 5. And what hard usage did God receive from his People, as you may see in Jer. 2d. and 3d. chapters? yet God follows them with Love. O what hard usage did Paul receive for and in the way of his Love from them he loved! and yet he loved still; a sweet lesson for Saints in this day to learn. O that God would give me, and all his People, power seriously to try our Love by these Rules. Love is laid down in Scripture, as one of the chiefest signs of our Sonship; O therefore we had need be careful we are not mistaken, especially in this day, wherein there is so much imitation of Love, and yet not Love; the Lord help us to try, that we may be found in the Truth, and the Love of the Truth, and true Love may be found in us. O if ever the lesson that Christ preached to his Disciples in the 14.15.16. chapters of John, and that John preached in 1 Joh. 2, 3, 4, 5, chapters, as to this great Duty of Love, there was never a season that called for that service like this; and never was the dear Appointments and Service of God, less honoured with this Saint-honouring Grace of Love, than now in this day: the Devil knows it is the sinews and nerves that keeps Saints one: and he also knows the way to destroy the People of God, is to divide the People of God: They are very blind that in looking back, cannot see, ●hat so long as the People of God kept in ●nity, they were kept in prosperity, and when ●hey divided, they soon fell. O that God ●ould give his People hearts, to know from ●hence they are fallen, and to do their first works, and to remember their former Virgin-Love, which formerly appeared to bear blossoms, till the sad frost of a revolting spirit, caused it to be nipped with cold blasts of God's Northern winds. O would any souls recover Love, labour to be acquainted more with the God of Love, and live more under the sense of the want of Love, and covet to be first in that work; and where you see a want of Love, love them into Love. And the God of all Love, Peace and Grace live with you. Amen, Amen. I have done with speaking of true God like Love: I might speak something of natural Love, and also the Love of Friends, of Relations, or Neighbours, upon a natural account, but of that I shall forbear; only, Brief Word or two to my Children; which mind as followeth. When and wheresoever you find shows of Love, take a longer time 〈◊〉 try it, than to trust it: Meet with no friend●● Love, but answer it with Love; and where 〈◊〉 intent to continue in Friendship and ●ove, stay not from loving till you are beloved, but love that you may be loved; know that ●ove that your Love begets, will not only ●●st longest, but will end most honourably. 2. Take heed of a pleasant smooth language, where there is an evil life. 3. Trust none that speaks fair to you, if ●●u find them prone to speak evil of others. 4. Look well behind men and before men, ●ore you intrust any secret in men or wo●en. 5. If you would gain and receive a friend●● esteem of all, walk humbly towards every ●in; for the best way to be honoured as a ●●●ster, is to be to all like a Servant, to the ●●ants, but not to the carnal wills of men. 6. If you would retain friendship among 〈◊〉, what ever you hear, speak evil of none. 7. To retain Friendship long, take heed 〈◊〉 leave not your interest lose among any. In word, my dear Children, if you wisely and friendly & profitably live in the world as to the world, mind this rule: So live among men, that you may overse● all men, learn something from every man but confide in no man; and yet so, as to suffer no man to lose, but rather to gain by you. In the next place, I shall speak a wordt the nature of Sorrow or Mourning, seeing there are so many promises annexed to tru●● Mourners. And in this mind two things. 1. What Deceits attend Mourning, tha● we may not be deceived. 2. The Properties of true Mourning. 1. Deceit is when we take the sudden motion of a natural tender affection, for the exercises of true conviction or a heart trus● affected from Grace; for some nature is such that upon the least sudden motion of any sorrow, or sometimes from sudden joy, they cannot but mourn; and if this come at a season of praying or preaching, without care it may be, and I fear, is taken as a fruit of Grace. 2. When a soul mourns more for peace than for the want of presence. So did Sa●● and Judas, etc. 3. There is a hidden occult quality 〈◊〉 some natures, that they cannot but in a w●●● of sympathy, weep and mourn when they se●●● another mourn; it may be those that they see mourn, may mourn from true conviction, and then in a way of sympathy they cannot but mourn too; and so being among true Mourners, they and others may conclude it true. 4. Deceit is, when any one's mourning is produced from a sad reflection of guilt, 〈◊〉 crossing Light, more than for their dealing ●nkindly with God and his Love. Quest. What are the truest Signs of a true ●ourner? Answ. These; 1. True Mourning in real mourner's, brings or draws up the soul into a ●ore single closing in with God, or it raiseth 〈◊〉 the heart to a more special expectation ●●●d choice compliance with God: see and ●ind well Isa. 38. last part of the 16, verse. 2. Such prize deliverance from sin, much ●●re than freedom from sorrow, Isa. 38.17. ●●al. 40.1, 2. 3. They are a people that are as seriously ●●ected with their unsuitable frames of heart their mourning, as for the matter they ●●urn for. 4. Answers from God in their mourning; ●●ess their answer brings Power, as well as ●●don, it will not satisfy, Psal. 51. 〈◊〉. A true Mourner, mourns most kindly, 〈◊〉 freely when he enjoys God, in sealing up ●●●on must fully, Luke 7.38. and 47.48. 〈◊〉. Such a heart mourns for that most, that is seen least; I mean more for heart-sins unseen, than for sins without, that are seen. See Job 42.3, 6. see David, Psal. 19.12. and 51.5, 6, 7. and Isa. 6.5. 7. The property of such a soul is, The nearer it draws to God, the more the work of mourning and shame doth increase: See Jer. 3. and last verse, and see Job 42.2, 3, 6. Besides these Deceits, there are yet some Deceits that are harder to be discerned; and that is, in point of joy, and boldness, and appearance of life in duties: For know, There are many, that from eloquence duty and some concurrents of nature's ability, joining with imitating sorrow or joy do so heat and warm, and lift up the soul that it concludes that joy, heat and lifting up, must be from presence; and yet sometimes this heat, joy and liftings up, may only arise from the unity of Light and Life for do but mind how Peace doth arise from a bare union of Light and Life; if the Li●●● be but one with the Light, and doth not cr●●● it, that soul must needs have peace; thou●● the Light may be but a deceivable Light, 〈◊〉 if the Life cross it not, Peace is maintained and many times such souls in such condi●●ons, do conclude, that their joy and peace from Presence: Therefore it doth concus to know the Truth or Deceit of such J●●● Peace, Confidence and liftings up; you 〈◊〉 see the Truth, and also the Deceits, in what follows. As, 1. When the increase of Confidence and Comfort doth not crucify or mortify sin, but leaves the soul, or gives the soul as little power against sin, as when it first found it, unless it be restraint of sin, not mortification. 2. When the joy and comfort they in joy ●●●y it, doth not increase more care in their ●atch, but the heart grows higher and loo●er to that work: both which you will see by ●●e difference Christ makes, between the ●eart the Devil is cast out of, and that the ●evil went out of, Mat. 12.43, 44, 45. 3. When their peace and comfort by it, ●●n and doth allow of private sins, and both ●●●n subsist and stand together; and if at any ●●e there be any trouble for such sins, a lit●●● sorrow, with some performance of duties 〈◊〉 lick it whole, will end it, without fresh ●●plication of Jesus Christ; when as another heart, cannot after so sinning, have any ●ace but from a true manifestation of God's ●●ve in him, Psal. 51.8, 9 Job 34.29. 4. When the sense of propriety in God, ●●kes them high and confident in mercies in ●●es of prosperity; but in crosses or time of ●ress, their confidence, comfort & strength ●●es, Prov. 24.10. 5. When the soul only takes comfort from, or rejoices in that part of God's Word which speaks out comfort, but not in that which crosses corruption, and requires duty. Now a true Joy, Comfort and Confidence, arising from a true sense and sight of propriety in God, makes the soul to love and delight in each and all God's Words, as well one as the other: See Psal, 119.57, 70, 72, 77, 97. Apply 114. with 127, 128, 167. 6. If it be true, such a soul is made abl● by it, to distinguish between the comforts that flow from Presence, and that which flow● from other things, though it have an angelical stamp upon it: Do but see and apply Exod. 33.23. with 13, 14, 15. and chap. 34.9. And so David. 7. All false Joy and Comfort gins at wrong end, as thus; all that Joy and Comfort ariseth from sense, and 'tis sense only that gives light; But true Joy and Comfort ariseth from sight, and that sight bege●sence: So Moses, Exod. 33.15, 16. So D●vid, Psal. 116.10. and 43.5. That Chri●● intends, John 10.4, 5. A stranger they will 〈◊〉 hear. 8. False Comforts and Joy will trump over unseen sufferings, but when seen a●● felt, it fails and falls; But true Joy, Co●fort and Confidence from fight of Presence is most weighty and serious, and cheerful when suffering for God, is seen and felt. S●● David, and the three Children, and Daniel, ●nd Paul, and those in Acts 5. ult. Rom. 5.1, 〈◊〉, etc. Now because some have, with their false lifting up, great gifts and parts, and so not ●o easily discovered, I will add a few more to ●o these. 9 Though they may be employed in hearing or declaring such and such Truths, yet do not in themselves savour what is said, or what they say or declare: See John 6.60. 10. What ever such have that looks like ●ife, yet it lasteth not long, but is in a declining posture, like Ephraim, Hos. 7.8, 9 and Mat. 13.20, 21. 11. It's more troubled at negatives, than ●or want of affirmatives; that is to say, it's troubled sometimes at things that are contra●y to life, but seldom or never troubled for ●he want of life; like the Pharises, Luke 4. ●, 39, 40. So much to this particular. In the next place I would lay down some ●rue signs or discoveries, whether or no we ●ave the true promised Spirit the Scripture speaks of; and they are as followeth. 1. That heart that is truly enriched with ●he Spirit of God, is very cheerfully carried ●ut, to comply and close with God in all its ●●ence and sufferings; as Job, Job 1.31. ●hap. 40.5. & 43.5. So David. 2. That heart by it is made capable to distinguish and know God or Christ's Call, from all false calls or discoveries, though in a night-season: See Cant. 5.3, 4. 3. To such a heart, Presence is always precious; but most precious when it gives most power against sin, Psal. 40.1, 2, etc. 4. It enjoys nothing in its own account, livingly and lovingly, but when it enjoys Presence clearly, Psal. 73.25, 26. 5. It fears no damage nor danger, when sin is from it, and Presence is with it, Psal. 23.4. & 27.1. and 112.7. 6. It makes the heart to make sweet applications of God's Love, in and from the bitterest lashes; and out of darkness, applications of Light; See Micah 7.8. see David, 1 Sam. 30.6. 2 Sam. 15.24, 25. 7. It's that which leads the Soul not only to, but into the Spirit and Life of all Truth, John 16.23. imitating-light, life and grace, only leads to, but not into any truth. 8. It never gives the soul a fresh view of Christ, but it gives the soul a renewed participation of what is communicable by Christ, John 16.13, 14. 2 Cor. 3. ult. 9 It never brings the soul sensible comforts, but it livingly sets the soul at liberty; not only to live, and to love God, but it transforms the heart into the Glory of what it enjoys or beholds, 2 Cor. 3.17, 18. 10. That heart that is truly enriched with it, it cannot live without it; and if without it, it is as a body without a soul: and mind this, that when that lies hid, all comforts on this side God, cannot make it live till it returns, Job 34.29. There is many more, but I do but hint at them, and that by which God hath in measure satisfied my sold with. If any shall object and say, that they have felt these, or most of these, but they are so often eclipsed, that they fear it cannot be right, and they are often fearful, that they had only a sight and taste of it, and that God hath finally forsaken the soul; I shall only let you know what hath been a comfort to my soul, and is a testimony, that it's only Gods hiding his face, and not a final forsaking. Mind these things. 1. If the soul be finally forsaken, that soul is willing to be forsaken, and not troubled at it, but rather rejoices in it. 2. If finally forsaken, there is an evil spirit presently possesses it; as in Saul. 3. That heart that's finally forsaken, is not, nor cannot be sensible that it is so; but the contrary; as Psal. 13. & 77.6, 7. 4. They are not tender in point of sin, but sin without sense; As they in Rom. 2. 5. They do not nor cannot long for the returns of Presence; for mind, God never leaves a love and longing after Presence in a soul that's finally forsaken; if that be there, there is God's pledge to show he will return; 'tis that that keeps possession for God till he comes; see Isa. 54. at large, Jer. 31.18, 19, 20. There is many more, but these also are such, by which God hath comforted my soul in a time of dissertion. Now there be some general Deceits, relating to Conversion, and the very body of Religion, that I desire to leave to my Children and Friends; and those Deceits are as follow. 1. Deceit is, When souls rest satisfied with something that's like it, and yet at that time, and also before, never passed under, or know what it is to be enriched with the nature of the thing: as thus; Because Conversion is a change, therefore any change; because it's a turning, therefore any turning; because it's light, therefore any light; and because there is life and joy, therefore if any, it must be that. Here was the young man in the Gospel deceived, Mat. 19, 20. And so the Pharises, Luke 18.11, 12. And so at the last day, Mat. 7.22. 2. Deceit is, the resting satisfied with some thing that doth, and must of necessity accompany the truth of the thing, and at that time not see nor know; it doth truly arise from the truth in them, as the only cause; as whether that love, that comfort, that zeal, that sorrow, that joy, doth arise from the truth in them, suitable to John 4.14. Rom. 5.4. 2 Cor. 3.18. 2 Pet. 1.5, 6. 3. Deceit is, When the soul doth rest satisfied, in a bare saying or sight of the Truth, both in nature, causes and effects, and yet than cannot witness either of them truly in themselves, only things to be, but not in himself in being: like them in Jer. 8. apply 5, 7, 8, verses, and Jer. 23.25, 26, 27. Rom. 2. 4. Deceit is, When souls rest satisfied with their state, though without witnessing the Truth truly within, yet comparing them with themselves, or some others that do more differ from the truth than they; suitable to Jehu, 2 Kings 10.15. and Luke 18.11, 12. 2 Cor. 12. to the 17. 5. Deceit is, When souls confidently affirm, and are persuaded, that they are truly enriched with the Truth, and yet at that time they cannot witness those things that are unseparable concomitants of truth; As First, An universal conformity to Truth; as David, Psal. 119.6. Luke 1.6. Secondly, An universal Antipathy to all things contrary to it; as in Psal. 97.16. Psal. 119.104, 128.113. Thirdly, A living growth in, or growing up in the Truth, Psal. 92.12. Ephes. 4.15. 1 Pet. 1.22. 2 Pet. 3.8. Fourthly, A feeding upon it; not that there is or will be a perfection in action, or else no truth; but where Life is in the principle, there must be a growth in it, and feeding on it; these concomitants are, or else, that soul that lives in sense, as it judges of having truth in it, is deceived. 