A DISCOVERY OF Truth: Presented to the Sons of TRUTH.  1. Thes. 5.21. 
Prove all things, hold fast that which is good.  Matth. 1.19. 
Wisdom is justified of her children.  Psal. 36.9. 
In thy light we shall see light.  The truth is one, and never truly understood by any, till they be one with it. 
Printed in the year, 1645.   

To THE READER.  
Courteous Reader;  
IT is the property of souls possessed with truth, accordingly as they are refreshed by the discoveries of it; so are they carried out to discover the same things to others, according to the Apostles words; We cannot choose but declare the things which we have ●een and heard, Acts 4.20. And ●●kewise (in 1 Joh. 1.3.) he saith, That which we have seen and ●eard, we declare to you; that so ●ou may have fellowship with us. The same things may I speak, I being desirous to know something of the difference between the Law and the Gospel, and so to understand it in one; that so I might see them both to be one, as handed to us by Christ. My desire of you (Christian Reader) is, that you may rather by truth, endeavour to see truth in it, then catch at any broken expressions you may gather from it: For it is rather set forth to declare truth, than man's wisdom: and so I leav● you to the truth desiring that yo● by it, may be made able to judge of it.  
T. T.   

The places of Scripture which are answered in the following Treatise.  

JOHN 14.4. LEt not your hearts be troubled, ye believe in God, believe also in me.  
JOHN 14.6. I am the way, the truth, and the life.  
JOHN 14.8. And Philip said, Lord show us the Father, and it sufficeth.  
REV. 21. latter part of the 9 Come hither, and I will show thee the Bride, the Lamb's wife.  
ESAY 40. latter part of the 11. And he shall gather the Lambs with his arms, and carry them in his bosom, and gently lead those that are with young.  
REV. 16. beginning of the 19 And the great City was divided into three parts.  
HOS. 10.12. Sow to yourselves in righteousness, reap in mercy, break up your fallow grounds, for it is time to seek the Lord, till he come and reign righteousness upon you.  
JER. 4. latter end of the 3. Break up your fallow grounds, and sow not amongst thorns.   

In the second part of this Treatise, these four Questions are answered.  
I. Whether a Christian is freed from the moral Law, yea, or no?  
II. Whether a Christian is to strive against sin, when tempted, yea or no?  
III. Whether Sanctification can evidence justification, when justification lies dark?  
iv Upon what ground a Christian may tender comfort to a soul, that sees no goodness in itself?    


A DISCOVERY OF TRUTH: PRESENTED To the Sons of Truth.  
DEar friends, I salute you in the Lord; rejoicing much to to hear the breathing of Christ by you. I should rejoice to have an opportunity to exchange somethig of the language of Christ with you, face to face I have received your Letter, the sum of which I conceive is this; that I, or rather Christ by me, would give you an answer of certain places of Scripture thus.  
First, what I by the spirit of God do apprehend to be the mind of God in them. 2. What conclusions naturally may be drawn from them. Which Scriptures, as you express in your Letter, seems to contradict each other: some of them breathing forth the Gospel, wherein all duties are sweetly laid upon the power of life, given in by God; the other laying duties upon the creature to get life from God. To which I answer, according to that light which God hath given in to me, so is he apprehended by me, and according to that you shall have an answer from me.  
For the Scripture, 
Psal. 36.9.  which is the word of God, none can understand but such as live in God, and so receive the knowledge of his mind, not from the second, but first hand, which is the priviliedge of the Saints; who know truth from falsehood, and that by living in truth: Now this word of God, which indeed is God but as it is looked upon by us, and given out to us, in those two things is the word considered, as Law and Gospel, and if you look upon these not in God as God but as the word held out to us, than there is a difference, and that thus. We may describe the law thus. 
Deut. 4. Lev 18.5.  A declaration of duties holding forth life, not to be given to us, but wrought out by us. The Gospel we may describe thus; It is a tender of a full Christ, from a free God to a nothing creature, in which tender, God is pleased to give down life from himself, not only to be held out to us, but also to be revealed in us. So that this light in us, really becomes life for us, 
john 1.4 Rom. 8.3, 4 joh. 15.5.  to produce in us and act by us, what in the Law is required of us; in which description you may consider these Corrolies.  
First, that the coming of Christ from God the father, to the sons of men, was not the cause, but the effect of the love of God. 
joh 3.16.   
Secondly, whatsoever is required of us, or can be desired by us, is to be found alone in Christ, as he is held out to us.  
Thirdly, 
Ezek. 16.4, 5, 6. Rom. 4.5. Rom. 5.8. john. 14.6.  that the tender of Christ to us, is not to any qualification in us, or any good wrought by us.  
Fourthly, it is Christ alone that Brings down life from God, and carries up the soul again to God.  
Fifthly, what we gather from the supposition, in the description is this; that the tender of Christ in a promise, which is the sum of the promise, Christ first receives us in the going forth of himself through the promise, 
Ro 10 20.  before we receive him in going out to the promise, and that is clear from this ground: Because we cannot go out to him, till we enjoy a power from him, and we never iujoy power from him, till we by the going forth of himself, are laid hold on by himself.  
Dear friend, for the use of the Corolies, I leave to you, or rather the truth in you, which is able so to unfold itself, as to overcome your heart with it, and silence all disputes of reason that is against it.  
Now for the Law; to those that see it only by a light that flows from it, and not according to the rules of the Gospel, it will not only seem to be contrary to the Gospel, but will cause the beholder to convert the Gospel into Law, and preach the Gospel as Law, and that one Element where Antichrist lives. And that is the reason why we have so many men in these days that preach, and press men to make brick without straw. But passing, over that, the Law I must confess, is not looked upon directly from the Gospel, by rules of the Gospel, which darkens to us, both the Law and Gospel: But we are to consider the law thus, that the Law is, that wherein God discovers his authority as a God over us, requiring duties of us; and although we have lost that ability to answer Law, yet the Law continues to declare God's authority, but not our ability. And for such expressions, in the word, you must work, yond must do this and that; it is not to declare our ability▪ but left to declare God's authority, and this is the first rule to judge of the expression of the Law, so as they may not contradict the Gospel.  
Object. This seems not to be a truth, because that such expressions in Scripture are not few but many, it is not only at one time but often; to which I answer.  
Answer. Had God withdrawn and made out these discoveries, which manifest his authority, it would have been conceived, that when there was an alteration in the creature, that this alteration wrought an alteration in God; And so it might be apprehended, that some thing below God, had the power to cause an alteration or change in God; which the Holy Ghost will by no expression admit of such a construction.  
Second Rule. God was pleased from his infinite love, to give a Christ, not only to fulfil the Law for us, 
2 Cor. 3.15.18. Heb. 12.18.22.  but also to be a light; as in us, so also a light held out to us, in which light we are to see the Law: For we are not now to see the Law in the valid light of Moses, but in the uncovering light of Christ; and if you thus see the Law, you shall see that which in the hand of Moses was required to get life; in this light of Christ you shall see it held out, as actions to be done by, or as begotten of life; in the other, to work that we may be loved, here to work, in that we are beloved; and this presents the Law lovely.  
For dear friend know this, that nothing is injoyrd by us as it is in its self, unless it be apprehended by a light suitable to itself; for if we look upon a white object through a red glass, the object is not white to us as it is in its self, but red according to the light through which it is apprehended by us. So God in the law, if judged by the bare expressions of the Law, and not in the light of love, he appears rough and not lovely; but when we being led forth, by Christ, and sweetly gathered up in Christ, and there see the Law, we shall then see the Law lovely; 
Rom. 7.12.  and say as the Apostle, the Law is holy, just, and good. And so we shall not see such a contradiction betweext the Law and Gospel.  
When we thus see truth in truth, we shall then see an oneness betwixt truth, or rather the truth to one, and that only one; which was which is, which shall be.  
But I say no more of the Law, but come to give an answer to your Scripture in particular; according to your desire.  
And first of the first; being the 14. of John and the first:  
Let not your hearts he troubled, ye believe in God, believe also in me.  
In which Scripture, in general it holds forth these two things.  
First, a dehortation; Let not your hearts be troubled.  
Secondly, a direction; Yea, believe in God, believe also in me: But that we may understand the meaning of the words, before we come to draw conclusions, consider these things:  
First, the party speaking; Christ.  
Secondly, his ends of his thus speaking, which was this; he being to departed from them in his bodily presence, and knowing what evil disposition there was in them, knew well at his departure they would be full of fears, through much trouble, and so sin against God.  
