Heights in Depths AND Depths in Heights. OR TRUTH no less Secretly then Sweetly sparkling out its GLORY from under a Cloud of OBLOQVIE. Wherein is discovered the various Motions of an Experienced Soul, in and through the manifold dispensations of GOD. And how the Author hath been acted in, and redeemed from the unknown paths of darkness; wherein, as in a wilderness, he hath wandered without the clear vision of a Divine Presence. Together with a sincere abdication of certain Tenants, either formerly vented by him, or now charged upon him. Per me JO. SALMON. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I The God and Father of our Lord Jesus Christ knows that I lie not. London, Printed by Tho. Newcomb, 1651. AN Apologetical Hint to the ensuing Discourse. READER, THis little Piece comes to thy view as a poor Pilgrim, void of that large accommodation which happily it may find at its own home. I have here dressed it in a homely Language, and form it as like myself as possible I could; if thou canst see so much woth in it, as to give it entertainment, I am bold to say (ere it part from thee) it will return thee satisfaction. It steals like a Thief upon the benighted world: However, be not shy of it; for it shall take nothing from thee but what thou shalt be made willing to part withal. Lastly, I send it into the World, to discharge some debts which in my late Travels through Egypt land I left unsatisfied. As more plainly thus: It is not long since wherein that eminent appearance of light, which dawned out its glory upon my Spirit, and from thence gave a sweet and powerful reflex upon the World, did shroud itself under a most sable and enigmatical cloud of darkness, and withdrew for a season, behind the dark Canopies of Earth and Flesh; in which state the Hemisphere of my spirit was so bespread with obscurity, that I knew not whither I walked, or what I did. Thus was I led into paths that I had not known, and turned from a King to become a * Like Nabuchadnezzar. Beast, and fed upon husks for a season. After a while posting most furiously in a burning zeal towards an unattainable end: my manner of walking being adjudged by those in power contrary to the peace and civil order of the * Which indeed were no less, according to the present state of things. Commonwealth) I was justly apprehended as an offender: who never before had demerited any thing from them, except love and respect for my faithful service, which upon all occasions I was ever free to offer as a due homage to the justness of their Cause. I suffered above half a years imprisonment under the notion of a blasphemer; which through want of air, and many other conveniences, became very irksome and tedious to my outward man. Being now retired from the noise of the world, and cloy stired up from the usual society of my friends, having my grates on the one side for a defence, and my door fast bolted on the other, I had time enough afforded me to ponder my state and condition. Upon which I summoned my heart to an appearance before the throne of divine Justice, where after a scrutinous and serious debate, I found that I had in many things, been led out and acted in the most undoing and destroying paths of darkness. Upon which I was for a season deeply, yea intolerably sensible of these things; and multitudes of armed thoughts all at once beleaguered my soul, as if they had agreed with one consent to devour me. In the midst of this trouble and distraction, I was led to consider that certainly Providence had some end in leading (or suffering me to be led) into these appearances. This stayed me, and got by degrees more ground upon my Spirit; in which to this day I can rejoice and lift up my head above the most insulting and daring Fury: insomuch as I know the Lord had a special end to accomplish through all these declinings. The rage of man shall turn to the praise of God, & for ever blessed be that Grace & Love which hath taught me to say from an inward experience of light, I thank God that I was made a servant of * All things shall work together for the best to them that love God sin. But to return: Having this clear conviction upon my spirits, I forth with addressed myself to those who had been the causers of my then present confinement: and truly I will speak it to their everlasting praise, (especially some of them) they were as willing to embrace me & my desires (upon such fair terms propounded) as I could be to offer myself to them. Major Beak (a man much honoured in my thoughts, though once a professed enemy to me) upon the discovery of my mind to him, seemed to be much affected with my condition, & withal informed me of divers blasphemous expressions, which were vented in certain letters of mine which had lately been intercepted; which (after my humble request) he offered to my view one or more of them: I drew out from them those expressions which most deserved my severest censure, arraigned them and condemned them as guilty. I offered what I had done to Major Beak, together with a Petition to the Council of State for my liberty. Who according to my desires, being in himself persuaded of my hearty and penitential remorse, did with all care and speed present the same in my behalf, and so next under God became the only means of my Release. Not long after the Right Honourable Colonel Purefoy came down to Coventry with my discharge from the Council, who after strict examination (and finding himself with the rest satisfied) presented my Discharge to the Mayor and Aldermen then present, which accordingly was received, and I set at liberty, engaging to his Honour and the rest, that I would with all convenient speed declare myself in Print against those things which I was then charged withal, and still am by many. This then is one and not the least end of my exposing these lines to a public view, that I may appear to be no worse than my word to them whose indulgency in a time of need was sufficiently manifested towards me. And truly had not this with some other weighty reasons prevailed with me, I should not have troubled the world with things of this nature. Only. Therefore Reader take notice that my main ends in this business are. 1. To give a faithful account of the deal of the most High towards me, as he hath led me along through manifold dispensations of himself. 