The poor man's progress and rest, Or, the way of God with man passing through the wilderness to CANAAN. In answer to a grand question demanded of the Author whilst a prisoner in Jameses. Viz. What the manner of God's dealing was with him in the several dispensations that he had gone through, and also the 〈◊〉 of his practice, directed to one of the Council. And now published for the prevention of false suggestions against the said prisoner during his captivity.  
Where it is clearly demonstrated.  

First, the false foundations that many thousands in this generation build upon.  
Secondly, What the true foundation is with the ill consequences and absurdities of the contrary.  
Thirdly, The infallibility of this true foundation.  
Fourthly, The difference between living to Christ and living by him.  
Fifthly, What God gives to man absolutely, and what upon condition distinguished.  
Sixthly, The abilities that God gives and who may claim them right.  
Seventhly, The extent of Christ's enlightening man, and also how the soul is put in a capacity to pray.  
Eighthly, How the soul lays steadfast hold on the promises.  
Ninthly, Some reasons in brief for opposing the Clergy in what is erroneous.  
Tenthly, Some reasons to induce submission to imposition of hands,   
All made plain by Scripture reason and experience.  
By WILLIAM PRYER, a poor despised servant of Jesus, late prisoner at Jameses.  Isai. 8.20. 
To the Law and to the Testimony, If they spoke not according to the word, it is because there is no light in them.  
Printed for the Author. 1655.   

To the Reader.  
The reason why I present this following Epistle to your view, is partly from a sensibility of my undergoing the censures of some in reference to my late captivity, and partly from the consideration of the ignorance of many thousands of the true foundation, and the better enmity of others, by reason of which men's hearts are stuffed with divisions without profits in things of greatest concernment, and supposing this small Epistle might be advantageous to the settleing the thoughts of some that yet remain unstable, and the particulars in it, may as well be profitable to thee as to me, being witnessed (in me) by the eternal light, and confirmed both by Scripture and reason, I judged it my duty not to keep it secret, especially being so eminently called to the work itself: Now that which I only crave of thee, is to read it with deliberation and without prejudice with the noble Bereans search the Scripture whether those things be so, and if I speak not according to that word, if it be a contrary doctrine, receive it not, but if agreeable, then despise it not, because of the unworthiness of the instrument, and for what good thou gainest give God the glory, which is all present from the unworthiest of the Lords servants, and thine for the truth's sake,  
William Pryer.   

Honoured Sir.  
HEaring that something had been suggested, to your honour as to my judgement and practice, from the consideration of the appearances of old light in you, I was engaged to give in this epitome, humbly craving your favourable construction, and judgement, as you find it consonant with truth, I dare not say my former trading in those several forms, that I manifested to your honour I had been in, was not the products of divine light, for God's way of manifestation is by degrees, and he brings his people through the wilderness of trials and temptations to Canaan, yea many times through by ways, that so their experience may cause them to break forth into admiration, at his wonder bringing them through the belly of hell etc. I shall therefore God willing manifest to your honour, the manner of Gods dealing with me, more particularly in every form.  
My manner of education in my youth I believe was not unknown to you, which was after the strictest manner of the then times, with those commonly called puritans, whose word was then to me, as the prophet speaks, as a very lovely song, which begat in me a desire to teach, and to know the way that the Lord hath excorpted; which I was ignorant of, and in my enquiring, I had then presented that the holy spirit was the evidence of that way; But when by a particular application, I came to inquire whether I had this evidence yea or no, and what was the tokens of it; it was presented unto me by some that desire to pray, and to be instant therein, and to refrain from bad company and vices, was certain tokens of it; and thus I rested satisfied in such actions done, and as my qualifications ebbed and flowed, so my comforts ebbed and flowed, and when clouded by sins, I immediately questioned my condition, ruminating upon a text that the foundation of God stands sure, by which I was brought to conclude that I was not upon that foundation, but upon my own righteousness, which was