A Little TREATISE Concerning SUFFERINGS FOR The satisfaction of all that will live Godly in Christ Jesus, who shall suffer Persecution.  
Unto which is annexed a little Treatise, concerning Glory.  
Written in the Spirit of Love, and Bowels of meekness, By GEORGE bishop.  If we Suffer, we shall also Reign with him: If we deny him, he will also deny us, 2 Tim. 2.12. Bona agere,& mala pati, Regium est; 
( that is,)  To do well, and suffer ill, is the Rule of Kings. 
London: Printed in the Year 1664.   

A Little TREATISE Concerning SUFFERINGS, &c.  
SUffering is a word of large extent, and may be considered under a double Head, viz.  
Either of things for the Punishment of evil; or of Evil, for doing that which is Good.  
As to the former I have little to say in this place. A kind of necessity there is( if I may so call it) of suffering quietly the Pun●shment of Evil, where the witness of God answers to a Man's Particular that the Judgement is Just.  
But of the latter, viz. the suffering of Evil for doing that which is Good, of this I am determined to speak.  
Sufferings, then, under this Head may be considered either as they are sufferings between Man and Man; or, in relation to God.  
As to the first, I have little also to say here, though much might be spoken,— If thou bring thy gift to the Altar, and there remembrest that thy Brother hath ought against thee, leave there thy Gift before the Altar, and go thy way; first be reconciled to thy Brother, and then come, and offer thy Gift. Agree with thine Adversary quickly while● thou art in the Way with him, left at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison; Verily, I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing, Mat. 5.23, 24, 25, 26.— Bear ye one anothers burdens, and so fulfil the Law of Christ, Gal. 6.2.— If ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses; neither will your Father forgive your trespasses, Mat. 6.14, 15.— Lord, how oft shall my Brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times, but until scutcheon times seven. If thy Brother trespass against thee, rebuk him; and if he repent, forgive him; and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him, Mat. 18.21, 22. Luke 17.3, 4.  
As to the second, it lies upon me to speak at this time, but before I come to Particulars, I must distinguish between Sufferings in relation to God as called unto by him; and Sufferings in Relation to God, as brought into by Man.  
Sufferings in Relation to God as called unto by him, are such as were Abraham's for the trial of his Faith, when he was bid to go forth of his country, and his kindred, and his Fathers house, to a Land that the Lord would show him; and he went out, not knowing whether he went, and sojourned in the Land of Promise as in a strange country, dwelling in Tabernacles with Isaac and Jacob, the Heirs with him of the same Promise, Gen. 13.1. Heb. 11.8, 9. And as to the offering up his son Isaac, and the receiving him back again from the dead in a figure, who against hope believed in hope; and so in the Mount of the Lord it will be seen; so he called the place where he so received him, Jehovah-Jireth, Gen. 22.14. Rom. 4.18. Heb. 11.19.  
And as were Davids for the trial of his hope; David and the times that past over him; who was pursued by Saul, and put to great straits, ere he obtained the Kingdom which the Lord had promised him. In the Lord I put my trust; how say ye to my soul, flee as a bide to your Mountain? Psal. 11.1. For in thee O Lord! do I hope; thou wilt hear, O Lord my God, Psal. 38.15. 2 Chron. 29.30. Why art thou cast down O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my Countenance, and my God, Psal. 43. last. Psal. 42.5.11.  
And as were Job's for the proof of his Patience; Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy, James 5.11.  
And as were Paul's for the preventing of exaltation, when a Thorn in the flesh, a Messenger of Satan was sent to buffet him, least he should be exalted above measure, through the abundance of Revelation, 2 Cor. 12.7.  
And as were his sufferings for the succouring of them that are tempted; who was in all points tempted like as we are, yet without sin; that in that he himself having suffered being tempted, he might be able to succour them that are tempted, Heb. 4.15.2.18. Who was despised, and rejected of m●n, a man of sorrows, and acquainted with griefs, and we hide our faces from him( was it prophesied) he was despised, and we esteemed him not: surely he hath born our griefs, and carried our sorrows, yet we did esteem him strike, smitten of God, and afflicted. But he was wounded for our transgressions; he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed; all we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth, he is brought as a Lamb to the slaughter, and as a sheep before the Shearers is dumb; so he opened not his mouth. He was taken from Prison and from Judgement, and who shall declare his Generation? for he was cut off from the Land of the living; for the transgression of my People was he strike; and he made his Grave with the wicked, and with the rich in his death, because he had done no violence; neither was any deceit found in his mouth. Yet it pleased the Lord to bruise him, he hath put him to grief. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand, he shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many, for he shall bear their iniquities; therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bear the sin of many, and made intercession for the transgressors, Isa. 53. Who once suffered for sins, the just for the unjust, that he might bring us unto God, 1 Pet. 3.18.  
And as were the apostles, for the Seeds sake; who filled up that which was behind of the afflictions of Christ in his flesh; for his bodies sake, which is the Church, Col. 1.18.  
And as were the Servants of the Lord, the Prophets, who spake in the Name of the Lord, who were Examples of suffering affliction, and of Patience, Jam. 2.10. whose Faith follow, Considering the end of their Conversation,( saith he of them who had the rule over them, who had spoken to them the word of God, Jesus Christ, yesterday, and to day, and for ever, Heb. 13.7, 8. Besides those things( saith Paul) which are without, that which cometh upon me daily, the care of all the Churches, 2 Cor. 11.28.  
And as were Paul's for Christs sake, and the witness of his Truth; who said, From henceforth let no man trouble me, I bear in my body the marks of the Lord Jesus, Gal. 6.17.  
And as were theirs, who loved not their lives unto the death, of whom John spake, Rev. 12.11.  
Sufferings in relation to God, as brought by Man, are such as are for the Testimony of Truth, and of a good Conscience in things appertaining to the kingdom of God, and his Dominion in the Consciences of men; of which I am now to speak, and unto which I shall direct what I have to say in this Treatise, which I am moved of the Lord to writ in this hour, wherein sufferings are near, and that for Conscience, and because of the Dominion of God in the Consciences of men, and the Testimony of him in this Generation, who is come to Reign, and who shall Reign over all for ever and ever; and all his enemies shall be made his Foot-stool, and on his head shall his Crown flourish; and through the greatness of his power, his enemies shall submit themselves to him: Whose kingdom is an everlasting kingdom, and his Dominion that which shall never have end; the mouth of the Lord of Hosts hath spoken it, who lives for ever, whose is the Glory, and the Praise, and the Dominion for ever.  
And here I shall lay down much of what I have to say in this Treatise, in what I have to speak to this Question, viz.  
Quest. Whether the Dominion of God in the Consciences of men, be that which men are to bear Witness unto, through the greatest sufferings that may come for bearing witness to the same? And whether such a bearing witness through the greatest sufferings that may come, to such his Dominion, be not that which is required of every man in whom there is a witness of such his Dominion in the Consciences of men?  
I answer, Yea, undoubtedly; it is so, and no other thing can be asserted in this Particular; and by how much the Greater he is than man, and above man, who gave man his being, who is Lord of Conscience, by so much the rather, or the more is his Dominion to be witnessed unto in this particular, in and over Conscience, who is Lord of Man, and of the Conscience.  
But it may be said, How comes this to pass? seeing Man is appointed under him to Rule in the Earth, and as his Vicegerent, unto whom, as Kings, and Governours, and all that are in Authority, men are to be subject as to the higher Powers; for there is no Power but of God; and the Powers that be, are ordained of God( saith the Apostle, Rom. 13.1.) and submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governours as unto them that are sent by him, 1 Pet. 2.13, 14. And, I exhort, therefore that first of all, Supplications, Prayers, Intercessions, and giving of thanks be made for all men; for Kings, and all that are in Authority; that we may led a quiet, and peaceable life in all godliness and honesty, 1 Tim. 2.1, 2. And, Whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation, Rom. 13.2, 3. And, Ye must needs be subject not only for wrath, but for Conscience sake, vers. 5.  
I Answer, Kings, and Governours, and all that are in Authority, are to be submitted unto for the Lords sake, and for Conscience sake, and not only for wrath; and there is no Power but of God, and the Powers that be, are ordained of God; and whosoever resisteth the Power, resists the Ordinance of God, and they that resist shall receive to themselves Damnation; and Prayers, Supplications, and Thanksgivings, are to be made for all men, and for Kings, and all that are in Authority; but what Kings are they, and Governours, and those all in Authority? and for what is it that Supplications, and Prayers, and Intercessions, and giving of thanks, first of all is to be made for Kings, and all that are in Authority? And for what end is it that such supplications, &c. are to be made? And what Power is it that is of God, the higher Powers, which he that resisteth, resists the Ordinance of God, unto which men must needs be subject, not only for wrath, but also for Conscience sake, which they that resist shall receive to themselves damnation? I hope no man will say it is the Power of evil, or that which Commands evil; or Kings, or Governors, or all that are in Authority, that Command evil; or that the Commands of evil in all that are in Authority are to be submitted unto, and that not only for wrath, but also for Conscience sake, or that such are not to be resisted( I mean that the Commands of such) are not to be disobeyed, but are to be submitted unto as the higher Power, the Ordinance of God, as the Powers that be Ordained of God, whom to resist brings damnation. For this was done by those of whom Paul spake, to those of whom he spake, viz. the Roman Emperours, Kings, and Governors, and others, under whom, or the Power of whom they then were, for they worshipped not their Gods which were made with hands, nor did they meet in their Idol Temples, nor forbore they to speak in the Name of Jesus; nor were they conformed to their manners, or customs; nor did they after their works, which were evil; but were stoned, sawn asunder, tempted, slain with the sword; they wandered about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy; they wandered in Deserts, and in Mountains, and in Dens and Caves of the Earth, as the Scriptures testify of the Saints that went before; and the whole series of History from the dayes of the Apostles, who wrote and Prophesied of these things hath been done since, as he did who went before, who was Lord of all, what his Disciples should suffer and endure, and the followers of him throughout all Generations, who met with, and who do meet with the same things to this day, and pass through them as they did who went before and bare testimony to this thing, viz. of enduring whatsoever came of it, any sufferings rather than to obey the commands of men to do evil, and so some in every age and generation of men, ever since the apostasy, there have been, and multitudes of them too, who through the most barbarous, and cruel torturings, loss of Goods, Estates, Liberties, Children, Families, Relations, Country, Deprivation of Members, and Death it self; the sharpest, and most base of deaths, living deaths, deaths( if I may so say, because of the torments, and the duration, and variety of the exquisiteness of them) more sharp than death, burnings, hangings, starvings, beheadings, deaths with the Extremities of sufferings most deviseable, have born testimony to this, even against the unjust Commands of those in Authority, whether Kings, Emperours, Governors, Captains, Presidents, or other Officers; and all these things have suffered because they could not obey the Commands that were evil of those, who because they obeied not their evil Commands, inflicted the most inhuman Cruelties upon them; who passed through them in denial of them all, and so have obtained a good Report, who loved not their lives unto the Death, to bear testimony unto this, as John foresaw, Rev. 12.11. Whose constant enduring, and faithfulness unto this, remains as Examples, and undeniable Proofs throughout all Generations of what hath been said. The Witnesses have Prophesied in Sackcloth, as John foresaw they should for the space of a thousand, two hundred, and threescore dayes; and they have been killed, and their dead bodies have lain in the streets of the Great City, which spiritually is called sodom, and Egypt, where our Lord also was Crucified, and they of the People, and Kindreds, and Tongues, and Nations have seen their dead bodies, and have not suffered their dead bodies to be put into graves; and they that dwelled on the Earth, have rejoiced over them, and made merry, and sent Gifts one to another, because those Prophets tormented them that dwelled on the Earth, as he also foresaw, Rev. 11.3, 7, 8, 9, 10. Who saw the souls of them under the Altar, which were slain for the Word of God, and the Testimony which they held, who cried with a loud voice, saying, How long O Lord! holy, and true, dost thou not Judge, and Avenge our blood on them that dwell on the Earth? And he saw White Robes given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants, and their Brethren that should be killed as they were, should be fulfilled, Rev. 6.9, 10, 11. And in Babylon was found the blood of Prophets, and of Saints, and of all that were slain on the Earth, Rev. 18. last; and her smoke arose up for ever, and ever, Rev. 19.3.  