2. To declare to all men what I now am, only in what I am not: if thou (Reader) art so wise as to discover my spirit by what I shall here declaim, thou wilt spare me the labour of making an after profession of my Faith, which I confess I shall hardly be drawn to declare to * Hast thou Faith, have it to thyself. any man. 3. I now am made to speak, because I am almost weary of speaking, and to inform the world that silence hath taken hold of my spirit. The thunder-strokes of the Almighty have to purpose uttered their voices in me, heaven and earth have trembled at their dreadful sounds: the Alarm being over, there's silence now in heaven; for how long I know not I lie quietly secure in the Lord while I see the whole world consuming in the fire of envy one against another. I hear much noise about me, but it serves only to deafen me into the still slumbers of Divine rest. The formal world is much affrighted, & every form is up in Arms to proclaim open wars against itself: The Almighty power is dashing one thing against another, and confounding that which he hath formerly faced with the glory of his own presence: He setteth up and casteth down, and who shall say, What dost thou? Come then, O my Soul, enter thou into thy Chamber, shut thy doors about thee, hid thyself in silence for a season till the indignation be blown over. Reader, I hearty bid thee farewel, commending thee into that bosom of love, where I rest, Thine in silence. Heights in Depths, AND Depths in Heights. OR TRUTH no less secretly then sweetly sparkling out its GLORY from under a Cloud of OBLOQUY. Vanity of Vanities, All is Vanity saith the Preacher. The highest piece of wisdom, is to see wisdom itself but Vanity. The whole world is a Circle, including nothing but emptiness. * Worldly. Wisdom itself is but a womb of Wind, whose wring Pangs, pretend the birth of pure Substance, but in times revealing Order it am it's nothing, except travel for sorrow, whose high aspires, do cursorily expire into an airy notion, even while it appears to be something, it proves nothing. Man walketh in a vain show, he shows to be a man, and that's all. * Below. Here is nothing that truly is, because it * What God doth he doth for ever. abides not; things only appear to be, and so vanish. I am satisfied in nothing so much, as in knowing that * In the world nothing can satisfy me. We seem to live in the State of variety, wherein we are not truly living, but only in appearance: in Unity is our life: in one we are, from one divided, we are no longer. While we perambulate variety, we walk but as so many Ghosts or Shadows in it, that itself being but the Umbrage of the Unity. To descend from the oneness or Eternity, into the multiplicity, is to lose ourselves in an endless Labyrinth. To ascend from variety into uniformity, is to contract our scattered spirits into their original centre and to find ourselves where we * In Eternity by God's decree. were, before we * As to outward appearance. were. Certainly, when a man looks upon the face of things and with a serious inspection eyes the shaken Frame of them, he must conclude that there is something above and beyond all appearances, which can only and alone satisfy. If we look upon the Temporay, or more outward state of things; good Lord how subject is it to revolutions and vicissitudes? what is it that we can call certain, but only uncertainty. Behold the Lord maketh the earth empty and void; he layeth it waste: it reels to and fro like a drunkard: all its Foundations are out of course: one change succeeds another, while the earth is become subject to a constant inconstancy. The world travels perpetually, and every one is swollen full big with particularity of interest; thus travelling together in pain, and groaning under enmity: labouring to bring forth some one thing, some another, and all bring forth nothing but wind and confusion: this is certainly a great evil that God hath given men to be exercised withal under the sun. If further we cast our eye upon those things which promise greater Stabillite, (viz: forms of righteousness and Religion) alas how doth experience daily inform us, of the violent turn and overturnings which are incident to these also? Doth not the Almighty power blast those things daily, which have been most in request amongst us? is he not dashing one form against another as potter's Vessels? what lively Characters of sudden mortality may we run and read upon all * So far as they are bare form. outward forms? what means this great noise, and stir, that alarms the world continually? the bitter contention, that intermixes itself with men's ways and worships? the perpetual clashings of one form against another? The heaven of form is passing away, which goes not without much clamour, strife and contention. Thus is it the Lords will that people shall labour in the fire, and weary themselves for very vanity. The farther a man * As Adam, who desired to be as God, to know good and evil. reaches beyond himself to contemplate an incomprehensible glory, though his labour may be delightful, yet hisloss will prove very * I speak by deep experience. extensive. While with a swift winged ambition, we are transported into the sublimity of notion; the Scorching influences of the heavenly Splendour, meets us (as it were) with an untimely check; Sings the golden plumes of our soaring fancies; & down we fall into unconceivable depths of darkness. Ob. How then shall a man attain to a oneness, and communion with this inaccessible glory? Sol. Seeing there is no way probable for us, (by our most lofty aspires) to interest ourselves in that We must patiently expect its seasonable descension upon us; whose nature it is to * Out of all our dross & tinn: for he is as a refiners fire. consume us into itself, and to melt us into the same nature and likeness: And truly till this come, and thus manifest itself, all that man can do to acquire satisfaction, does but multiply his sorrow upon his head, and augment cares upon his