6. When souls rest satisfied in the increase of some thing that doth accompany the Truth of Grace, but see not, nor have not an increase in the Power or Principle of Truth, only in gifts or profession, or outward conformity in their lives without, or in language, and rest there as if all were right. 7. When a soul is brought to a sight of the want of Truth, and a sight of the worth of Truth, and so cries down the living without it, and cries up the riches and glory of it, and so rests satisfied in a bare seeing the want and crying up the worth, and so contents its self in a bare sight and saying, without witnessing that Power, Riches and Glory in its own soul. These Deceits are some of them that attend souls in relation to Conversion, and the work of Grace within. But there be some Deceits that attend Men & Women in their external Walking or Worshipping. I will only hint a few: As, 1. When things, though false, yet in their outward appearance are named, as God names such things in Scripture that are his true Appointments, and so rest satisfied with the customary titles given to it, and never search into the nature or truth of it; as Preaching, Praying, Singing, Baptism, and breaking Bread, etc. because it is called so, therefore it is so. 2. Deceit is, When the soul doth enjoy a true appearance or appointment, and is taken up there in the bare appearance or appointment, yet doth not know the true nature of it, in its Life and Power. 3. Deceit is, When the satisfaction of, and love to, or delight in the nature of truth, is only produced by, and measured suitable to the measure of their performance, or eloquence in it, or the warmth and heat they draw from it, and not from the light, sense, and true enjoyment of Presence. But no more at this time. Just at this time having a Letter from a Friend, I shall leave off what I was going on in, and in the next place answer that, and therefore I think it necessary to write down the Letter itself, and so go on in answering of it. Octob. 9th 1663. Dear and precious Brother, YOU whom God hath made instrumental of much good to my soul; for which I do bless God; and do daily pray, that God would give you suitable upholds to carry you through all your sufferings, with such patience as your sufferings call for: I must confess, in some sense they differ from most; for not only I, but many were at a stand, to hear what Censures were passed upon you, by such who appeared eminent for God: But since I searched, and saw they were false, I am ashamed of my readinss to receive them. These are to entreat your pains, now you are confined, to mind your promises, in giving me the Heads of what you preached from John 3.16. and that from Phil. 1.23, 24. about the Immortality of the Soul; and a word or two what that Peace is that is purchased by Christ for Christians, and whether a peculiar Grace or State; and a word or two of the Difference between the Old and New Covenants: In doing of which, you will refresh the heart of Your loving Friend in the Lord. Now in answer to this Letter, I shall begin with the Heads of what I declared of my apprehensions from John 3. the first part of the 16th verse; For God so loved the World, that he gave his only begotten Son. From the words many rich Truths may be observed; but I shall first observe something in general. You must mind that these words is a reason of what in the 15th verse is affirmed; viz. That whosoever believes, shall not perish, but have everlasting Life. Now that the Comfort of these words may be discovered, I shall first observe this general Truth from these words, God So loved. The word [So] is so unexpressible, so admirable, so matchless, so that, Observe Doct. The Love of God in giving Christ, is a rich, admirable, and unexpressible Love. For the opening of this, mind, 1. Scriptures to prove it. 2. We shall by way of illustration, lay down many things to make good this Truth. As for Scriptures, mind these, Rom. 5.8. But God commendeth his Love towards us, in that, while we were yet Sinners, Christ died for us; Ephes. 2.4. But God who is rich in Mercy, for his great Love wherewith he hath loved us, even when we were dead in sins, etc. chap. 3.19. And to know the Love of Christ, which passeth knowledge, that ye might be filled with all the Fullness of God: In 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God chap. 4.9, 10. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the world, that we might live through Him; verse 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be a Propitiation for our Sins. See John 17.23. I in them, and thou in me, that they may be made perfect in one; and that the World may know that thou hast sent me, and hast loved them as thou hast loved me. And you may see what is said of Christ's Love in that sense, Gal. 2.20. I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me; and the Life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me: Joh. 13.14. Greater Love hath no man than this, that a man lay down his life for his Friend. Now for Illustration, mind. 1. Consider in what relation Christ stood with God, when God gave Christ. 2. Consider to what God gave him. 3. How God gave him. 4. For whom God gave him. 5. God's Ends in that work. Lastly, The Improvements. 1. In what relation Christ stood with God there was the bond of nature in the highest degree; for he was his Son, Psal. 2.7. I will declare the Decree; the Lord hath said unto me, Thou art my son, this day have I begotten thee: Heb. 5.5. So also Christ glorified not himself to be made an High Priest, but Him that said unto him, Thou art my Son, this day have I begotten thee. 2. There was the tye of singularity and peculiarity, his Son, nay his only Son; as in this 3d of John; had God had another Son in that sense, though the giving up had been 〈◊〉 high token of Love, yet not so much as in ●his sense, his only Son. 3. As there was such an high Affinity in Nature, so there was an unexpressable height 〈◊〉 Unity of Affection: See upon God's ●●de, in Mat. 3.17. And lo a Voice from Hea●●en, saying, This is my beloved Son, in whom 〈◊〉 am well pleased; and chap. 12.18. Behold ●y Servant whom I have chosen, my Beloved, in whom my soul is well pleased; I will put my Spirit upon him, and he shall show Judgement to the Gentiles; and chap. 17.5. While he yet speak, behold a bright Cloud overshadowed them, and behold a Voice out of the Cloud, which said, This 〈◊〉 my Beloved Son, in whom I am well pleased, ●ear ye him: and in Mark 1.11. And there ●ame a Voice from Heaven, saying, Thou art my beloved Son, in whom I am well pleased: and in 2 Pet. 1.17. For he received from God the Father, Honour and Glory, when there came such a Voice to him from the excellent Glory, This is my beloved Son, in whom I am well pleased. So you may see in Christ, what a high unexpressable Love he had to his Father, his Father's Will was his Will; and to answer his Father's Pleasure, was so great a pleasure to him, that Life and all must go, as little enough to speak out his Love. Now consider all this, and you will see, that the one might have restrained God, and have tied up his hands from giving up his Son; and Christ might have pleaded on the other side, Why me, Father? why me that am thy only Son, & c.? but God looks over all in this act. 4. There were bonds of Honour, both on one Throne, in one Glory. It might seem in the eye of carnal reason, to be below God thus to abase Christ, and that in relation to a point of Honour. O what Love must there be to overlook this! 5. He stood related to God, as the chief est and eminentest object of his Delight Prov. 8.30. Then I was by him as one borough up with him, and I was daily his Delight, rejoicing always before him; Isa. 42.1. Behol my Servant whom I uphold, mine Elect, in whom my Soul delighteth; I have put my Spirit upon him, and He shall bring forth Judgement to the Gentiles. O now, reason from all, and you will not be able to express this Love of God, in giving the Lord Jesus Christ as he did; O admirable Love! Secondly, Consider to what God gave him. 1. To Death; Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto Death, even the Death of the Cross. O could not he have given him to suffering, and not to death? O what Love must that be, that did and could cause God thus to overlook, as it were, the Love and care of Christ's Life, and thus to give him to death. 2. The Death of the Cross; Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto Death, even the Death of the Cross; and Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree; the most contemptible Death that could be, a cursed Death, a shameful dishonourable Death. O see what blessed Love was here showed, in this cursed and shameful Death. 3. Not only to death, and the death of the Cross, but to all the Aggravations that could possibly accompany either. As thus; 1. He suffered as a Sinner in the highest sense: 1 Cor. 15.3. For I delivered unto you, first of all, that which I also received, How that Christ died for our Sins, according to the Scriptures; and in the 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him. Sins make suffering unsufferable, else it is but a chastisement if sin be not in it; but if it be, than it is a punishment: yet even so must our dear Christ suffer as a fruit of the Fathers Love. 2d Aggravation, was the exercise of God's Rage, Fury and Wrath in the Law against Sin; this, O this in the highest of it, was Christ given up to in his Death; Isa. 63.3. I have trodden the Winepress alone, and there was none to help; for I will tread them in mine Anger, and trample them in my Fury, and their Blood shall be sprinkled upon my Garments, and I will slain all my raiment. 3. It was to, and by, the worst of Executors: For First, They were his Enemies. Secondly, Their envy was in them, as Professors under the Notion of Religion; Wrath covered with Zeal is implacable, and such are the worst of Enemies; that Envy is the worst, and where that is, there is no pity: no more had they of our dear Saviour; Isa. 50.6. I gave my back to the Smiters, and my cheeks to them that plucked off the hair; I hide not my face from shame and spitting: Apply Mat. 27. 4. In the highest of his Sufferings, when he was on the Cross, in the sense of his Sufferings, God did appear to forsake him; Mat. 27.46. And about the ninth hour, Jesus cried with a loud voice, Eli, Eli, lamasabachthani; that is to say, My God, my God, why hast thou forsaken me? O to lose sight and sense of Presence, is sad: Suffering in itself is sufficient to sink down a soul; but to lose Presence in the midst and height of Sufferings, doth sadly aggravate it: yet this must dear Christ be given up to. O what Love is there in God O unspeakable Love to poor Sinners! that to accomplish their good and safety, his Son must thus suffer, and be thus forsaken. The third thing in order is, How God gave him up. 1. Freely; for he was not sought to by any for Christ thus to be given up, nor no purchase should have been given, if he had been so offered; but God doth it freely: In Isa. 50.2. Wherefore when I came, there was no man; when I called, there was none to answer. Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? etc. And chap. 63.5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own Arm brought Salvation unto me, and my Fury it upheld me. Besides, all his Terms in his Tenders of this dear Christ, are free. 2. As he did it freely as to us, so he did it with the greatest severity as to him; and that you will see, if you consider these Scriptures; Isa. 53.4, 5, 6, 7, 8, 9, 10. applied with Mat. 27. from the 29, to the 50, verse, and Rom. 8.32. He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? And in that 8th of the Romans, consider what it is; for God not to spare his Son, as the Word is, He Spared not his Son. 1st. Not to Spare, implies or signifies the highest Severity of Justice; Deut. 13.8. Thou shalt not consent unto him, nor hearken unto him, neither shall thine eye pity him, neither shalt thou Spare, neither shalt thou conceal him; Isa. 13.18. Their Bows also shall dash the young men to pieces, and they shall have no pity on the Fruit of the Womb, their eyes shall not spare Children. 2dly. It's to let out Justice upon one without the least exercise of pity, or any reluctancy, or rollings of bowels of compassion. See Jer. 13.14. And I will dash them one against another, even the Father and the Sons together, I will not pity, nor Spare, nor have mercy, but destroy them; Ezek. 7.4, 8, 9 In the 4th verse, And mine eye shall not Spare thee, neither will I have pity, but I will recompense thy ways upon thee, and thine abomination shall be in the midst of thee, and ye shall know that I am the Lord. In 〈…〉 Now will I shortly pour out 〈…〉 and accomplish mine Anger upon 〈…〉 ●●dge thee according to thy ways, and will recompense thee for all thy abominations. In the 9th verse, And mine eye shall not Spare thee, neither will I pity thee; I will recompense thee according to thy ways, and thine abominations that are in the midst of thee, and ye shall know that I am the Lord that smiteth: And in Ezek. 9.5. And to the others he said in mine hearing, Go ye after them through the City, and smite; let not your eye Spare, neither have ye pity. 3dly, It implies a laying aside all regard or respect to the party suffering. See this word so expressed, Job 30.10. They abhor me, they flee far from me, they Spare not to spit in my face. And as it was there with Job, so it was with Christ. Isa. 50.6. I gave my back to the S●●irters, and ny cheeks to them that plucked off the hair; I h●● not my face from shame and spitting. Apply to this Mat. 27. From all this, if you consider it, you will see, it was from God upon Christ, with the greatest Severity that could be. 3. God did not only give him unto us freely (as to Christ) with the greatest severity, but he did it delightfully: Isa. 53.10. Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul, an offering for sin, he shall see his Seed, he shall prolong his days, and the Pleasure of the Lord shall prosper in his hand 〈…〉 to give up the Son 〈…〉 death, to accomplish 〈…〉 Life for poor Sinners. 4. He did it self- 〈◊〉 〈…〉 himself and to Christ; and he did it so, as admitting of no reasoning from himself, or any way of repining, or minding the loss of his Son's Life; and as to Christ; he might have said as David, O my Son, my only Son; O shall I give my Son for Sinners, my Friend for my Enemies! he never seems to give way to any such discourse or reasoning, but denies all to accomplish his Love for lost Creatures. Nay, Christ might have said to his Father, What dost thou find in me word 〈◊〉 Death? if not, how can it stan● 〈…〉 24.16. The Father's 〈…〉 Death for the Children; neither shall 〈…〉 put to Death for the Fathers, every 〈◊〉 shall he put to Death for his own sin. 2 Kings 14.6. But the Children of the Mu●●● 〈…〉 according unto that which is w●● 〈…〉 of the Law of Moses, wherein 〈…〉 ●●●ded, saying, The Father s●●●● 〈…〉 for the Children, nor th●●● 〈…〉 death for their Fathers; but every man shall be put to death for his own sin. Besides Father, there is rolling of thy Bowels to others; as in Hos. 11.8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together: And in Jer. 31.20, 21. Is Ephraim my dear Son, is he a pleasant Child? for since I spoke against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord. Verse 21. Set thee up way-marks, make thee high heaps, set thine heart toward the Highway, even the Way which thou goest; turn again, O Virgin of Israel, turn again to these thy Cities. What! is there none for me? None of this is mentioned, but all laid aside to accomplish this rich admirable and unexpressible Love; so it was done self-denyingly, The fourth thing is, For whom he gave him. 1. He gave him for Sinners; Rom. 5.8. But God commendeth his Love towards us, in that while we were yet Sinners, Christ died for us: And in 1 Tim. 1.15. This is a faithful Saying, and worthy of all acceptation, That Christ Jesus came into the world to save Sinners; of whom I am the chief. 