filthy rags, because so wanting, which cast me into a sad condition, to know the true foundation I desired; But to pray for it I was averse, yet frequent in reasoning according to my weak abilities, and desirous to reason with all that seemed any whit religious, amongst whom I received as I thought some glimpse of comfort for a time, from that of the Apostle, viz. by this we know that we are translated from death to life, because we love the brethren, when I was confident I loved, which bore me until I began to consider, who they were in whom the Apostle concludes that knowledge of translation, and who the brethren were, and then could easily conclude that I had not in my condition one dram of interest in that text, not knowing by an infallible testimony the brethren, nor myself qualified as the parties speaking, and so by some instruments, was carried to a text in John, he that believeth shall be saved, If I believed it was a certain testimony, this I laid hold of until my God was pleased to cast me upon the serious consideration of that wonderful place of Paul, 1 Cor. 5.11. For other foundations can no man lay, save that which is laid, which is Jesus Christ, and if any man build upon that foundation, etc. from whence through goodness I came seriously to reason thus, If I must build upon Christ only, than my building upon my own believing, was matter for the fire, for the day of trial would declare it, which put me upon a serious consideration, what was the true way of building upon Christ, to petition the Father for the discovery of it, I trust not, though I earnestly thirsted after it, for I could not with confidence call God Father, whilst contemplating upon this, my God was pleased to let me hear, that still voice of his, directing me the way in general, that the only way of building upon Christ, was to build upon his words, which must judge us at the last day, which set my cogitations on work, what scripture told me I was of that number for whom Christ died, it was presented to me that he died for sinners, and I was one, and in confirmation. 1 Tim. 1.15. was alleged, that Christ Came into the world to save sinners, but then reasoning with some that he came to save some sinners not all, considering which I was at as great a loss as before, not knowing by an infallible testimony that I was of that number for whom Christ died, which led me to a universal proposition for comfort, which I was altogether averse to, it being so contrary to that I had been taught, and especially considering two texts of scripture, the one the 2 Tim, 3.15, 16, 17, that the holy scripture is able to make wise to salvation through believing, and is so profitable, that the man of God may be perfect throughly finished, etc. the other the 1 Thes. 4.5. That the gospel comes with much assurance, which necessarily must be from the word of God, and not from the wisdom of man, which induced me through grace to lay hold on the general doctrine, especially considering the ill consequences of the particular doctrine then presented unto me▪ As  
First, If Christ hath not died for all than thus, no gospel for some men, contrary to Luke 2.10. Isai. 49.6. Jud. 3.  
Secondly, than infidelity is not the condemning sin contrary to Mark. 16.16. john 3.18, 19  
Thirdly, than the servants of the Lord are commanded to preach lies to some men, Mark 16.15. 1 Tim. 2.7. in being commanded to declare Christ's death for all, when it were but for some. see 1 Tim. 4.10, 11.  
Fourthly, Then the Apostles did not speak truth, when they said, God would have all men to be saved. 1. Tim. 2.4. and for that end ordered remission of sins to be preached, Luk, 24.47. Act. 10.36. Act, 13.38. That Christ took away the sins of the world, joh. 1.29. that he tasted death for every man, Heb. 2.9. that he is the saviour of all men, 1 Tim. 4.10. that he gave himself a ransom for all. 1 Tim. 2.6. that he bought false prophets and false teachers, that bring in damnable heresies, and upon themselves destruction, 2 Pet. 2.1. that he sanctified those that trample under foot the son of God, and count the blood of the covenant an unholy thing, all which scriptures must be raised out of the book of God, and counted as fables if Christ hath not died for all men.  
Fifthly, If he died not for all men, than his rendering vengeance in flaming fire at the great and dreadful day, shall not be, for not believing the gospel, but because there was none for them to believe, contrary to 2 Thes. 1.8.  
Sixthly, If he died not for all men then it's no sin, but a virtue, for some men not to believe it, because if they should believe that he died for them, when he did not, they would believe a lie.  
Seventhly, To deny Christ's death for all men, is to call in question Christ's own words, Rev. 22.17. in his general inviting poor lost man.  