spirit. Vanity, vanity, all is vanity. It is but vanity for me to write, vanity for you to read. Words are but wind; you read you know not what, and perhaps I writ I know not what: and so let it be till God will have it otherwise. There is a set time for ever purpose under heaven; vanity hath its time also; nay time itself is but a lengthened thread of vanity; there's no reality but in eternity: When time shall be no longer than things will appear in their proper and perfect substance. Well; to every thing there is a season; a time to * A vain thing. cast a way stones, and a time to gather stones together, I know not very well which of these times I am now under, while I am thus busied: It may be I am now casting stones against the wind, [that is but vanity] However, (if so) methinks the wise reader might find some better employment, then to stand as a spectator of such folly and madness. Truly I would very willingly say nothing, & yet at present I am forced into a freedom to speak my mind: If I speak any thing more than my reason dictates to me as truth; I am become a fool; And yet I have not so much reason in me, as to make what I say appear reasonable to others: this is also vanity, and a sore travel. But to draw near to what I intent: I have lived to see an end of all perfections; that which I now long for, is to see perfection itself perfected. I have been led out to seek the Lord in manifold appearances, I must now (by himself) be found in himself, who is the good itself, and nothing but this can satisfy: Take only this brief hint, for information. How the Author hath been acted in, and carried through various and manifold appearances. NO sooner had I attained to any maturity in a natural understanding, of common principles of morality, but I found in myself a secret longing to sore in a more celestial orb; (being partly convicted of a higher life than that of nature.) This desire being kindled, and supplied with the timely breath of the Almighty, it soon began to warm and afterwards to set my whole heart of a flame, which to this day could never be extinct; but hath ever since (like the ambitious spark) made its constant ascensions, and earnest aspires, towards this heavenly centre. Receiving (after my nocturnal slumbers in nature's grave) some quickenings of a divine principle within me; I presently arose and (as it were) shaken of my night dresses, and appeared to myself, like the sun, dawning out its refulgent splendour, from behind the dark canopies of the earth: I was now adorned in another hue, and devoutly resolved to tread the paths of a more princely dignity. I presently set forth for heaven, the whole powers and faculties of my soul being infinitely engaged thereunto, by some taste of the fruies of that good land, which I received as pledges of divine love, and as the earnest of that more glorious inheritance, which I now waited for. I now forsook my own kindred and my father's house, withdrew myself from my former vanities, and willingly exposed myself to all the contempt and reproach of the world, that I might own Christ, his cause, and people. By this time (the honest presbyterian party) were looked most upon, as owners of, and sufferers for, the cause of God; These, being newly crept out of the shell of Episcopacy, were hatched into a more pure and refined form; and (after a small time) did seem to hover gently, and sore sweetly, in a more sublimer region than the former. With these I now joined, and became a Zealous hearer and a very great affecter of them; and truly did enjoy much of God in this station while the Lord appeared to me in it. After a while, the notion of Independency offered itself upon the stage, to which I was willing to lend my audience (at least) and make proof of its plausible proposals. I understood they were a people, much decried by the vulgarity, which made me imagine that there was something of God amongst them; I saw they were a people far excelling others in the strictness of their form; and (which most affected me) were gathered out of the world, and knit one to another in a more close, and comfortable bond of love, than any; The more excelling lustre of this form, (to me) darkened the beauty, and dimmed the glory of the other: my affections (upon the illumination of the understanding) were soon commanded and forth they run with a great deal, of delight, to welcome this newly received glory; in this form I was concluded and shut up for a season: wherein I also enjoyed much satisfaction: Soon after, the doctrine of beleivers baptism was much pressed by many: and this (though it were a much despised form) I was yet free to make trial of it, and own it so far as I could see it hold a correspondency with truth. I (after some serious debate) was convinced that it was my duty to obey God in my subjection to that ordinance of water baptism: I hereupon tendered my willing and cheerful submission, and consulted not with flesh and blood in this business. In the hottest time of Persecution: I was made one eminent both in holding forth this way to the world, and also in an open suffering for the same. By this time I began to think it was high time to settle, and not to expose my mind to such changes and alterations in things of this nature: Whereupon I here built me a Tabernacle, and was fixed in a peremptory resolve, That this and no other could lawfully be adjudged the way of God. Then came that voice from the throne of the heavenly Almightiness: Arise and departed for this is not your rest. I was made as truly sensible of this inwardly, as the eye is sensible of the light, or the ear of the outward sound. I was certainly struck dead to all my wont enjoyments. Stripped I was of my glory, and my Crown taken from my head, & I could see nothing but Vanity (and that legibly written) upon all my former travels. I than had a clear discovery in my spirit, how far all my former enjoyments came short of that true rest which my soul had all along aimed at. Here I stood for a season weeping with Mary at the Sepulchre: fain I would have found Christ where I left him, but alas he was risen: I found nothing in form but a few * A