And Mystery Babylon the Great, the Mother of Harlots, and Abominations of the Earth; and I saw the Woman drunken with the blood of the Saints, and with the blo●d of the Martyrs of Jesus: and when I saw her I wondered with great Admiration. And the Angel said unto me, Wherefore dost thou marvel? I will tell the Mystery of the Woman, and of the Beast that carrieth her, which hath the seven heads and ten horns; and so he tells him what it is, and how the Beast ascends out of the bottonles Pit, and shall go into Perdition, and that they that dwell on the Earth, whose Names were not written in the Book of life from the foundation of the World, shall wonder when they behold the Beast; and that the seven heads were seven Mountains, on which the Wom●● sate; and that there were seven Kings, five of whom were fallen, and that one was, and that another was yet to come, and that he that was to come should continue a short space; and that the Beast that was, and is not, he was the Eighth, and was of the seven, and should go into Perdition; and that the Ten horns were Ten Kings, which had received no kingdom as yet; but had received Power as Kings one hour with the Beast, and that these had one mind, and should give their Power and strength unto the Beast; and these should make war with the Lamb, and that the Lamb should overcome them, for he is Lord of Lords, and King of Kings; and that they that were with him, were called, and faithful, and chosen; and that the Waters on which the Whore sate, were People, and Multitudes, and Nations, and Tongues; and that the Ten horns should hate the Whore, and make her desolate, and naked, and eat her flesh, and burn her with fire; and that God had put it into their hearts to fulfil his will, and to agree, and give their kingdom unto the Beast, until the Words of God should be fulfilled, and that the Woman which he saw was that great City which reigneth over the Kings of the Earth; and that this was the Great Whore, with whom the Kings of the Earth had committed fornication; and the Inhabitants of the Earth had been made drunk with the Wine of her fornication, Rev. 17. And he saw the Beast rise up out of the Sea, having seven heads, and ten horns, and upon his horns ten Crownes and upon his heads, the Name of Blasphemy; and that the Beast was like a Leopard, and that his feet were as the feet of a bear, and that his mouth was as the mouth of a Lion; and that the Dragon gave him his Power, and his seat, and great Authority, and that one of his heads was as it were wounded to Death, and that his deadly wound was healed, and that all the World wondered after the Beast, and that they worshipped the Dragon, which gave Power unto the Beast, and that they worshipped the Beast, saying, Who is like to the Beast? Who is able to make war with him; and that there was given unto him a Mouth speaking great things, and Blasphemies, and Power was given unto him to continue forty and two moneths, and that he opened his mouth in Blaspheming against God, to blaspheme his Name, and his Tabernacle, and them that dwell in Heaven; and that it was given him to make war with the Saints, and to overcome them; and that Power was given unto him over all Kindreds, and Tongues, and Nations, and that all that dwell on the Earth should worship him, whose Names were not written in the Book of Life, of the Lamb slain from the foundation of the World, Rev. 13. And this he Prophesied, which is since come to pass.  
So then( as I have said) I hope that no man will say it is the Power of evil, the Power of the Darkness of this World, the Power of the Beast, the Commands of evil in them that Rule, that that is the higher Power unto which every soul is to be subject, that that is the Power that is of God, that those are the Powers that are ordained of God, that they that resist that Power resist the Ordinance of God, and that they that so resist shall receive to themselves damnation; or that a man must needs be subject to such Powers, not only for wrath, but also for Conscience sake; for then this more than a Cloud of Witnesses( if I may so say, and so I may say, for they are Clouds of Witnesses) throughout all Generations, and during the apostasies, who have( as hath been said) obtained a good Report, and remain as undeniable Proofs, of what hath been said, must be blotted out, and they must be accounted( which God forbid, and they can never be so blotted out, must never be so accounted) I say, they must be accounted the souls that were not subject to the Higher Powers, the Powers that be of God, the Powers that were ordained of God, that resisted the Ordinance of God; and that they received to themselves damnation, in resisting the Power which they must needs have been subject unto, or which they ought to have been subject to, not only for wrath, but also for Conscience sake, and which should have been obeied, for he that resisteth the Power resisteth the Ordinance of God, and they that resist shall receive to themselves damnation,& where the Power is not obeied, it is resisted; which I say again God forbid; this were to offend against the generation of his children, even against Prophets, and the holy Apostles,& Martyrs throughout all generations; which is not a thing so much as to be thought, much less is it to be spoken; and if it should be, the Lord, that of him in man, the witness of God will condemn it, will judge it, which abides for ever, which witness none can stop, which is greater than all, which is witness, and will testify that for the Word of God it was, and for the Testimony of Jesus, that they so suffered and testified, according as it was foretold by the holy Prophets ever since the World began, and the Lord God Eternal hath and will bear them witness, that it was in obedience to his will, and for his Testimony that they suffered, in the day wherein he will judge the secrets of all hearts by Him whom he hath appointed, of which he hath given assurance unto all men, in that he hath raised him from the dead. So let all be silent, and every mouth be stopped in this thing, for God is Judge; and his witness in every one shall answer in every one that it is so, and John saw it so, as aforesaid; he saw them clothed in white, he saw them crowned, and having the Harps of God in their hands, and singing the Song of Moses,& the Lamb; and if this were not so, how could they be clothed in white? how could they be crowned? how could they have the Harps of God in their hands, and sing the Song of Moses, and the Lamb, and reign for ever? They loved not their lives unto the Death; Be thou faithful unto the death, and I will give thee a Crown of life; And I have fought a good fight; I have finished my course; I have kept the faith, henceforth is laid up for me a Crown of life, which the Lord the righteous Judge will give me in that day, and not only to me, but to all that love the Lord Jesus, and his appearing, said Paul, 2 Tim. 4.7. Thou, therefore, endure hardness as a good soldier of Jesus Christ, 2 Tim. 2.3. And, to him that overcometh( and how can there be such an overcoming where the Commands of evil are obeied, and obeied they are where they are observed against the Motions of the Just, and the Just suffers) will I grant to sit with me on my Throne, even as I also overcame, and am sate down with my Father on his Throne, said the Son of God, who humbled himself unto Death, even unto the Death of the across; who suffered the Just for the Unjust, that he might bring us to God, Rev. 3.21. 1 Pet. 3.18.  
And this is the Word of Truth, and what the Scriptures testify, and which will prove so to be in the Day wherein he will render to every Man according to his Deeds; and this I am moved of the Lord to writ, that Men may take heed how they enforce against this, and seek to set the Commands of Men whatsoever over all, and pled Obedience thereunto, as to the Power of God; Subjection as to the Higher Powers; Submission as to the Ordinance of God; whereas it is no such thing, in things that are evil, as hath been made manifest,: but must be testified against, and they who have testified against the Commands that have been evil, the Lord hath been with them, and hath testified for them, and helped them through, and carried them above all that they have met with and suffered, yea Death itself, in the bearing of such their testimony.  
That then is not the Power, the higher Power, the Ordinance of God, unto which Men must needs be subject, not only for wrath, but also for Conscience sake, which Commands the thing that is evil, that is not the Power of God, that is to be obeied; but something else must be the meaning of the higher Powers, the Powers that be of God, that every soul must be subject unto, and that not for wrath only, but also for Conscience sake, which is the Ordinance of God, which whosoever resisteth, resists the Ordinance of God; and some other signification it must of necessity have, than what is according to the common understanding of those words, which is to this effect, That be the Power what it will, be they who are in Authority what they will, and be their Commands as they will, they are to be obeied, they are to be submitted unto for Conscience sake, they are the Powers, the higher Powers, the Powers that be Ordained of G●d, unto which every soul must be subject, unto which every soul must needs be subject, not only for wrath, but also for Conscience sake; and so say they, Is it fit to say to a King, Thou art wicked? and to Princes, Ye are ungodly? Job 34.18.  
What then( may it be said) is that something else, that other signification of the Power, the higher Power, that every soul is to be subject unto? What is that Power, that higher Power, the every Ordinance of man that is to be submitted unto?  
I answer; That something else, that every Ordinance of man, that is to be submitted unto, for the Lords sake; Submit yourselves unto every Ordinance of man for the Lords sake; That Power, that higher Power, which whosoever resists, resists the Ordinance of God, which they who resist, shall receive to themselves Damnation, unto which, there must needs be subjection, not only for wrath, but also for Conscience sake; that higher Power, that Power is the Lord, that of him in every man by whom Kings Reign, and Princes Decree Justice. As the Commands of Kings, and Governours, and all that are in Authority, come from this, or answer unto this, they are to be submitted unto, the Power, the higher Power, Every Ordinance of Man for the Lords sake, as it comes from the Lord, that of him in every man, who is Lord, and King; or that answers unto it; for the Lords sake, because it is of the Lord, that of him in man, and comes from him, and answers to him; for his sake, though it be mans, be they what they will that ordain, Kings, Governours, all that are in Authority, if it come from, or answer to that of him, in them, and you, that of God which witnesseth to God, which answers to the Witness of God, obey it for the Lords sake, though it be the Ordinance of Man, though it proceed from, or through man, for the sake of that of him in man, from whom it comes, and unto which it answers; for the Lord is in men, and though men may ordain it, yet that of him in man, moving him thereunto, it is not mans,( though in a sense it may be so said, because it is brought forth in man, and man joins to it, and so makes it his) but the Lords, that of him in man, moving man so to decree, so to ordain; this is to be submitted unto for the Lords sake; because it is of the Lord, because it comes from that of him in man, and answers to it.  
And this is the signification of that Word; that other signification than what is commonly understood, that something else, viz. it being the Ordinance of man, or made or decreed by man, it is to be submitted unto; subjection is to be to it( be it what it will, and as it will, for if all thats decreed, must be submitted to, if subjection must be to it, then it is be it what it will, and as it will; for that is all, and all is be it what it will, and as it will) for the Lords sake; as I have received it from the Lord.  
And so that place, viz. Let every soul be subject to the higher Powers, for there is no Power but of God, the Powers that be, are ordained of God; whosoever therefore resisteth the Power, resists the Ordinance of God, and they that resist receive to themselves damnation, Rom. 13.1, 2. is to be understood of that which witnesseth that of God, that which is of him in man, that which comes from it, that is of it, the Power, the higher Power, Christ Jesus the wisdom of God,& the power of God; Let every soul be subject unto it, to the Power, to the higher Powers, for there is no Power but of God, and the Powers that be, are ordained of God: This I say must be understood of the Powers that proceed from that of God, for the Powers that be,( such as are to be submitted unto; such unto which subjection and obedience is to be) are Ordained of God, for there is no Power but of God,( saith he,) No Power but of God. So then that's the Power unto which subjection is to be, and submission and obedience, which is of God. For the Powers unto which the Soul is to be subject, is the Power by which the soul was made; God breathed into man the breath of life, and man became a living soul: That which bows this soul, which subjects it, which God hath made; the breath of life which he hath breathed into man, must be of God, the Power of God, there is no Power but of God; the Powers that be are Ordained of God; and this Power whosoever resisteth, resists the Ordinance of God, and they that resist, shall receive to themselves Damnation; that is to say, they shall come to be judged or condemned by the Power, by that of God in them, which witnesses unto God, that that Power that was resisted was of God: For Damnation or Judgement cannot be received by any one to themselves truly, but as they resist that of God which witnesses in them, that condemns.  
And therefore it is said in the words following by the Apostle; and which he gives as a reason of the former, or the ground why it is so that they that resist shall receive to themselves Damnation, or come to be judged by that of God in them, which condemns that which is contrary to it, and so that condemning, men come to receive to themselves damnation; for the witness of God condemns nothing but that which is done against it self, either in a Mans Particular, or in another; not that which is done against evil, which it witnesses against, for that proceeds from that which witnesses to God, which justifies that which is done against evil; and so the Power which is of God, the resisting of which, that of God in Man condemns, and which Men resisting, they shall receive to themselves Damnation, is that which proceedeth from that which witnesseth, and no other, Gods Vicegerent, as I may so call it( though Men call Men so) upon Earth, which is come into the world, which is in flesh, which was made flesh, and which he hath placed in Man to rule in the Earth, the Son; kiss the Son least he be angry, and ye perish in the way, if his wrath be kindled, yea but a little; blessed are all they that put their trust in him. Which was said to Kings and Judges. Be wise therefore, O ye Kings! Be ye instructed ye Judges of the Earth. Serve the Lord with fear, and rejoice with trembling. kiss the Son, &c. Psal. 2.10, 11. I say therefore it is said by the Apostle in the words following, as the reason or ground of the former; For Rulers are not a terror to good works, but to the evil; wilt thou not then be afraid of the Power? do that which is good, and thou shalt have praise of the same; for he is the Minister of God to thee for good. If thou do that which is evil, be afraid, for he beareth not the Sword in vain; for he is the Minister of God, a Revenger to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for Conscience sake, v. 3, 4, 5.  
For( saith he) Rulers are not a terror to the good works, but to the evil. Here's the reason why they that resist shall receive to themselves Damnation; They resist the Power. What Power? the Power that is the Ordinance of God; What Power is that? It is the Power that is of God. What Power is that which is the Ordinance of God? which is of God? The Powers that be, are ordained of God. Let every soul be subject to the higher Powers, whosoever resisteth the Power, resists the Ordinance of God; and they that resist, do receive to themselves damnation. It is that Power which is not a terror to good works, but the evil. And why shall they who resist the Power receive to themselves Damnation? Why is it that he that resisteth the Power, resisteth the Ordinance of God, and how comes it to be so? For( saith he) Rulers( here's the ground) are not a terror to good works, but the evil. Wilt thou then not be afraid of the Power? do that which is good, and thou shalt have praise of the same; for he is the Minister of God to thee for good. If thou do that which is evil, be afraid, for he beareth not the Sword in vain; for he is the Minister of God, a Revenger to execute wrath on him that doth evil. Therefore( saith he again) ye must needs be subject, not only for wrath, but also for Conscience sake. As aforesaid.  