2. Ungodly; Rom. 4.5. But to him that worketh not, but beleiveth on him that justifieth the Ungodly, his Faith is counted for Righteousness 3. For Enemies; Rom. 5.10. For if while we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life. 4. The worst of sinners; 1 Tim. 1.15. This is a faithful Saying, and worthy of all acceptation, That Christ Jesus came into the world to save Sinners; of whom I am chief. 5. It was for the Rebellious, and Blasphemers, and such as caused others to blaspheme; Psal. 68.18. Acts 26.1, 8.1 Tim. 1.13. O this heightens God's Love: O rich Love! God loves them that hate him. The fifth thing is, God's End in giving his Son. 1. It was to reconcile poor lost Sinners to himself; 2 Cor. 5.19, 20. To wit, that God was in Christ, reconciling the World unto himself, not imputing their Trespasses unto them; and hath committed unto us, the Word of Reconciliation. Verse 20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. And in Col. 1.20. And having made Peace through the Blood of his Cross, by him to reconcile all things unto himself, by him, I say, whether they be things in Earth, or things in Heaven. Surely God doth highly prise this, that he doth purchase it at so high a rate. O see, see poor Sinner; it was not only to accomplish Reconciliation with him, but us to him; it was not his gain, but our gain, and his loss; O what rich Love is here! God seeks a way for us, and then seeks to us. 2. His End was to overcome and conquer, that or them, that would have destroyed us: As first, Sin; Rom. 7.24, 25. O wretched man that I am, who shall deliver me from the body of this death? and in verse 25. I thank God through Jesus Christ our Lord. So then, with the mind I serve the Law of God, but with the flesh the Law of sin. Secondly, The Law; Gal. 2.19. For through the Law, I am dead to the Law, that I might live unto God: Rom. 8.2. For the Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. Thirdly, Death; 1 Cor. 15.55, 56. O Death, where is thy sting? O Grave, where is thy victory? The sting of Death is Sin, and the strength of Sin is the Law. Fourthly, The World; John 16.33. These things have I spoken unto you, that in Me ye might have peace; in the World ye shall have tribulation: but be of good cheer, I have overcome the World. Fifthly, The Devil. In 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. O what an End is that! O reckon every End, and they all end in one End for us poor Sinners. 3. His End was, To bring up poor Souls as into Union, so into Communion with himself, and Son, in all their Light, Life, Love and Glory; John 17.21. That they all may be one, as thou, Father, art in Me, and I in Thee, that they also may be one in us; that the World may believe that thou hast sent Me: ver. 22. And the Glory which thou gavest me, I have given them, that they may be one as We are one: verse 23. I in Them, and Thou in Me, that They may be made perfect in One, and that the World may know that Thou hast sent Me, and hast loved Them as thou hast loved Me. Apply 1 John 1.3. and 1 Pet. 1.3, 4, etc. 4. His End was, That we might have nothing to hinder our Faith and Confidence in Him, in our appeals and approaches to him. Heb. 4.16. Let us therefore come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need. And in Ephes. 3.12. In whom we have boldness, and access with confidence by the Faith of him. O mind these Scriptures, poor Soul; if thou wantest Faith, go, O go, in the Faith of Jesus. It is and was God's great care, that poor souls, though never so poor, might come to him with boldness without fear. If any should demand the Reasons why God takes this way, to manifest his rich Love by. Answer, For these Reasons. 1st. Reason. There was an absolute necessity lay upon it; for there was not another way to accomplish Salvation for Sinners, and satisfy divine Justice. Isa. 63.5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own Arm shall bring Salvation, etc. And by this, Freegrace is displayed gloriously. 2d. Reason. That it might appear, as to be an act of God's Wisdom, so singularly an act of Love; which other ways could not have been, had not all other things in the world have been lost and overlooked. 3d. Reason. That all flesh may be silent and brought to lie down and confess it to be a work only of God, in that none but God could have done it: See Rom. 3. at large; and see chapt. 4. at large, where this rich Work of Love is fully related, and debated; and this as a Reason asserted. Now for the Improvements of this rich Soul-supporting Truth, mind in these Uses. 1st. Use, To inform us of the great Wisdom, Love and Grace of God to poor Sinners, which is so fully made out in this Act of God, in giving his Son in this manner. O go over all the Particulars, and you must say with the Apostle, O the height and depth of God's Love! Ephes. 3.18, 19 Rom. 11.33. 2dly, To inform us what poor Man had been, had God left him in his lost estate, or left him to have found out a way to have saved himself. 3dly, If this be so, as hath been fully proved, of this rich admirable and unexpressible Love of God in giving his Son; then this may assure us in general, That God cannot, nor will not, withhold any good thing from us, but with Christ will give us all things: It's the very use Paul makes of this Truth, in Rom. 8.32. where he saith, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? O poor souls, consider this, and mind it well, in all states and straits, believe what God saith: and consider and reason with thy soul thus, Do I want this or that? well, did God give me his Son, the greater, and will he withhold the lesser? No, no. Now mind some Particulars: As, 1. We may from this be certain, of God's Satisfaction by Christ for all Sin; for sure God would never have done this, had or could there have been a Dis-satisfaction to have overbalanced his Satisfaction. Mind these Scriptures, Mat. 13.11, etc. Ephes. 5.27. O see Heb. 10.10, 12, 14, 17, verses; and you will see this made clear. 2. To assure us of the certainty of poor Souls Salvation, Rom. 5.10. it is there fully asserted from this foundation. 3. To assure us, That there is no Enemy left unconquered; for had any thing been too strong for God, this work could not have been accomplished; but nothing could, nor was too strong for God, neither Sin, as Rom. 7. nor Law, nor Death, nor World, nor Devil; and if so, look upon, and encounter with all these as conquered before, you encounter. 4. It's to assure us, That the Foundation of Salvation is more sure, than to stand upon such a weak changeable foundation as our duties or goodness is; It's done only and singly by God, and the Foundation is as sure as he is; 'tis alone his rich Love and unchangeable Grace in Christ. See the Text, etc. 5. 'Tis to assure us, and that with all clearness, That God's Love to the worst of Sinners, is as great as to Jesus Christ: Seeing all this God gave up Christ to, was to accomplish not his, but their good, see John 17.23, 24, 26.1 Tim. 13.14. O what Comfort is here to a poor soul! consider what dear, what rich, what delightful Love was there, and is there in God for Christ; and what will this Love carry God to do for Christ? do but mind it, and then consider, that that Love, the same Love, with all its Riches, with all its Strength, with all its move, is in the heart of God for me. O soul, lie down and admire this Love! 6. To assure us, That as God's Love was not caused by us, nor moved, or brought forth from any cause in us, so it cannot be changed or destroyed by us; certainly if Sins foreseen, would not, nor could not keep God from giving Christ, sure when they are brought forth, they cannot turn God and Christ from loving of us. 7. To assure us, in way of Comfort, That the whole, and full, and sole work of suffering for Sin, and satisfying of Justice for Sin, is done by Christ; so that, what sorrows and sufferings do attend Saints, there is no such end produced by it, as to satisfy unsatisfied Justice; but all that befalls Saints, are Fruits of Love, to put away Sin, Isa. 26.9. and to give down more Grace, Rom. 5, etc. 8. It is furthermore to assure us, and that of Certainty, from all that hath been said, That there is a willingness in God, not only to save, but to receive poor Sinners into his Grace and Favour, or else he would never have given so much to accomplish it: all his Cost and Labour declares this; which you will fully see, if you go over all that hath be said. And further, to convince a poor sad sighing Soul of this Truth, consider; 1st. Upon what terms God tenders his Love in Christ, see Prov. 9.4. Isa. 55.1. Joh. 7.34. Rev. 22.17, etc. all is Free. 2dly, See how God doth beseech & entreat, and woe souls to entertain and accept this Love in Christ, Isa. 65.2 Cor. 9.10. Mat. 23. ●7. 3dly. Consider how long God waits upon poor souls for their receiving and entertaining of this Love, though he meets with many Repulses, Isa. 65.2 Cor. 5.5. Jer. 15.6. 4thly. Consider how much God bemoans the creature that neglects to embrace this Tender, Jer. 2.14. Mat. 23.37. 5thly. Consider, that after souls have slighted God's Grace, and turned their back upon his Tenders, and abused his Long-suffering and Forbearance; yet if at last they return, how joyfully doth he entertain them, and not upbraid them. See Jer. 31.20. Luke 15.20. Jam. 1.5. Further, If thou wouldst see God's willingness to meet with thy desire and willingness, mind these Considerations. First, Consider, God is so willing, that he woos us to be willing, as I said before. 2dly. No soul is willing so soon, but God's willingness was before him, and his willingness is a fruit of God's. 3dly. No soul was ever willing, and God or Christ unwilling; Joh. 6.37. If an●●●● come unto Christ, he will in no wise cast hi●●ut. 4thly. God is willing when we are not willing. 5thly. Consider, That when God's willingness hath begun to beget in a so●●● willingness, if the souls willingness makes him go, God runs; and if it makes the soul only say, I will, God saith, I do, Psal. 32.5. O know, soul, that it is not possible for a soul to be really willing to be saved, and God not to save it! Did we know what is in God, by what is done by God, especially in giving of his Son, we should believe more, and fear; and sin less. There were many more Particulars that I observed from this Text, but I have not time now to relate them; only these I thought good, in this my time of Confinement to write over, in answer to your desire; And I wish God may afford you as much comfort from them, as he hath to me. Amen, Amen. In Phil. 1. 23d vers. with its dependence on the 22d vers. and relation to the 24th v. The words are these, ver. 23. For I am in a straight betwixt two, having a desire to departed and to be with Christ, which is far better. I shall not stand to open the words, but take from them in general three Observations; As thus; Doct. 1. The true sense of the great Privileges Saints enjoy by Christ, when separated from the body of flesh; with the consideration of the duties they own to Christ in the flesh, puts the heart in its desires to a great stand. Doct. 2. In point of Privileges, it's best for Saints to departed and be with Christ; or, to be with Christ is a Saints best being. Doct. 3. That heart who doth truly affect its duty to Christ, is willing to abide in it, though by it he may for a season be deprived of part of his Privilege. And first of the first; and in it mind. First, I shall show you the certainty of the Souls separation from the body, and that it dies not with the body, as some say, but when it's separated, it doth enjoy Privileges with the Lord Jesus Christ, as is employed in this word. After I have done that, I shall let you know in what sense the Soul is taken; and also give you the Scriptures and Reasons that some have to prove the Soul to be mortal; with a brief Answer to that: And then we shall give you sufficient Scriptures and Reasons, that there is a Soul or Spirit in man that lives, though the body dies; and also give you a hint of some of the Privileges that the Soul enjoys after its separation from the body, and then make some improvement. Now in the first place, I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body, according to the Doctrine, and show some Reasons for it; the Scriptures to prove it are these, Gen. 35.18. 18. Job 34.14, 15. to them apply Psal. 22.26. Ezek. 12.7. Act. 7.59, 60. Luke 16.21. and so much for Scriptures; the Reasons follow. The first Reason, Is from God's Appointment. The second Reason, From the the very nature of Soul and Body, the one Spirit, the other Flesh and Dust: As it is unnatural for a Spirit naturally to die, so it is as unnatural for dust and flesh for ever to live, without being changed from a Natural to a Spiritual, as in 1 Cor. 15.42, 43, 44. If it be objected, That by this, Adam must have died if he had not sinned. Answer, It is a Question that the best cannot answer; for there is more ground to believe that if he had not sinned, yet his fleshly body must have had a time to have changed, because it was dust, and so natural, and not of the nature of Eternity; and to that end do not only mind the Natural Reason, but this Scriptural Ground. Whatever was a fruit of Sin, Christ by his Death freed Saints from; but Christ frees no soul from a Natural Death; Ergo, A Natural Death is not a bare and only fruit of sin: if it were, every Saint through believing in Christ would be freed from it: but none are, Ergo, etc. But this is a dispute amongst the greatest of the Learned, and I shall enter no further into it. Secondly, I shall let you know in what sense the Scripture represents the Soul. 1. Sometimes it is taken for the whole man, as Gen. 17.14, etc. Leu. 5.2, 3. and chap. 7.19. 2dly. It is taken only for fleshly and natural blood, and so the common life of man; Gen. 46.26. 3dly. It's taken for the affection of the soul: as first for Love, as 1 Sam. 18.1. Secondly, for Grief and Sorrow, Jer. 13.17. 4thly. It is taken figuratively, for the Stomach, Prov. 27.7. 5thly. It is taken for the breath of a man, Jam. 2.26. 6thly. It is taken for the natural life distinct from the body, and also from the soul or spirit of a man. 7thly. It is taken for that Soul or Spirit which was breathed by God into Adam, by which he became a living Soul; this is that that never dies. And that there is such a Spirit, or Soul, that never dies, I shall give you the Reasons and Scriptures, to prove, That there is something in a man, that is part of man, that lives and never dies; and that I shall prove from these Scriptures and Reasons following, and then shall give a brief Answer, to the Scriptures, and Reasons, of such as are of a contrary mind. The first Reason is grounded on Gen. 35.10. we reason thus, Had there been nothing to have lived and gone to God, it could not have been a departure, but a cessation; but it is said, Her Soul departed, and she died, that is to say, her body died: But had her soul died, there had been nothing to departed from the body. The second Reason is from 1 Kings 17.21, 22. And he stretched himself upon the Child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this Child's soul come in to him again: v. 22. And the Lord heard the voice of Elijah, and the soul of the Child came in to him again, and he revived. Had the Child's soul been dead, the Prophet would not have prayed that it might return to the body, but that it might live again; But God heard him, and returned the soul of the Child, and then the body revived. Had the soul been dead, both must have revived; but the one returns, the other revives; so they were not both in one capacity. The third Reason is from Eccles. 