few grave clothes, or such like stuff signals of Mortality; as for Jesus, he was risen and departed. Thus have I followed Christ from his babe-ship, or infancy, to his Grave of mortality, running through the life of Form in a bare knowledge of Christ after the flesh, till I expired with him * As many of you as have been baptised into Christ, have been baptised into his death. into his death, and was sealed up in the Grave of most dark, and somnolent retires for a season. Loath, full loath I was thus to shake hands with form, & to leave the terrestrial image of jesus Christ; yet so it was designed that he must go to his father, and (although * Like the disciples, who were ignorant of the promise of the Spirit. I were ignorant of it) prepare a higher mansion in himself for me. When my 3. days (or set time) was expired, I begann to feel some quickening comfort within me; the grave stone was rolled away, and I set at liberty, from these deep and dark retires; out I came with a most serene and cheerful countenance, and (as one inspired with a supernatural life) sprang up far above my earthly centre, into a most heavenly and divine enjoyment: Wrapped up in the embraces of such pure love and peace, as that I knew not oft times, whether I were in or out of this fading form. Here I saw heaven opened upon me and the new jerusalem (in its divine brightness and corruscant beauty) greeting my Soul by its humble and gentle descensions: Now I certainly enjoyed that substance, which all this while I had groped after in the shadow. My water was turned into wine-form, into power; and all my former enjoyments being nothing in appearance to that glory which now rested on my spirit. Time would fail to tell, what joy unspeakable, peace unconceivable; what soul ravishing delights, and most divinely infatuating pleasures my soul was here possessed with. I could cast my eye no where, but that presence of love presented itself to me, whose beatifical vision, oftimes dazzled me into a sweet astonishment: In a word, I can give you no perfect account of that glory which then covered me; the lisps and slips of my tongue will but render that imperfect, whose pure perfection surmounts the reach of the most strenuous and high flown expression. I appeared to myself as one confounded into the abyss of eternity, nonentitized into the being of beings; my soul spilt, and emptied into the fountain and ocean of divine fullness: expired into the aspires of pure life: In brief the Lord so much appeared that * Viz: the carnal self. I was little or nothing seen; but walked at an orderly distance from myself, treading and tripping over the pleasant mountains of the Heavenly land, where I walked with the Lord and was not: I shall be esteemed a fool, by the wise world, through an over much boasting: otherwise I could tell you how I have been exalted into the bosom of the eternal Allmightines, where I have seen and heard, things unlawful, (I say * As to the weakness of many. unlawful) to be uttered amongst men; but I shall at present spare myself the labour, and prevent the world's inconsiderate censure. The proud and imperious Nature of flesh, would willingly claim a share in this glorious work, for which cause happened a sudden, certain, terrible, dreadful revolution, a most strange vicissitude. God sent a Thorn immediately; hide himself from me by a sudden departure, and gives a speedy Commission to a Messenger of Satan to assault me. The Lord being thus withdrawn, & having carried away (in the bundle of his Treasures) the heart and life of that * Note well what I say, that was reserved pure in the life of Christ, while the flesh acted its part. new seed in me, there now remained nought behind but the man of sin, who (for his pride) being wounded with the thorn of Divine vengeance, began by degrees to act its part. This Thorn, I say was in the flesh (or fleshly principle) the spirit (or new man) that was preserved still in the heart of eternal love, and became a life occult, hid with Christ in God. Angry flesh being struck at heart with the piercing dart of vengeance, gins to swell, and contracting all the evil humours of the body of death into one lump, to grapple with this thorn of wrath, at last violently breaks out, and let's forth the very heart and coat of its pride and enmity. The rancour and venom of this subtle serpent, now discovers itself, and being sore sick with a cup of pure wrath, disgorges its foul stomach upon the very face, and appearance of Truth. I was now sent into a strange land, and made to eat unclean things in Assyria; walked in unknown paths, and became a mad man, a fool amongst men. Thus tumbling in my own Vomit, I became a derision to all, and even loathed by those by whom I had been beloved: being made drunk with a Cup of vengeance, every one gins to cast a squint eye towards me. O the deep drunken bewitching, be sotting draughts of the wine of astonishment that hath been forced upon me. Well, my folly being discovered, and the bowels of corrupt flesh being let out, I lay as a spectacle of scorn and contempt to every eye; yea my mother's children were angry with me, and even those were apt to censure me for a firebrand of hell, an hypocrite, a cast away, into whose hands when the Cup of the Lord shall come, they may appear as bad, if not worse than myself. But most true it is, he that slippeth with his feet, is as a Lamp despised in the heart of him that is at ease. Certainly if the Lord would but let lose the reins of men's hearts, they should soon discover as bad, or worse in themselves, as they hate and despise in others. The time of many is now at hand; yea, it's come upon them, wherein the baseness and rottenness of their hearts are discovered; they walk with their insides outwards, and show their nakedness and shame. They are turned and tossed as a ball in a large country: reel, stagger, stumble and fall with the desperate intoxicating draughts of wrath and madness: tumble up and down in their own filthiness and beastiality; and are become signs and wonders amongst men: yea, those that have been Rivals to the chiefest and most eminent in knowledge and enjoyment, have