So here's the Ruler, here's the Power. Let every soul be subject to the higher Powers; for there is no Power( as to this) but of God; and the Powers that be( those Powers, and those Rulers that are not a terror to good works, but the evil, the Powers that be)( no Powers but such as are of God, may be said so to be, for whatsoever is besides, passes away, hath no duration. Though it seem to stand for a time, it is not grounded in God, it comes not from him, and so may be said not to be) are ordained of God. Whosoever therefore resisteth the Power, resists the Ordinance of God( Christ Jesus the wisdom of God, and the Power of God, that which witnesseth in Man, which is not a terror to good works, but the evil; that which judges the evil, and condemns the evil; they which resist the Power that moves in men not to be a terror to good works but the evil, the Ordinance of God Christ Jesus, by whom Kings Reign, and Princes Decree Justice; the Power, there is no Power but of God, the Powers that be, are ordained of God. Let every soul be subject to the higher Powers: Whosoever resisteth the Power, resists the Ordinance of God, &c. They that resist, shall receive to themselves Damnation. They that do so, the Power, that which is of God in them, Christ Jesus, the Power of God, that of him, in them, which witnesses to God, will judge them for so doing, for resisting the Power of God, that which is the Power of God, the Ordinance of God, the higher Powers, that which witnesseth, which is of God; unto which every soul is to be subject not only for wrath, but also for Conscience sake.  
So here are the Rulers unto which every soul is to be subject; here are the Powers, the higher Powers, the Power that is of God, there is no Power but of God, the Powers that be, are ordained of God, the Power which is the Ordinance of God, which whosoever resists, resisteth the Ordinance of God, and shall receive to himself Damnation; I say here are the Rulers, and here are the Powers; viz. That are not a terror to good works, but to the evil. Therefore, Let every Soul be subject unto them, to the higher Powers, to the Power which is the Ordinance of God; for they that resist shall receive to themselves Damnation; for Rulers are not a terror to good works, but the evil. These are the Rulers, this is the Power, that is to be obeied, that is to be submitted unto; unto which subjection is to be, viz. which is not a terror to good works, but the evil.  
So( saith he again) Wilt thou not be afraid of the Power? do that which is good, and thou shalt have praise of the same.— The Power which is the Ordinance of God is not against that which is good, but that which is evil; the terror is there, and the ground of it is there. Wilt thou not be afraid of the Power? do that which is good. No fear of the Power which is the Ordinance of God to that which doth good, and not evil; that which doth good, and not evil, shall receive Praise of the same; that Power which is a Praise to that which doth good, and not evil, is the Power which is the Ordinance of God, which is of God, unto which every soul is to be subject; the higher Power, the Power that is of God, for there is no Power but of God; the Powers that be, are ordained of God; whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves Damnation. As aforesaid.  
For, He is the Minister of God to thee for good. Here's the Reason why he should not be afraid of the Power, he that doth good; he is not to be afraid of the Power; why? For( saith he) he( that is to say the Power, or he that is in the Power, the Power of God, the Ordinance of God, that is not to be resisted, that he that resists shall receive to himself Damnation, which every soul is to be subject unto, is the Minister of God to thee( to thee that dost well) for thy good; not for thy hurt; he, that is the Minister of God for thy good, who dost that which is good; and so for him to be a terror to thee is not for thy good, nor a praise thereunto; thus for him to be, is not to be the Minister of God, for he is a praise,( the Power is and he that is in it, and acts by it, which is the Power of God) to that which doth good; to him that doth good, thou shall receive praise of the same, or of that which is a terror to evil works; for he is( the Power is, and he that acts in it, and by it) the Power of God, he is) the Minister of God to thee for good, not for hurt, which it would be, if it were a terror to thee, that dost that which is good.  
So, see yourselves all ye Magistrates, and Rulers, and those who are in Authority; see where ye are, and what ye are, who are a terror to him that doth well, to good works; Ye are not the Ministers of God( so far) the Power, the Powers, the higher Powers, the Powers that be, that are ordained of God, which whosoever resists( obeys not, is no● subject thereto, yields not submission unto it) resists the Ordinance of God, and shall receive to himself Damnation; but another thing for that is the Minister of God; viz that which is a praise to them that do well, that is a terror, not to good works, but the evil; these are the Rulers that are a praise to him that doth good, unto whom he is the Minister of God for his good; that is to say, the Power is; that which is the Power of God, the higher Powers, the Minister of God, the Power as to which there is none but of God; the Powers which are ordained of God, the Power which whosoever resisteth, resists the Ordinance of God, which they that resist shall receive to themselves Damnation; the higher Powers to which every soul is to be subject; the Rulers which are not a terror to good works, but to the evil, which are a Praise to him that doth well, who shall receive praise of the same; the Minister of God for thy good, who dost that which is good; not a terror to good works, but the evil, the Minister of God, for thy good.  
So, But if thou do that which is evil, be afraid, for he beareth not the Sword in vain, for he is the Minister of God, a Revenger, to execute wrath on him that doth evil. Here's the Magistrate again, that is the Power, the higher Power, viz. He that executes wrath on him that doth evil, a Revenger, for that purpose, who bears not the Sword in vain, of whom he that doth evil is to be afraid, Knowing this, that the Law is not made for a Righteous man, but for the lawless and disobedient; for the ungodly, and for sinners; for unholy, and profane; for murderers of Fathers, and murderers of Mothers; for man-slayers, for whoremongers; for them that defile themselves with mankind; for men-stealers; for liars; for perjured persons; and if there be any other thing that is contrary to sound Doctrine, according to the glorious Gospel of the blessed God, which was committed to my trust, said Paul, 1 Tim. 1.9, 10, 11. He that doth evil is to be afraid of such a one, who is the Minister of God, a Revenger to execute wrath on him that doth evil; not on him that doth good; nay, he is a praise unto the same, who is the Minister of God, a Revenger to execute wrath on him that doth evil.  
So then, he is the Power, the Power that is of God, the Power which whosoever resists, resisteth the Ordinance of God, and they that resist shall receive to themselves Damnation; he is the Minister of God, the Minister of God for thy good, who dost well, the Minister of God against him that doth evil, that beareth not the Sword in vain, he that is not a terror to good works, but the evil, that is a praise to him that doth well, that is a Revenger to execute wrath on him that doth evil; and those that are such, are the Powers, the higher Powers, the Rulers, the Ministers of God, to whom every Soul is to be subject, not only for wrath, but also for Conscience sake; the Ordinance of God, the Powers that be ordained of God; and to these subjection must be. Wherefore ye must needs be subject,( saith the Apostle in the following words,) not only for wrath, but also for Conscience sake, vers. 5.  
And the Reason of this is Plain, because otherwise to be, would frustrate the End of Gods sending his Son into the world, which is to reduce Man into Obedience, and to bring him back again to the Lord, from whence he is gone, and to redeem him from Transgression, and the Captivity of Sin, into the Liberty of the Son of God, who is the Minister of God for good, not a terror to good works, but the evil, a praise unto good works, to them that do well, and so are all those who are guided by him, by that of him in them, which sheweth evil, and delivers from it, which is the Son of God, a Revenger to execute wrath on him that doth evil: I say, so are all they that are guided by him, that rule for him, whom the Power rules, he who is the wisdom of God, and the power of God, the higher Power to which every soul is to be subject, in whomsoever, not only for wrath, but also for Conscience sake, who bears not the Sword in vain, nor do those who bear it for him, and in the Motion of that of him in them, which every one should know that rules for God. For, how else can he know how to be, not a terror to good works, but the evil; not a terror to the one, but to the other; not a Revenger of wrath, but a praise; if so be he knows not the Measure of God in himself, that of God in him, the Son( how can he kiss the Son; kiss the Son least he angry; how can he kiss the So●, if he know him not? how can he kiss him, if he be not in him?) the Son of God by whom the World was made, and by whom it is preserved; to whom the Father hath committed all Judgement, to guide, and r●le him; as a place whereunto for him to go for Direction, and council how to rule and how to Judge, and how to put a difference.  
For here hath been the mistake of the world, and the reason of all the havoc, and destruction that hath been made therein, People have not known the Lord; Magistrates, Rulers, Kings, Governours( many of them) have not known the Lord, that of him in them, which Rules for God, which witnesseth to God; and therefore when they have come to Rule, they have Ruled for themselves, and their business hath been to set up themselves, to exalt themselves, not the Lord, and their own Wills as a Law, and to subject the Consciences of Men thereunto; and they that will not bow they have sought to destroy; and the Measure of their Laws, hath not been from the Measure of God in them, which they have not known, but their corrupt wills, who have( as hath been said) made havoc of the Saints, and People of the Most High God, whom they could not bow unto their wills, and make to worship God as they pleased.  
And so every sort of Men as they have come up to Rule, have made a Religion according to that sort, and then have required all to fall down and worship it; and suitable to that sort of Religion, have they had a fiery Furnace, which they have set up, as nabuchadnezzar did of old, and a lions Den, as had Darius, into which all must be cast that comform not thereunto; not knowing in themselves( as I have said) or being guided by that which is of him in them, on whom the Government lies, who is Wonderful counsellor, the Everlasting Father, the Prince of Peace: Of the increase of whose Government, and Peace, there shall be no end; upon the Throne of David, and upon his kingdom, to order it, and establish it with Justice, and with judgement, henceforth even for ever, born in them  
Hence it comes to pass, that the People that go most to Rack,( if I may so say after the manner of men) in the Reign of such, have been the most innocent, and conscientious of men, whose fear towards God, hath not been taught by the Precepts of men; and these have been offered up upon the Racks, and the Gibbits, and the Scaffolds, and the Instruments of Death; and the Estates of these have been spoiled, and their bodies burnt, and tortured, and their Liberties taken away, and their Familyes ruined, and led through unspeakable sufferings, because they could not square with the Measure of the times, or to the Rule of such a Religion; whose worship of the Father was not at Jerusalem, nor in this Mountain, but in Spirit and Truth, and such Worshippers the Father seeks; as Christ said, John 4.21, 22, 23, 24.  
And one end in all, by all those extremities, and cruel sufferings, hath been to see if by such things they could square them to such a Religion, to such a Conformity, who, the more they have been sought to be squared, who have been faithful to the Lord, to the Testimony of God in them, the more have they been carried out against such a Religion, and to deny it to be of God, and have been lead forth of the Lord, and enabled by him to such their Testimony; because they have stood to his Dominion, who is Lord of all, and King of all, and of Conscience. And so Prisons have been filled, and Streets with the bodies and blood of the Innocent; and whole Nations in all the parts of them have been made Acheldema'es, fields of blood; and these have made a Cry because of Cruelty, and the Lord hath seen it, and hath come to reckon with Nations for it, and hath turned them into blood, and given them into the will of their enemies, and blood hath touched blood, and destruction, destruction; and their cruelties have been returned upon their own heads; and the Cup which they have filled unto others, hath been filled to them double; and the righteous God hath recompensed them according to their deeds, in the day that the Measure of their iniquity hath been full, and that he hath made Inquisition for blood.  
Now if Governours, Kings, and all that are in Authority are to be obeied for Conscience sake, be their Commands what they will; and if every soul must be subject to the higher Powers, and if those be the higher Powers who command against the Lord, who are a terror to good works, and not to evil; and if that be the Power that is of God that thus ordains; if the Powers that do thus, be Ordained of God; if whosoever resisteth these Powers, resists the Ordinance of God; and if they that so resist shall receive to themselves damnation; If these be the Rulers, the Ministers of God, that is to say, all that are in Authority, Kings, Governors, all that are in Authority, because in Power, or for that they have Power over Mens bodies, be they what they will, Command they what they will; then how shall the End of the Lord be answered in putting something of himself in Man, to reduce him to Obedience,( as I have said) and to Redeem him from Transgression, and from that which hath Him in Captivity, and seeks to keep him under.  
And so the Minister of God for thy Good, the Ruler, the Power, the higher Power, is that which can make the difference, that can divide aright between Cattle and Cattle, between Spirit, and Spirit, between thing, and thing, between good, and evil, between the righteous, and the wicked, between him that sweareth, and him that feareth an Oath, between him that serveth the Lord, and him that serveth him not; that can know the evil doer, and execute wrath upon him, be a terror to him, a Revenger not to him that doth well, but to the evil doer, which( as I have said) no man can be,( as he should) but he that knows, and is guided by that of God in him, which is wonderful, counsellor( as hath been said) the Everlasting Father, the Prince of Peace. And therefore to this must all come, and this must all know that Rule for God; and the Powers that are thus, are Ordained of God, and these must be obeied for Conscience sake, and no others, that is to say, as those in Authority rule according to this, and no otherwise; for this( as hath been said) is the Power, the higher Power, according unto which as Men rule, and as their Commands square with which they are to be subjected unto, because it proceeds from the Lord, from that of him in them that rule, which hath an answer in the same in those that are under, either to bring them to obey it, or to judge them for the contrary.  
And so for that place, Submit yourselves unto every Ordinance of Man for the Lords sake; whether it be to the King as supreme, or unto Governors, as unto them that are sent by him. It is for the punishment of evil doers, and the praise of them that do well, as are the very following words, 1 Pet. 2.13, 14. So still it is to them that are a punishment to evil doers, and a praise to them that do well, that the submission is to be unto, the obedience, the subjection, and that for the Lords sake, as aforesaid.  