The serious consideration of those absurdities, with many others presented to me, clearly following a limited gospel, and knowing assuredly, that no absurdities followed upon the truth, I through the goodness of my dear Lord, closed with that despised doctrine of his, despised indeed of men, but chosen of himself, that the riches of his love, and goodness might be manifested without respect of persons, in which my heart was presently established, having his word to testify to my conscience, than my building was upon him the rock, against which I am sure no storms nor floods can prevail, if I make use of those sweet givings forth of himself, in holding fast my confidence firm to the end, for I have not the reasonings of men, nor no inherent qualifications, but his own word, in and from which I have a cloud of witnesses, of his dying for me, it that he died for all men, and his end therein declared. 2 Cor. 5.15. that he died for all, that those which live should not henceforth live unto themselves, but unto him that died for them, and rose again. And this is the condemnation under the gosel, not because Christ hath not died for man, nor because man doth not live by Christ, but because man doth not live to Christ, there is this difference betwixt living by Christ, and living to him; all men live by Christ, for by him all things consist, Col. 1.17. yet none live to him, but such as are alive in their obedience, and such only he accounts his friends. Joh. 15.14. and promiseth his presence. joh. 14.21. and his and the Father's abode. Joh. 14.23. to such he promiseth further discoveries of himself, and makes known whatsoever the Father hath made known unto him. joh. 15.15. the making forth of which love I have in some measure enjoyed, and if I had been more obedient, I believe I should have enjoyed more, yet not for my obedience, but because God hath promised who hath said, I will do this for the house of Israel, yet not for your sakes, yet will I be sought unto by you, and hath also promised, that he that will do my will shall know my doctrine; yet not as a recompense for his doing, God hath no more said he will save any people for doing, than he hath said he will save them without doing, for he himself will have all the glory of man's salvation, and of man's doing, because God himself finds all the matter, he is the author of our salvation, and the author of our abilities by which we do, it is he that gives us in the behalf of Christ, not only to enable us to believe, but also to suffer for his sake, which promise of abilities no man can claim that suffers as an evil doer, though many times he is nearer than his promise, which through the riches of his grace, I have had experience of, by which grace I have obtained an assurance of mercy, who am least in all my Father's house, not worthy of the crumbs that fall from his table, much less of those sweet smiles from himself, speaking peace to my poor soul, sweetening all conditions unto me, with freeness of satisfaction in all sufferings, though I have been a backslider, and thereby have occasioned the way of truth to be evil spoken of, and brought the people of God under shame and reproach, yet have obtained mercy, though I was with Asap, envious at the prosperity of the wicked, seeing no bands in their death, but had more than heart could wish, though the righteous wanted, and were troubled every morning, I concluded I had changed my heart in vain, thus was my temptations, yet from those the Lord hath delivered me, by revealing his Son in me, and by him discovering to me, as to the prophet, Psal. 73.17, 18. both the end of the righteous and the wicked, and now through the eternal light guiding me in that which some call heresy, so worship I the God of my Fathers, believing all things recorded in the law, & the prophets, in which are the reasons of my believing.  
First, That Christ took upon him the iniquity of all that went astray, Isai. 53.6. Rom. 3.23, 24. which was the first doctrine that Peter preached, Act. 10.34, 35, 36. and that Paul and Barnabas preached, Act. 13.47. 1 Cor. 15.3. The Apostle when he came to the Corinthians, which were Idolaters, he did not tell them Christ died for an elect number, and if they were of that number, Christ died for them, but he tells them first of all that Christ died for them.  
Secondly, I find this Christ appointed by the Father, for a light to the world to the Gentiles, to them that sit in darkness.  
Thirdly, I find that he doth enlighten every man that comes into the world. joh. 1.9. he that denies that Christ enlightens every man, doth in effect deny Christ to be the true light, as compared with verse the 8. besides every man's experience in this particular, there no man that sins but immediately after, if not at present, he hath a kind of secret tincture in his breast, telling him what he ought not to do or have done which discovers that the light hath been there.  
The next particular considerable is what this light hath taught me, First, What God is in himself, Secondly, what he is in the manifestations of himself.  
First, That he is infinite in himself which is considerable, in the unsearcheablenesse of his wisdom and way, The manifestations of himself are clearly seen, by the things that are made, that they could not be without a beginner, that this beginner is wise, in his orderly placing things, and powerful, which is manifested by thunder, and lightning, and dreadful appearances of that nature, besides altering and changing, throwing down and setting up, beyond the reach of reason, even to admiration, and that he is loving in causing the rain to fall, and the sun to shine, and fruitful seasons, filling man's heart with joy and gladness, the consideration of this infiniteness discovered in his works, demonstrates to poor creatures, their own nothingness, which begets in them a holy reverence of the majesty of God, from the sight of his fullness seriously considered, carries the soul to a consideration of its own wants, and of what God hath promised, comparing which promises, (viz.) what he hath manifested begets a confidence that this infinite God is faithful, which puts a poor soul into a capacity to pray, without which no man can do without sin, and to lay steadfast hold on the promises of love, of life, of liberty, of privileges, of mutual relation, of divine communion, all which are manifested in the promises of the Father of mercies, and God of all Consolation.  