been pulled down from the Throne, and set as mirrors of amazement in the world: Judged with a witness both by God and man: judged in themselves, the damnation of whose flesh sleepeth not: Judged, censured, stripped, persecuted, imprisoned by others. The hand of the Lord meets them continually, and the world knows not, considers not, their most heavy and sad pressures. O God, that men could a little consider the several disposings of the eternal wisdom! I would gladly offer one silent whisper in the ears of the world, and leave it to the wise, and ponderous judgement of every Christian. Hark then— Think ye that those eighteen upon whom the Tower of Siloam tell, were greater sinners than others? I tell you, nay. Are their impieties on their foreheads? and are not yours in your hearts? is there not the same spring of enmity, root of bitterness, den of Darkness, and spawn of folly and madness in you as in them. What if the Lord should tear off your large Phylacteries of religion and righteousness, and instead thereof stamp the foul image of that hidden enormity, which harbours secretly in your breast. What if God should uncloke you, and strip you of your lovely garbs of pretended holiness, and should let that appear which is hidden under this pleasing vesture? Consider, is there not in the best of you a body of death? Is not the root of rebellion planted in your natures? Is there not also a time for this wicked one to be revealed? Do you think that God will not one time or other, one way or another discover and judge that flesh, which now seems to sleep securely under the specious pretences of righteousness. You little think, and less know, how soon the cup of fury may be put into your hands: myself, with many others have been made stark drunk with that wine of wrath, the dregs whereof (for aught I know) may fall to your share suddenly. I speak not this either to extenuate my own evil, or to cast approbries in the face of those who have (to the utmost) censured me; but rather to mitigate the severity of people's spirits, and to give a by hint of that doom and judgement, that is at hand upon the world. For my own part, I do most ingeniously and candidly confess, that the worst of men cannot outvie my iniquity. Hell itself cannot hatch that mischief, which my heart hath not been a receptacle to embrace; and if ever a proud Pharisee in the world dare stepped up and plead his own innocency, let him cast the first stone at me: If every man be found guilty, and there is none that doth good, why should we so unseemly envy, and not rather pity (and lament over) each others miseries. But to return: being thus clouded from the presence of the Lord, I was violently posted through most dark paths, where I ever and anon stumbled and fell into the snare of open error and profaneness, led and hurried, (by what power let the wise judge) in a principle of mad Zeal, to tear and rend the very appearances of God, which I had formerly cherished in my breast. Delighting myself in nothing but in that which rendered me most vile and ugly in the sight of all men, and glorying in nought, but my own shame. I could not have imagined that such deadly poison had lodged within me, had not the dreadful piercing lance of vengeance, let it out before my face, and made it palpably manifest to all men. I was indeed full sick of wrath, a vial of wrath was given me to drink; the heavenly pleasure would not exeuse me a drop of it; which no sooner had flesh received, but it burst in sunder, polluted and defiled my ways and actions, with its filthy poisonous nature; Well— drink I must, but mark the riddle. 'Twas given me, that I might drink, I drank, that I might stumble, I stumbled, that I might fall; I fell, ☜ and through my fall was made happy. It is strange to think, how the hidden and secret presence of God in me, did silently rejoice while flesh was thus manifested; I had a sweet rest and refuge in the Lord, Spiritual I, or the new man even while my flesh was frying and scorching in the flames of ireful fury. I was arked up in the eternal bosom, while the flesh was tumbling in the foaming surges of its own vanity: And although the beast ascended out of the bottomless pit, and cast out a flood of envy against me, yet I was preserved in the Lord from its insulting fury: and this I know is a riddle to many, Jesus Christ. which none but the true Nazarite can expound; and till he is pleased to unfold it, it pleases me it should lie dark. But to conclude— Thus have I been forced into the strange paths of obscurity, driven up and down in a tempestuous storm of wrath, and split upon the rocks of dreadful astonishment; All the waves and billows of the Almighty have gone over me. I am now at rest in the silent deeps of eternity, sunk into the abyss of silence, and (having shot this perilous gulf) am safely arrived into the bosom of love; the land of rest. I sometimes hear from the world, which I have now forsaken; I see its Diurnals are fraught with the tidings of the same clamour, strife, and contention, which abounded in it when I left it; I give it the hearing, and that's all. I meddle with noneof them; though they are daily censuring me at their pleasure. My lovely silence contributes so large a parcel of Peace to me, as that I would gladly be at Peace with all men: but yet such is the restless fury of the disturbed world, that it will not upon any terms enter into a league of concord with me. I cannot inveigh against any form, party, or religious interest: it becomes not my sweet silence, to bawl and brawl with the unquiet spirits of men, who are therefore swollen with madness, and frenzy against me, because they cannot by their bitter emulation, either disturb the peace and rest of my spirit, or provoke me to a contest with them, upon such poor base and beggarly terms. I see there is nought that can satisfy under the Sun. And certainly were men possessed of that true enjoyment which they pretend to, they would be better satisfied, and more at peace in their spirits. My great desire (and that wherein I most delight) is to see and say nothing. I have run round the world of variety, My mind is wholly