And so for that place to Timothy; I exhort, therefore,( saith Paul) that first of all Supplications, and Prayers, Intercessions, and giving of Thanks, be made for all Men, for Kings, and all that are in Authority. It is, that we may live a quiet, and peaceable life, in all godliness, and honesty; as the very next words also speak, 1 Tim. 2.1, 2, 3. And the following words gives a further reason for it; For( saith he) this is good, and acceptable in the sight of God our Saviour, who will have all Men to be saved, and to come unto the knowledge of the Truth, v. 4. So it is for all Men, as well as for Kings, and all that are in Authority, that he exhorts first of all that Supplications, &c. be made; and the End is Two-fold; first, that under them they might live a quiet, and peaceable life, in godliness and honesty, that they might not be disturbed; the second, that they might be saved; and so Prayers, &c. are to be made, and so it is acceptable, and good in the sight of God our Saviour, who would have such Supplications, &c. to be made, for such, and such, because he would have such and such to be saved; and to have such Supplications made is good and acceptable in the sight of God our Saviour; which implies that Kings, and all that are in Authority may be otherwise, as well as other Men, and may occasion that a quiet, and peaceable life cannot be lead in all godliness, and honesty; therefore he exhorts them to Pray, &c. in the first place, that it may be otherwise; which is all that this place speaks in this matter, which I leave to the Consideration of all who know the Lord to judge in the matter, and whether the judgement that is given be not according to truth, as that in them is suffered to speak, which is of God; and so I leave the matter.  
So that( to Conclude this particular) the Obedience, the Submission, the Subjection is to be for the Lords sake, to the Power, the higher Powers; to the Rulers, to the Ministers of God, that is not a terror to good works, but the evil, that is a praise to them that do well, the Minister of God for their Good; that bears not the Sword in vain, but is the Minister of God, a Revenger to Execute wrath upon the evil doer. And this is the something else than is commonly understood by the Words aforesaid, the other signification as hath been Instanced.  
And good reason it should be so, because the Witness of God will justify a Man in no more than what he doth from, and by the same witness in himself, or another, or that proceedeth from it; for that which witnesseth is the same in all. And if the Witness of God, will not justify a Man in any thing that is not according to, and from that which is of it self in that Man, or another, in vain doth he obey that in himself, or another, which is against the Witness of God; for then the Witness will condemn him; and then in what case is he? for the Witness of God condemning a Man, who can acquit him? If our hearts condemn us, God is Greater than our hearts, and knoweth all things; if our hearts condemn us not, then have we confidence towards God, 1 Joh. 3.20, 21. And he is near that Justifies me, who shall condemn? Who shall lay any thing to the charge of Gods Elect? It is God that justifies; who is he that condemns? It is Christ that died, yea rather that is risen again, Who is even at the Right hand of God, who maketh Intercession for us, Rom. 8.33, 34. And so I have done with this Particular.  
In the next place; What Power is it, and in what to be obeied, that is the Power of God? And who are the Governors and Rulers that are the Ministers of God? And in what are they to be followed? and in what not? Seeing the World is so full of Questions in this matter, and there is such ado about Kings, and kingdoms, and Governors, and Rulers, and Obedience unto them.  
I answer; It hath been declared before. Nevertheless, that I may be more Plain, I shall be yet more particular in this thing.  
I do not mean by all, or any thing that I have said, that Subjects should rise up in Rebellion against their Princes, or against those that are in Authority over them, because they know not, or are not guided by that of God in them; or, for that their laws are contrary thereunto, or grievous, or unrighteous, contrary to Conscience. Nay, Nay, I hold forth no such Doctrine; for there is no such thing will hold in the Testimony of Truth, as by arms, and blood, to oppugn the unrighteous Decrees, and cruel grievances imposed upon Men by those who Rule, because of Conscience. Nay, Nay, the Testimony of Truth is of another nature, of the nature of Truth itself, which seeks not to Enforce it self by Clubs, and arms, but upon Consideration to distil it self into that capacity in Man, which is able to receive it, and to wait till that be accomplished; for Great is the Truth, and it will prevail; and its Greatness forbids any other Way then its own, to accomplish it self; for Clubs, and arms, and Force, and Violence are things below Truth, and are fitted to the Sensual, or Brutish part of Man, as God brings them as punishments or Avengers to satisfy his Justice upon a People that are in Rebellion against him; but they reach not the Mind, the Conscience of Man, as to Convince of Truth; and that which cannot Convince of Truth in the Mind, or Conscience of Man, that Truth useth not against them, who use such things as Clubs and arms against its Children, because of Truth, but leaves it to the Lord, whose it is, who is Truth, and all Truth proceeds from him; whose is Vengeance, and who will repay it; and so it waits his time, and takes his leisure( as able to endure) and bears till then, and is ready to forgive, and makes willing to forgive, and to love Enemies, and to bless them that curse, and to do good to them that hate, and to pray for them that despitefully use, and persecute; and if thy Enemy hunger, to give him meate, and if he thirst, to give him drink; and here's the Dominion of Truth, it can never be overcome, it can never be worn out, nor they who are kept to it, though sore sufferings abide them every where, and in the going through thereof, they lay down their Tabernacles, because Truth, of which they are, is greater than all, is stronger than all, helps to go through all, hath Everlasting strength, and all they who are kept by it, partake thereof, which enables to go through all, when others flinch, not seeing him who is Invisible, which enables to endure, as they did whom the Apostle reckons up as a Cloud of Witnesses, of sore sufferings, and of Faith, that carried them through, Heb. 11. who endured as seeing him who is Invisible, and that's the Reason, because Truth being in them, and they feeling the Testimony of Truth, it is as the hold of a Rock in them, as an Anchor most sure, and steadfast, which is cast within the vail, beyond that which troubles, beyond all the trouble, which keeps and preserves; and in that it brings them through death, it makes it manifest that it is greater than it, viz. death, Truth is so, and all that are guided by it.  
And here is the Dominion which they that overcome strong Cities, come not at ( viz.) to suffer, and to be kept in all sufferings unmoved, undisturbed; as he was who was Truth it self, who when he was reviled, reviled not again; when he suffered he threatened not, but committed it to him who Judges righteously; who his own self bare our sins in his own body on the three, that we being dead to sin should live unto Righteousness, by whose stripes ye were healed, saith the Apostle; and for hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps, who did no sin, neither was guile found in his mouth, 1 Pet. 2.21, 22, 23, 24.  
This was said of the Son of God; and this the Son of God said; Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy; but I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that ye may be the Children of your Father which is in Heaven; for he maketh his Sun to rise on the Evil, and the Good, and sendeth rain on the Just, and the Unjust; for if you love them that love you, what reward have you? do not even the Publicans do so? And if ye salute your Brethren only, what do you more than others? do not even the Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect, Mat. 5.43, to the end. And saith he again; Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also; and, if any Man will sue thee at the Law, and take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away, Mat. 5.38, to the 43.  
And saith the Apostle Paul; recompense no Man evil for evil; provide things honest in the sight of all men; If it be possible, as much as lieth in you, live peaceably with all Men. Dearly Beloved, Avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord: therefore if thine Enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome with evil, but overcome evil with good, Rom. 12.17, to the end.  
This said, and thus did they of old, who are gone before, and have left these things an Example, that we should follow their steps; and this becomes those who are followers of Christ, who prayed for his enemies, Father forgive them, for they know not what they do: and here the Power of God, he who is the Power of God, and the wisdom of God; comes to be Witnessed, when a Man is not overcome of evil, but overcomes evil with good, preys, blesses, loves, doth good, is above the evil; the evil is not over him, but he is over the evil; he is not provok't, he is not enraged, he is not at Swords point, at Daggers drawing, at Pistols cocking( as we use to say) he is not at revenge and blood, but commits it all to him who judges righteously, and prays for his Enemies.  
Here he shewed his Dominion( as I have said) who is Lord of all; Father forgive them( prayed he) for they know not what they do; as aforesaid, when they put him to death, and despitefully used him, and persecuted him; who as a Sheep before his Shearers is dumb, so he opened not his mouth; and he was an ensample, that we should follow his steps, as Peter testifies, as aforesaid.  
Now arms, and Blood, and Force, and Violence, proceed from a thing of a contrary Nature; that which is provoked, that which is overcome of evil; the evil goeth forth, and overcomes such, gets over such, and brings forth the same in such; which is brought forth against them, and so forms such into its own Image of evil; and yet they think they do well to be angry, as Jonah once did when he was out of the way, when he was overcome, because the Lord repented of the evil Jonah had prophesied on Nineveh, when Nineveh repented; and such think that they are brave men, and do overcome, whenas their enemy hath overcome them, and made them do that which they dislik'● in their enemy; and so become Destroyers of what themselves builded, and so make themselves Transgressors. But alas! what glorying is this to be Overcome of Evil, to be overcome by a Mans enemy; and whilst a man seems to have Dominion over the body of another, that man's evil hath Dominion over his spirit, and leads him into Captivity, and hurries him to do through heat and passion, what the others evil entering into him stirs him up unto, which at another time( when he comes to be cool and quiet, and to heed that which judges him) he would not have done; and many a mans life hath gone often on this foot, through Duelling, through fighting, through striking,( besides the ruining the Estates of one another in Law-Suits, and other mischiefs) and so they undo themselves in this world, and( perhaps) in another. From whence comes wars( saith James) and fightings among you? Come they not hence, even of your lusts, which war in your Members? James 4.1. Ye lust, and have not; ye kill, and desire to have; ye sight and war, yet you have not, because ye ask not; ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts, vers. 1, 3.  
Whenas the true greatness is to be able to forgive; the true Nobility to do good to them that despitefully use, and persecute; the true Gentility to pray for a mans enemy; the true Generosity to bless them that curse a man. And this hath Reward in Heaven; this hath a Crown there, and gives Peace, and Rest. This the greatest Revenger when he hath done his utmost, and vented the evil spirit that hath possess't him from his enemy, cannot do. This he would be glad to have done, and not the other, had he been able; and will( when he comes to be considerate) commend it in them that are; but men opening their Doors( I mean their hearts) and giving way to their enemy that moves in another to enter into the same that is in them, of the same Nature, they come to be overcome, and to be run over er'e they are ware, and then death and destruction, and all evil accomplishable, are the attendencies whilst this Cup of evil overflows, and is not kept under.  
And thus I have dispatched this Particular also; and now a Third Question moves unto me.( sc.)  
What then is to be done, when Governours, and those in Authority act not according to, or from, but contrary to that of God in the Conscience? must they not be obeied, it seems they must not be opposed? And this brings me somewhat near the intent of the Question at first proposed concerning Suffering; from which I have a little turned to answer the things aforesaid, which were necessary thereunto.  
I Answer. Nay.  
What then must be done?  
I Answer, They must be suffered.  
How is that? it may be said.  
I Answer again. It must be quietly born, and received patiently, whatsoever is inflicted, because such Commands are not obeied.  
Why?  
I Answer; Because it stands in the Dominion of Truth, so to do( as hath been said) and for that they are in Power.  
But( it may be said) that Power is evil, and therefore no● to be submitted unto, according to what hath been said;( sc.) That the Power which is the Ordinance of God, which whosoever resists, resists the Ordinance of God, is that which is a punishment to evil doers, and a Praise to them that do well.  
I answer. It must be distinguished( that I may be rightly understood) between the Power, and those that are in Power.  
The Power is that which hath been said,( sc.) the Power of God, and the Wisdom of God; as that moves, and as men are acted by that, the Power comes to be made manifest; and men are to be obeied, subjected, and submitted unto therein, as to God, as to the Ordinance of God, as to that which is ordained of God, as to the Power of God, as to the higher Powers, as to the Ministers of God; and that not only for wrath, but for Conscience sake; as hath been declared.  
The men in Power are those who have the Rule, and Government of Nations, and are in the Place of Authority.  
Now the Question is, Whether those that are in Power, who have the Rule and Government of Nations, and are in the Place of Authority, are to be submitted unto in all that they require; yea, or nay?  
I Answer, They are to be submitted unto; that is to say, None ought to rise up against them, and to oppose their Authority, and resist their Dominion, but quietly they ought to suffer whatsoever they shall require, that is not according to that of God in the Conscience;( that is to say) to bear patiently what they shall inflict, because such their Commands are not observed, and leave it to the Lord, waiting quietly on him for deliverance, who sees, and knows, and is able to, yea, and who will, when he sees it good, deliver. For this is to be considered, that they are in Power, that is to say, in the Place of Authority, in Power over men; He that Ruleth over men, must be just, Ruling in the fear of God, 2 Sam. 23.3. Though in such and such things the Power, Christ Jesus, the wisdom of God, and the Power of God, that of him in them moves them not, neither acts them, but the contrary; that is to say, Their Authority as men is of the Lord, though they act not for, or by the Lord; for in this sense also there is no Power but of God, and the Powers that be, are ordained of God, and he that resisteth those in Power, so as to rise up against them, and oppose them, and doth not quietly suffer under them, resisteth the Ordinance of God, and they that so resist, shall receive to themselves Damnation, that is, they shall come to be judged by that which gave the Power, for not quietly submitting to, or suffering what those men in Power impose upon them, for not doing what they require. For, the true Power( as I have said) will judge that which resists evil; which saith, I say unto you( saith Christ) resist not evil; and such shall come to condemnation in that Particular. For, many times such are brought upon a Nation in Judgement, and for the trial of a People. I gave thee a King in my anger, and took him away in my wrath, Hos. 13.11. And to resist this, would be to resist the End of God, either for trial, or for Judgement, or both.  