Doct. The Doctrine from thence observed is this, that it was the way of Christ's care in all his teachings, to keep his Disciples from sinful fear, 
joh 16.33 Luk. 12. Luk. 1 74.  contrary to some men's teaching now, which preach obedience to be drawn forth from the terrors of a Law, and not from the power of love; which teaching produces directly such effects as these.  
First, it rather drives men from God, then draws men to God, for men are drawn to love, only by love, and God is love.  
Secondly, the creature to help itself, rather sets upon that which is properly the work of God, then for it to work from a power of GOD, seeing all come from GOD.  
Thirdly, Such teaching teach men rather to live upon the creature than GOD; which we do, first, when we live upon the actings of God to us; and secondly when we live upon the acts of God in us, towards himself; This condition is full of fear, and whether this be a sinful fear ye or no, I leave you to judge, which I hope have other ways learned Christ; And so much of the party speaking, with the end of his speaking: Now of the matter spoke, and first, of the dehortation, Let not your hearts be troubled: The nature of a dehortation implies sin, and in this do not only consider the dehortation, but the parties dehorted, which was the Disciples that were possessed with Christ, 
Luk. 8.24 25. Mat 6.30.  from whence observe their conclusion; That not only other, but even the members of Christ, through want of knowledge of Christ, are apt to be troubled with such a trouble, that is condemned by Christ; I shall speak nothing of that trouble which is lawful and approved of by Christ, nor of that trouble which is sinful and contrary to Christ, because I have spoken of it in the conclusion before; only from one term in this conclusion, I will draw one Corrolarie, that is this, that all trouble that is a sin against Christ, doth directly arise from ignorance of Christ, 
Mat. 16.8, 9, 11.  and so much of the dehortation.  
For the direction, Ye believe in God, believe also in me:  
First, Ye believe in God; in which words is not only a direction but an acknowledgement, ye believe in God, implying thus much: which shall be as a conclusion from the words, which is this, that believing in God is the only way to remove sinful trouble from the hearts of the people of God: Sinful trouble ariseth in us, from the not living upon God: but from a living upon some thing below God; now so soon, and so far as a man hath power from God, to believe in God, so soon, and so far is he really taken up in God, and from thence made able to live upon God; now because it is not a bare believing, but a believing rightly rectified, Christ adds this expression, ye believe in God, believe also in me. Before we draw any thing from these words, we will first consider the meaning of them, when he saith believe in God, believe in me, not that he intends God one object of faith, and himself another, as being two, for they are one; Therefore he saith in that same Chapter, He that hath seen me, hath seen the Father, therefore I conceive the meaning of the place to be thus; Ye believe in God, believe also in me: That is, believe in God as he is held out in me; the conclusion from thence is this, that that faith which is the way of God to remove sinful troubles from the Spirits of the people of God, 
2 Cor. 5.19. joh. 17.3. 2 Cor. 3.18. 1. john 5.20.  is not a bare believing of God, but a believing in God, as he is held out in his Son Christ: The Devils believe, and tremble, the truth hath a power and authority in itself, presented to men to subject their spirits and overturn the reasons of men, that they are so carried out to assent to truth, that they are made to accknowledge Truth to be Truth.  
So Simon Magus and judas, etc.  
This faith men may have, and go to hell, 
Apo. 18.13. jam. 19  this faith though it carries men to assent to truth, yet it never gives men to live in truth: nor gives men power from muth, to live answerable to truth; but this faith which is believed in God, held out in his Son Christ is a Gospel's faith▪ Such a faith, 
Heb. 11.1  the life of which, believing in Christ is the very excellency and glory of the Godhead held out by Christ: and may be thus described.  
1. It is for a soul by the supernatural coming in of God to en●oy a supernatural light from him: by which the soul is made able to see a sufficiency in him to supply all its wants, carrying with it a consent of will. from which description we may draw these corrolies.  
First, that the life of believing in Christ is not only of Christ, but is really in Christ, but is really the excellency that is in Christ, which is the matter, or object of faith, believed by all that are possessed with Christ, but I speak this to show what a sweet union there is between the object and the joy.  
☞ Second corolarie, that power that produceth faith, is not the bare discoveries of God in Christ to us: But it is by a supernatural and divine revelation and discovery of Christ in us: I speak this for this cause, to show that truth doth and must take hold of us before it can be truly believed by us.  
Thrirdly, that soul that truly by faith sees Christ, sees such transcendent and matchless excellency in Christ, 
Can. 5.10 to 16. Cant. 2.3. Psa. 110.3  that he is so overcome by it, that he is by the virtue of it voluntarily carried out, to consent and submit to it. And this is the cause, why souls when once they come to see Christ, they see nothing lovely like Christ.  
Secondly, that is the cause and reason why souls delight and love to live in those sweet beams of love, which sweetly runs forth from God through Christ, which is not only light to them, but life in them; 
john 1.4 Gal. 2.20  dear friend, for the uses of the conclusions, I shall leave to you, and so much in answer to this place of Scripture.  
Now the next Scripture being John 14.6, 7, 8. The words being thus: jesus saith to him, I am the way, the truth, and the life, no man cometh to the Father but by me; Philip saith to him, Lord show us the Father and it sufficeth ut.  
First, of the sixth verse, in which words we may consider an answer, to a query, Christ speaking in the fourth verse, saying, whether I go ye know, and the way ye know. Thomas answereth in the fifth verse, we know not whither thou goest, and how can we know the way? This seems to be a Paradox, Christ affirming the thing, and yet Thomas denying it.  
Doct. Thence we may observe this conclusion, it is one thing to know, and another to know that we know.  
The second conclusion is, that Christ may know that in us, and for as, that we do not, cannot know, in nor for ourselves; I speak this for these ends.  
First, to show it is a greater thing, and a higher privilege to be known of Christ, then to know Christ.  
Secondly, it should teach us to live, not upon our knowing, but upon our being known of Christ: 
Hos. 11.3.  He that lives upon his knowing, and not upon the thing known, he lives upon the Streams, but not in the Fountain; upon the beams, but not in the body; such a man may have his discoveries of divine things presented to him, but he hath little of the marrow of those divine mercies enjoyed in him: and now I come to the words themselves: I am the way, the truth and the life: No man comes to the Father but by me: In which words you may consider a sweet discovery of that divine Excellency and sufficience that is in Christ. To speak plainly, these words hold out;  
First, all that can be said concerning the giving down of the Divine and sweet Excellencies of God through Christ to us.  
And secondly, all that can be said of the sweet bringing up of a soul from the coming in of GOD through Christ to us.  
And this is clearly held forth in these words, where he saith; I am the way, the truth, and the life. I am the way that God gives down himself to you, and reveals all that is in himself for you; and I am the way through which you are given up to God, and through which you have sweet records and Communion with God, and in which you are made able sweetly to see (as in an open glass) the divine unfoldings of God's bosom secrets, I mean the mystery of his mind, so that a soul is minded sweetly with the mind of God; from which words thus paraphrased on, we may observe these brief conclusions.  
Doct. First, 
Coll. 2.9. 2 Cor. 3.18. Col. 2.9.  that God doth no way give down himself to us, as he is in himself; but through Christ, whom was for that end ordained; by himself, he is a suitable light to present such an object. If this be so, what shall we think of those that have found out other ways to bring down God to the creature, under the same consideration before spoken of? Not to speak of the dead way of nature, nor much of the dark way of the Law; but also of some guilded path, and ways of the Gospel, which men do by using some expressions of the Gospel; do endeavour to make a conjunction of Law and Gospel, as one way to bring down God. Nay men have an art in these times, to turn the very effects produced by God, they go about to make them causes to cause an alteration in God: My meaning is this, that even prayer and fasting, which in God's way I much prize.  
Which if true, is alone produced by a power from God; the end is, to fit and alter us and not God. Men now a days make these means, as a way to tie and constrain GOD, to alter and to change GOD; O monstrous, I desire to love the work but abhor the way.  
Objest. Surely this fasting you speak of, is not so as you say, but must needs be true fasting and praying, and that for this cause; because We have so many answers after one fasting and praying, of our desires in them.  
Answ. To which I answer, if it be so, bless God; and I desire to do the same. But if you judge of the truth of fasting and prayer, by an answer after it, and not by a right performing of it, than what difference is there I pray you, betwixt the Fast of David, and the Fast of Ahab? But I say no more of this thing.  