3.21. Who knoweth the spirit of a man that goeth upward, and the spirit the of beast that goeth downward to the Earth? The Reason lies clear; did the soul of a man die, when the body dies, it died as a beast; but here is a distinction, so that there is a difference. And where lies it? the Text tells you, That dust goes to dust, but the Spirit to God that gave it; so that it is clear that there is a part of a man that departs, and lives when the body dies. The fourth Reason is from Mat. 10.28. And fear not them that kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in Hell. A good ground to prove this, for Christ said, Fear not them that can kill the body, but are not able to kill the soul. Now, if the soul died with the body, than he that killed one, must of necessity kill the other, but Christ saith plainly, they may kill the body, but not the soul: So there is a Soul, or part of man, that lives though the body dies. The fifth Reason is from Act. 7.59. And they Stoned Stephen, calling upon God, and saying, Lord Jesus receive my Spirit: If there had been nothing in Stephen but what was to die, his Prayer had been needless; but when his body was to die, he prays, that God would receive his spirit; so there was a spirit or soul to departed, and be received, though the body died. The sixth Reason is from 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day; From whence we reason thus, If all in man, that is one with man, died when the body dies, than when the body had on it any part of death or decay, all in the body that is its own, must be so too; but here you see, there is something that increases and gets up, when the body decreases and goes down. The seventh Reason is from 2 Cor. 5.6, 8. Therefore, we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord, and in v. 8. We are confident I say, and willing, rather to be absent from the body, and to be present with the Lord. In which words you may see, that there is some part of man, which when the body dies, is absent from the body, and at that present is present with the Lord: now if all in man, that is of man, did die with the body, than there was nothing to be present with God; but you may here see it is, and it was that which the Apostle groaned for. The Eighth Reason is from Heb. 12.9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of Spirits, and live? and Mat. 22.31, 32. But as touching the Resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I Am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. Now mind the words: There you see a great difference between the Father of Spirits, and the father of bodies or flesh: Now if the Spirit or Soul in this sense, were as the body, than the fathers of the body or flesh were also Fathers of the Soul or Spirit: besides, you may see two distinct properties, father of the fleshly part, and Father of the Spirit or Soul: the same is seen in this also, Mat. 22.31, 32. Now take a few Natural Reasons. Reason 1. Without this there can be no Resurrection; for though God works by his mighty Power in that, yet the Mean is thus; The Spirit of the body is that which revives and quickens the body; as in all seeds, so in this; 'tis the very Reason the Apostle useth in 1 Cor. 15.38. Now that seed that is cast into the ground, if the seed so dies as that its life and spirit dies, it never comes up, nor nothing of it; but though the body dies and rots, yet if the virtue and life abides, it springs up again and receives its own body; so here: though the power by which 'tis done is the Power of God. Reas. 2. That which at no time in its being, desires or stands in need of rest or cessation from motion, doth not in its being admit of alteration or cessation, as to being: but the Soul or Spirit that we mind, at no time stands in need of rest or cessation from motion; Ergo, etc. Object. The mind cannot always be attentive on one thing, but requires alteration. Answ. Though it doth, yet it is not from motion, but from one object to another; as sometimes, from Religion to exercise itself in Physic; and from that, sometime to Music, and so from one to another, to be employed in something; but it never desires or stands in need of a cessation from motion; so that though the body sleeps, yet, even then there is some moving and motion that is kept on foot, which tells us there is an unwearied part in man, that is of a nature different from the dying part of man. Reas. 3. Whatsoever is in man, not comprehended by man, is above, and so far beyond man, that it is not of that nature that is dying. Now this Spirit or Soul of a man that lives in the Mind, and is truly the mind of a man, is not, nor cannot, be comprehended by man; but the mind of a man reacheth to Heaven, when he is upon the Earth, and to the uttermost part of the World, when the body is but in one part: And the mind of man, though it may apprehend, yet it cannot comprehend itself: Now this mind, or spirit of the mind, is that part that never dies; Paul calls this, Rom. 7.25. his Mind, and Rom. 1.9. he calls that his Spirit, which in chap. 7. v. 25. he calls his mind, this is that which is in a man, and lives when the body dies. Rea. 4. When the body sleeps it is in asence as dead, yet at that time there is something in man that is capable of receiving Instruction; as in Job 33.15, 16. In a Dream, in the Visions of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their Instruction. Now mind, did all sleep, or cease from motion, or a living capacity alike, then when one ceases, sleeps, or dies, all would die too; but you see from thence that there is some part capable of Instruction; (Ergo.) Quest. If any should inquire, and say, Is not this Soul, or Spirit, something that came from God, and is really part of God, and so goes to God again? Answ. No; Though it came from God, yet it is no part of God. If you cast your eye on those words of Christ, Mat. 10. 28. you will have an answer. 1. Were it God, it could not be capable, to be cast by God into Hell, etc. Answ. 2. If that in man which is immortal, were part of God, it needed not to be sanctified; but not only the body, but the soul, and also the spirit stands in need of being sanctified, and kept blameless; see 1 Thess. 5.23. Let me add one thing more, and that is this, I mean as to the immortality of the Soul Answ. 3. There is nothing in the world, that is of a dying nature, doth, or can satisfy the soul or spirit of a man: Now every thing naturally is satisfied with its like. Now were the soul of man, or all in man, of one nature, dying contents would satisfy it; but it cannot. (Ergo.) I would have you but a little mind the sad consequences that must, and doth attend the owning, and holding the Soul to be mortal, and die with the body. 1st. If the Soul be mortal, Then as its Nature is, so is its Property, or Quality, and Ability in its movings, and natural motions; and so it cannot move towards Immortality, but quite contrary. Now though we do hold, That man hath not power, savingly to act God-ward and Heaven-ward, but by the help of Grace, yet we know, there is principles in every man to act God-ward, and to seek after Immortality, even in very Heathens: Now were there not something of that nature, there would be no such inquiries, nor movings; neither would, nay could, God judge the Heathens (Rom. 2.14, 15.) by a Law that is in their natures, were not this so. 2dly. As we said before, The Resurrection is denied, upon the ground before expressed. 3dly. It naturally tends to make men Epicures; see Isa. 22.12. 4ly. It takes off the great expectation of Saints in their longing and groaning for their departure, as Paul did, 2 Cor. 5.6, 8, for, what need they groan for a departure, if nothing at the departure were to be enjoyed? 5ly. It denies God to be the Father of Spirits, a Prerogative proper to God, distinct from men, Heb. 12. 6ly. It denies that dear and near Affinity and Communion of Spirits, which is the Joy of Saints, the Rejoicing of Angels, Heb. 12.22, 23, 24. In the next place we would show you in part, what are the Privileges souls enjoy after they are departed; Mind a few of the Privileges that Saints enjoy when departed from the body. 1. They are present with God, 2 Cor. 5.8. We are confident, I say, and willing, rather to be absent from the body, and to be present with the Lord. 2. We are by it freed from our House, or sad rotten Tabernacle. 3. We shall be freed from our Groan, 2 Cor. 5.2, 4. For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven: For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that Mortality might be swallowed up of Life. And now see a little what is at home, Phillip 3.20. But our conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ. O! what Sorrows, Sins, Sigh and Complain do attend us here? But there is freedom from all; There is glorious Sights without sinning; There is Smiles without Frowns: There is Love without Envy: There is eternal Embrace without dispute: There is all things New, and never grows old: There is no weariness in that way: There is the answer of Faith without Fears; There is all delightful Joys without Tears: In a word, we shall know as we are known; and see God, and sin no more: O come Lord Jesus, come quickly, my soul longs for this Love. Quest. Now if any should say, Why then was Paul, or any in a straight? if this be so, they need be in no strait in this debate, how could Paul be in a straight? Answ. From these Causes; Cause 1. There is a great union and near relation, between soul and body, being espoused together by God himself, and when the soul groans and longs to be dissolved, than Interest and Propriety in this affinity puts in its appeals, and so makes a stop or a stand, and so produces a Straight. Cause 2. Is taken from the nature of Heaven and Glory; which is far above, and beyond the low capacity of the Soul, that though the soul loves it, yet when it's a going it fears, and is at a stand or straight. Cause 3. Is because the dispute in the Case lies between the Affection and Judgement: Now where Affection carries, and Judgement joins in Spirituals, it goes delightfully; and where Judgement carries, and Affection stoops, or joins in with Judgement, there it goes on powerfully; but when they are divided, and there is ground for both, both ways there is great struggle and straits; so is there in this Case, Judgement and Affection look upward and downward. Cause 4. Is a point of Interest or Propriety on both sides, as in the Text; To die is gain, to live is Christ: Now you must know, that Propriety divided will cause great debates, and make the mind thus employed to be at a stand. Cause 5. It is a reasoning between Love and Loyalty: Love is a fire or affection that ascends and flies high; Loyalty looks to its duty, though it be to go backward or forward: Now when this comes in competition, they will, as in this Text, cause a stand or straight. Cause 6. An unaccustomed Change in any thing will cause a stand or stop; and so a straight, as the departure of the soul from the body is. Cause 7. You must mind, that Death is compared to a sleep, and no man is willing to go to sleep till he be fully weary; and for the most part Death comes to take us from the world before we are fully weary of the world. And sometimes there is some work to do, and men are not willing without some reasonings to go to sleep before their work is done; Some Child to bring up, or some Wife to love a little longer, or Husband, etc. These are some of the Causes why Souls are at a stand or straight when Death comes. I should now show you some of the Scriptures and Reasons, that some bring to prove the Soul mortal, but they are not worth the mentioning; only mind their Scriptures, Gen. 2.17. Josh. 2.13. 1 Kings 2.2. Job 4.19, 21. Chap. 14.1, 2. & 7.8, 9, 10, 11, 12. & chap. 34.15. Psal. 89.46. Psal. 103.15, 16. & 115.17. Eccles. 3.19. 1 Cor. 15.18. these be the most of their Scriptures, and the Reasons they draw, are from them; and they have some natural Reasons, but in truth they are not worth the mentioning: And as for their Scriptures, and their Reasons from thence, do but read the verses before and after, and you will soon see the deceit; and in all your minding of any thing they say seems of force, do but well mind the Reasons, and the Scriptures I have here laid down to prove the Soul immortal, and you will see the Truth; and also the falsehood of that sad Opinion of holding the Mortality of the Soul. Now we should make some improvement of this Truth, but being straightened, I shall leave that, Beseeching God, to do you as much good in the knowledge of this Truth, as he hath done to my soul; and so the LORD JEHOVAH be your Strength. Now in answer to your desires, because I cannot get time to write at large, my apprehensions of the difference betwixt the Old-Covenant, and the New, as the Scripture calls them, or the Covenant of Works, and the Covenant of Grace: Take a brief hint of a few Particulars of the different Property, and that thus; 1. The Condition of the Old Covenant was such, that it did lay an Impossibility of attaining the promised Good by it, and that you may see by viewing these Scriptures, Leu. 18.5. Ezek. 20.11. Rom. 10.5. Gal. 3.12. 2. It kept souls in Fears, without any grounds of Certainty, or Assurance; for that which was done as it might be to day, was to do again to morrow, as if it had not been before. See Heb. 7.19, 27. chap. 9.9. and chap. 10.11. 3. It was exceeding Costly, even so that the Cost did exceed the Comforts; all their Service did so declare it: see 1 Chron. 21.24. 4. The Word or Declaration of it, was, in comparison with the Declaration of the Gospel, but a bare voice or sound of words, Heb. 12.9. compared with Act. 15, 24. The Promises belonging to it could not take place, till the Condition made way, and the Condition depended upon an impossibility, so that both together in itself, did signify, but little more than a sound of words, in comparison of the Declaration of the Gospel, or Covenant of Grace. 5. It begat great Fear in all that heard it; but the Spirit and Saving-Faith in none, see Heb. 12.21. Gal. 3.2. Now blessed be God this is ended and taken out of the way 〈◊〉 And that it is so, you may be assured from Heb. 7.12, 18. chap. 8.7, 13. 2 Cor. 3.17. etc. Now the Comforts of this Change lies in the removing of the evil that did attend us in that. And 2dly. In the Fruition of the Good that is brought in by the New-Covenant, or the Covenant of Grace. If you inquire after that Good, I must tell you, it is not to be in its fullness, expressed by the tongue of Men and Angels: but take a few Particulars that have been of great use and comfort to my soul: and they are these, First, In that the Condition, as well as the Promises of Good, have their immediate dependence as to performance, only upon God, Jer. 31.32, 33, 34. chap. 32.39, 40. Ezek. 11.17, 20. chap. 36.25, 26, 27. etc. Secondly, The Good of Promises, are not caused, but causes of Performance; so that the good of Promises is the life of Duties: So that the life in Duties, doth not entail to the good of Promises, but we are to draw the life of Duties from our Interest in the good of Promises, Psal. 116.1. Gal. 2.19. Thirdly, The want of performance of the Condition, through want and weakness, is not, nor cannot be a just ground to take away, or weak● our Comforts and Confidence: See 2 Sam. 23.5. Psal. 89.33, 34. Psal. 106.45. Isa. 43.22, 25. etc. Isa. 54. apply 7, 8, 9 verses, and Ezek. 16.61, etc. Fourthly, In a word, There is no mutations in us that do, or can make an alteration in it, but what it was, it is, unalterable in Christ, our Lord and King, 2 Cor. 1.20. Heb. 8.6. with chap. 6.17, 18. etc. I shall say no more as to that; But shall speak in answer to your desire a word or two, what that Peace is that we have by Christ, and this Covenant of Grace, whether it be a bare Grace, or a State. Now as to the Peace that Christ purchased for Saints, whether it be a bare particular Grace, or a State, I shall let you know my sense; and for that end, mind how the word Peace in a Scriptural sense is to be taken. Peace in Scripture is taken many ways; As 1. Sometimes it is to be taken naturally; as when men's natural constitution is to be Quiet, Patient, and Peaceable; so was Moses accounted a Patiented man, or a man of Peace. 