Besides, Shall the Trumpet be blown in the City, and the People not be afraid? Shall there be evil in a City, and the Lord hath not done it? Amos 3.6. That is to say, Is it not of him? Is it without him? Now the Lords voice crytth unto the City, and the man of wisdom shall see thy Name; hear ye the Rod, and who hath appointed it, Mich. 6.9. He punisheth, he afflicts; he may punish, he may inflict; he may raise up Instruments of Affliction, and Destruction upon a Nation, or a People; even a foreign Power, as to them, and require Nations to submit unto them; as he did nabuchadnezzar in that day, and Shishack King of Egypt, even upon Israel. They shall sorrow a little for the burden of the King of Princes, Mic. 8.10. And the Prophet speaketh expressly, that the Lord had given Edom, Moab, Ammon, Tirus, Sidon, &c. unto nabuchadnezzar King of Babylon, and that the Lord bad him to make yokes and bands, and to put them on his neck, and to sand them by Messengers to the Kings of the Places aforesaid, and command them to say unto their Masters( saith he) Thus saith the Lord of Hosts, the God of Israel; thus shall ye say unto your Masters, I have made the Earth, the Man, and the Beast upon the ground by my great Power, and by my out-stretched arm, and have given it to whom it hath seemed meet unto me; and now I have given all these Lands into the hands of nabuchadnezzar my servant, and the Beasts of the field have I given also to serve him; and all Nations shall serve him, and his son, and his sons son, until the very time of his Land come; and then many Nations, and great Kings shall serve themselves of him, and it shall come to pass that the Nation and Kingdom which will not serve the same nabuchadnezzar, the King of Babylon, and that will not put their Necks under the yoke of the King of Babylon; that Nation will I punish saith the Lord, with the Sword, and with the Famine, and with the Pestilence, until I have consumed them by his hand; but the Nations that bring their neck under the yoke of the King of Babylon, and serve him, those will I let remain still in their own Land, and they shall till it, and dwell therein. And( saith he) I spake also to Zedekiah, King of Judah, according to all these words, saying, Bring your neck under the yoke of the King of Babylon, and serve him, and his People, and live; why will ye die, thou and thy People by the sword, and by the famine, and by the pestilence? as the Lord hath spoken against the Nation that will not serve the King of Babylon. Serve the King of Babylon, and live, &c. Jer. 27.2. to the 18. And so the Prophet  told him upon his submission to the King of Babylon, it should be, and that Jerusalem should not be burnt with fire; and that he should not harken to the Prophets that said the contrary in the Name of the Lord; and yet this was a hard thing for them to receive, and a hard Message to the Prophet to bring, for them to submit to a foreign King: so many Kings, and Nations, and Zedekiah too, or they should be destroyed. Yet thus it was, and the Power that sent him, that appointed nabuchadnezzar to this, was the Lord, however then it was slighted by them, unto whom it came; whom the King of Babylon destroyed according to the Word of the Lord by the Prophet, and Jerusalem was burnt with fire, and Zedekiah taken Captive, and the People put to the Sword, and destroyed with Pestilence, and Famine, for not obeying according to the Word which the Lord had spoken by the Prophet; because Zedekiah served not the King of Babylon, who was a foreign Prince, and opposite to Israel. This said the Prophet, and his Word was fulfilled, and it came to pass on Jerusalem, as aforesaid.  
So here was a Power, and this Power was of the Lord; and his will was executed, and he was his Servant, yet he thought otherwise, he thought not so; but executed his own will, and served his own pleasure, in Destruction, the Sword, and the Pestilence; he knew not the Lord. O Assyrian, the Rod of mine anger, and the staff in their hand is mine indignation. I will sand him against an hypocritical Nation, and against the People of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and cut off Nations, not a few. For he saith, are not my Princes altogether Kings? Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus? As my hand hath found the kingdoms of the Idols, and whose graved Images did excel them of Jerusalem, and of Samaria; shall not I as I have done unto Samaria, and her Idols, so do unto Jerusalem and her Idols? Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Sion, and upon Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks; for he saith by the strength of my hand, I have done it; and by my wisdom, for I am prudent, and I have removed the bounds of the People, and have robbed their treasures, and I have put down the Inhabitants like a Valiant man; and my hand hath found as a Nest, the riches of the People, and as one gathereth Eggs that are left, have I gathered all the Earth; and there was none that moved the wing, or opened the mouth, or peeped. So said the Prophet, Isa. 10.5. to 15. And this doth he who changes times and seasons, and gives the kingdoms of the world to whom he pleaseth; who takes the Beggar from the dunghill, and sets him among Princes, even with the Princes of his People; this said the Prophet, Psal. 113.7, 8.— And, Promotion cometh neither from the East, nor from the West, nor from the South, but God is the Judge, he putteth down one, and setteth up another, Psa. 75.6, 7.  
Therefore men should consider and be wise, and weigh well these things, and not run hastily against every Power, and all sorts of men that come into Authority; not minding or looking to the Lord, to a higher hand than mans, that doth as he pleaseth, and ordereth all things as he pleaseth, And who shall say unto him, as to what he doth, and orders, What dost thou? It is the Word of the Lord, which I am moved to speak, that men may take heed. For affliction cometh not forth of the dust, neither doth trouble spring out of the ground, Job 5.6. But there's a Cause as in God, which they that consider see; and such are subject, not to the evil of them that are in Power, not to their wicked and oppressive Laws, though they are in Authority, so as to do them, to bow unto them, but to the Power by which they came to be as men, above them; for there is no Power in this sense( as I have said) but of God, as Christ said to Pilate, when he was before him, and said unto him, when he answered him not, when he said unto him, Whence art thou? speakest thou not unto me? Knowest thou not that I have power to crucify thee( said he) and have power to release thee? Thou couldst have no power at all against me( said Christ) except it were given thee from above; therefore he that delivered me unto thee hath the greater sin, John 19.10, 11. And so to the Power, he that sees, he that considers, bows, that is to say, to him that orders all things as he pleases, and for the ends he pleases, among the children of men; he that sees things so, he suffers quietly, he is One with the Power by which it is brought, by which it is suffered for trial, or for Judgement, or for both, not to the evil, or to the wickedness of men, or their unjust Laws, who command to their wills.  
And so ye Kings and Rulers of the Earth, Look ye to it, what ye do in this Particular, For, though ye are raised up, and suffered for a time, to do according to your wills( I speak to you that are so) yet the Lord will require it of you, and all the sufferings of the Innocent, and of People because of Opp●ession, yea, of those who you are Judgements upon, as was the case of Jehu and Assyria; and all your unjust Laws and Decrees, and your acting in your wills, and your living in your lusts, and according unto them; and he will, the Lord will render unto you according to your deeds. It is the Word of the Lord.  
And so I have finished this Particular also, which lay upon me to speak, and to clear ere I could well come to that which I chiefly intend in this Treatise, viz. the quiet Principle of suffering, or of bearing a Testimony for the Lord in the loss of all against the Usurpation of men, or laws against his Dominion in the Conscience, who is Lord of all.  
To this I shall speak( as I said at first) and this is the thing unto which this Treatise is terminated by me; and the rather at this time it lies upon me to speak of this matter, because it is already, and will be a time of suffering, as to those who hold, and keep to a pure Conscience as to God and his Truth, and bear Testimony thereunto, and for that there be already who swerve from this of all Professions; and there's a Question arising among many already, Whether they should suffer, or bow unto men? And as for the People called Quakers, a People who are known to suffer, and have been proved in sufferings, and bearing all things, many are tender of them, and pity them, as to what may ensue, for they see great sufferings as to them at the Door, if they should abide them; and therefore think it well( or rather would have them clear of sufferings,) that they may be mistaken somewhat at least in this matter, of suffering, and that the things upon which they so suffer may not be so stood upon, or may be pntermitted by them, so that they may not be destroyed.  
To clear which, or to give Judgement in this matter( and it is according to, and from the Spirit of Truth,) and to satisfy all as to the Ground upon which We go, and as to the Necessity of bearing a Testimony to the Dominion of the Lord in this thing; I shall show  
First, What is Conscience, and the Nature of it in this thing?  
Secondly, What is the Dominion of the Lord in Conscience?  
First, What is Conscience and the Nature of it in this thing?  
It is such as cannot be reached by human. Laws, or Powers, or Force; therefore in vain doth it attempt, what it cannot effect; it is another thing must do it: the Sword of the Spirit which is the Word of God, the Word nigh in the mouth, and in the heart, the Word of Faith which the Apostle preached, which endures for ever, that which witnesses, or it will never be accomplished; the Lord hath spoken it; therefore in vain do men attempt that which is against the Lord, which they can never accomplish.  
Secondly, The Dominion of the Lord, is such in the Consciences of Men, that he will never allow that which shall seek to put him out there, nor hold it guiltless; his controversy with such, as it hath been from Generation to Generation, so it will be for ever, and they shall be broken in pieces; for the Lord hath reserved this Dominion to himself, who hath given the Earth unto the Children of Men. It is the Word of the Lord.  
Now Conscience being of such a Nature that it cannot be reached by that which perishes; and the Dominion of the Lord being such in the Conscience, and so reserved to himself as his peculiar Right; who hath so made it, that not man, but himself, can have Dominion over it, or reach the Conscience by any outward force, or violence. It follows, that not Man, but the Lord is to prescribe to Conscience; and that no Man must not bow that of God in his Conscience, to the Prescriptions of Men; that is to say, he must not yield Man as Lord of his Conscience, by obeying what Man prescribes unto it, but suffer rather, if the Lord shall so permit, what Man can do unto him, because of Conscience, or for not obeying what Man requires as to Conscience; and this is Eternal.  
And the reason is here, because in subjecting of that, he subjects his life, that of God in him which is his life, which should not be subjected; and in subjecting his life, he suffers an Usurpation upon the Rule of that which is his life, viz. that of God in him; and permits that which should not, to rule in his stead, whose Right it is; and this among Men is not to be endured; the Lord will not hold the Man guiltless that doth this, the Master and the Scholar, that thus entrenches on his Dominion, who lives for ever. Judah hath dealt treacherously, and an Abomination is committed in Israel, and in Jerusalem; for Judah hath profaned the holiness of God which he loved, and hath married the daughter of a strange God. The Lord will cut off the Man that doth this, the Master and the Scholar out of the Tabernacles of Jacob, and him that offereth an Offering to the Lord of hosts, Mal. 2.12. And, O Lord our God, other Lords besides Thee, have had Dominion over us, but by thee only will we make mention of thy Name, Isa. 26.13.  
So whatever were the bodily servitude, or the Subjection, and Captivity, in which others besides their own Nation had over their bodies, who in that Day were faithful to the Lord; yet as to their Inward Man, their Mind, and Conscience, that was clear to God, they would not subject that, nor suffer it to be brought under. By thee only will we make Mention of thy Name.  
So the thing stands, and doth remain on perpetual Record, which no Age, or Generation shall be able to wipe out; how the faithful in all Ages, have not bowed the Lordship of God in their Consciences to the Wills of Men, whatever was the Consequence thereof, as to their Being in this World, which they have committed to the Lord, who hath been near them, and delivered them, and become their Saviour; and though he hath suffered many things, yea Death and distress, to attend their bodies, and Men to have their wills in that particular, yet he hath not forsaken, but hath been with his people, and enabled them to endure to the end, and made them faithful unto Death, and carried them through Death; and by their death, and suffering distress( rather than to disobey him, rather than to admit of other Lords over his Lordship, who is eternal, especially Man, whose breath is in his nostrils, and who himself must come to Judgement by that of God in him, which is Lord of Conscience,) have sealed to his Dominion, who is Lord and King, and who endures for ever.  
So by no means, and upon no account must a Subjection be here; for it betrays a Man's life, and gives it to the Murderer, to the Usurper, to him whose Right it is not; and what in a Man lies, prostrates the Dominion of the eternal God to vile man, whose breath is in his nostrils, as hath been said, who must perish, and come to nought, and sets Man above that of God in him, which should reign for ever.  
But it may be said; What then must a Man do when Conformity to Mans laws, and strict Injunctions upon the severest Penalties of Life, Liberty, and Estate, Destruction of a Mans family, and his Relations, and all that he hath in this World, comes in Competition with that of God in the Conscience? May not a Man bow a little in the house of Rimmon, and yet keep his Conscience clear unto God? as said the Man on whose hand the King learned after he was Cured of his leprosy? May he not eat Swines flesh, or suffer it to be put in his mouth, or make as though he eat it, though he doth it not, and this through the favour and suggestion of the Adversary? May he not sit a little in an idols Temple, at an idols feast, and yet have his heart upright to God, who knows it is against his will that he doth it, and so put by his suffering, the undoing of a Man in all he hath in this World? Doth not the Lord require Mercy, and not Sacrifice? and what Mercy is it to Sacrifice all a Man hath, by being a little too strict( happily) to this thing, and to that? Did not Christ say to his Disciples, When they persecute ye in one City, flee unto another? Mat. 10.23. And was not Paul let down in a Basket over the wall, and so made an Escape? And did he not make use of his kinsmans discovery, for the saving of his life, when several of the Vagabond Jews had bound themselves under an Oath to kill him? And was he not preserved by the Guard of Souldiers that the Governor upon notice thereof sent to Conduct him? And cannot you serve God in your houses, and forbear to meet, when the laws, such laws are made against you? Remember your Trades, your Estates, your Callings( may some say), your wives, your children, your little ones, your City, your Country may have need of you, your friends, your neighbours; Offer not up all at once; Remember the good ye may do, and the evil you will run into, if you a little let not down your strictness; If you do so, why, God knows your heart, and he judges according to it, and sees that you are Constrained unto these things upon the Account aforesaid, and that ye approve not the things that you do; Is there no bending to be? No allowances to be made in any kind? Must a Man run upon the Point in all, and offer up all, and be as it were a daily Sacrifice to the lusts of Unreasonable Men, who seek to ruin him, who are glad of the opportunity to ruin him, who seek to do it? Must a Man take it? Must he fall into their mouths( as it were) who Gape for him, when he knows they Gape for him, and this is what they desire? Must he gratify his Enemy of necessity? May not he step aside? May he not forbear? Is he not to consider his wife, and family? May he not keep his heart upright, to God, and yet conform Outwardly to that which is Contrary to his heart, to cut off occasion from that which seeks it?  