Doct. The second conclusion from this first thing is this, 
joh. 6 44.  that no soul does or can give himself up to God, till he enjoys power from the sweet giving down of GOD to him through his Son Christ; There may as well be reflections of the beams of a Sun without a Sun, as returns to God without the enjoyment of God; then things act really to its proper end, when they act not only from but in their own Element. But what it is to love from the strength of love, and to act living acts, to a living end, from the distilling of a living power, I leave you to judge, whom I hope lives in those sweet streams? Whose spirit is filled by living under the drops of that divine fountain.  
Doct. The third conclusion, that we see nothing truly in God, nor have no real communion with God, but that which we see and enjoy in Christ as the way; And so much of this first thing; I am the way.  
He saith also, I am the Truth; Christ, may be said to be truth these waves;  
First, in that he is the cause, declaring truth.  
Secondly, he is the object or matter declared by truth; for all the Prophets writ of him; for all the Prophecies, and promises, pointed at him.  
Thirdly, he is not only so truth, but he is truth essentially; For God was the Word, and the Word was God. He faith he is also life, that hereby he may appear to be as he is, all in all.  
There is but three things essential in a man's way.  
First, a way to walk in.  
Secondly, a light of truth to discover the way.  
Thirdly, a power to carry us on in the way, or else you must lie still. So by this you may see, that Christ is all in all to a Christian soul. For we are by Christ in Christ carried out to Christ, he being the way to God, and the truth that discovers God; and also the life that carries you on according to the truth discovered to God in that way.  
Doct. And therefore the conclusions from all this, 
1 Cro 1.30. 1 Cro. 3.22.  is this; That Christ is all in all to a christian soul, he is all in them, all to them, all for them.  
The use of this should teach us;  
First, to see all in him.  
Secondly, to look for all from him.  
Thirdly, to teach us to give all to him,  
Now for the next words, wherein Christ saith, No man cometh to the Father but but by me; This is but an explication of, the former words, and the same conclusion does naturally arise from it, which was this; That we see nothing truly in God, nor have no real communion with God, but that which we see and enjoy in Christ, as the way; and I shall say no more of this conclusion, nor of this verse.  
Now I shall speak a word or two of the eight verse, where Philip said, Show us the Father, and it sufficeth us; In which words in general, is discovered these two things.  
First, a manifestation of a great desire, in these words; Show us the Father.  
Secondly, the reasons or grounds of this desire. First, he is a Father; Secondly, the knowledge of him is a satisfying good, in these words; and it sufficeth us.  
In the desire, consider first the party desiring, with the special occasion producing that desire, which was the sweet manifestations of God by Christ, how he was to be understood as held out in Christ. The person desiring, was a soul possessed with God, from whence observe this conclusion.  
That the discoveries of God by Christ, 
Doctr. Cant 5.4, 5,16.  do abundantly enlarge and take up the heart and desires of that soul, that is really possessed with God, as he gives forth himself through Christ.  
Every-thing loves to live in its own light; God is the light of a soul possessed with himself.  
Secondly, every thing loves, and in love is most enlarged to its own centre; but the foul which is possessed with God, is by him really centred in him.  
Thirdly, nothing stirs up a thing, or enlarges the desire of a thing, so much as that which is the only suitable good to the thing: but that soul that is possessed with God, and the life of the joy in the soul really flows from God, nothing is so suitable good to that joy, as the unfolding of God himself.  
Fourthly; men are carried out most sweetly and swiftly to that they apprehend most lovely. But that soul that understands the unfolding of God, from being really possessed with God, sees nothing so lovely as God himself, as he is held out in his son Christ. I say no more of this conclusion.  
Secondly, in the desire, you may observe, the matter desired shows the thing desired was to see God; hence observe this conclusion.  
Doct. That the manifestations of God in the way of the Gospel, 
john 4.10 john 4.41  is a very desirable thing, and they that know it will desire after it: From the terms of the conclusion you may observe this;  
That the sight of God is an object worth viewing.  
Secondly, the Gospel is the only way to see God in the objects of love.  
Thirdly, that no soul can truly desire God in the way of the Gospel, till he by him has a knowledge of him.  
Fourthly, that soul that ever had a real knowledge of God, can be satisfied by seeing nothing but God: And so much of that conclusion.  
Thirdly, we are to consider not only the thing desired, but the extent of the desire; Show us. Philip did not only desire it for himself, but for others as well as himself: Thence observe this conclusion.  
Doct. That those desires that run forth to God, and really flow from God, are not desires limited within a man's own breast, but extends it self for the good of others, as for itself. That life which is given out to us and produces desires in us, doth really produce a self-dividing power in us: That is the cause why Christians are so free in their desires for others, and in their discoveries to others what is discovered in them.  
Streams that flow from the fountain as their centre, need not have secondary causes to carry them to their centre again, for they naturally run into it, being really, one with it: So it is with Christians, they stand hot in need to have something put in their mouths in a secondary way: 
Mich. 3.5.  Like those Priests in Micah, whom unless you put something in their mouths will by't: Or like some, whom when they hear that there is an opportunity to preach Christ to creatures, they presently demand what they shall have from the creature? And if they can have more from the one then from the other, their desires is taken off from the least to the most, though there is most need where there is lest: it is to be feared, that it is not the need of the man, but the love of the means and money that carries him. It is not so with souls possessed with Christ, whose desires run out for others as well as for itself, in a selfdenying way, they cannot choose but breathe forth to others what Christ breathes forth in them: So much of that conclusion.  
Fourthly, consider the object of their dsires, or the person of whom they desire, which was Jesus Christ, in these words; Lord show us. The conclusion from thence is this.  
Doct. That it is the sole work of Jesus Christ, 
Mat. 12.27.  to reveal God the Father to the sons of men: He alone was designed of God the Father for that end.  
Secondly, none can truly and fully discover God, but those who truly and fully know God; but no man truly and fully knows God in the first sense, but the Lord Christ: Ergo, none can make known God the Father to the sons of men but Christ: Besides, if you consider what the true knowledge of God the Father, is through the teaching of the Son, the very nature of that description will confirm this doctrine.  
First, we will show you what this knowledge is not.  
First, not a natural light of seeing God, wherein reason in apprehending doth so comprehend, that reason is the proper judge of what is apprehended.  
Nor secondly, do we intent a legal knowledge, which light flows from the Law; wherein the soul is made able to see God, as a God over him, but hot as a God for him, unless they be for him.  
Nor thirdly, we do not intent a gospel knowledge in a notionary way; by that I mean, men's running out to fetch in notions of the truth, and are not fetched in by the power of the truth, and so they rather carry notions of truth then the power of truth carries them: And that is the cause why some walk loosely in, the profession of the gospel, which is a matter of great grief. But men do exceeding ill in laying these scandals upon the truth, and not distinguish professors from possessors of truth.  
But to give you a description of the true knowledge of God through Christ, we may describe it thus;  
It is a supernatural light set up in the soul by God, the life of which light hath his residence in God, the actings of which light is all together for God.  
From whence you may observe these corolies.  
The first is this, that all means, 
Mat 11.27.  nay the perfection of all things below God, cannot bring a natural man spiritually to understand God, for it is produced by a supernatural light, set up in the soul; from that word set up in the soul, you may observe this corolie.  
That that soul that really understands truth from being possessed with truth, 
john 3.29.30. phillip 4.8.  nothing in that soul is exalted above truth.  
Then from this word, 
Psa. 21.13  set up in soul by God; from whence you may observe this corolie:  
It is alone the power of God that exalts truth. And from this expression, the life of which light hath his residence in God; observe this corolie.  
That soul that truly knows God from the come in of God, that light is really maintained by a life that is in God. 
Col 3.3. Cant. 4.16▪  Then from this word, the actings of which light is altogether for God; thence observe this corolie.  
That all true light that flows from God doth sweely carry out a soul, 
joh. 1.2, 4, 5. Gal. 1.16.  in every act to live to God: the light of knowing is the life of conforming, and so much of that conclusion.  
The next thing is the matter desired, Show us thy Father. Whence observe this conclusion.  
Doct. To see God as a father, 
Esa. 63.16  is that which is very desirable; that is the way that God presents himself through Christ to the sons of men, to draw forth love in them to himself. It is the very tenor of the gospel, thus to present God, and thus to see GOD. It is a relation that upohlds and indeers more than any: it remove fears, and confirms faith: we are not to present this relation in the gospel to be begotten by obedience, but to beget obedience; but no more of this conclusion.  