2. It is taken diabolically, or devilish: As first, when men make a League or Covenant with the Devil, Hell, and Death, or Sin, as those, Isa. 28.15. secondly, As when men are stupefied in sin, and so unsensible, as Nabal was. 3. It's taken spiritually, and that these ways; first relatively, that is when the frame of a Christians heart or behaviour is quiet and peaceable, as Rom. 14.19. 1 Cor. 7.15. Heb. 12.14. 2dly. It's taken virtually, that is, all that Peace which Saints enjoy and receive by and through believing in Christ, called Peace of Conscience, as in Rom. 5.1. chap. 8.6. etc. 3dly. It is taken essentially; and that peace is not a bare Grace of Peace, but it is a state of Peace; though it be hard to define, yet we shall speak a little of it, and give you a description of it suitable to what we find it in Scripture; and that is as folowtheth. It is a state of Favour and Grace, purchased by Christ according to an Agreement and Covenant made between God and Him, into which Christ doth instate all his, in which state they have a perfect acceptance, and are complete in the sight of God; and there they have a friendly Amity, and sweet Harmony, and full Agreement, not only with God and Heaven, but also with the Earth and all things therein. For the proof of this, mind, 1. It is not a bare act of Grace, but a state of Grace and Favour; which shall by and by be proved by Scriptures, and grounds from thence. 2. That it is procured or purchased by Christ, see Dan. 9.24. Zech. 9.11. etc. 3. That there was an Agreement or Covenant between God and Christ, see Psal. 89.3. and 28.34, 35. Mal. 2.5. 4. That in this state Saints are complete and perfect in the sight of God, see Phil. 5.27. Col. 2.10. John 17.23, 24. 5. This peace doth not only relate to God and Heaven; but the Earth & all things therein, as you may see Job 5.23. Hos. 2.8. Now that it is a state; for the proof of that, mind these Considerations, wherein you will see that whatsoever was, or is proper to a state, is to be found there. As 1. There is a Governor or Prince of it, Isa. 9.6, 7. 2. It is that in which Saints shall be found of God at the last, as in 2 Pet. 3.14. which will not barely admit of peace for us in another, nor yet of peace in us, but it is a state in which Saints are found at last of God. 3. All things that do accompany a state, as a state, do accompany this; as thus, 1st. There is in it a Govenment, Isa. 6.7. 2dly, There are Laws or Rules, or Rulings or Leadings, Isa. 55.12. 3ly, Declarations, or Proclamations go forth from it, Isa. 52.7. Rom. 10.15. 4thly. Ambassadors or Messengers belonging to it, Isa. 33.7. 4. If you lay aside all these Particulars, and only mind this Reason, It must of of necessity be a state, because it must be something that is the contrary of what sin by Adam brought souls into: Now that was not a bare curse, but a cursed state of darkness and death; and that sin did bring souls into such a state, you may clearly see, in Ephes. 2.1, 23. applied with the 5, and 6. verses; and ver. 11, 12, 13, 14, 19 the case is clear, for the Scripture is clear in the proof of this: If so, than God's Grace by Christ, must of necessity bring souls through believing, into a state that is contrary to that state; then this peace must needs be a state. 5. Consideration; If you mind all Prophecies and Promises throughout the holy Scripture, you will see this to be a truth: We might, if I had time, make very choice improvements of this truth. First, Were Saints truly informed of this Truth, and did really believe it, their comforts would be more sure and firm than now they are. Now poor souls so look upon it, that what peace is to day, is many times gone to morrow, and looks upon it sometimes lost by sins and miscarriages, and gained again by Repentance, and exact Performance, and never looks upon this to be a state, a standing state; the sense of which is to recover souls that are fallen, and to spirit souls that grow cold and dead, even the sense and consideration, that though they fall, this state stands, and stands with its doors of Grace opened, and with its Ambassadors wooing and beseeching sad sinners to come in, and fallen souls to return into that rich unalterable State purchased by Christ, and stands upon the unchangeable Foundation of God's Freegrace, and the full and perfect Purchase of Christ our Lord and Prince of Peace. Oh! that my soul, and the souls of all them that fear God, could always believe this Truth, this soul-satisfying-Truth; this sinner-converting-Truth; this fallen-souls-recovering-Truth; this Grace-raising Truth: This God and Christ-exalting Truth. Oh my dear Friends, let us study to walk worthy of this unchangeable state: And there is nothing will so much enable us to walk like it, as the true knowledge and belief of it. O believe thou art kept by it, as in Phil. 4.7. And when thou fallest, look on this standing State believingly, thou wilt find it like the Brazen Serpent to heal and restore thy soul. To this God and Prince of Peace I leave thee; and in that state I love thee, and hopes through Grace for ever to live with thee; Amen, Amen. NOw for the satisfaction of some few Friends, I shall in the next place set down some of the Scriptures, that I can well remember, that in my time I spoke from, with the bare mentioning of the Text, and the Doctrine I observed from thence; without any more but only the Text and Doctrine, and though I cannot mention them in order, yet as many as I can remember, I shall, wishing God may make proof and improvement of them, to them that read them. And the first I shall mention is this, in Gen. 48.21. (But it was not the first that ever I spoke from, for I cannot, nor shall not set them down in order, as I told you) Doct. 1. It is the portion of the best of our Relations here below, to die and be deprived each of other. Doct. 2. The loss of the best Relation cannot deprive a soul of the Privilege of God's promised Presence. Doct. 3. The sense of the enjoyment of God's presence, bears up and balances the Soul under the loss or separation of outward Relations. 1 Cor. 3.18. Doct. 1. Those that will be wise in a Gospel-sence, must become Fools. Doct. 2. Those that are yet in the world's wisdom, and not yet become Fools in a Gospel-sence, their state is a state of deceit: We raised all into one Doctrine; Those that are not in a Gospel-sence become Fools, but are yet in the world's wisdom, their state is not standing, but a state of deceit, Isa. 30.15. Doct. It is God's way to crown and confirm his great works of Restoration by the pouring forth of his Spirit; and it is good for Saints to expect and wait for it:— This minding the time when, and the end. Mark. 13.37. Doct. Watching is a Duty proper for Saints always to be employed in. Ezek. 22.14. Doct. 1. There is a day when God will deal with men. Doct. 2. There is no hearts nor hands of wicked men can endure that Day. We reduced both into one Doctrine. Notwithstanding God's Long-forbearance, and men's foolish-confidence or security; yet he hath a day to deal with wicked men, in which day hands and hearts, that is to say, all supports will fail them, or they will not be able to endure. Cant. 2.15. Doct. There are little, yet subtle evils attend the People of God, and hinder their growth, the sense of which should make them seek to Christ for a removal. Zeph. 3.18. Doct. In the latter days there will be in the Solemn Assemblies great cause of sorrow; and to be really and candidly employed in it, is kindly taken of God. Matth. 12. latter end of ver. 44. Doct. To have a fair appearance as to Form, yet in the heart to be empty as to Life and Power, doth not free but further the miserable state of that soul. Isa. 22. part of the 14. v. Doct. Not to be employed in the present work of our Generation, but neglect to answer God's Call to the present work of the day, is a sad sin, that God will surely punish. 1 Cor. 1.27. first part of the verse. Doct. It was the great design of God in his great and Gospel-Work, to make choice of, or choose that which the world doth most undervalue. Psal. 69.32. Doct. 1. God's Goodness to particular Saints, especially upon Zions' account, is matter of great joy and gladness. Doct. 2. That Humble souls are only fit to meet God in such employment. Doct. 3. It is not only to, but the Privilege of Humble Souls to bless, or rejoice in God's Goodness to particular Saints, or Zion in general. All was reduced to one Doctrine; The rejoicing at, or in the Goodness of God to particular Saints, especially upon Zions' account, is a Privilege and Employment proper only to Humble Souls. Luke 21. first part of the 8th ver. Doct. 1. It was Christ's care to forewarn Saint of Deceits. Doct. 2. There is and will be variety of Deceits, or Deceivers. Doct. 3. The sense of the many Deceits or Deceivers should cause Saints to take heed. We reduced all into one Doctrine, Doct. Saints aswell as Sinners from the advice of Christ, and the sense of Deceits, aught to take heed. Psal. 119.1. Doct. There is a blessedness annexed to God's Ways, but properly applicable to none but they that are Pure and Undefiled in them. Isa. 61.3. Doct. 1. Though it be Christ's work to Proclaim and bring forth Comfort to all sensible sinners, yet most eminently to Mourners in Zion. Doct. 2. It is a commendable and comely Posture for Saints in Zion to be Mourners. Doct. 3. It is not a Saints present enjoyment, either of countenance or outward accommodation, but a future change, that is a Saints gain or ground of Comfort. Doct. 4. What Saints appear to be, and are, in their outward condition, in their Sorrow and Sufferings; the quite contrary they will be when God appears to dispense his promised Grace and Glory. Doct. 5. It is a great part of a Saints Portion to bring glory to God. Col. 4.2. Doct. 1. It is the Duty of Saints not only to pray, but to continue in Prayer. Doct. 2. Watchfulness in Prayer is, and aught to be a Saint's practice. Doct. 3. Thankfulness is part of a Saints complete Performance of the duty of Prayer. First, Supplication. 2dly. Watchful Observation. 3dly. A thankful Application is comprehended in prayer. Act. 15.30. Doct. It was, and aught to be the Practice of the Members of Zion, especially Ministers, to inquire after the state and condition of particular Souls. Jer. 6.16. Doct. They and they only prosecute, or seek Truth truly, that stand in the way of Truth while they seek after it. Gal. 6.2. Doct. 1. Among the People of God there are some that are under burdens. Doct. 2. The Burdens of particular Saints are not only to be born by themselves, but aught to be born by all. Doct. 3. The Law of Christ is not performed, if that Duty be neglected. Rev. 3. last part of the 1. v. Doct. 1. Even in the Church of Christ there are some that have a name to live, and yet are dead. Doct. 2. To have a name to live, and not have the Power and Life, but to be dead, is that which exposeth the creature to the sad sense of God's displeasure. We reduced all into one Doctrine; To have a name to live, and yet have not the power of Life, but are dead; their outward propriety amongst Saints will not free, but doth rather further their sad censure from God's displeasure. Psal. 23.4. The presence of God is a sufficient support to Saints in the lowest state, or the greatest affliction: This in general, but in particular see Doct. 1. Afflictions and Death is the portion of Saints. Doct. 2. Not the least, but the lowest state in Affliction is a Saints portion. Doct. 3. This state to Souls is but a shadow. Doct. 4. In the lowest state of Affliction Saints have no cause of fear. Doct. 5. God's presence with Saints in the greatest Afflicton removes fears: or, It is enough for souls in any state, if God be with them. Doct. 6. The true sense not only of God's strength in his Love, but souls profit by his lashes, doth in times of trouble sweetly uphold them. Psal. 135.4. Doct. 1. There is a choice application of Gods chosen Ones to himself. Doct. 2. The Chosen of God, or God's People are God's Treasure. Col. 2.6. Doct. It is the duty of all that have received Christ, in all their walkings to walk in him. 2 Col. 1.9. Doct. 1. It is the portion of the precious People of God sometimes, not only to be under the sight, but the very Sentence of death. Doct. 2. God's special end in laying his People so low is to keep them low in themselves, and not to trust in themselves, but singly in God. Psal. 94.19. Doct. God's Comforts and Consolations, puts an end to man's distractions. Gen. 49.11. Take it as a Proviso and Promise to the Church in Gospel-times. Doct. There is high and glorious enrichments comprehended in or under simple appearance in Gospel-Appointments. Rom. 8.6. Doct. 1. Death dwells in, and is the portion of a Carnal mind. Doct. 2. Life and Peace is a portion that doth accompany a spiritual mind. Phil. 3.20. Doct. All true Subjects of Heaven have their conversation in Heaven, whilst here on Earth; the sense of which should cause them to walk as Saints amongst Sinners. Mind the foregoing verses. Psal. 66.16. Doct. That heart which doth regard iniquity, can make no improvements in his approaches to God by Prayer. Psal. 37.28. Doct. Near society with God, is a safe seat for Saints. Cant. 1.2. Doct. The nearest communion with Christ is dearest, and most desired by that soul that is acquainted with him. Psal. 119.165. Doct. 1. The People of God are enriched with a great and admirable peace. Doct. 2. They that are enriched with the true Peace of God, are lovers of his Law. Doct. 3. So far as souls are enriched with God's Peace, and so become lovers of his Law, so far they live above offences or stumblings. Luke 14.28. Doct. It is commendable in all especially any that undertakes work for God, to take in future dangers with present duties. Jer. 2.14. first part. Doct. For the Friends of God so to give way to sin, as by it to bring themselves into the state of Servants, is a state and condition that is sad in God's sight. Cant 5.9. Doct. The spiritual enrichments Saints enjoy from Christ, and by them declared to bare professors, makes them to be at a stand. Or thus, The glorious Riches Saints see in Christ, and their raised affections towards Christ being declared, makes bare professors be at a stand. 1 Thess. 5.21. Doct. 1. It is the duty of the People of God to try before they trust. Doct. 2. It is also God's Peoples duty in their trials, whatsoever they find to be truth, to hold it fast. Psal. 45.3. Doct. 1. Christ is Zions King. Doct. 2. There is effinity betwixt Christ and Christians. Doct. 3. Those that are in union with Christ, are all glorious. Doct. 4. The Glory of Zion, or Saints, is within. Hos. 8.2. depending upon the first verse, and relating to the third verse. Doct. 1. There was, and so there may be, a People among the Israel of God, that appear to lay claim to him, and affirm they know him, and yet live not with him, nor are owned by him. Doct. 2. It is not men's Affirmation that can hinder God's Determination, in bringing his Judgements upon them that are false to him. Psal. 4.8. last part of ver. 11. Doct. 1. There is nothing retained by God, from the People of God, that is good for them. Doct. 2. It is not the bare Form, but the Uprightness, or upright frame of heart in the Form, that the Goodness of God in his Promises runs out to. Nahum 1.7. Mind the time when it's spoke, and to whom, and what. Doct. 1. The highest exercise of God's Wrath upon his Enemies, doth not nor cannot hinder his Love and Goodness to his own. Doct. 2. There is no danger so desperate, but here is security and safety in God for his own. Doct. 3. What soever God is in himself, he is the ●●me to his People in the worst of times. Dan. 6.10. Doct. 1. Saint's assurance of Sufferings should not hinder or keep them off from their Service. Doct. 2. Circumstances in and about Saint's Service in a Suffering-day, in some cases may become Substances or Duties. Doct. 3. Changes in men's minds, and Determinations or Conclusions in Councils, should not make a stop or change in Saints way God-ward. Deut. 33.29. Doct. 1. God's People are a happy People. Doct. 2. The Excellency of God's People is a matchless Excellency. Doct. 3. God's People are a Saved People: Orthus; The Salvation of God's People is in God. Doct. 4. The Strength, or Life, or Excellency of all that belongs to Saints, is so, because God is the same in that to them. Doct. 5. As Saints are a People of Excellency upon God's account, so they are Objects of Envy to their Enemies. Doct. 6. The Enemies of God's People are Liars, and they shall in God's season find them so. Doct. 7. Though it be the portion of the Saints in a suffering-day to be low; yet there is a season for Saints to be exalted above their Enemies. 