I answer. No, upon no Account, and I ground what I say on these Reasons.  
First, So to do is against the very nature and Nobility of Truth, which is not to be overcome, but to overcome. Great is the Truth, and it will prevail, as aforesaid. As any Man keeps to the Testimony of Truth in him, he can never be overcome; he that is overcome, is from Truth; and so to do( as aforesaid) is to be overcome. Man prevails over a man, Punishments, Sufferings, Death, over the Testimony, which wars, which fights with the Testimony, and Man leaning to the fears, to the sufferings, is from the Testimony, and so is carried away with the fear, with the suffering; for through the most cruel sufferings, and Death itself, the Testimony of Truth will led those who are obedient thereunto; it will make him as it is, which is that it can never be overcome. As the Testimonies of all Ages( as I have said) bear witness, and have left their Record through all Generations in Letters of blood to this day.  
Now for a Man to yield, to bow, to connive, to mince, to halt between two Opinions, to seem to be otherwise than a Man is, this is besides the nature and Nobility of Truth, and he is from the Truth, so far as he is found in this. And this I would lay before every man in this particular, how short he is of the very nature and Nobility of Truth so to do, which exalts a Man above the across, and sufferings, makes him to despise it, to tread it under; They refused Deliverance; of whom the Apostle speaks, Heb. 11. Women received their dead, raised to life again. And others( saith he) were tortured, not accepting Deliverance, that they might obtain a better Resurrection, v. 35. By faith Moses when he was come to years, refused to be called the Son of Pharoahs Daughter; Choosing rather to suffer afflictions with the People of God, than to enjoy the pleasure of sin for a season; Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt; for he had an eye to the recompense of Reward, Heb. 11.24, 25, 26, 27. Looking to Jesus, the Author and finisher of our faith, who for the Joy that was set before him, endured the across, and despised the shane, and is set down at the Right hand of God, Heb. 12.2.  
Secondly, Because it is against the End of a Mans coming into the World, which is to do the Will of God. Wherefore when he cometh into the World he saith, Sacrifice and burnt offering for sin thou wouldst not; but a body hast thou prepared me. In Burnt offerings and Sacrifice for sin thou hadst no pleasure; then said I, lo, I come; in the Volume of thy Book it is writ of me, to do thy Will O God! Heb. 10.5, 6, 7. Now to prefer the Impositions of Men, before the Doing of the Will of God, is to work against the End of a Mans coming into the World, which is to do the will of God. To this end was I born, and for this cause came I into the world, that I should bear witness to the truth; so said Christ to Pilate, Joh. 18.37.  
Thirdly, It is Inconsistent with Reason; for that which will most, and longest advance the Prosperity of a Man, that a Man upon all reasonable Considerations, is to promote, and seek; but to do the Will of God, to be lead by his Truth, is the most reasonable Consideration to Advance most and longest the Prosperity of a Man, for it is in Order to his well-being for ever.  
If a Man should live out the dayes of Methusalah, and multiply them over, and over again, and have increase of Riches, till he hath no more Room, and Dominion, and Rule to the End of the Earth, Pleasure, and children, Wife, and pastime without Interruption, Health and strength, and all that a Man can wish, and yet in the End of his dayes die a fool, what will it profit him?  
Did that Man do well? did he reasonably provide for his Prosperity for ever? who said, I will say to my Soul, Soul thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; When God said unto him, Thou fool! this night thy Soul shall be required of thee; then whose shall those things be which thou hast provided? So is he( said the Son of God, who shall come to Judge, who is the Judge of all) that layeth up Treasure for himself, and is not rich to God, Luke 12.19, 20, 21. And what is a Man profited, if a Man shall gain the whole world, and lose his Soul? Or what shall a Man give in exchange for his Soul? Mat. 16.26.  
Therefore for a Man to heed that which doth the Will of God, to be lead by that which leads to God, to do that which God willeth, is the most reasonable Consideration that may be longest, and best to advantage a Mans Prosperity, and well-being for ever. The Law of the Lord is perfect, Converting the Soul. The Testimony of the Lord is sure, making wise the simplo; The Statutes of the Lord are Right, rejoicing the heart; The Commandement of the Lord is pure, enlightening the Eyes; The fear of the Lord is clean, enduring for ever; The Judgements of the Lord are true, and righteous altogether; More to be desired are they than Glod, yea than fine Gold; Sweeter also than honey, and the honey-comb. Moreover, by them is thy Servant warned, and in keeping of them there is great Reward, Psal. 19.7, to the 13.  
Fourthly, Because it answers not to a Mans being in the World, not to do the Will of him who brought him into the World; For the being of a Man in the World is to do the Will of him who brought him in; which being done, it is well with Man; Well done thou good, and faithful servant! thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord, Mat. 25.21. The true Joy of a Mans being, the true refreshing, and comfort is to do the Will of the Lord; here he hath true peace, and no where else; that which is of God in him is not well, but as it is working to him, and doing for him; and his will being done, puts it in rest.  
So that the Consideration is not whether a Man be rich, or poor, in sufferings, or out of sufferings; in sickness, or in health; in liberty, or under restraint; in the abundance of all things, or, in the want of all things; but whether a Man be doing his will; This answers a Mans being in the World; This being done, he is in Peace. For, here's the true Measure of a Mans being in the world, or a Mans answering his being in the World, as he doth, or is doing the Will of God: For to be great, and to be rich; to Lord it, and to have all things to a Mans Desire; to eat, and drink, and sleep, and to be wanton, and pleasuresome, and to spend ones dayes in Pleasure, out of the sense of God, answers not a Mans being in the world, where the will of God is not done; for, not for the other things sake, but to do the will of God, for that purpose Man came into the world.  
Now not to do the will of God, not to obey his will in every point, answers not a mans being in the world, for his being in the world is to do the will of God; and therein lies his Peace.  
Fifthly, It is incongruous to Reason, that he that gave a man his being, should not be obeied by him to whom he gave his being. He to whom a Man obeys, his servant he is. His servants ye are to whom ye obey, whether of sin unto Death, or of obedience unto Righteousness, Rom. 6.26. And how is he a servant of the Lord, that doth not the Will of the Lord? and how doth he the will of the Lord, that obeys him not, that doth another thing, then the Lord requires him to obey?  
Now, If Man command this and that, and that of God in a Man requires him to do otherwise, and a Man obeys that which Man Commands, in disobedience to that which that of God in him requires, is this Obedience unto God? will he accept this? Is this a return answerable to him from whom Man is? Is this congruous to Reason? Offer it to thy governor, and see whether he will accept it at thy hand. If ye love me, keep my Commandements, John 14.15. If ye keep my Commandements, ye shall abide in my love, even as I have kept my my Fathers Commandements, and abide in his love, John 15.10. And his Commandements are not grievous, 1 John 5.3.  
So that which keeps not the Commandements of God, loves not God: A man will not take it well of another that saith he loves him, and yet will not do what he desires him, but the contrary. So all men may see here the difference, between that which doth the will of God, and that which doth it not; between him that serveth the Lord, and him that serveth him not; between that which is a friend to God, and that which is otherwise. Ye are my Friends, if ye do whatsoever I command you, John 15.14. Henceforth I call ye not servants; for the servant knoweth not what his Lord doth; but I have called you friends, for all things that I have received of my Father, I have made known unto you, vers. 15. And here is the liberty of the Son of God, to do the Will of God; and this is the Will of God, that he that is of God should be as he is, Because as he is, so are we in this world; said the Apostle to the Saints, who were born not of blood, nor of the flesh; nor of the will of man, but of God, 1 John 4.17.  
So he that is of God, doth the will of God, and he that is not of God, doth not the will of God; hereby we know the Spirit of Truth, and of error, He that is born of God sinneth not, for his seed remaineth in him; neither can he sin, because he is born of God, He that committeth sin is of the Devil, for the Devil sinneth from the beginning, 1 John 3.8, 9. Whosoever abideth in him, sinneth not; whosoever sinneth hath not seen him, neither known him, vers. 6.  
And this is the Testimony that I bear to the Lord in this thing; he that doth the will of God is born of God; he that doth not the will of God is of the Devil; and the Devil hath no part in God, nor he that hateth his Brother. Love is of God, and every one that loveth, is born of God, and knoweth God; he that loveth not, knoweth not God, for God is love, 1 John 4.7, 8. He that loveth not his Brother, abideth in death. Whosoever hateth his Brother, is a Murderer, and ye know that no Murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the Brethren. But whoso hath this worlds good, and seeth his Brother hath need, and shutteth up his Bowels of Compassion from him, how dwelleth the love of God in him? If a man say I love God, and hateth his Brother, he is a liar, for he t●a●●●veth not his Brother whom he hath see●, 〈…〉 he love God whom he hath not seen? And this Commandement have we from him, that he who loveth God, love his Brother also, 1 John 3.15, 16, 17. 1 John 4.20, 21.  
And these things I writ that men may see where they are who persecute the Just, that Decree unrighteous Decrees, and writ grievances that they have prescribed; The ston shall cry out of the Wall, and the Beam out of the Timber shall answer it; and they shall be desolate, because they have forgotten the Lord, and where is the God of Justice? who will repay every one according to his works in the day that is near wherein he will judge the world in righteousness, and the People with Truth; and the Mountains shall flow down at his presence; and the Hills shall melt; and Lebanon, and Sirion shall leap as a young unicorn, and the Lord over all shall Reign for ever, and ever. Then shall the Heavens rejoice, and the Earth shall be glad, when the Lord shall Reign before his Ancients gloriously; the Moon also shall be confounded, and the Sun abashed, and the haughtiness of man shall be laid low, and the loftiness of man shall be bowed down, and the Lord alone shall be exalted in that Day; and they shall cast their Idols to the Moles, and to the Bats, to go into the clefts of the Rocks, and into the tops of the ragged Rocks, for fear of the Lord, and the Glory of his Majesty, when he ariseth to shake terribly the Earth. And the Desire of all Nations shall come, and he shall Reign whose Right it is; of the increase of whose Government and Peace, there shall be no end, upon the Throne of David, and upon his kingdom to order it, and to establish it with Justice, and with Judgement, henceforth, even for ever; the zeal of the Lord of Hosts shall perform this, and the time is near. Blessed is he that watcheth, and keepeth his Garments; least he walk naked, and they see his shane. Behold I come quickly, and will reward every man according to his Deeds. Amen. Even so come Lord Jesus, Blessed and Holy is he that hath part in the first Resurrection; on such the second Death hath no Power, but they shall be Priests of God, and of Christ, and shall Reign with him a thousand years. Amen. hallelujah.  
And so I have dispatched this Particular also.  
Now, as to those Scriptures,— If they persecute you in one City, fly unto another. And Paul's being let down in a Basket over the Wall, and his Kinsmans Discovery of the Plot against him to take away his life; and other Scriptures of that Nature, I have this to Answer.  
The Lord never required of any to disobey that of him which witnessed in them; then the Lord would be unjust, and accounted to be a hard Master on a right account( which is Blasphemy to imagine); but this he requires, Obedience in every man to that of God made manifest in them, which shows them evil, and what they should do; and according as that moves for a Man to bear his Testimony, openly and before men, so he is to bear it, and to encounter with whatsoever he may meet with, in the bearing of the same: and if unto Death, to Death; and if unto Banishment, to Banishment; and if unto loss of all, to the l●sse of all; for the sake of Jesus Christ, for hereunto is he called. If he hath otherwise purposed of a man, and if he hath other work for him to do, and if he led him elsewhere to testify to his Name, he may give opportunities, and that of him moving, those Opportunities, are to be taken for his Deliverance. As it was with Paul, who sometimes was let down by a Basket over the Wall; and sometimes guarded by a band of men, and so delivered; and sometimes bound at Jerusalem, as he prophesied he should be, who took his Girdle as Paul was going up thither, and said, Thus saith the Holy Ghost, so shall the Jews at Jerusalem bind the man that oweth this Girdle, and shall deliver him into the hands of the Gentiles; and sometimes he was at Rome, and had before Nero; and sometimes he preached at his hired house in Rome, no man forbidding him, and he went boldly to his Testimony where the Lord called him. What mean ye to weep( said he) and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus; when they of that place, and those others that were with him besought him not to go up to Jerusalem upon the prophesy aforesaid, Acts 21.10, 11, 12, 13. And this he did whatsoever was the issue, and he went through much as his Epistles testify.  