The last thing is the reason; and it sufficeth us. Where you may not only see the reason, it sufficeth; but the extent of it, it sufficeth us: Thence observe these two conclusions.  
Doct. First, it is a satisfying good to a soul possessed with GOD, 
Psal. 4.6, 7. Ps. 17.15.  to see GOD; such a soul as he lives and so sees, so also he lives by seeing, and so far as he sees GOD, so far he re-really enjoys what he sees, and in the enjoyment can see nothing like it. And as jacobs' sheep, who was made to conceive by a sight of the speckled rods in the Troffes where they drank; so Believers who are 〈…〉 forth to drink of these still waters, which are to refresh the City of God, and in them see the beauty and sweetness of God, and immedeiatly conceive and bring forth fruit suitable to God. It is reported that the Dove is made fruitful by kissing, but I am sure that Believers who are called Doves By Christ, by the lest kiss of the mouth of Christ, are made presently to return reflections of love to Christ: My beloved is mine, and I am his. No more of this conclusion.  
And from these words not only satisfy, but satisfy us, you may see;  
As before the desire of Philip, that others as well as himself might see God; so in this place you may see his faith and knowledge in this word; It will satisfy us. Thence observe this conclusion.  
Doct. That those that are acquainted with the effects of the truth in themselves, can also judge what satisfaction other enjoy from truth as well as themselves, that live in the same truth with themselves. But I shall speak no more of this conclusion nor of this verse.  
The next Scripture is in the 21 of the Revelation, and the latter end of the ninth verse, Come hither and I will show thee the bride, the Lamb's wife; The Revelation holds forth two things:  
First, a discovery of Christ;  
Secondly, a discovery of Antichrist.  
First, of Christ, and that in these things; in the sweet excellency of himself.  
Secondly, the near oneness the Saints have with himself.  
Thirdly, 
Reve. 1.13, 14, 15 16. & 5.12. & 9.7. & 12.9. & 13.1, 2. & 13▪ 4, 5, 6, 7, 8 and 18.2.  the great victory and privileges the Saints have by Christ.  
Secondly, the discovery of Antichrist is held out in three things: 

First, in his Rise.  
Secondly, in his Reign.  
Thirdly, in his Ruin.    
The discovery of Christ in the last thing, which is the privilege; the victory, and the deliverance the Saints have by Christ, is sweetly held forth in t●ese words; Come hither and I will show thee the Bride the Lamb's wife, In which words you may consider two things.  
First, an exhortation in these words, Come hither.  
Secondly, the reasons or encouragements to back on the exhortation in these words; And I will show thee the Bride the Lamb's wife.  
1. Of the exhortation, wherein you may consider these things.  
First, the party exhorting, an Angel.  
Secondly, the party exhorted, JOHN, a soul possessed with Christ; from thence observe this conclusion.  
Doct. That God hath not only men but Angels if need require, 
Revel. 1.1 Luk. 2.10.  to preach the privilege that comes by Christ to christians; Nay, rather, than they shall be untaught, God will teach them himself so much for that conclusion.  
Secondly, consider the exhortation itself, in these words, Come hither, in the bowel of which exhortation, is included a sweet admiration; from thence observe this conclusion▪  
Doctrine. That the understanding of the union between CHRIST and CHHRISTIANS, 
Ephes. 5.23.  is full of high divine misteriall wonders, and this will appear if you consider the nature of it, the privileges the Saints have in it, or the glorious effects that flow from it, nay if you consider no more but this, the nearness betwixt the seeing, and the object seen, and the sweet, and swift acting of the spirit when it sees, in running out to the thing seen, so that it really enjoys and lives in the thing seen: but no more of that. Now from this word, come hither, his meaning is, not to come from one place to another, nor from one person to another, for places and persons, of themselves, and from themselves cannot farther discover truth. So this word, Come hither, doth imply a drawing up of the spirit of JOHN to a higher degree of the enjoyment of the light of God, that from thence he may be made able to understand a further discovery of God, from thence you may observe this conclusion.  
Doct. That no soul can nor doth any further see the manifestations of truth, 
Reve. 1.10 Psa. 26.9.  than they by it, gathered up in it; the reason of this is because that the truth is as well the life of the eye, as the glory of the object, unless the eye be enlarged, as well as the glory of the object, we cannot see what is dicovered, and the being taken up in the truth, is the enlargement of the eye to see the truth; and there is a suitableness betwixt the eye and the object: that is the reason Bats and Owls do not love to fly but at evening tide, and that is the cause the Eagle loves to look upon the sun, because the eagle's eye & the Sun hath a suitableness on them, and so, people legallised, by the Law, do not delight to look upon the glorious discoveries of the Gospel, and those that are Gospellised, love to see nothing else but the glory of the Gospel, but I shall say no more of this conclusion. And so much of the exhortation, now for the encouragement. I will show thee the Bride the Lamb's wife.  
First, I will show thee, thence observe this conclusion.  
Doct. That the manifestation of Christ, 
prov. 8.31.31.  is encouragement enough to Christians to hearken to Christ, that soul that ever was acquainted with it needs no more encouragement to draw forth its Spirit to Christ, then to hear it shall have a manifestation of Christ, they see such excellencies in it, and receive such sweet content by it, that by the discoveries of the mystery of the Gospel, ye may even as with a twined thread lead a soul Gospellised round about the world. So much of that conclusision.  
Come hither and I will show thee the Bride, in these words is the matter shown, which is the marrow of the encouragement set out in these two words; The Bride the Lamb's wife.  
1. The Bride, which metaphor sets out the oneness betwixt Christ and his church, therefore the spirit declares her to be a Bride, and to make this title appear gloriout he saith, the Lamb's wife; that so it may appear that this title given to her by Christ is so far glorious, as it flows from union with Christ.  
But first I will begin with the word Bride, from whence observe this conclusion.  
Doct. That there is a sweet Matrimonial contract betwixt Christ and his Church, 
Hos. 2.19. Isa. 26.5. john 3.29  for proof of which conclusion, I shall do these three things.  
First, I shall prove it by Scripture  
Secondly, I shall show you how it agrees with a Matrimonial contract too, and therefore fitly set out under that title.  
Thirdly, I shall show you wherein it transcends all other matrimonial contracts in the world; for this title is but a metaphor, and metaphors are not to compare, but to declare Christ, and therefore there is a transcendent excellency in the union betwixt Christ and his church, that is not to be found in the limits of this metaphor.  
But first for the proof of the thing. Hos. 2.19. I will betrothe thee to me for ever. Esa 62. the latter end of fifth verse; As a Bridegroom rejoiceth over this Bride, so shall thy God rejoice over thee. Joh. 3.29. He that hath the Bride, is the Bridegroom.  
And for the second thing, wherein it doth agree wish the matrimonial contract, therefore fitly so called; as appeareth in these things.  
First, because there is a particular wooing, before there is an actual possessing or uniting; as you may see 2 Cor. 5.20. Now we are Ambassador for Christ, as though God did beseech you to be reconciled. God's wooing is nothing else but the sweet expostulations of love with the soul, by which he brings home a soul to himself, and makes a soul one with himself.  
Secondly, a mutual consent of will is the essence, as in other, so in this marriage. 1 John 12. To as many as received him; but the word should be read, as many as consented to him, unto them he gave the privilege of the sons of God.  
Thirdly, as in other Marriages so in this, there is a special living with each other, Christ lives with the soul and the soul lives with Christ not only as domestics, but as bosom friends, in which familiarity, there is sweet imbracemehts and spiritual salutings, and making kriowne the miseries of each others mind to each other, through which they are sweetly wrapped up in each other, these soul-ravishing refreshments, that the Saints enjoy in this fellowship with Christ, none knows but they that enjoy it, for Christ lives so with a soul, and a soul so with Christ, that under that consideration, a soul is but a Noun adjective, and cannot stand nor sit by itself, without Christ.  
Fourthly, as in other Matrimonial unions, so in this, the soul is made fruitful by living with Christ, for it is alone the sweet & glorious discoveries of Christ, that makes a soul bring forth fruit suitable to Christ,  
Fifthly, as in other marriages there is a kind of trans-acting of each others condition to each other; the riches of the Husband to the Wife, and the poverty of the Wife to the Husband: So it is betwixt Christ and a Christian, as you may see in the 2 Cor. 5. and last; He that knew no fin became sin for us, that we might be made the righteousness of God in him.  