2. Chron. last part of vers. 9 Doct. For any Person or People to be enriched with the experiences of the prosperous enjoyment of God's Presence; and to leave that, and follow or ●leave to any other thing, is to do foolishly. Jer. 30.17. Doct. 1. It's Saints or Zions' portion, to be under wants or wounds. Doct. 2. As it is Zions' portion to be under Sufferings, so sometime in the eye of Reason, to be lost, or cast off by it. Doct. 3. When Zions' Deliverance is most out of the eye and also the affections of men, its nearest the accomplishment, in answer to God's Purpose and Promise. Or thus: Doct. 4. When Zion is by men most forsaken, it's God's season to save. 2 Chron. 20. last part of ver. 15. Doct. It is an encouraging comfort to a People or Nation, in any great Trouble, Tumults or Wars, sensibly to know God is engaged therein. John 27.17. Doct. It's an high Testimony of Love to Christ, and 'tis kindly taken by him, to be employed in feeding or serving Christ's Lambs. Job 23.10. Doct. When Saints suffer under the Hand of God, and also under the Censures of men, then to be so sensible of their own integrity, as to centre their satisfaction of it in the Knowledge of God, is a Comfort that will hold out in the worst of times. Mark 5.39, 40. Doct. 1. It is that which sometimes accompanies the work or undertake of Christ, before they are accomalished, to appear dead in the sight or sense of men. Doct. 2. There is no cause to distrust or doubt of ●he Accomplishment of Christ's undertake, though 〈◊〉 seem dead in the sight of men. Doct. 3. When Christ's Undertake appear ●ead in men's sight, they are but asleep in Christ's sense. Dear beloved Friends, whoever you are that shall read these Texts of Scripture, lest you should wonder why I insert so many here, seeing they can be of no great use; I must tell you the reason why I do it; It is, because some have, as to these, laboured to incense many poor precious souls against me, as if I had abused the Scriptures in what I had observed; rendering me in that, as they have done in most things, as odious as they can, to the ears of many that never knew me; so I did intent to have inserted more if I could, but these few I thought good to leave, in answer to some Friends desires, for the ends aforesaid; desiring what weakness you find here, to cover it; and what good you find here, to improve it: and I beg that God may give you as much comfort in reading them, as I had in declaring them. And as for the Proofs and Uses, the dear Lord make them for you, and to you: And God forgive them, who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me; But if God forgive them as freely as I do, as I beg he may, this sin ●●ill not be laid to their charge. Amen, Amen. In the next place, after mentioning some of the particular Scriptures, from which I have formerly spoke; I am engaged in my heart to leave a few Reasons & Considerations to prove there is a God, without making use of Scripture, to convince Atheists; many of which I have met with both beyond Sea and here: and these Considerations may be of use to some who may meet with such spirits, as well as I have done. Now the way to prove that, without Scriptures, by bare Natural Reasons, is as followeth. First, Consider that all things that are, must be considered under these four heads. As, First, Such things as have only a being, and no more; as the Earth, Air, Water, and the Sky, etc. Secondly, Such things as have being and life, but not sense; as Herbs, Trees, Plants, etc. Thirdly, Such things that have being, life and sense, and no more; as all Beasts, Birds and Fishes, etc. Fourthly, Such things that have being, life, sense and reason; as Men and Women. Now under these Four is considered all the World: and if so, let us reason from all, and use but Reason truly, and you must confess, There must be a Power above each, as the only Cause of all; and that none of each is the cause of itself, nor the cause of each other; and that you will see if you consider these things. First, That which hath only a bare being, cannot be the Author and Causer of the rest, and that for these Reasons. 1. Every Effect is answerable and like the Cause; but here they are not alike, but differ in their very nature: for one hath a bare being; the rest have being and life; or, being, life and sense; or, being, life, sense and reason. Now for the Effect to be so differing from its Cause in Nature, is contrary to Reason and Nature. For in all Causes there must be a unity between the Cause, and the thing or things caused. 2. It is against Nature, for any Cause naturally to cause or produce any Effect, to be a Lord over itself. Now that which hath a being and life, is above that which hath a bare being; and that which hath being, life, sense and reason, is made higher than either, and that is the creature Man, unto whom all these three former are servants, and he a Lord over each. 3. This is a maxim, That Bodies of themselves have no movings. Now where there is no more in a thing than a bare being, it's but a bare body, and its motion is from the power of Life elsewhere; As for example, in a Clock, it cannot move without weights; and these weights, that have also a bare being or body, they must have a hand to put them on: and so all bodies that are bare beings, in their motions still must relate to a power and life elsewhere. Now without motion there can be no propagation; so that a bare being, which is a body without life, cannot produce sense and life, much less life, sense and reason. And now that which hath not only being, but life, that, or them, cannot be the chief original Cause, and that from these Considerations. 1. That which is the first Cause can subsist of itself, without that which it doth produce; But Grass, Herbs, and Trees or Plants cannot subsist, though they have being and life, without that which hath a bare being and no life, as the Earth, Air, Water, etc. 2. That which hath a bare being gives daily strength and life to this that hath being and life; Now had that begun itself, it would have had power to maintain itself without that help. 3. That Grass, Herbs, Trees, etc. were not the Beginners, but had a beginning, you may see clear; If you see the nature of one, you may see the nature of all: As thus; Is there a branch? it leads thee to the body from whence it came, and from the body of the Tree thou art led to the root, though it be within the ground; and from the root you are led to mind the kernel that fell to the ground from another Tree, etc. as the Cause of that Root; If no Kernel, no Root; if no Root, no Body; if no Body, no Branch: And then consider from whence came that Kernel; and go backward, and what was it before it was a Tree? It was a Kernel; and a Kernel cannot be without a Tree: And then how came the first Tree? So there must be another Cause besides themselves, to be their Cause. Now as to that, or them, that have being, life and sense, That, or they, cannot be the Cause of other things, for the grounds first laid down: As to prove that which hath a bare being could not be the Cause, consider those grounds, and that will also prove this, I mean the first of the Reasons. And now that they are not the Cause of themselves you will clearly see, if you mind. First, Had those been the first Cause of themselves, they would have power to preserve themselves, and not suffer themselves to be slaves and servants to that or them, that for power or strength are inferior to them; as Man is inferior to the Beasts for strength and power, yet is as Lord and Master over them, which must be from a power above, that doth subject the stronger to the weaker, and that is God. 2dly. If ever they had power to make themselves they have it still, and if still, why do they not still do it? what needs there to be pairs or couples carried from place to place for generation? And besides, do in this as you did by the Herbs and Plants, etc. go backward, and see what or who was the Cause of the first. 4. That which had being, life, sense and reason (to wit) Man, was not the chief Author and Cause of the other Three, is clear from the Reason first laid down, in relation to that which hath but a bare being, in that there is and must be a congruity and likeness between the Cause and itself, but here is none. Besides, If Man be the Cause of that which hath only a bare being, and that which had being, and life, and sense, why doth he not do the like? and why doth he sometimes perish for want? etc. And that he also was not the first Cause of himself, will appear from these Grounds. 1. If he had made himself, he would have had power to have kept himself from being unmade: for that power that hath ability to make, hath power to preserve and keep itself from being unmade, or dissolved. 2. He would make men when he had a mind, if this were so. No Men and Woman that have a mind to have Children, would be without them; And when they would have a Son, they would not have a Daughter. 3. They would not have had defects & weaknesses, but would have been all complete without weakness and sickness; and the longer they had been employed, the more complete they would have been. 4. They would have known themselves before brought forth: for in making, always knowing goes with power, and power with understanding; and then before 'tis, it is known: but the contrary is seen daily. 5. There is something in Man, that shows there is something above him. Consider what is the chiefest part in man, or of men; it is his Mind, that is above all the rest in him; his Mind runs out to varieties, and goes up to the Heavens, and to the furthest part of the World, and yet sits at home in the body; and this Mind of man that is above all other parts of man, and knows all, yet it doth not know itself, so it's only knowable to something above it; and there is nothing above it in man; therefore that above it is a power beyond it, and that is God. Besides, the whole man cannot satisfy the mind, nor the mind, as the mind, cannot satisfy itself, but it must be something besides it, and beyond it, and above it, that is better and higher, and that is God. 6. Many of the Reasons which were expressed before in relation to the other three, if minded, will prove this, That man is not the chief Cause or first Original of himself. Besides these Reasons from each particular there are and may be Reasons drawn from all together, to prove that they are not their own Cause, nor the first and chief Original Cause of each other; but it must be from a higher, above all, before all, who is the Original Cause and Maker of all, and each; and the Considerations that will clearly prove it are these: 1. The admirable Congruity and Harmony that is between those varieties of bodies; and though very different each from other, yet agree; which cannot be from themselves, but from something above them. 2. The admirable submission each to other, both in power and property, the greater to the lesser, the higher to the lower; which cannot be from themselves, but something that is not them, but above and beyond them, and that is God. 3. The unexpressible subsistence each by other, and each from other, and so each considered in self, which in such contrary natures and varieties of properties could not naturally do it, were there not something that is supernatural above all, and that is God. 4. A fourth Consideration is upon the account of the furthest end of the least and lowest, and the ultimate end of the highest and chief. From all which rightly minded and considered you must conclude, some power before all, and above all, as the Cause and chief Lord over all, and that is God. Let us go over these Four a little larger in way of Contemplation, As 1. Of the Congruity and sweet Harmony in those varieties of Bodies. If you look upward you will see their infinite movings different, and yet not troubled each at other, nor to each other. If you look downwards you see the Sea continually moving above the Earth, and yet not passing there its bounds, but abides as two espoused each to other. We also behold all the Creatures of different kinds and properties; and yet how do they concur and agree together! the tame ones abide in flocks among men for their use the wild ones that have strength to destroy men they abide in Deserts, as if they were agreed so to do. Sure this must be from a power beyond and above all these. And now go to Man, or into Man, that is an Abridgement of the whole Universe, a Body fit for all sorts of movings, and a Soul without removing, makes the Body move which way it pleases, and by Reason guides and governs all in such an admirable Congruity and Harmony, that it's clear that something above all, must thus guide, lead and order all, and that is God. 2. Consider the Strength and admirable Submission each to other, though of great difference both in power and property, yet all acting as if each were servant to the rest; the Heavens submissively serve the Earth, and the Earth the Herbs, Plants and Grass, and these serve the , and the serve Man, and Man serves the Ground by tilling and the by looking and providing for them: O the strong reciprocal submission and servitude! this must be from a power beyond and above all, and that is God. 3. The unexpressible Subsistence. You see the Seas about the Earth, which seems continually to threaten the Earth, and yet keep within their bounds; the Earth heavy and massy, and yet notwithstanding settled, or rather hangs in the Air: The Winter seems to destroy the Herbs, etc. the Summer again revives them; the Beasts stronger than Men, and able to destroy them, and would do so, did not a higher power keep them in; and yet they submit, and all subsist together: O this must be from a power above all, and that is God. 4. Consider the furthest end of the least, and the ultimate end of the chief; What is or can be less than a bare being; as Earth, Air, Water, etc. they have only a bare being: Now what is next to that but a not-being, and that is nothing; now this is a mixim, That between something and nothing, let it be never so small, yet there ●…s an infinite space; And nothing but an infinite Power can bring something out of nothing. Now before being, no being cannot cause a being, but it must be from another cause. Now go to the highest above Being, is Life, and above that is Life and Sense, and above that is Life, Sense and Reason, and that's in Man, etc. So he is the Chief. And what is chief in him? it is his mind and understanding, by which he knows all that is to be known; it can go up to Heaven and judge what's there; and to the furthest parts of the World, and to all parts at once, and yet sit at home in the Body; this is the highest of all four: Yet this Mind, so high, so noble, knowing all things, yet cannot know itself: If so, there must needs be something above that's more chief, more noble, to order and guide, and that is God. Object. If any should object and say, All things are caused by the Sun. Answ. That cannot be; For, Man is made of the four Elements, each of which is directly contrary to each other; as Fire to Water, etc. Now that four contraries should join all in one peaceably to make one, shows something above them to command them. Obj. And if any shall say, that the Air, which is between Fire and Water, doth reconcile these in one. Ans. What power is it that doth cause them to be subject to the Air? itself cannot do it, for it's inferior to either; therefore there must be a power above each, to incline the Air to that work, and them to that subjection, which power must be God. So that from all that hath been said, Reason itself shows there is a God, had we not the blessed Scriptures, which blessed be God we have. And so much for this Question. Dear Brother, for your soul-refreshing Letters I thank you; The Lord increase your Prison mercies, and bear you up under all your trials, which I know are very great; but God can, and I hope doth, make them very easy. Now dear Brother, if it might not be too much trouble to you, I could hearty wish that you would, either in your Book that you are writing, or in some other Papers, leave your thoughts to these few. Questions following, by which you will engage him that is yours in the best bonds of Love. Quest. 