Of love, in giving his Son, and by him manifesting an open door into the holiest.  
Of life, to those that go in by that door opened.  
Of liberty, of walking into that new and living way, into the holiest.  
Of privileges, of knowing their being freed from the hand writing of ordinances that were against them who walk in that way opened, and of having God with them, Christ with them, abiding with them. Joh. 14.23. Simpathizing with them in sufferings, and comforting them by the Angel of his presence, revealing the mind of the Father to them, opening living fountains of water, with a manifestation of liberty to draw with joy, out of the wells of salvation, which makes the faithful of the Lord joyful above their fellows, wiser than the Rabbis of the world, though fools for Christ's sake, yet instruments of salvation to them that believe, see the freeness of those living fountains bears up their heads above all troubles and fears, causing them to mount up like eagles, to run and not be weary, to labour and not faint.  
Of mutual relation, having God for their Father by promise, and Christ our elder brother.  
And of divine communion, in enjoying fellowship with the Father, and the Son Jesus Christ, 1 joh. 1.3. which all men may enjoy, that in love receive what is declared of and by those divine beings, the consideration of these promises in which are contained those divine manifestations, leads poor souls to a clear sight of the conditions, upon which these graces promised are intended.  
His love, in giving his Son, and manifesting through him a door of life opened is absolute, his manifestation of liberty, of privilege, of mutual relation, of divine communion; all upon conditions of obedience of universal obedience, for such only know Christ that so obey him, 1 joh. 2.4. And such only love him, that yield a universal obedience to him, joh. 14.21, 23. and such only he accounts his friends. Joh. 15.14. this begets a serious consideration what Christ hath commanded, which carries us to the counsel of God for direction, and as we desire to manifest love to God, and to the Son Jesus Christ, who hath loved us, if God requires us to speak often one to another, we ought not to neglect it, and if God gives us the spirit of discerning thereupon, as he promises between the righteous and the wicked, Mal. the 3.18. then in duty we ought to praise him, and if God requires us to separate from those that are not his people, and to join with those that are his people, in whom God dwells, Isa. 57.11. 2 Cor. 6.17. than we ought not to neglect it, and if God manifests himself a Father thereupon, as he promises, still we ought to sound forth his praise, which is our reasonable service, and if God manifests unto us, that baptism of believers justifies him, and the resecters of it rejects God's counsel against themselves, Luk. 7.29.30. who can forbid water that they should not be baptised, Act. 10.48. and so likewise for walking in all the ordinances of the Lord, with reference and godly fear, we ought with comfort and confidence make our request known unto God, who to the comfort of poor despised creatures, is in heaven, and sees all the actions of men, from whose presence there is nothing hid, not a hair of the head of any of his people falls to the ground without his providence, their sufferings and the reason of their sufferings, whether for righteousness sake, or as evil doers, and to the comfort of the righteous will ere long make all naked, when the Son is manifested and acknowledged, so he the only potentate the king of kings, and lord of lords, who only hath mortality, dwelling in the light, where no mortal eyes can approach, whom God will send to refresh his people, at the times of the restitution of all things, which God hath spoken by the mouth of all his prophets, since the world began, Act. 3.19.20, 21. which through grace fills me with inward comfort, though I bestript of all outward enjoyments, yet I have an assurance of an eternal inheritance, which the world can neither give, nor take away, which the Lord the righteous judge will give me at his appearing, when his poor despised ones shall be made full and complete participators of what the Lord hath promised by his servants the prophets and Apostles, by whose writings, the mystery hid from ages and generations is manifested in such legible characters, whereby when men read, they may understand. Eph. 3.4. which comforts the hearts of the Lords servants, filling them with all riches, of assurance, of understanding, in their acknowledging the mystery of God, and of the Father, and of Christ, to the which acknowledgement. the God of praise, and love, bring all those that set their faces Zion ward, that in the rich enjoying of assurance, may finish their course with joy, he coming the earnest of their inheritance, until the redemption of the purchased possession, when the righteous shall receive the end of their hope, the salvation of their souls▪ And so much in brief, I was solicited to signify unto your honour, touching the manner of Gods dealing with my poor soul, now humbly craving your serious consideration of the particulars herein, being willing to receive information, wherein I see either in judgement or practice, and the God of peace, and love, give you understanding in all his ways which are pleasanter than all that this world can afford.  