Whatsoever Law, sin, or conscience hath against a man, is taken away by Christ, he being one with Christ, and all that is in Christ given forth by God through Christ, is made over to a christian made one with Christ, and is as really a christians as Christ himself.  
Sixthly, as in other Marriages there is a sympathising one with the other, so in this Christ sweetly simpathises with his spouse, and the spouse sweety simpathises  Christ.  
Seventhly, as in other matrimonial union so in this; in their absence from each other, where is much longing for each other, and in the presence of each other much rejoicing and delight in each other: And so much of the second thing.  
For the third, where it transcends all other matrimonial contracts in the world; that it doth in these particulars.  
First, in that the mutual consent of will, flows from one and the same power; it is not so in other matrimonial contracts: for though a man hath a will to marry a Virgin, yet he hath not a power to make her willing to consent to him. But it is so with Christ, that, that power of love that carries out Christ to be willing to make himself one with us, the same power makes us willing to be one with him.  
Secondly, in other manages mens love is carried out to the party beloved, as being beautiful; but it is not so with Christ, for Christ doth not match with us because we are beautiful, but being deformed, to make us beautiful: And this you may see in the 16. of Ezek. 5, 6, 8. where you may see the time of God's love was, when they were in their blood: And God there entered into covenant with them, not because they were beautiful, but even when they were in their blood, and this he did to make them beautiful. As you may see Ezek. 16.14. where God saith, I beautified you in my own beauty: If a Moses marry an Aethiopian, she is an Aethiopian still, but it is not so betwixt God and the soul.  
3. In other marriages, commonly men marry such that are suitable in portion, but Christ never maries such that are rich, but being poor he marries them to make them rich; and for that end, Christ became poor that we might be made rich.  
Fourthly, in other marriages infirmities in a wife, or accusations against a wife, doth many times take off the love of a husband from the wife, but it's never so with Christ: Will the devil accuse job to the Lord? Yet the Lord is not changed by it, but declares the same approbation of job as before: And so the Spouse who hath infirmities in her, and she confesseth the same, saying she is black; yet Christ to the same Chapter saith, she is fair and comely.  
Fifthly, that which is a just ground according to law, to take off the love of a husband from his wife, so that there is no acceptance to be found with a husband in the return of his wife; it's not so betwixt God & the soul: And this you may see at large in the third of jeremiah and the first verse.  
Sixthly, that which makes a separation in part or whole betwixt a man and his wife, neither in part nor whole can make a separation betwixt Christ and a christian.  
As poverty, imprisonment, and banishment, may make a separation in part, and death makes a total separation; But know this, if the world makes a christian poor, or sends him into prison or banishment, all this cannot deprive them of sweet fellowship and communion with Christ; who hath engaged himself to be with them, and to unfold himself to them, not less but more at such times: when jeremiah and Paul were in prison, when more enjoyments from God, and unfouldings of God than then? And then for death, 'tis so far from separating us from God, that then is the time we have a full enjoyment of God. And herein I have discovered, wherein this matrimonial contract doth transcend all other: I should draw a corolie from each of these particulars, but for brevity's sake I will pass them over; and make only a brief use or two of instruction, from the whole conclusion.  
And first to instruct us; if this be so, then let it teach us to look upon-Christ as a husband; and that we do when we do these things:  
First, when we look upon him, as none like him.  
Secondly, when we look for all law and government from him; It is not the vives duty to make laws, but to obey laws; so it is not the church's duty to make laws for the worship of Christ, but to conform to such laws for worship, given forth by Christ.  
Thirdly, we are said to look upon Christ as a husband, not only when we go on in our duty to conform to him, but also when we lay all our poverty and debts upon him. But it is here with christians as it is with some simple women, who out of a pretended humility (though real pride) instead of laying their debts upon their husbands (whom have enough) they pinch themselves to pay their debts from themselves: So many christians, when the law and conscience comes to them with a writ, they not knowing their freedom from them, do not send them to Christ, and lay them upon Christ, but endeavour to answer, such things from their resolutions against sin, and from their conformity to Christ; and so set up their resolutions and conformity as a Christ.  
Fourthly, in looking for all maintenance from him.  
Fiftly, in doing all things for the honour of him.  
Next use is of comfort; to comfort all the people of God, that they have such a husband provided for them, which is God: It is a comfort to them in these particulars.  
First, in that he is a husband, that looks for nothing in you to draw his love to you.  
Secondly, no infirmity in you, can draw his love from you.  
Thirdly, nothing that befalls you can make a separation betwixt Christ and you.  
Fourthly, he will call you to no duty, but he will give you a power suitable to perform duty.  
Fifthly, ye may be sure he is such a husband, that will be so fare from failing in his love, that he will transcend all in love: So much of this use, and of this conclusion.  
For these words, the Lamb's wife; which is an explication of the former, to make the former title glorious; Thence you may observe this conclusion: That titles given to us by Christ, are so far glorious, as they flow from union with Christ. Nay, we may add one word in the conclusion, and draw it thus.  
Doct. That all titles given to us by Christ, nay our very actings towards Christ, is so fare glorious as it flows from union with Christ; for if we believe, 
joh. 15.4.  or love, or rejoice, or conform, this is no farther glorious, than it is a fruit of Christ, flowing from union with Christ: But no more of this doctrine, nor of this verse.  
The next Scripture is the 40 of Isaiah and the 11. verse, the words being these: He shall feed his flock like a Shepherd, he shall gather the Lambs with his arm, and carry them in his boseme, and shall gently lead those that are with young; Which Scripture is so full of divine sweetness that I do not know how, briefly to give an answer to it; all things that are essential to the bringing home of a soul to Christ, and all divine privileges belonging to a soul, thus brought home, and all objection that can be made by a soul against these, are sweetly held forth and answered in this verse.  
If a soul doth object and say, I am dead and have no power? How shall I come to Christ? Christ answers; I will gather them with my arms; the arm of Christ is his, the streength of Christ, and the strength of Christ is the power of love held forth in Christ, and further, whereas they may object and say, If I am brought home to Christ, I shall have many oppositions, troubles and trials, how or where shall I be preserved?  
Christ answers; That, in this word, I will carry them in my bosom, an expression full of divine refreshment: and whereas they may further object and say. I am but weak and newly begotten by Christ, and am not able to answer the commands of Christ, Christ sweetly answers; I will drive them gently that are with young, We will begin with the first expression.  
First, 
joh. 10.16 john 14.6  I will gather my Lambs with my arms: Gathering implies, bringing home, thence observe this conclusion.  
Doct. That the bringing home of a soul to Christ, is the sole work of Christ; And this is clear from many places of Scripture, and so if you consider these things.  
First, what conversion is.  
Secondly, if you consider the metaphors the Holy Ghost takes up to declare conversion by.  
First, what conversion is, it is not a turning from a rude course of life, by the power of education, nor it is not a legal conformity to the Law, produced by the power of conviction, that merely arise from the terrors of the Law, neither is it a bare profession of the Gospel, without being possessed with it: but it is for a soul, by the supernatural come in of God, so to be taken up in God, and overcome by God, by the virtue of which he is carried after God, against all oppositions, whatsoever, from the terms of which description, for your better information observe this corolie.  
First, that it is above the reach of nature to bring home a natural man to God, 
Pro 161.  but it is singly and solely, the power of God.  
Secondly, that every soul brought home to God by a power of God, is sweetly taken up in God himself; Christians are not only under love, but they really in love, they do not only rest on, but they sweetly rest in the bosom of God himself.  
Thirdly, That the excellency shown in God, by souls brought home to God, is an overcoming excellence: Truly friend, a man cannot speak of this from a real enjoyment of it, but he is really, sweetly and swiftly overcome by it; O what divine wonders, what refreshing sweetness, what objects of love, nay what all love, doth that soul see in God, that really lives in the bosom of God. It is not possible for a soul to see it, but he must, he shall be overcome by it.  
Fourthly, the running forth of the Excellency of God, seen in God, is the virtue and power that carries on souls after God.  
Fifthly, that no oppsition against Christians in the following after Christ, can any way take off the love and desire to Christ. 
Esa. 43.2. jer. 33.3.   
The reason is because the more they are opposed for professing of him, the greater incomes they have from him.  
The second reason is, because they see a macthlesse excellency in him; once see Christ, and none like him: water will quench fire in any place, only in lime, and there it will make it burn the more.  