1. The first Question relates to the great difference between the Roman Catholics and Us, and that is to beg your chief grounds from Scripture, to prove, That after the Consecration by the Priest, it remains still bread, and is not become really, but representatively, the flesh and blood of Christ. Quest. 2. What is your chiefest and most satisfying ground, to prove, and that from the Old Testament, That Christ the Messiah is come, in answer to the Jews profession? Quest. 3. Seeing that in the Scripture, the Gospel is so diversely expressed, as sometimes it is called God's Gospel, and Christ's Gospel, and the Apostles Gospel; and sometimes the Word is called, the Gospel, and sometimes God's Power is so called: So the Question is, What is truly and really the Gospel? Your brief and exact Answer to these will refresh the heart, not only of me, but of many more of your Friends. Farewell. My hearty endeared Friend, I shall do what I can to give you a brief Answer to these Questions: Though I have not much freedom to meddle with that, yet I shall briefly set down my Grounds and Reasons from. Scripture, which hath fully satisfied me, and I hope it may satisfy you and others. Quest. 1. In answer to the first Question, as to the business of Transubstantiation; 'tis clear, that after the Consecration by the Priest it's still bread; And you will see it, if you mind what is the Ground of the Roman Catholics judging it otherwise: The mistake is from this word, Mat. 26.26, etc. This is my Body. Now say they, Christ said so, and he cannot lie. In answer to that we say so too. But you must mind how that word [this is] is in Scripture taken: it's taken two ways, 1. It's taken Really, as in John 20.31. This Jesus is the Christ, that is, Christ is really Jesus. 2. It is taken Representatively, representing a thing, and is not really the thing, though the word, this is, be there used; as in Rev. 1.20. The seven Stars are the Angels of the seven Churches, and the seven Candlesticks are the seven Churches. Now none will say, because the Spirit cannot lie, that the Churches be Candlesticks, etc. But see yet more clearly, in 1 Cor. 10.4. And they did all drink of that Spiritual Rock; and that (or this) Rock was Christ Now none will be so foolish as to affirm, that Christ was a Rock of Stone. So here, This is my Body, that is, it doth really represent my Body. Now they have no way to answer, but will object and say, O but this is a Miracle that Christ then did work, and still doth, by turning the real bread into real flesh. Answ. God and Christ never did work a Miracle in all the Scripture, that you or any can prove, but in the working of the Miricle it was so wrought, that it did convince the outward senses of all that saw it, or believed it: Did he turn Water into Blood? The sense of Seeing was convinced, by seeing the colour changed. Did he turn Water into Wine? The sense of Tasting was satisfied, and convinced by the taste, as you may there see. And so, never was any Miracle wrought but the outward senses were and must be satisfied and convinced. Look over all the Scripture and it was and must be so: but in this it is not; for as before, so after the Consecration, the eye did see it Bread and doth so still; and the Taste did taste it Bread, and so it doth still. They, and all the wit of man cannot answer this. Quest. 2. In answer to the second Question, how to prove Christ to be come in answer to the Jews Objection. Much may be said both from Scripture and Reason, too large for me to assert; therefore I shall only mention one ground from the 9th of Daniel, beginning at the 24 ver. to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered. There the Angel tells Daniel the set time of Christ's coming and dying, and tells him, It's seventy weeks from the day that the Command went out to rebuild the Temple. Now that day Daniel knew, and from that very day to Christ, or the Messiah death, as it is there expressed, is to be seventy weeks; seven weeks, and sixty two weeks, and the week in which he died; sixty two, and seven, and one week, make seventy weeks. Now first inquire of the Jews, If they do not own Daniel a true Prophet? they will say, yea, they do: Then inquire, if that Prince or Messiah spoken of in Dan. 9.25, 26, 27. be not the Messiah they look for? they must and will say, it is: Then inquire, If they have in all their Records any other accounts of weeks, than two, that is, a week of days, and a week of years? they must and will say, they have not: Then reason what King reigned, and what time of his Reign it was when the Command came forth to rebuild the Temple, which is openly by them and us known? Now till Christ's Death from that time, must be but seventy weeks; and if they should say, seventy weeks of days, than Christ had come before the Temple had been built; but it must be seventy weeks of years, accounting seven years for a week, that is, seventy times seven years, which is, four hundred and ninety years; and just so long, and no longer it was, from the Command to build the Temple, to Christ's Death, and he died in the middle of the last week, that is, in the middle of the last year. This no Jews can truly answer, and it being so unanswerable as to them, and so full of clear satisfaction, as to any doubting Christian; I shall say no more in answer to this Question, but beg of God it may satisfy you as it hath done me. Quest. 3. Now in answer to the third and last Question, consider these Particulars as to the Gospel. 1st. Consider whose it's called; God's; Mark 1.14. 2 Cor. 11.7. 1 Thess. 2.2, 8, 9 1 Tim. 1.11. 2ly. Christ's; Mark 1.1. Rom. 15.19, 29. 1 Cor. 9.12, 18. 2 Cor. 4.4. 2 Thess. 1.8. 3dly. The Apostles, Rom. 2.16. chap. 16.25. 2 Tim. 2.8. 2 Cor. 4.3. Secondly, What is relatively called Gospel. 1. God's Power, Rom. 2.16. that is to say, his Grace, or that wherein his Power is made manifest or implied. 2. The Word of God is called Gospel, Act. 8. ●5. Heb. 4.2. 3. The Doctrine of Grace or Justification is so called, apply Gal. 1.6, 8, 9 with chap. 2.14. and 3.1, 2, 8. 4. Preaching Doctrine whether true or false, 〈◊〉 it relates to, or pretends Justification, is called Gospel, Gal. 1.6, 8, 9 apply chap. 2.14. chap. 3.1, 2, 8. 5. Preaching, and other Ministrations or employments, for Christ or his Church, is relatively called so, see Phil. 2.22. chap. 4.3. 1 Thess. 3▪ 2. Quest. What is really the Gospel? Answ. It is the Deliverance or Salvation of poor souls through the Freegrace of God by the ●eath and Resurrection of his Son Jesus: The ●●●ath of which will appear by Act. 15.7. apply chap. 10.30, to v. 44. and chap. 11.1. chap. 〈◊〉. 24. Ephes. 1.13. chap. 3.6. apply Ephes. 6.19, 20. with 1 Cor. 5.20. 2 Tim. 1.10. see 1 Pet. 1.11, 12, 18, 19, 20. by applying Tit. 2.20.11, 12. with Col. 1.5, 6. see Col. 1.23, 24, to ver. 28. you will see this Truth by applying God's Promises, Isa. 61.1, 12. with Luke 4.18, 19 So much in answer to the Question, What the Gospel is: Search the Scriptures and you will see it plain. So I shall say no more to that, but beg of God we may believe, and walk worthy of it, Amen, Amen. Now seeing God was pleased after a small time that I had been close Prisoner, to refresh me so much, that after many days of Prayers and Tears, I was made to sing, although for so doing, I was condemned by some; though what I did sing was that which was given in suitable to my Condition, and God's dear and gracious Dealing with me; and because some did so censure me for it, I thought good to insert one o● those Hymns I did make since I came here, which is as followeth. An Hymn I made upon my being taken and carried to Prison, with the Matter and Manner, August 20. 1663. AS I in Bed asleep did lie A Messenger steps in, And saith, Arise even by and by, Here's Warrant from the King, Your House to search, and you to take, Nehem. 6.8, 12. You must no longer lie: I soon did see what plot they make, To take my Liberty. When I before the Great One came, Mat. 10.18 He asked why I did smile? Luke 21.12 Good Sir, I said, do not me blame, You'll find in me no guile. Away, said he, to th' Tower him take, And him there close let lie; Job 35.12. No words nor excuse must I make, Prov. 21.13 But leave my Liberty. When I came here I was amazed; Psal. 46.1. and 86.5. But God did me soon meet, And bid me not to be afraid; Isa. 41.10 and 66.5. Rejoice, but do not weep. ●y foes, though fair, I will declare, Thy patience I will try; Rev. 2.10. 〈◊〉 joyce in me, do not despair, James 1.2. In me's thy Liberty. No sooner did this Grace appear Psal. 42.4, 5, 6, 7. But I cried out amain, O Lord, Let me not now come here, And go away in vain. Psal. 79.9. But let thy hand now show thy heart, Isa. 27.9. And let me live on High; Psal. 86.16. And from my soul let sin departed, Isa. 33.16. For that's true Liberty. Then did I sing, Act. 16.25. and sat me down, Letting them shoot their darts At him, Psa. 126.10. who ever wears the Crown, And reigns in all Saints hearts. 'Tis he that is now Zions' King, Psal. 2.6. And doth the world defy; 'Tis he which light & life doth bring, Joh. 14.16. In him's my Liberty. The Lamb of God, Rev. 5.12. and 1.5. our King will come In Righteousness to Reign, His glorious Kingdom is begun, Isa. 32.1. and 52.7. He'll all his foes disdain. And he himself will soon declare Rev. 19.6. That, Psal. 91.13. he alone is He, Whom Kings & Nations must now fear; Jer. 10.7. In him's their Liberty. His Wedding Day with men he'll keep Rev. 19.7. & 21.9. & 3.4, 5. & 4.4. & 7.14. And Promises fulfil; With garments white he'll his This is his Father's will, That they should all now live with Sheep; Joh. 17.21, 22, 23, 24. In union for to be, And see themselves redeemed from sin him Phil. 3.20. To perfect Liberty. And I in Christ shall now be blest Phil. 3.8, and 1.23. He unto me did say, Now enter thou into thy Rest Rom. 8.1. That none can take away: Psal. 37.7. Until my Wrath on men be past Isa. 26.20. I'll shut thee up in me; Though into Prison men thee cast, I'll be thy Liberty. A Work for thee I have to do, Act. 26.16. In which I'll thee maintain; Isa. 41.10. My Truth thou must bear witness to Act. 23.11. Whilst life in thee remain. Unto my Truth now set thy seal Rev. 20.4. My Name to Magnify, John 3.33. I will then sure to thee reveal Jer. 33.3. What's Truth and Liberty. Prisons of old, were Prophet's Schools, Psal. 94.12 and 119.71 And there were taught by Me To learn my Statutes and my Rules, And eke my Majesty. And there did I them strength afford Psa. 138.3. For all Extremity, 2 Cor. 1.4, 5 And I who was their only Lord Psal. 37.39 & 27.1. Did give them Liberty. When I beheld this Glory bright Psa. 118.14.15. Shining in me so clear, I then did sing, and also write, Isa. 12.1, 2. That others might him fear: Psal. 34.11 And also may awake and sing, Isa. 26.19. Tho in the dust they lie In Christ their Dew on them falling, By whom's their Liberty. In all the world he'll this declare ●sal. 89.10. To all, both great and small, His Holy Arm he will make bare ●sa. 63.12. Before the Nations all. And they that will his Sceptre own Must to themselves now die: For He alone that's on the Throne, Mat. 16.24 25. Gives Life and Liberty Now I true Liberty do know Isa. 61.1. To Christ I'll praises sing, 2 Cor. 3.17. For he through Death will bring me No more to sigh and sin; Rev. 2.7, 17 I wish this news abroad may spread, home, Isa. 25.8. That all my foes may see, Rev. 7.17. & 21.4. And Saints with understanding read, And know my Liberty. What if false Witness should arise Jer. 6.13. And labour to betray My Innocency by their lies, Mat. 24.9. and 10.21. My life to take away? Yet Christ's Cause I will witness to, Luke 21.16 Tho for the same I die, Act. 20.24. & 21.13. I shall not fear what man can do Against my Liberty. For now my soul hath sweet support Psal. 27.1 Through Christ my Rock & Tower, Micah 7.8. In whom's my peace, joy and comfort, With fresh supplies each hour: Hab. 3.19. His Love is now my whole delight, Psa. 138.7. His Presence stands me by; Isa. 43.2. I have him always in my sight, O here's my Liberty. God is my Witness and my Guide Psal. 23.1.2, 3, 4, 5. My conscience to keep clear; I know the Lord is on my side, Therefore I need not fear. Jsal. 118.6. Through Christ I am now freed from Jer. 10.11. And Hypocrites cruelty, Rom. 8.1, 38 So soon as God receives my breath death Act. 7.59. My Soul gains Liberty. Patience with Balm my sores supplies Psal. 37.3, 4, 5, 7. I live above control, In Prison though my body lies, Job 34.29. They can't enslave my Soul: My free converse with Christ is sweet Cant. 5.13. Which brings in choice supply, Psa. 104.34 That they which now my body keep Joh. 14.17. Knows no such Liberty. God did for me this place appoint Gen. 45.7, 8 Before they brought me here, And doth my soul with Grace anoint, Mica. 7.8, 9 That cheerfully I bear. Hab. 3.18. And now his Will and Pleasure's mine, Act. 21.13. He doth my soul make free Psa. 11.2, 6, 7, 8. To live above, though they combine To take my Liberty. I know my sufferings will have end; Job. 23.10. Till than I'll them endure, Hab. 3.2. A Saviour he to me will send, Heb. 10.37 My Freedom to procure; Isa. 19.20. And though there's some that it withstand Psa. 91.14. He'll make them know and see Isa. 43.4. That he alone by his own Hand Dan. 3.17. Will gain my Liberty. But some Sanballats still do plot Nehem. 6.5, 8, 12. My Body to keep here, Ye (Judas-like) say they let not, But rather would me clear. Isa. 24.16. But God will one day make them know 1 Joh. 3.12. And they shall not deny, That they (like Cain) have alone Haeted my Liberty. Till than I shall with sweet content Job 14.14. Attend on God, and say, Psa. 27.14. That though their evil bows are bend, Psal. 62.5, 6, 7. & 21. 8, 9, 10, 11. God doth the Sceptre sway: And he will turn them upside down, And my soul satisfy, 2 Tim. 4.8. And he'll give me th'Eternal Crown Jam. 1.12. In perfect Liberty. Rev. 2.10. Amen, Amen. Come my Lord and Life, come quickly, saith the groaning soul of P. H. I did intent to have inserted my Reasons, that I gave for not taking the Covenant; And the Reasons I gave against the Armies signing the Address to make O. C. Protector; because, as I said before, they were such things which some spirits did very much reproach me for: But I do not upon second thoughts think it fit to insert here; lest by it, I throw dirt in the face of some, who did out of uprightness of heart in the point of the Covenant follow God, in hopes of the Accomplishment of the Latter-Day-Reformation. And though the Covenant was a step too low t● follow God, in the breaking forth of that grea● Light and Power, by which God will usher-i● the Accomplishment of those Prophecies and Promises that relate to Latter-Day-Work; ye● surely there were many who in uprightness o● heart did aim at God and his Interest, in that Work, seeing no better, or larger, at that time 'Tis good to love all God's Lambs, and not t● throw dirt at any of them; though we should judge them lame Lambs, yet (if Lambs) the●● are to be beloved. Now as to the other, that is to say, my Reasons against the Signing of the Address, they were publicly known, and so were the dealings of some with me for that matter; But lest I should be thought to cast dirt in the face of such tha● have dealt so with me, I shall forbear; I shal● rather cross my own heart, and follow my Lord in blessing, when cursed, and in being silent under censures. 