I shall only give you an account in a word or two of my practice in opposing the Clergy, which I am sure you have had various reports of.  
First, I never spoke to any of them by way of question, until they had done, except two: and what I said to those two, was in vindication of present ordinances, openly violated by them.  
Nor I never laid hands upon any, nor abetted any that did, though I have heard so much hath been suggested, to your honour, but always on the contrary, desired peace and peaceable reasoning, yet strongly endeavouring by reason to vindicate that which I apprehended to be truth.  
The reasons of this my practice, may it please your honour was these.  
First, I am commanded to follow the example of my dear Saviour, and the example of his servants, so far as they followed him, I find him disputing amongst the Doctors, and ask them questions, and taking his opportunities of speaking amongst multitudes, I find the servants, as Stephen, and Apollo, and Silas, and Peter, following his example, and it was Paul's manner, Act. 17.2. to go in the Synogogues on the Sabbath day; and reason with them 〈◊〉 of the Scripture, which God is my witness, besides many hundreds, I have practised with much meekness though I have received many taunts and reproaches from them, unbecoming men of their profession, besides sundry of their endeavours to set the tumultuous about my ears, as I am able to manifest, yet I rendered them not evil, though I have by their occasion often undergone strokes, buffet, and stoning, and my garments torn from me, all which I value not, because I know my God hath registered my sufferings, I gave no manner of unbeseeming retorts at O●ndle, when Mr Resbury came into the public place, and called to Mr Morley, a gentleman of Northamptonshire, whilst preaching (being then in the pulpit, which was at that time free by act of Parliament,) uttering with a loud voice contumelious threaten uncomely to be mentioned by any that profess the name of Christ, but a patiented suffering is comely to, and amongst the people of God an adorning to the gospel of their profession, to bear about always in their bodies the dying of the Lord Jesus, is their treasure in earthen vessels, and therefore shall commit these the series of my understanding and practice to your serious consideration, being willing through grace to go through good report and evil, and to suffer any thing that God may have the glory, and what of it deserves the light to let it have it: which is all at present from him who is the unworthiest of truths lovers, yet shall take leave to subscribe myself:  
Your Honour's servant for the truth's sake. William Pryer.   

I know I shall be the wonder of the Churches abroad, and of all others that have been witnesses to my opposing the doctrine of imposition of hands, when they hear of my entering into the practice of it, it may be some will censure me as unstable: be it so, I had rather be accounted unstable, then stable in opposing truth, and therefore shall briefly give to serious consideration the reasons of my submitting to imposition of hands, now practised in many places upon all baptised believers.  
First, Because ever since I opposed it, I have found a coldness growing upon me as to the things of God.  
Secondly, I have found a greater debility in myself to withstand temptations.  
Thirdly, because I could find no other way to claim that great promise of the gift of the spirit, by which is convaid the assurance of all the other promises, but by following the example of the holy men of God in that which did immediately proceed the enjoyment of the spirit.  
Fourthly, Because I find imposition of hands joined to the doctrine of baptisms by a Conjunction copulative. Heb. 6. and according to the practice of the Apostles, immediately to proceed the enjoyment of the promise intealed upon the cheerful reception of the doctrine of baptisms of water and afflictions.  
Fifthly, I find it an interposed practice of the Apostles immediately after baptism, before the saints enjoying the spirit promised.  
Sixthly, Because mortification of sin guidance in the way of truth, helps to prophesy directions to prayer, all conveyed through the spirit which leads into all truth.  
Seventhly, Though I find some had the spirit without it, yet I have no grounds to expect it but in Gods ordinary way of communication.  
Eighthly, Because I find imposition of hands kept alive successively from the Apostle through the darkest mists of popery even after baptism was changed, as to the right subjects by the subtlety of Fidus the priest, this practice hath been ever since kept alive by the Bishop's hands upon their cozened babes.  
Ninthly, Because I find a greater experience of the indwelling of God in those that practise it upon baptised believers, then in the opposers of it, more frequent in duties both at home and abroad, more love in them one towards another, more watchful over one another, more zealous for truth, more sympathying one with another in sufferings, If I had no other reasons to convince me of truth in the present practice of imposition of hands than I have experienced in these latter, These only would have engaged me no longer to have opposed it.  
Vale. William Pryer.  
FINIS.