Oppositions may hinder men's going on in professing of Christ, if not possessed with Christ; but they that are not only professors but possessed with Christ, it will make them run forth after Christ much the more: the kingdom of God suffereth violence, and the violent take it by force. And so much of this first thing, what conversion is.  
Secondly, for the metaphors that the holiest takes up to declare conversion, doth declare it is done alone by the power of christ, and nothing else; sometimes he saith it is a begetting; well he may so say, for a child can do as much toward his own begetting, 
1 Pet 1.3.  as a man toward his own conversion.  
Secondly, he compares it to a resurrection; he may well so say, for a man may as well rise out of the grave and live of himself, 
Col 3.1.  as a man can rise out of the grave of sin, and live to God, without a power of God.  
Thirdly, it is compared to a creation; which is to make something of nothing, 
Ephes. 5.10.  which is proper to an infinite power: What shall we think of those than who preach for preparations for christ, and stir up men in the work of conversion too, to work with Christ; and think they do well in so doing? We may say of these men, as those the Apostle said would take upon them to preach the law, put knew not what they said, nor whereof they affirmed: But I say no more of them but this, the Lord lead them and us so forth by the truth, that in all our expressions of such things, we may lay down all things, and exalt the truth: so much of this first conclusion.  
And from the second thing, I will carry them in my bosom: First, I will carry; then I will carry; them in my bosom.  
From the first, I will carry them, observe this conclusion.  
Doct. That all souls brought home to God through Christ, shall undoubtedly be carried on by Christ; That appeareth from these grounds.  
First, because the power of carrying on to God, is the same power that brought a soul home at the first to God, which is alone the power of God; therefore we may draw the syllogism thus.  
That which depends upon the power of God, that should stand. 
1 Pet 1.5.  But as well the carrying on a soul, as the bringing home a soul, depends upon the power of God; Ergo, 
jer. 32 40.  it must needs stand.  
Secondly, that which hath a dependence on the faithfulness of God without us, and not to any qualification within us, that must needs stand: But our carrying on to God as well as our being converted by God, hath a dependency upon the faithfulness of God without us, Ergo, it must needs stand. But if this be so, what shall we think of those that would have a man be a child of God to day, and a child of the devil to morrow? but I say, no more of that thing.  
Next Use, is a use of comfort to the people of God; in that their preservation and carrying on to God through Christ, is really done by a power of Christ: For we are kept by the power of God, through faith to salvation. So much of this first thing I will carry them: Now for the next thing, I will carry them in my bosom.  
The word bosom, is a metaphor, in general it holds forth love, from that we may draw this conclusion.  
Doct. That all souls brought home to christ, do not only live by, but really in the love of christ, but this word bosom, holds forth many particulars.  
First, it holds forth a nearness to christ.  
Secondly, a familiar and sweet communion with christ, from which particulars observe these conclusions.  
Doct. First, that there is a sweet nearness betwixt christ and a christian, this is set out in divers things by christ himself, where he saith, You are the Branches, and I am the Vine; A Vine and the Branches live by the virtue of one life, they are of a nature, they bring forth one and the same fruit, this nearness and oneness is to be considered in these things.  
First, in their being, A christan hath not only a being in God as a creature, but he also hath a being in him as a christian, which is a riches being consideredy m●erl in the will and free love of God; and this was before for him, before he was brought forth into the world by God: and what is christ considered as christ; but the brightness of his Father's Image, which is nothing else but the run forth of the father's free love, whatsoever directly flows from a thing as the first efficient cause hath a direct beinig in the thing that is thus the cause of it; and so christ as a christ, and his Father are one.  
Secondly, there is an union of persons in time, and that two fold.  
First, an union of possession, or as some would have it, an union of portions, and that is by the righteous being that was in God before all time, and doth in time through christ put forth itself in the revelation of itself in a soul, and takes up the soul in itself, and gives the soul actually to see itself to bring forth fruit suitable to christ.  
Secondly, there is a union of will and affections, and that is that which Christ aimeth at in the 17. of john, speaking thus, He came not to do his own but his father's will, and in the 17 of John, he prays to his Father, for his disciples, that they may be as we are, one; and yet they were one in the first and second sense, & therefore the un on he prays for, is of will and affection, the perfection of which union, is the highest pitch that ever the creator shall attain to, this union is increased & built up by the come in of God, and that thus, God is pleased by the sweet, unfoldings and come in of himself, so to fouled up the spirit of a man in himself, that so the soul is brought not only to will suitable to the will of God, and love suitable to love, but is so minded with God's mind, that he will in his will, and loves in his love; the use of this is, to teach all christians, not to comprehend, but so to apprehend, as to admire the wonderful depth of the riches of the love of God in making his people thus one with himself, so much of this conclusion Secondly, the word bosom holds forth a sweet familiarity and acquaintance; from thence observe this conclusion.  
Doct. That all that are called home by Christ, are not only called to be his servants, but they are called unto a sweet familiarity and friendship with himself, they are called to be bosom friends, they shall know the heart of Christ, they shall be dandled upon the knee of Christ, they shall be hugged in the sweet embracements of Christ, they shall be refreshed by the kisses of the mouth of Christ, they shall sup with him, they shall lie with him, they shall live with him; they shall die with him.  
How lovely is it to live and die in the arms of love, none knows it but he that enjoys it, this love is the privilege of the Saints; And so much of this conclusion.  
And so much of the second thing; I will carry them in my bosom.  
The third is, I will drive them gently, that are with young; he sets the drivings of the Gospel or love, in opposition to the driving of the Law, hence observe this conclusion.  
Doct. The drivings of the Gospel are gentle drivings.  
That which carries one on by the power of love, and not by the terrors of a Law, that is a gentle driving; but the drivings of the Gospel are so: Ergo, Therefore they he gentle drivings.  
Secondly, those commands which doth not only command duty, but in the bowels of the commands brings a power to perform duty; that is a gentle driving: But whatsoever Christ in the Gospel requires of us, those commands brought home to us, brings power in them to conform a soul sweet  to them▪ these and many other ways may we prove the conclusion: but I shall not at this time speak of. But from all this whole verse, in a conclusion of what we have said, we may gather this conclusion in a way of comfort to poor souls.  
Doct. That whatsoever can be objected by them, concerning their bringing home to Christ, and their preservation in Christ, and their being carried on after Christ; by Christ is answered for them in these words: I will gather my Lambs with my arms, and I will carry them in my bosom, and drive them gently that are with young. But I shall speak no more of this verse.  
The next Scripture is in the 16. of the Revelations, and the beginning of the 19 verse, the words being these; And the great City was divided into four parts.  
I shall speak something to these words, though not much: I might speak something of them in referenc to the words going before; and so we may speak something of the seven Vials, and something of the three unclean spirits, that came out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet: The unfolding of which things, would give a great light to discover what the City is, and what the three divisions are: But I having spoke so largely to the other Scriptures, I shall not speak much to this Scripture: And therefore passing over all the matter before, I shall speak briefly to the words themselves.  
And first for the great City. If you ask me what I conceive that to be? I answer, I conceive it to be the Antichristian state, or the state of Antichrist, which state is against Christ, and condemned by Christ. It is a state of pride, which word gins with P. And for those three divisions here spoken of, it is three Powers or Governments which live in it, and is down forth of it as dranches from the body; and surely in that they live in it, they must needs be like to it: And I told you the great city was the state of Antichrist, a state of pride; that is set up in opposition against Christ, and being a state of pride as I told you before, gins with P; and those three states in it, or branches drawn forth out of it, unquestionably is like to it, and as that gins with P, so I believe do they.  
As first, Popery.  
Secondly, Prelacy.  
And as for the third state in it, or branch flowing from it as part of it, unquestionably it gins with P, as well as the two farmer; but when we see it, or rather feel the smart of the execution of it, then shall we the better understand it; & be able to give a description of it; but I speak no more of this Verse.  
But you may object and say, though I will not give forth my thoughts any further of this Scripture, or especially of the third state that lives in it, or flows from it: but you say we shall better understand it when we feel the execution of the power of it; but may we not in the mean time have some symptoms how to discover it?  

Dan. 7.8. Popery and Prelacy did rather in deavour a continuation with each other th●n a ruin of each other.  To which I answer, that unquestionably it is made up of pride, and must needs begin with P. as the rest do, Daniel gives some light for the understanding of it. First, in that he saith it is a little horn; it doth not appear great in substance, but sharp in the nature; covered over with fairer shows than the other, fairer in expressions, but as evil intentions as any. It is a horn that throws down other horns to set up itself; and it is a horn as it is the least, so it is the last.  