bend to contemplate that. and am now centred in eternity; that is the womb out of which I was taken, and to which my desires are now reduced. There is nothing in the world of so great amplitude, as to comprehend or contain my spirit within its measurable orb; something that is more durable, than any thing that is extant in the world, is that which my souls press after. And in the interim I find myself mostly comprehended, and best satisfied in my still and silent reserves. I am, or would be, very little, or nothing in show, yet I am indeed, both what I would be, or may desire to be. I am drawn, from off the stage of outward appearances, on which (of late) I have acted a most sad and Tragical part: I am bound in the close Galleries with my beloved, where (under the sweet verge of his Love, and shadow of his wing) I am wooed to refresh myself with most mellifluous delights. I am as the Lord's Lily amongst Thorns; I stand in a very fertile soil: though it be a valley, yet it's both fat, rich, and pleasant. I cannot envy the Thorns that are about me, neither can they hurt me; I grow quietly by them, stand peaceably amongst them, and they are made (against their wills) a defensive hedge about me. In sum, While I view with a serious inspection the state of things about me; I clearly perceive how every thing prides itself in a momentany state; when (alas!) after it hath showed itself, it suddenly is swallowed up by that being whence it first came. Every thing bears a constant and greedy motion towards the centre; and when once we are wearied in the prolixity of variety, we revolve into silence, where we are as if we had never been. Every one stands up, Vi & armis, to plead the prerogative of his own interest; the World is so filled with Verbosity, that I am gladly constrained into silence, till I have time and opportunity to offer my mind amongst them. I see partly what the end will be, but I must not declare, neither will the world hear it. I have stepped out of my silent Mansions, to offer these few words to the Vulgar view: how hardly I was persuaded to it, my own heart can evidence, and many in my behalf can testify: some engagements urged me to it, more than any desire of mine to become public. I am quite a weary of popular applause, and I little value a vulgar censure; the benefit of the one, cannot at all affect me, nor the prejudice of the other much molest me: I enjoy greater treasures in my happy silence, than all their cruelty can make me capable of the want of. 'Tis true I have lost a good name, and honourable esteem in the world. I have also another name, which is a new one, which none can read, but he that hath it; none can blast with the least blot of infamy. I can cheerfully bear the indignation of the Lord, for I have sinned: It is not for me to reply against the deal of the Eternal Wisdom: it is rather good for me to bear the yoke in my youth, with a Christian silence and gravity. I am made willing to give my * In any christian contest. cheek to the smiter, to sit alone, (keeping silence) and put my mouth in the dust: any thing with the Lord, is to me very acceptable; nothing (without God) dares approach my quiet and still Mansions. In a word: I am able both to do and to suffer all things thorough an Eternal Almightiness: And resolved I am to gain a conquest over the World, by prostrating myself a subject to their weakness. I must submit to them, that I may reign over them; and even then I trample them underneath my feet, when I am most subdued to their will and pleasure. Well— to draw near to my chamber, (for it's bad standing without doors, while a storm is impending) I am to this day set upon the account of a blasphemer, a seducer: what not. I will not say but I have given some former ground of suspicion, both by my unwary walking, and heedless expressions. Somewhat I have formerly vented in certain papers, Especially the book entitled divinity anatomised. which the weak stomaches of many can hardly digest: and truly I could hearty wish, that some expressions had been better pondered; and not so untimely exposed to a public view: though I also believe, that if they were well chewed (and not so suddenly swallowed without relishing the nature of them) they would be better digested than they are. 'Tis a vanity and sore travail, for a man to unbosom his life in the face of a confused multitude; and to offer it up to the rude censure of the (no less merciless then) ignorant world. I clearly see that the understandings of men (for the most part) are too gross and corpulent, to turn and wind in the nice, and narrow criticisms of truth; their spirits too dull and plumbous to mount above their wont notorious, and thread bare principles. Whatsoever stands out of their Sphere, or bears, no proximity to their commonly received maxims; must presently be deemed as blasphemy, and sentenced to the infernal lake, as most odious and abominable. That which men call truth to day, they proclaim error to morrow: and that which now is adjudged and condemned as error, anon is embraced and extolled as truth. That man certainly is not otherwise, that will regard the uncertain censures of men. Truly for my part, as I sit still and behold how the overbusy world is acted; so I can quietly let them alone, to roll in their confused labyrinth: but because in many things I have offended; and the froward spirits of men are not easily courted to a pardon: I have here thought meet, to cite a small parcel of the most crying errors of the times; and (before I withdraw into my sweet and safe retires) spend a little time in sweeping them from my door; that so the evil of error, may not lie in the porch, to disquiet my blessed rest, and dissturb the sweet slumbers of my silent mansions. Which done, I shall then as well resolvedly, as quietly bid adeve to the wretched world; and wrap myself up in my mantle of silence, where I shall refresh my defessed spirit with the pure naps of divine pleasure, while the beloved is pleased to awaken me into a more active state. Priefly then in one word. I shall link the most capital errors now extant, in one chain; and expulse them by a free vote, form having any future commerce with me, or claiming the least propinquity to my reformed judgement. A sincere Abdication of certain Tenants, either formerly vented by, or now charged upon the Author. I Am daily accused as one that holds these horrid opinions. Viz. That there is no God; no Devil; no Heaven; no Hell; as one that denies the Scripture, and the blessed Trinity of the Godhead; that saith there is no Sin; or otherwise that God is the author of Sin; these (among others of less consequence) are chief alleged against me: to all which I reply, as followeth—. And first, of God. THE fool hath said in his heart, Ps. 14.1. there is no God. 