'Tis an evil day, but yet that which the Scriptures of Truth have told us of, that such things must be, not only betwixt Saints and Sinners, but between professed Brethren; And it is good for all that love and long for the coming o● our Lord, not only to pray for it, but be willing to face, and embrace such sorrows, censures, and sufferings that attend Latter-day-Work, seeing its that which must be, and it's that (though i● crosseth) which ushereth-in the prayed-for and longed-for Crown. To which Grace and Crown of Glory, I leave myself, and all who in faithfulness wait for the coming of our Lord. Amen, Amen. Come Lord Jesus, come quickly. In the close of this that I have writ, it will be convenient to give some account of my Imprisonment, now in the Tower; and the rather, in that one cause of sums censuring me, as was and ●s pretended, relates to my former Liberty, and my present Imprisonment; For before I was imprisoned, that was (as some said) the ground of their Jealousy, In that so many were imprisoned, and yet I, that was so notoriously known, should be at liberty; Though it was well known I was a Prisoner in the Marshals-general house, I got out only upon 1000 l. bond to appear when sent for. What charges I was at, and what hardships I underwent, I shall forbear to assert: but my long Liberty was by some judged a ground of their Jealousy of me. And now when I was taken out of my bed the twentieth day of August 1663., and carried before the Secretary, Sir Henry Bennet, who would admit me to speak but little for myself, but sent me to this place; [And when I told him I must starve if he sent me thither, having no means to keep me; he did assure me that the King did allow Maintenance for all & each Prisoner; though to this day, which is twenty five weeks, I have not had one bit of bread or drop of drink allowed me] And had it not been for the goodness of God, and some few Friends, I must have starved. Now after I had been here about seven weeks, I was sent for by the King, upon the earnest request of a Kinsman of mine; and when the King heard my name, he remembered that he was told, his Father had left something of his Will with me: so sent for me as I said, & a Guard of Musquetiers carried me to Whitehall, and after a long time of staying, I was carried before the King, who had my Articles (as I judge) in writing; after a little mentioning of them, he asked me, If I had not some Message from his Father? I answered, I had. So he caused all there to withdraw; and then I begged pardon of his Majesty that I might either not speak any thing, or to have liberty to speak all; for, said I, If I speak all, it may offend some; and if I speak not all, I shall offend my own Conscience. So the King very freely told me, I had liberty to speak all. I than did, and I bless God my memory did not fail me, but I spoke all and each particular as I received it; His Majesty was so far from taking it ill, that he did kindly embrace it, and told me Had not Parliaments bound up his hands, he had answered his Father's Will in these things before now and said, he hoped to do it. Now what the particulars were, I had not before, nor now, liberty to declare to others, But I hope it will be by his Majesty; for there is not any man living, let him be of what persuasion he will, but would have good thoughts of the old King for it; and good thoughts of his Majesty for accepting of it; unless they be such that will believe nothing: for if it were the last word I should speak, [It was that which did so much tend to the good of the Nation in general, and to all that fear God in particular, that if the best and wisest men in the Nation should have liberty to have drawn up their desires in general heads for good to this Land, they could not have desired better: Although I am for this, as I have for all things else, been censured and condemned, some affirming that I had said something to the King, that was against the Interest of all God's People; A thing which I had rather die than do. 'Tis in this, as in all the rest; for before I was in Prison, that was a ground, that I was carrying on designs for his Majesty, And now I am brought to Prison, the same parties said, I put myself in Prison as a Cover; And with this they have filled the ears both of City and Country: And though I had not a bit of bread, nor drop of drink allowed me, yet they affirmed I had such an Allowance, that it was ill for any to bring any thing to me: and if any did come to me, they were sadly ●udged and condemned for it; Should I but in●ert the deal of this sort of people, no Records make mention of the like dealing. Had I ●een, or were I what these sort of people say I am, knowing what I knew, sure I should do something to answer their Evil with Evil: but blessed be God, for ever blessed be God, I have learned better; And I will leave my Cause for God to judge, and my Innocency to him, to bring out as Gold, as Job did, Job 23.10. and shall rather study to follow my dear Lord, and rest quiet in his Will: If he will by this Cross bring me to the Crown, I beg no more. Come Lord Jesus, come quickly. Amen, Amen. I Having a little longer time, cannot but add a word to answer some Friends who seem troubled at the report of my being to be sent beyond Sea, and the rather, in seeing my willingness: Now I cannot but say, that if they should send me away to any close Imprisonment, I had (if God see it good) rather they would put me to death here, being not in a capacity to help myself: But should God move their hearts to send me to any foreign place where I might do any thing to get bread, and live, enjoying God's presence, though in a Wilderness, I should much more rejoice to embrace it, than to live here: My Grounds are, First, I see an impossibility to reconcile or satisfy these Spirits that God hath suffered to be incensed against me, and raised these Reports of me: for although I was and am as innocent as the child unborn from wronging or betraying any man; and I have by myself and friends, laboured to satisfy all I can come near, yet all comes to nothing, but they that first begun it do still foment it: The sense, that not only I, but God's Name suffers by it, with the sense of their unheard-of-Evil, makes me willing to be where I may rather mourn away my days in private, where I may not see and hear those Reproaches, than to bear the heart-breakings, under the daily hearing of it. 2dly. It was formerly, but much more now, the desire of my heart, to do some service for God, and bring honour to his Truth and Name, by life or death: but these sort of people have, and do so daily revile me, & present all I do to be wicked, that whatever I say, or do, or suffer, it's turned to my Reproach, and the dishonour of Truth; the sense of which makes me willing to rest in silence, and rather to live and die in secret, than to be public; for so long as I am, I see I am not only the object of their reproach, but an occasion of their sin. 3dly. I am sensible, as the case stands, that if I were at liberty, let me walk never so carefully, yet it would not be long before I should be imprisoned again; for there is such an evil spirit in some, that to save themselves, they value it not to betray the Innocent; And I have now fresh reason to say so, for it's plainly seen and found out, that some who were, and still are, the instruments to incense Friends against me, as being (as they affirm) one that's not fit to be believed or trusted, nay, to live, for carrying-on designs for the present Authority: These (I say) have, and that at this very time, as can be proved, gone and informed them in Authority, that I am such an Enemy to them, that I am not fit for their favour, nor to be set at liberty. All which considered, if I were at liberty, I am not like long to abide so. 4thly. Although I can say, That I am willing and desirous to rest silently satisfied in the will of God; yet I judge it no sin, but rather a duty, to be, as much as a man can, out of the noise of such Cries and Reproaches, which doth not only make my life a dying life, But it doth by the daily suggestions of Satan, stir up trouble and disquietment in the mind, which sin adds so much to the sorrow, that often my soul would sink, did not God support me. 5thly. Wheresoever I did, or do live, it hath been, and is my desire to be doing any service or office of love for any; and to be bound up from that, is death to my very natural disposition: But as the case stands with me under this sort of suffering by professing friends, whatever I do is converted to evil improvements; as, witness, since I came into this place, though I had no allowance, yet by the solicitation of a Kinsman, ●n Order was procured for my walking sometimes i● the Tower with my Keeper, I being sickly: Presently these People gave it forth, that I had Liberty to do what, & go where I would, & so affirmed it as an evidence, that my being here was but a cover; and yet having this liberty, I could 〈◊〉 but improve it to do any service of love for 〈◊〉 of the Prisoners that were in want, or sick; and that not to my pain, but loss, as is well knower (& although not we●ab●● to bear it, yet did tak● great delight in it;) when they that did, and d● carry on this Reproach against me, saw it, they daily sent in Messages and Messengers to those Prisoners, To take care of me, and to have nothing to do with me, as they told me themselves: And so, though I see some in want of that Help which I can afford, and do delight in the doing of it, the Lord knows, yet I must forbear doing of it, or else in doing, I must have my ears filled with such sad sinful Reproaches, the sense of which ●ends not only to break my heart, but bind up my bands from doing that, which is life for me to do. 〈◊〉. I am not only made sensible of these 〈◊〉 dangers, but senbsile of this present day, that 〈◊〉 the time the Scriptures of Truth have to 〈…〉 at, Brethren shall betray Brethren, a● 〈…〉 ●●port, and we will report, Je●● 〈◊〉 〈…〉 Division now, is not so much in P●●●● 〈…〉 ●ut it's as much and more in Spirit and 〈◊〉 ●●●ple, that to unite, must be alone the Work 〈◊〉. Almighty God, and that in an admirable 〈◊〉. But before this uniting, there must and 〈◊〉 be a great of dividing and breaking; And be●●●● the promised Gathering, there will be a greater Scattering, in answer to what the Promises and Prophecies in the Scripture hold forth, but I shall not enter into that, lest I become a new object of sums Reproach; but the sense of what I see makes me sensible, that it is beyond the art and power of man to turn this stream, and should it be by them turned out of one channel into another, the Currant will be the same, till the promised Power brings the matter into a new Model: Till which, I hearty wish, That all the Sons of Zion would sit still, and lie at rest in the Will of God. And for my own part I am made so uncapable by these sad Reproaches, to help forward the Work of Union, that I am made a Cover for the dividing Spirit, and to see the present Distractions, and the unavoidable Ruin, my soul is not able to bear it; I had rather, if my Father see it good, to be enriched with a Jeremiah's frame of spirit, to weep alone, and to be as a Pelican in the Wilderness, mourning away my days; but in this, as in all things, I am at the Lords dispose: And let him order them to dispose of me as they please. So thy pleasure be done, O Lord, into whose hands I commit my Life, and recommend all my Relations, and those endeared Friends that faithfully fear thee. Amen, Amen, P. H. A Letter from a Friend. Dear Friend, I Have heard of your Sufferings and Censures, and have by the hand of some Faithful Friends seen something of your Vindication, the truth of which I believed before I saw it: Only in faithfulness I cannot but tell you, that besides what is publicly reported, there is something else that is some trouble to some that dearly love you; and that is, your appearance to withdraw your Affections from some of your Old Friends, and your too much love to others; which I pray you, let me for my satisfaction, before. I go into the Country, have an answer to; and not only for my own satisfaction, but also to enable me to satisfy any where I come. I shall, and do daily pray for, and sympathise with you, as a man of Sorrows, for so you are: But hoping you will not be troubled at my request; I remain, Sir, yours in the Faith, and Patience of Jesus, E. D. March the 10. 1663. The Answer. My Choice Friend, YOurs I received, and do rejoice to see so much of Christian tenderness towards me, and to the Name of Christ; it is more than thousands have done that readily believe, and readily report, but never came to inform, or to reform: And as to what you say, I have heard the same; but if you will as candidly hear, and consider, as you have candidly writ, I think you will be satisfied. Now that I have forsaken my Old Friends, it is in a measure true, and I must needs forsake them that will not come near me, nor suffer me to come near them, and have been, and are the chief Instruments in wounding my name, and Christ's Name through me; and will neither come near me, nor suffer others to come, but will cast dirt in their faces, and must go with it abroad if they show me any countenance, or do me any service: this is publicly known, and by some felt. Now consider, and put yourself in my condition; to forsake where, and with whom I am forsaken, is no just crime, the Righteous God will so judge, and my tears for that will witness my Innocency before him, to 〈…〉 leave my Cause. And as for my too much love or too great to some, which is so sadly censure, 〈◊〉 answer, and that in faithfulness before the Lo●● There were so few that did, or still do either faithfully love me, and in my state and straits faithfully tender or sympathise with me, that where I did or do find it, I am even overcome with it, and 'tis with me towards them, as it was with David's love to Jonathan; for sure it was Jonathans' sympathising love which begat that endearedness between them, and made them as one soul; so it was, and is with me: 'Tis true, at first in my sad and unheard-of Sufferings and Censures, I looked about me, and saw as David did, Psal. 142.4. and then I was too ready to embrace love, and show love to some whose Principles I could not own when I came to see them, but till then, I fear I shown too much love because they appeared to pity me in my sad trials; but God knows, I was soon made sensible of that, and if I sinned it was there, and it hath cost me many tears: For I desire to own none but such who live truly in the Life of that Love which lives in Jesus. But as for that little Remnant whose soul did and still doth truly sympathise with me, and with Tears and Prayers wait at God's Throne for me; and for their love to me are Hated, and Reproached for my sake, I have not, nor do not repent of my loving them; and had I ten times more than I have, it should freely go to reward them for their service and sufferings for me (after my Relations were provided for) and all is too little, my Life cannot answer their love: And I know God will not reprove it; for, as for their Innocency God knows, and I know, in their love to my soul and body. This is a true account of my condition and Affections in this matter. So desiring God may keep me and you, and all that fear Him, faithful, owning God's Judging, more than man's Censuring, walking so, that we my render up our Account with joy, I Remain, Sir, Yours in the Truth, Tribulation and Travel of Christ Jesus. P. H. FINIS.