And Daniel seems to hold forth something for the understanding of it, 
Dan 7.20.  given forth in the languishing of it: Therefore surely in the language and doctrine held forth in such a power, we may somewhat guess of it; and that doctrine which doth directly cross and contradict the doctrine of Christ, must needs be the doctrine of Antichrist: as these doctrines do, which I shall name to you.  
First, that doctrine which teaches men not to work from a power of love given forth by God, but teaches men to work, and in their working so to work, as to alter God, and get love from God, that is a doctrine of Antichrist, and not of God.  
Secondly, that doctrine that holds forth Religion as only entered in a law, and not produced by love, that is not a doctrine of Christ; who was sent by his Father, only to hold forth a doctrine of love.  
Thirdly, that which ties the seat of Christ to be regulated by the law of a creature, that takes from Christ, and gives to the creature, that must needs be a doctrine of Antichrist.  
But that doctrine which holds forth such a Religion, as to bind the conscience in matter of worship, which conscience is the seat of Christ, to be regulated and only guided by the law of the creature, I mean the civil Law of the nation, 
Further observe from verse 19.29. that the fall of the Nations, and the filling of the Lands was not till this third division appeared. Heb. 3 5, 6  this must needs derogate from Christ; and if this Argument holds good in one civil State, it must needs hold good in all: Then so many sundry States, so many sundry Laws, than so many sundry rules of worship, to worship Christ by. And how injurious this is to Christ, and contrary to the mind of Christ: who was as faithful in his house as Moses, I leave to you to judge.  
Fourthly, I believe it is such a doctrine or language, that ties all further discoveries to a present light: But no more in answer to these things, nor to this Verse.  
The next Scripture, it seemingly speaks not as the former have done; and is in the 10. of Hosea and the 12. verse, the words being these;  
Sow to yourselves in righteousness, reap its mercy; break up the fallow ground, for it is time to seek the Lord, till he come and reign righteousness upon you. To give my thoughts of this Scripture; consider.  
First, that the expression is suitable to that Law which was a covenant of works: which taught men to work for life, as I told you before, but did not teach men to work from a power of life to acknowledge life; 
Leu. 15.18. Eze. 20.11. Rom. 10.4 2 Cot. 3.11. Gal. 4.5. Heb. 8.13.  which covenant by Christ we are freed from. But because the duty in it, in an Evangelicall way is to be observed by them that are freed from it, therefore we shall speak something to it.  
And first we must know this; that being freed from that old covenant, which taught men thus to work; so the language of that covenant proper to itself, must be kept to itself, and not applied to them that are freed from it.  
But in the Evangelicall observing any duty in it, it is to be observed not according to the obligement and language of the old covenant from which we are freed, but according to the language and rules of the covenant which we are now under, which is of a more noble nature: In which covenant God is pleased to make the blessings that were annexed to the old covenant, which was the end of an act under that covenant, now to be a cause producing acts under this covenant.  
And so according to that rule, should we observe all the duties we do observe as to instance in some particulars: Whereas the Prophet saith, the Lord will be with you while you are with him, that is the language of the old covenant. 2 Cor. 1.15, 2.  
Now we are not to understand it nor observe it thus, that the Lord is kept with us by our keeping with him, but we are kept with the Lord by his being with us: And so the prophet in another place, where he saith to some that had not the Lord; Seek the Lord, and ye shall find him: We are not now to understand it nor observe it as though our being found of God, was the fruits of our seeking; but we are to understand it thus: That our seeking God is a fruit of being found by God, for none Evangelically seeks God, till he is found of God. So in this place, Hos. 10.12. Sow to yourselves in righteousness, reap in mercy: Which words seem to hold forth so much, according to the language of the old covenan; as though we were to act righteousness before we receive mercy, but believers under the covenant of grace are not so to observe it; but we are now to observe it, so that we act righteousness in that we have received mercy. For Christ and his Apostles still draws forth duty from a power of privilege, as appeareth by such expressions as these; blessed are they that hunger and thirst; the blessedness is not placed in the future tense, as a thing to be got by hungering and thirsting, but it is placed in the present tense, as that which is the producing cause of it. So the Apostle saith, seeing we have these promises, let us cleanse ourselves. According to these rules, are we to understand this Verse; Sow to yourselves in righteousness, reap in mercy: And understanding these words according to the former rules, this conclusion will arise.  
Doct. That acts of righteousness are fruits of mercy. If you ask me in the first place, 
Rom. 2.1. Luk 7.47. 2 Cor. 7.1  what I mean by acts of righteousness? I answer, by that I mean the acts of sanctification. If you ask me in the next place, what the righteousness of sanctification is? I answer, it is a conformity to the will of God, produced by the power of God, in which the soul is carried out to live to God in particular acts. If you in the next place ask me, what I mean by mercy that the acts of righteousness is a fruit of? I answer, by that mercy I mean the sweet & glorious come in of God, by which the soul becomes really possessed with God, and is made able to live in the light & love of God, and so is made able from thence to bring forth acts of righteousness suitable to God: and therefore thus I desire to speak to all that love God, act righteousness suitable to God, in that you have received mercy from God.  
The reason to prove this point is this; No soul can act a living act without a living power, but no soul enjoys a living power, till he hath received mercy from God, therefore no soul can act acts of righteousness, which are living acts, till they have received mercy from God which is a living power, the use of this same is, to show the folly of two sorts of people.  
First, those who teach men to work to get mercy, and not to act from a power of mercy received, they may as well say to a dead man, act living acts, and I will give you life.  
Secondly, it serves to show the folly of those who say, they have received mercy from God, and yet walk loosely with God, I know not what they say; For that heart that really hath received mercy from God, in being possessed with God, they are so overcome with God, that they love to live to him, and look upon the duties they are to perform, as a high privilege, but no more of this conclusion.  
And for the next words, break up your fallow grounds, which is an explication of the former, or a direction for a right performance of the former, for as it is a foolish thing to sow in unbroken ground, so it is an impossible thing to act righteousness, with an unmelted, or unbroken heart, from whence observe this conclusion.  
Doct. That a heart is changed and broken by God, before he can bring forth acts of righteousness to God, an old principal cannot bring forth new fruit, when I say, God breaks the heart, I do not mean; breaking the heart by the terrors of the Law, but a melting of the heart by the come in of love, but I say no more of of that conclusion.  
For the next word, It is time to seek the Lord. Iplying, that is, some special times of seeking God, or that it is a a special thing to seek God, thence observe this conclusion.  
Doct. That it is the duty of all souls possessed with God to seek God.  
The ne next words are, till I reign down righteousness upon you; implying thus much, That that soul that hath power from God, to seek to God, for the pouring down of his mercy, shall surely have answer; From thence observe this conclusion.  
Doct. That God is not, nor God will not be a forsaking God to a seeking people; This is clear if you look upon the promise of God, consider the love of God.  
God cannot, will not, forsake a seeking people; Why? because it is alone from the enjoyment of God, that we seek God and under that sense we may as well say, God can as well forsake himself, as forsake those that seek him, from an enjoyment of him.  
Use.  
First, to inform us of one corolie that naturally ariseth from the Conclusion, and that is this, that no soul can seek God, till he is found of God, the reason to this corolie is this: Because the power of our seeking, is the fruit of Gods finding, than this shows the folly of those men which stirred up people to seek, not from a power of being found, but stir them up to seek, that they may be found.  
The next use is, a use of comfort; If our seeking be a fruit of Gods finding: this should comfort God's people thus, that there is no sear of failing to find God, when we seek him, because the power of seeking God flows from the privilege of being found of God, and so much of this conclusion, and of this verse.  
And for that place in Jer. 4.3. and beginning of the fourth verse, which words are these.  
For thus saith the Lord to the men of judah and jerusalem, break up the fallow grounds, and sow not among thorns: Circumcise yourselves to the Lord, and take away the foreskin of your hearts▪ and had I time I should speak to this Scripture as I have spoken to that in Hosea, which is to be understod in the same way, and according to the same rules, before laid down, but at this time I shall speak no more.  