'Tis the greatest folly and madness in the world to assert or give credit to it. The wise man, whose eyes are in his head, cannot harbour such a motion in his heart. I wholly banish such conceits from my mind; Act. 17.25, 26, 27, 28. and on the contrary assert, That God is that pure and perfect being in whom we ail are, move and live; that secret blood, breath, & life, that silently courseth through the hidden veins and close arteries of the whole creation. Every thing both visible and invisible is fraught with his presence, Col. 1.16, 17. Isa. 45.8. Ps. 65.8, 9, 10. etc. Col. 3.11 & brimmed up with the plentiful distils of a divine life: he is both all and in all, Isa. 54.16 he truly is, and there is nothing besides him that derives not power from him. He hath but a weak eye, that sees not the sparkling beams of eternity, darting out their refulgent beauty in and through variety. What madman or fool will then deny a divine and eternal being. Where can we go, Ps. 19.1, 2, 3.4. If I descend into Hell, thou art there, what can we do without him? heaven, hell, earth, sea, sun, moon, stars, all that you see, all that you possess, is sweetly replenished with the glory of this pure majesty: every thing receives from him, and gives up to him. More might be said but I hope this is sufficient to inform any reasonable man, that I wholly abjure this conceit, or rather deceit of the world. Now to the next. Of the Devil. THe Devil is understood variously amongst men: either grossly, or corpulently by some, or more subtly and mystically by others. I am not now either to advance my own, or to fly in the face of any man's judgement. I am one under censure; it becomes not me to be overbusy in judging others, till I have cleared myself. They say, I hold no Devil— Truly if any thing ever was vented by me, that is infected with the least tang or tincture of such a principle; I shall hearty deplore my own weakness in it, and shall be ready to disown it, as the bastard brat of a vain and empty notion. And on the contrary do affirm. That the Devil, * A true history and pure mystery Ep. Judas: v. 6. Pet. 2.2.4. 2. Thes. 2. v. 3.4. 7.8.1. Sa. ch. 19 ve. 9 Job. 1. 12.2. cor. 12.7. Ep. 2.2. 2 Thes. 2 9 who was once an Angel of light, yet not keeping his first state, became a Den, and receptacle of darkness; reserved in chains from the presence of the Lord till the great day. He is that spirit or Mystery of Iniquity, which continually envies God in his pure ways and workings. That dark Angel, or Messenger employed by the Almighty, to effect the purposes of his wrath and vengeance. The Prince of the powers of the air; an airy fashionist, that can assume any form: That can form, * Transform himself into an Angel of light. conform, resoim, and deform at his pleasure: one that chief rules in the hearts of the children of disobedience. Let the wise judge, and the righteous, gently smite me, if I deserve censure in what I have spoken. I proceed— Of Heaven. Heaven is the centre of the souls bliss and happiness. I can in no wise deny it, because my conversation is in it. Phil. 3.20. If there be no heaven, where's our present enjoyment? Or what shall become of that future happiness which we all expect? 1 Cor. 15 19 Heaven is the Christians rest, his divine Sabbath, Rev. 14.13. where he keeps holy day to the Lord. Did I ever insinuate a denial of heaven? certainly it was because the darkness of hell covered my understanding. To live with, John 17.24. and in God, to be raised up into the nature and life of Christ out of the somnolencie of flesh, Eph. 2.6. is to live in the heavenly place; this we enjoy partly here, more fully hereafter. Of Hell. THat there is no Hell, I in no wise can imagine, but contrariwise say,— That Hell is the appointed portion of the * The wicked shall be turned into hell, and all the Nations that forget God. Mat. 24.51. Tophet is prepared. sinner, where in sinful man is for ever to be tormented from the presence of the Lord: the inhabitants of whose dark mansions are ever weeping, wailing, and gnashing of teeth. Hell is a * The wicked shall be turned into hell, and all the Nations that forget God. Mat. 24.51. Tophet is prepared. Tophet of scorching displeasure; a fire kindled and maintained by the continued breath of the Almighty, whereby it becomes a dying, life, or rather, a living death. The breath or life of Eternity augments and increases this death and misery, which death and hell hath a greedy Lake to receive it. I hope malice itself will consent, that I am not guilty of this blasphemy. I therefore proceed for my sweet invitations, to my silent feast, solemnize my devotions thitherward. Of the Scripture. CHrist is the Eternal word of the Father, the saving, teaching, enlightening Oracle of heaven, to whom the Scriptures ascribe all honour and dignity. I do not remember that in any thing which I have written, or declared, I have given the captious world the least ground to render me guilty of denying the Scriptures. Yet because I am charged with it through weakness and mistake in some, malice and impudence in others, I give this satisfactory hint. I own the Scriptures as the inspirations of the Holy Ghost; to holy men of old: a history, or map of truth, wherein (if our learned Translators have not deceived us) is contained a true discovery of the deal of God with his people in former times, and ages of the world: wherein the life of many a precious promise is locked up. They are known to be the word of God to those in whom the