And the Son of God many times passed through when they sought to kill him( as the Scriptures testify) for his hour was not come; and till his time he went not up to Jerusalem; and he set his face to go to Jerusalem; and he had a baptism to be baptized with, and he was straitned till it was accomplished; and he rebuked Peter, and said unto him, Get thee behind me Satan, for thou savourest not the things that are of God, but of men; when he took him to him, and said, These things shall not befall thee; as he spake of his sufferings that were to be, when he was going thither. And he went to the Garden where Judas knew where to have him; and he knew Judas was to betray him; and he said, The Son of man goeth as it is written of him, but wo unto that man by whom the Son of man is betrayed; it had been good for that man that he had not been born, Mat. 26.24. And, Put up again thy Sword into his place, for all they that take the Sword shall perish with the Sword, said he to Peter, v. 52. My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews, but now is my kingdom not from hence, said he to Pilate, when he said unto him, What hast thou done? Art thou the King of the Jews? Am I a Jew? thine own Nation, and the chief Priests have delivered thee unto me, John 18.35, 36. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels? Said he to Peter, Mat. 26.53.— The Cup my Father giveth me, shall I not drink it? John 18.11. And, as a sheep before his shearers is dumb, so be opened not his mouth, Isa. 53.7. And, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and I have power to release thee? Thou couldst have no power at all( answered he to Pilate) against me, except it was given thee from above; therefore he that delivered me unto thee hath the greater sin, John 19.10, 11. And, Art thou the Christ, the Son of the Blessed? And Jesus said, I am; and ye shall see the Son of man sitting on the right hand of Power, and coming in the Clouds of Heaven, Mark 14.61, 62.— And I gave my back to the Smiters, and my cheek to them that plucked off the hair; I hide not my face from shane and spitting, Isa. 50.6. And, Who his own self bear our sins, in his own body on the three, that we being dead to sin, should live to righteousness, by whose stripes ye were healed, 1 Pet. 2.24. And, Who before Pontius Pilate witnessed a good confession, 1 Tim. 6.13. And, who saith, Whosoever therefore shall confess me before men, him will I confess before my Father which is in Heaven; but, whosoever shall deny me before men, him will I also deny before my Father which is in Heaven, Mat. 10.32. And, Whosoever therefore shall be ashamed of me, and my words, in this adulterous and sinful Generation; of him also shall the Son of man be ashamed, when he cometh in the glory of the Father, with the Holy Angels, Mark 8.58. And, He that loveth Father, or Mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not up his cross, and followeth after me, is not worthy of me; he that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it, Mat. 10.37, 38, 39. And, If any man come to me, and hate not his father and mother and wife, and children, and brethren, and sisters; yea, and his own life also, he cannot be my Disciple; and whosoever doth not bear his cross, and come after me, cannot be my Disciple; Luke 14.26, 27. And so likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple, vers. 33. And every one that hath forsaken houses, or Brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, shall receive an hundred fold, and shall inherit eternal life, Mat. 19.29. And if we suffer, we shall also Reign with him; if we deny him, he also will deny us, 2 Tim. 2.12.  
And the Reason is manifest, because till a Man come to know that of God in him, to guide him, he knows not how to be carried out to Sufferings, so as he should be, or to do otherwise; and the same Lord that calls to suffering at one time, may make a way to escape at another; and that may be done in the Spirit of the Lord, or by the sufferance of him, which being done by, or in another Spirit, may be denied by the witness of him, whether as to sufferings or otherwise.  
Therefore it concerns every man to know that in him which is of the Lord to guide him, where the Counsel of the Lord is known; whose Counsel must led in all things of this Nature; and what his Counsel leads to, he will carry through; and they that honour him, he will honour them; and what he justifies, who shall condemn? Thou shalt guide me with thy Counsel, and afterward receive me into Glory, Psal. 73.24.  
So this is an Answer to this Question, By no means, and in no case may the Requirings of the Spirit of the Lord in a man, or, that of God in him be disobeyed, be bowed, upon any consideration of advantage, or suffering that can befall a man from men, for so doing; but the Lord is to be obeied, that of him in Man, the Movings of that, whatsoever be the Consequence, which must be left to the Lord; and no Consultations with flesh and blood must be there; but he must be obeied, and the Testimony of him must be born, when he calls to it, whatsoever comes of it: Woe will be to him that shrinketh in such a time, as that, that's flat, and undeniable.  
And the Reason of this is, because if that of God in Man, which witnesseth, condemn a Man,( and condemn him it will, if he walk not according unto it) none can justify him, none can give Peace to him there for ever. When he giveth quietness, who then can cause trouble? and when he hideth his face, who then can behold him? Whether it be dine against a Nation, or against a Man only, Job 34.29.  
So then, this is of concernment to a man, to do that always which may give him Peace with God, by whom he must stand, or fall for ever: For without this man is undone; and no man can procure his Peace when once it is broken with him, but the Lord must give it, or Man cannot have it; and whether he will give it, when Man wilfully hath broken it, knowing he should not have done it, in subjecting the Motion, Counsel, Will, and witness of the Lord; who can tell? For Rebellion is as the sin of Witchcraft, and stubbornness as Iniquity and Idolatry, 1 Sam. 15.23. said the Lord to Saul, who broken his Commandement, and so lost his kingdom. And that which a man doth in disobedience to the Will of God he prefers before the Will of God; and if the Will of Man because of fear or advantage be done, when the Will of God should be done; then the Will of Man is preferred before the Lords. He that loveth houses, lands, wife, children, more than me, is not worthy of me. If a man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters; yea, and his own life also, he cannot be my Disciple; and whosoever he be of you that forsaketh not all that he hath, cannot be my Disciple; as aforesaid. And if any man will come after me, let him deny himself, and take up his cross, and follow me, Mat. 16.24.  
And to him that overcometh, will I grant to sit with me in my Throne, even as I also have overcome, and am sat in my Fathers Throne: And, he that overcometh, shall inherit all things; and I will be his God, and he shall be my Son; and I will give him the morning star, and he shall not be hurt of the second death; and he shall have the white ston with a name written therein, which none knoweth but he that hath it; and he shall eat of the hidden Manna; and he shall be a Pillar in the House of God; and he shall go no more forth, but shall Rule the Nations as with a Rod of Iron; and break them in pieces as a Potters Vessel, shall he break them in shivers; and he shall be given to eat of the three of life, which groweth in the midst of the Paradise of God; and he shall be clothed with white raiment, and his name shall not be blotted out of the Book of Life, but I will confess his Name before my Father( saith Christ) and his Angels; and I will writ upon him the Name of my God, and the Name of the City of my God, which is new Jerusalem, which cometh down from Heaven from my God; and I will writ upon him my New Name; but the fearful, and unbelieving, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the Lake that burneth with fire and brimstone, which is the second death. These things saith the Amen, the faithful and true witness; the beginning of the Creation of God; he that holdeth the seven stars in his right hand; who walketh in the midst of the seven golden Candlesticks; who is the first, and the last; which was dead, and is alive; and behold I live for evermore, and have the Keys of Hell, and of Death; who is the Son of God; who hath his eyes like to a flamme of fire, and whose feet are like to fine brass; that hath the seven Spirits of God, and the seven stars; he that is holy; he that is true; he that hath the Key of David, that openeth, and no man shutteth, that shutteth, and no man openeth.  
Now he that bows, he that bends, he that crutches, he that stoops to man, he that fals under, how doth he overcome? and he that for fear of suffering, or for advantage sake disobeys, and goes against the Principle of God in him, and bows, and stoops that, how doth such a man bow? how doth such a man stoop? and how unworthy is such a man of the Principle of God? and how doth he deserve to have his Candle put out, and what he hath to be taken away, and to be given to another, who subjects the Eternal Principle of God in him, to that which perishes; who prefers a morsel of bread, a mess of Pottage, before his Birth-right; who seeks the favour of men, to please man, before the Lord?  
For this is plain, and undeniable; that which a man prefers, he sets up above all things of that Nature, which he prefers: and that which a man sets up above all things, is over that which he doth not so set up; and that which he doth not so set up, is under; and if this be the will of man that is set up, the will of God is set under; and how unworthy, and unequal, and abominable this is, let the witness of God in every man be heard to judge.  
But it may be said, Weaknesses many times come, and the spirit is willing, but the flesh is weak, as said Christ to his Disciples; and we would willingly glorify God, and confess him before men, and it is good so to do, and we find something in us that is willing so to do; and we have a love to them that do it, and God will bless them; and 'tis nobly done of them; and oh! that we could do so; but there are clogs, and weights, and burdens, and things that stand in the way, Wife, and Children, and Relations, and Callings, and I am a young beginner, and I shall be undone, and crushed in the very bud as it were: And I am an old man, and a Prison is hard, and my children are not yet provided for, nor my Creditors paid, and my estate is embroiled, and Engagements are on it, and there be that gape for my estate; and I would willingly be clear first of my debts, and engagements in the world, and my wife is against me, and she cries out, what will ye undo me and mine? shall we starve? we have hardly bread now, where shall we have it when their hand is laid upon all, and you in Prison? where shall these little ones have bread? shall I see them starve before my eyes? what Religion is this? what need you do so husband? Come, come, God knows your heart, and cannot ye be with your family, and pray there, and speak there, and do them good there, and let these alone? It is an evil time, you may have a time to be public, when these things have an end; and you have been public already, and born your Testimony; and every one( you say) must look to the thing in them, and find that in them, and not be still leaning upon others; and it is an unreasonable thing, that People should still have an Expectation on you, and never be well, unless you be in the front to led into trouble; You know what those who are your friends advice, Pray consider, stay a little, Come let us be together a little with our Children, and let us enjoy one another.  
These things often come, and those things often interpose themselves, and the Enemy is in all by reasonings, and Consultings, to bear down, and overtop the Witness of God; which the more that it is over-prest, the weaker a Man is, for that is his strength, and the more it is suffered to rise, the stronger is a Man, for that which clogs, and hinders, compasses about, and the more there is that compasses about, the more a Man is unable to run the race that is set before him. Wherefore seeing we also are Compassed about with so great a Cloud of Witnesses, let us lay aside every Weight, and the sin that doth so easily beset us, and let us run with Patience the race that is set before us; Looking to Jesus, the Author, and finisher of our Faith, who for the Joy that was set before him, endured the across, despising the shane, and is set down at the Right hand of God, Heb. 12.12.  
So the Way to be rid of these disputes and reasonings, and Consultations, and arguings, to be clear of these Clogs, to put off these Weaknesses, is to heed steadily that which witnesses in a Man, not that which keeps him back, and drags, and weighs him, but what leads him forward, and pricks him thereunto; for therein lies that which will help him; let God arise, let his Enemies be scattered; Let them that hate him flee before him, Psal. 68.1. Hast thou Enemies that seek to hold thee? hast thou them in thee that hate the Lord? knowest not thou what to do with them, or how to be rid or delivered? Let God arise in thee, that which shows thee this which is of God, that makes thee willing to run the Race, to do for God, to obey God: Have thy Eye to this, to the recompense of Reward. Moses had an eye to the recompense of Reward; He endured, as seeing him who is Invisible; and this will help thee, Thou wilt feel strength here; This will give Thee to overcome; and to lay the Consideration of Wife, Children, Estate, all before the Will of God, and at his feet, to do with Thee, and Them, and it, as he pleases, and if he will give thee it, and them, so; It will be as so much received from the Dead; as Abraham received Isaac, and so they will be more to thee than if thou hadst never laid them down, or than if thou hadst been never called to it; and the Lord who is faithful will never see thee to want, and whatsoever is given to him, he suffers not to be lost; He that waiteth on the Lord, shall want nothing that is good; The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing, Psal. 34.10. It hath been tried in all ages, it hath been seen abundantly in this. The way to save is to lose, and the way to lose, is to save, Whosoever will save his life shall lose it; but whosoever shall lose his life for my sake, and the Gospel, the same shall save it, Mark 8.35. God is not Unrighteous to forget your work, and labour of love, which ye have shewed towards his Name, in that ye have ministered to the Saints, and do Minister, Heb. 6.10. And if he was not unrighteous to forget their work, and labour of love, which was in ministering to the Necessities of the Saints, much less will he be to forget the sufferings for his Name; If ye be Reproached for the Name of Christ, happy are ye, for the Spirit of God, and of Glory resteth on you; On their part he is evil spoken of, but on your part he is glorified, 1 Pet. 4.15. And, Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his Name, Phil. 1.29.  