Dear friends according that small ability I have given me by God, I have given an answer to your desires: if I had more time, & more light, I should speak more fully and more spiritually, but I must needs confess that it is but a little of God, I do yet know, but may desire for you and myself, is that we may know God, from God, that we may rather live upon our being known of him then knowing of him, so at this time I say no more, but leave you to God, and the Word of his grace, who is able to build you up, and to give an inheritance among all them that are sanctified;  
Your loving brother in Christ. P. H.   

DEar friend, and brother in Christ, my endeared love presented to you, giving to you thanks for all your love to me: this is to put you in mind of your promise in sending me a letter, in the letter I beseech you give me an answer to these four questions. 

1. Is a Christian freed from the moral Law yea, or no?  
2. Whether a Christian tempted to sin, should strive against sin, yea or no.  
3. Whether sanctification can evidence justification, when justification lies dark.  
4. How shall a poor soul that hath not the witness of the spirit, nor cannot see any goodness itself, how I say shall such a soul take comfort? or on what foundation shall we tender comfort to such a soul.     

Dear friend, I pray fail not to give me an answer, I long to speak with you, that I may tell you how abundantly my soul is overcome by God, and finds sweet content in God, since I have had a discovery of free Grace: Which Doctrine I was not only ignorant of, but oppofite unto, till I by the love of it, was fetched into it, and I now see it is not a Doctrine of looseness; but if any thing indeares a soul to God, and makes a soul able to bring forth fruit to God, than it is to know God in the way of his love. O that the world did but know what the Saints do enjoy in this way, than the pulpits would not be so full of Calumnies, and the press so full of reproaches, against the doctrine of free grace, as now they be, so in haste, I rest, leaving you to God.  
Your dear friend in Christ. M. W.   

DEAR FRIEND:  
I Have received your letter; I rejoice much to see and hear of the sweet come in of Christ: I desire to bless God in your behalf, and for your questions, I have here sent you an answer according to my small ability, as God hath given in unto me.  
Vale.   

Four Questions answered.  
1. Question. IS a Christian freed from the Moral Law, yea or no?  
Answ. Without all question a Christian is thus as it was held out by the hand of Moses; and by that expression, I mean, 
Rom. 7.4. Rom. 10. 2 Cor. 3.11. Heb. 8.13.  as it was a Covenant of works: and so a Law where God did declare himself a God over us, and not a God for us, except we were for him; and so we are not under the Law, but as it is handed to us in a Christ: By that I mean, as it is made known to us in a covenant of grace, in which covenant of grace, in which covenant God doth engage himself to do by us, what in the other covenant and Law he required of us; 
jer. 33.8. Heb. 8.10.  So that the materials of the Law are not destroyed, but much exalted: for now it is not only a duty, but a high privilege, to work and to walk by the power of God to acknowledge God: and so we do not go about to destroy the matter of the Law, but the old obligement of the Law, was do and live. But now we are to do because we live, we are not to do for love, but to acknowledge love from the power of the incomes of itself, which is in God for us, which freely runs out from God to us, without reference to any thing in us, but to produce in us whatsoever is required of us.  
If any one now object and say, this is to lay aside all duty, and live as we list?  
To this I answer, this is not so; for love enjoyed, ties and indeares more than love supposed: but I know, those that are not by God gathered up into the bosom of God, and so made able to understand the nature of love, within the limits of its own light, they will, they cannot choose, but so judge. For men judge of a thing, according to the nature of that light in which they live: I say no more of that.  
Q. 2. Whether a Christian tempted to sin, should strive against sin, yea or no?  
Answ. To which I answer, that it is our duty but not our ability: The alteration of the covenant doth destroy duty, but lays it upon a higher power; therefore the Apostle Phil. 2.12, 13. in all his exhortations, draws forth duties from the power of privileges, as thus: Seeing we have these promises, let us cleanse ourselves, etc. And the grace of God which brings salvation, teach us to deny ungodliness, etc.  
Dear friend, I may strive, and sin in striving; there is a way of striving, which its our privilege to be acting in: but if self strive against self and sin, we are more wrestled into self and sin. Or when self by the terrors of the old covenant, goes about to lay down self, by such layings down: Or when I strive from such a light as is gathered up, which light presents God as set against me, and to be altered by something done by me; this is again to return to Egypt, and to live upon a covenant of works, and so we may sin in striving against sin: For though the work, as a work be approved on by God, yet the way in the work, is altogether contrary to the mind of God: But when we by the power of God do strive against sin, which is against God, the more I strive in this way, the better it is; and I count it not only a duty, but a high privilege: the Lord make you and I thus to know God, that by that light we may be carried out to live upon God, and to God, in all our actions. For dear friend, you know that sin is not made less, but a great deal the more unlovely, by the apprehending of God in the light of his own love.  
Let men say what they will, this I know, that a man is not truly Christianized, and really crucified to sin, till he see a higher good and excellency in God presented to him, and for him, than he can possibly see in any way of sin; So much in answer to that.  
Quest. 3. Whether Sanctification can evidence justification, when justification lies dark?  
Ans. If the question be so, I answer it doth not; for if I question the acceptation of my person, I must needs question so fare the acceptation of my actions: For (Gen. 4.4.) Abel believed the acceptation of his person, and so of his sacrifice. Therefore for me to go about to answer a doubtful justification, by a doubtful sanctification, is to answer a doubt by a doubtful thing; whereas the doubtfulness of the thing answering, arises from the doubtfulness of the thing to be answered: and how impossible and uncomfortable this is, I leave you to judge, which I am confident have otherwise learned Christ. Besides acts of sanctification as bare acts, they say do not evidence it, but as sanctified acts; for say they, love as a bare act doth not evidence; but as an act rising from a right principle, which principle is the discovery of God's love to me, which discovery produces in me love to himself; Now do but take notice of this seriously: I may not look upon my love, as evidencing further than it arises from God's love to me discovered: So then when there is no discovery of God's love to me, I cannot look upon my love as an Evidencing love, further than it arises from God's love to me; therefore by their own argument, love cannot make out to me a property in God's love, when God's love is hid and not made manifest to me by a foregoing witness of the Spirit: And so sanctification is not nor cannot be an evidence of justification, when justification lies dark. Therefore those Scriptures in the Epistle of john, (1 joh. 3.14.) and elsewhere, are not to be understood as first, but second evidences.  
But it may be objected, if the witness of the spirit must go first, this is a foolish thing, for it is but to light a candle to look upon the Sun.  
To which I answer; which is the greatest folly, for a man to light a candle to look upon the Sun? Or for a man to light a candle to look for his eyes when he hath lost them, judge you?  
If you ask me whether there be much danger in preaching & pressing men to believe in God, according to their measure of love, and not to press them to believe a propriety in love, though they cannot love, that so they may love; to this answer.  
For men to preach, and press men to believe a propriety in God according to their measure of love, and not press them to believe, though they do not love, that they may love; This is to reduce them again to a covenant of works: So to preach, and hear, is very dangerous.  
Quest. 4. If this be so; How shall a poor soul that hath not the witness of the Spirit, nor can see any goodness in itself: How I say, shall such a soul take comfort, or on what foundation shall we tender comfort to such a soul?  
Answ. To which I answer, that the foundation on which I am to tender such souls comfort, is not the actings of God in them, but the unchangeable disposition of himself for them, which runs out to them, without reference to any good in them; but to produce in them whatsoever God required of them, and this foundation is held out to them in the Gospel, where God offers from himself, a free God, a full Christ, to a nothing creature; & if the promise of Salvation and Justification, had been tendered to us, as a looking upon some qualification in us, and not bringing in the bowels of it a power to produce all qualifications in us; it had not been free, but still a covenant of works, but it is free, therefore there is a great deal of comfort to poor souls, although they be nothing, yet there is warrant to believe they may be something; Though they cannot do, yet there is ground to believe; that so believing, they may do; and further know that this foundation is not laid for me to rest upon, when I can do, but a foundation to rest upon, to recover me when I am fallen through infirmity and cannot do, that so through believing, I may enjoy power to do; and this is a great comfort, therefore a want of power to do, though it be matter of grief, yet it is no ground of discouragement to keep us from believing, but rather an encouragement to believe the more; this I speak not to declare any ability in the creature to believe, but the warrantableness of a poor soul believing, though it be thus and thus with them, as before said.  
Thus having given yea a brief answer to your Queries, I leave you to the teachings of the truth, which is able so to make forth itself to us, as to discover what is to be eyed in it, and observed from it, and to that truth I leave you. And rest;  
Your friend and brother in CHRIST. P. H.   
FJNJS.