spirit declares them; others do but call them, not knowing them to be so. They bare Testimony to the great Oracle of Life and Salvation (Christ Jesus.) Joh. 5.38.39.40. They are the letter, 2 Tim. 1.13. & sound of truth. The form (and but the form) of sound words where they are not corrupted with the false glosses of the learned. I must embrace them, own them, honour them; yea, I cannot but delight in them, because they bear the image and feature of that pure word which was from the beginning, Joh. 1.1.2. and is to everlasting. Of sin, or God being the Author of sin. THe vulgar censure, is, a many headed ill favoured monster, it looks many ways; it favourably entertains, and smoothly invites, and eagerly gapes after all reports whatsoever. Some say I hold no sin, and with the same mouth will be apt to conclude that I make God the author of sin: Here must needs be a gross mistake on the one hand or other certainly. I humbly acknowledge my over readiness to present some notions of this nature to a public view: In Divinity anatomised. If any things that I have written, will claim relation to these, I here recede them, and leave them to the mercy, or rather judgement of those to whom their nakedness and folly are palpably evident: and further say concerning sin, That sin is that contagious leprosy, Ps. 14.2, 3. Rom. 3.10. Prov. 20.9. which hath Epidemically spread itself over the whole earth. Neither the * The righteous sineth seven times a day. righteous nor the wicked are free from it. Sin is a transgression of the Law: unity was once the Law of man, he broke the Unity, run into to the wily entangles of division and distance, and did plunge himself into the gulf of sin, the abysss of misery. The Law or Command of Unity, Exod. 20 ver. 3. was to know one, and only one (God.) Man will know more than one; know himself in a state of division; Gen 3.5, 6. here creeps in sin, and brings down man from his uprightness, under a state of obliquity. Man, as man growing from the root of the first Adam, 1 John. 18.10. (the Earthly-fallen principle) is nothing else but a massy heap of sin, a cursed lump of foul impiety, and must certainly expect to receive the wages of iniquity. Sin makes every thing a curse and bitterness to us. Were it not for this sin (or breach of the Law of Unity) all things would be sweetened with blessing, yea, blest with a Divine sweetness. Death itself, the bitterest potion of sorrow, would be nectarized with a pleasant dulcitude, which (through sin) brings with it, 1 Cor: 15.56. (and bears in it) an unpleasing mordacity. In fine, 'tis sin that corrupts our judgements, stains our natures, burdens our spirits, and betrays our souls into the snares of endless, and easless Torment. Again, This being the loathsome nature of sin, who will dare to be so impudent as to affirm, That God is the Author of it? 'tis true, the Scripture in many places seem to countenance such a thing, if not wisely and soberly interpreted. But it is not my work, as I said before, to condemn any, before I have cleared myself: it is enough for me to exonerat my spirit of that load which is laid upon me by a fair recession of the Error I stand charged with. Let all therefore know, 1 Ioh: 1: 5.6. That I look upon God to be a single object of pure light, whose glorious nature cannot be touched with the least tincture of darkness; evil or sin may not, cannot * He is of more pure eyes than to behold inquitie. approach his perfectly pure presence. He is good (the good itself) he doth good, Mat. 19: 17. nothing but good, all good: good is God, there's nothing good but himself. Men, the best of men, things, the most excellent of things, they are all vanity & a lie, worse than vanity, vexation of Spirit. God, the Unity is good: all virtue, and true worth is bundledup in it. Contrary wise— The Devil, division, distance, sin, they are naught, stark naught; evil, nothing but evil, continually evil. The Devil is a lie, believe him not; sin is a lie; all that you see below besides God, it is a lie, froth, emptiness, wind and confusion. God hath nothing to do with any thing that existeth not in himself, or is divided from himself: he is not the Author of division: Col. 3.11 he is all one in all variety: the divider is the Devil, God knows him not: the division is sin, God owns it not. I say not then that God is the Author of sin. Lastly, Of the Trinity. GOD is one simple, single; uncompounded glory: nothing lives in him or flows from him, but what is his pure individual self. Unity is the Father, the Author and begetter of all things; or (if you will) the Grandmother in whoseintrinsecal womb, variety lies occult, till time orderly brings it forth. Christ says of himself, jon. 14.9. I and the Father am one: and the Apostle saith, 1 joh. 5.7. there are three that bare record in Heaven; the Father, the Word, and Spirit, and these three are one. Without controversy, great is the mystery. In the multiplicity or variety they are three, but in the unity or primary state, all one, but one. The Father is not the Son, the Son is not the Spirit, as multiplied into form and distance; I may lawfully and must necessarily maintain three:— but then again trace them by their lineal descent into the womb of eternity, revolve to the centre, and where is the difference? The unity or Father in itself, is a massy heap of an undiscovered glory, which branches out itself into an orderly variety, and so admits of various names and titles: Father, Son, Spirit, three in name, but all one in nature. Unity without variety, is like the * Gen. 2.21. man in the Garden, solitarily slumbering in its own profound retires; having nothing to delight in but itself. The Father will not therefore be without the Son, Gen. 2.18. without the Spirit: It is not fit the Man should be alone. But then again to contemplate variety without Unity, is to be overmuch expensive upon the weakness, and to set up the woman without the man, which are not indeed two, but one in Christ. I love the Unity, as it orderly discovers itself in the Trinity: I prise the Trinity, as it bears correspondency with the Unity; Let the skilful Ordipus unfold this. FINIS.