It is a particular Gift, a special privilege, a great honour to have, and to be called to bear a Testimony to the Lord; the very Faithfulness of God is concerned to keep such, and all that is committed to his charge in all well-doing; If any Man suffer for well-doing, if any Man suffer as a Christian,( that's the Christian that suffers for well-doing, that's suffering as a Christian, as a follower of Christ, that suffers for well-doing,) Let him not be ashamed, but let him glorify God in that behalf, 1 Pet. 4.16. And, let them that suffer according to the Will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator, v. 19. Still the faithfulness of God which is the highest that can be spoken, is concerned to keep such. Leave thy fatherless children, I will preserve them alive, and let thy Widows trust in me, Jer. 40.11. Who clothes the Grass of the field; If God so cloath the Grass of the field, which to day is, and to morrow is cast into the Oven; shall he not much more cloath you, O ye of little faith? Mat. 6.30. And takes Care of Sparrows; Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father; but the very hairs of your head are all numbered; fear ye not therefore, ye are of more value than many sparrows, Mat. 10.29, 30. And feeds the young Ravens that call upon him; He giveth to the Beast his food, and to the young Ravens that cry, Psal. 147.9. Whose pleasure it is to give the kingdom; fear not little flock; for it is your fathers good pleasure to give you the kingdom, Luke 12.32. Who is Lord of all, in whose hand is the hearts of all; who turneth the hearts of Kings as the Rivers of Waters. The Kings heart is in the hand of the Lord as the Rivers of Water, he turneth it whithersoever he will, Pro. 21.1. And the hearts of the Fathers to the children; To turn the hearts of the fathers to the children; and the Disobedient to the wisdom of the Just, Luke 1.17. Who doth whatsoever he pleases in heaven, and earth; In whom is the breath of all; who nourishes all, who takes care for all; meat for the Prophet, and bread, by the Bill of a Raven; I have Commanded the Ravens to feed thee there, said the Lord to the Prophet Elijah, when he had Prophesied to Ahab that there should not be due nor rain in three years, but according to his word; and thereupon bad him hid himself by the brook Cherith beyond Jordan; And the Ravens brought him bread and flesh in the Morning, and bread and flesh in the Evening, and he drank of the Brook; and when the Brook was dried up sent him to the widow of Zareptah, and caused the Barrel of meal not to Wast, nor the Cruse of oil to fail, according to the Word of the Lord which he spake by Elijah, when he met the widow, and bad her fetch him a little water to drink, and spake to her to bring a Morsel of bread also in her hand. Thus saith the Lord God of Israel, the barrel of meal shall not wast, neither shall the Cruse of oil fail, until the Day the Lord sendeth rain on the earth. Which he said unto her upon her saying; As the Lord thy God liveth, I have no Cake, but an handful of meal in a barrel, and a little oil in a Cruse; and behold, I am gathering two sticks that I may go in and dress it for me, and my son, that we may eat it, and die: Unto whom the Prophet said; Fear not, go, and do as thou hast said; but make me thereof a little Cake first, and bring it unto Me; and after make for thee, and thy son; for thus saith the Lord God of Israel, the Barrel of meal shall not wast; neither the Cruse of oil fail, until the Day that the Lord sendeth rain on the Earth, as aforesaid, 1 Kings 17 1, to the 17.  
Who would not trust him? They that know thy Name will put their trust in Thee, for thou Lord hast not forsaken them that seek thee, Psal. 9.10. Who would not wait on the Lord? Who would not believe in him? I have been young, and now am old, yet have I not seen the Righteous forsaken, nor his seed begging bread, Psal. 37.25. He will surely own his suffering People; those that bear Testimony for his Name, he will surely testify for them; They that stand for his Dominion, h● will stand surely for them. 'tis Good standing for his Dominion, who lives for ever. Its good having him on ones side, who lives for ever, and who hath all Power in Heaven& Earth, who is greater than all; Out of whose hands, who can deliver? for whom no straite is too hard, no bond too great, no Prison too fast, no Extremity too prevalent; Who is able to save to the uttermost all that come to God by him, who will save his afflicted people, who will save all that put their trust in him.  
This then is of Concernment, this will weigh down all, this will keep all under, this will enable to endure, this will bear through all; viz. The Lord is able, the Lord will Deliver all them that wait upon him.  
But it may be said again; Is every Suffering of that Weight? May not a Man be mistaken? Is he to put his all upon the Obedience of that which speaketh in him? May he not be as well too forward to suffer, as too backward? Is there not a vain forward spirit, that oftentimes goes forth to Suffer, to have whereof to Glory? and do not many make shipwreck here?  
I answer, There is a Necessity to Obey the Lord in every thing that he requires; that's undeniable, but the thing is how to know the Will of him, whom it is of Necessity to Obey; for if there be a mistake, it may produce Suffering without a Ground; and where Suffering is without a Ground, that is to say, if it be not as to the Lord, or required of him, and there be deliverance, there the same will led to Glory, which made the mistake in the Suffering; and too oft it is that such a spirit surpriseth many a Man, and leads him forth to that which he should not; and then raiseth him to think that of himself which he is not; and Truth, and the Name of the Lord comes to suffer, and that which a Man professes comes to suffer by such sufferings, by such spirits, and that Man hath no true advantage by his sufferings, but it becomes many times the undoing of such a Man in soul and body. As sufferings are Weighty, so that which is the Cause, or Reason, or Ground, wherefore a Man suffers, should be as Weighty, yea, bearing down, in relation to the Lord, all that may be said, and all that a Man may come to suffer in Obedience thereunto.  
Now nothing but the Will of God is that which should led out to things of this nature; and his will is Weighty, the least Iota of it( if I may so speak, for his will is himself, yet in reference unto Man I speak, and the manifestation of it to Men) is weightier than all a Man can suffer for so doing; Our light affliction, which is but for a[ Moment] worketh for us a far more exceeding weight of Glory, 2 Cor. 4.17. Light affliction, Weight of Glory; a far more exceeding weight of Glory. Our light affliction worketh; If we suffer with him, we shall also reign with him; if we deny him, he also will deny us,( as aforesaid) For I reckon( saith Paul) that the sufferings of this present time, are not worthy to be compared to the Glory that shall be revealed in us, Rom. 8.18. What then is the Will, and how great and weighty is it, in the following of which there is such a weight, such a far more exceeding weight, than the light affliction, a far more exceeding weight of Glory? In comparison of which all afflictions that are to be undergone in the following thereof, are but light, and not worthy to be compared, to be compared with the Glory that shall be revealed.  
And this all people are to know, and there is a necessity in it, ( sc.) that of God in them, whereby, and in which to know, and be assured of, and not to be mistaken as to the Will of God; that being certain of that for which they suffer, they may be kept therein, and preserved through their suffering, and receive the Crown of Glory, which the Lord the righteous Judge will give unto them in that Day, and not only unto them, but unto all those that love the Lord Jesus, and his appearing and coming. And so I have finished this particular.  
Now as to the Question moved in the first place of this Treatise, viz. Whether the Dominion of God in the Consciences of Men, be that which Men are to bear witness unto, through the greatest sufferings? And whether such a bearing witness through the greatest sufferings to such his Dominion, be not that which is required of every particular person, in whom there is a witness of such his Dominion?  
I answer further; That as the Dominion of the Lord is above all, and particularly in the Conscience, so it is to be testified unto, as that which is greater than all, and no Consideration must be paramount to this, or suffered to equal it.  
For suppose a Man had a great Dominion, acquired by himself, and wrought through with his own blood, and fetled unto him in the greatest assurance, and all that are in it made free-men on this foot, ( sc.) that they be faithful unto him who hath given them the freedom in the Dominion; will he not think it strange, and judge it to be the highest Ingratitude, and usurpation imaginable, if One of this Number should aspire unto the Dominion himself; who in the Dominion of it is free, as he keeps therein, and seek to justle out him who is Lord thereof, and to require fealty to him of the Subjects of that Dominion, as their lawful King, who ought to be subject himself, and come under his Dominion? Will not this King forthwith take Cognizance of his Rebellion, and proceed with him out of hand, as a traitor to his Crown and Dignity? and by how much the Dominion is near unto him, will he not seek the riddance of this traitor out of his kingdom, that his kingdom may be free, and he in safety from such an Enemy?  
Even so the Lord hath purchased unto himself a kingdom with his own blood in the Consciences of Men, the blood of the Son of God; To those who observe his Decrees, and submit to his Government, he gives the freedom of his kingdom, will he hold him guiltless that shall seek to rob him of his Dominion, and divest him of his Crown and Dignity, by endeavouring to rule in the Consciences of Men, whose kingdom is an Everlasting kingdom, and his Dominion that which shall never have End? Will he think him worthy of his kingdom, who will not suffer the loss of any thing for it? Is it not worth a seeking for, a suffering for; which is eternal with God in the Heavens? hath he not, will he not split all in pieces, that have, and shall oppose him herein? will he not say, As for all those mine Enemies that would not have me to reign over them, bring them hither, and slay them before me? will it not be hard in that day for such as have loved any thing more than him, houses, lands, Wife, children, and a Man's life? will he not dash them to pieces as a Potters vessel, that seek thus to deprive him of his kingdom and Dominion? Be wise therefore, O ye Kings, and be instructed, O ye Judges of the Earth. Kiss the Son, least he be angry, and ye perish from the Way, If his wrath be kindled, yea but a little; blessed are all they that put their trust in him.  
And so I have finished this Treatise concerning Suffering.  
Geo bishop. bristol 7th, 9th Month 1663   

A Little TREATISE Concerning GLORY.  
BEING The Revelation of God, in his Servant GEORGE bishop.  Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 7.30. Thou shalt guide me with thy Counsel, and afterward receive me to Glory, Psal. 73.24. These words spake Jesus, and lift up his eyes to Heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee, John 17.1. Father, glorify thy name. Then came there a voice from Heaven, saying, I have both glorified it, and will glorify it again, John 12.28. 
Printed in the Year, 1664.   

A little TREATISE Concerning GLORY, &c.  
GLORY is the highest thing, and last, that Mortals can attain unto in this world, whether regard be had to the things of this life, or the things of that which is to come.  
To this life; for here the Perfection of all is the glory of a man; yet,— I have seen an end of all perfection; but thy Commandements are exceeding broad, Psal. 119.96.  
To that which is to come; for the glory of all is Perfection. Wherefore leaving the Principles of the Doctrine of Christ, let us go on to perfection, Heb. 6.1.  
Glory then as to this life, and that which is to come, is the Perfection of whatsoever a Man undertakes, whether it be as a Man, or a Christian.  
As a Man; For, Behold we count them happy which endure, James 4.11.  
As a Christian; For, We are more than conquerors through him that loved us, Rom. 8.37.  
So then, the Glory of all, is to be perfect in all a Man undertakes under the Sun, whether it be as to doing or suffering.  
As to doing; for he that begins, and doth not finish hath not Glory. All that behold it begin to mock him, saying, This man began to build, and was not able to finish, Luke 14.29, 30.  
As to suffering; He that endures to the end, the same shall be saved, Mat. 24.13.  
And this is that of which I am to treat, and for which purpose the Revelation of God is with me what to speak in this matter.  
This then is the sum of what I have to say; Glory is the completing of every thing; Or, the completing of every thing, the well finishing of a thing, the good end is Glory.  
And here I must distinguish, between glory and glory; Glory, that is to say, that which is the sum and End of that which perishes; and Glory, that is to say, that which endures for ever.  
Glory, that is that which is the sum and end of that which perishes, passes away.  
Glory, That is that which endures for ever, is everlasting.  
And of this it is that I have here to speak, viz. Everlasting Glory; or the Glory that survives all that perishes, that endures for ever, the sum and end of all a Mans actions in the world in reference to Eternity; that the End be well; that the End be good; that the summing up of all, the concluding of all, the shutting up of all, be good, be well, be as it should be: this is a weighty thing, and of highest consequence, everlasting Glory; the good end of all a Man doth for ever and ever; that the end be so; that the shutting up of all be so, the summing up of all, the concluding of all, that it be in Peace.  
For this cause therefore, do I now writ, that every man may mind, that every man may consider in this his day the things that belong unto his everlasting Peace, that he may conclude well, that he may end well, that the summing up of all may be well, that his end may be Peace, that he may lay down his head in Peace, that his end may be in the Spirit, that he may finish his work, that he may sum up his dayes in that which is everlasting, that he may not die as a fool dieth, with his work unfinished, with his work unperfected, with his work on this side life, on this side Glory, on this side Perfection, the Perfection of that for which purpose he came into the world to do in reference to Eternity, the Perfecting of holinesse in the fear of the Lord: for this will be hard, this will be a grievous thing in the end, this will be int●●●erable in the day of the Lord, to have a Mans glass run out, his Day closed, his Thread cut, his silver Cord broken, and he not possessing everlasting Peace, and he not certain of Glory everlasting; of a sure end of all his work under the Sun in order to Eternity, of a good end to all that he hath done, of the conclusion of all, that it is as it should be, as it ought to be, er'e ever he can attain everlasting rest.  
In order to this I have somewhat to say to Men of all Sorts, Ranks, Qualities, Conditions, whatsoever: You must all know, and believe in, and be guided by that in you which witnesseth to God, Christ Jesus the wisdom of God, and the Power of God, the Measure of him in y u which witnesses against evil, if ever you come to God, to be glorified with God; if ever you come to Glory, to the finishing of your course well, to the laying down of your heads in Peace, to the Crown which is immortal, to the Rest which is for the People of God, to the Joy unspeakable, and full of Glory, to the Inheritance incorruptible, which fadeth not away, eternal with God in the Heavens, to Mount Sion, to the City of the Living God, the Heavenly Jerusalem, to the innumerable Company of Angels, to the general Assembly, and Church of the first born, which are written in Heaven, to God the Judge of all, to the Spirits of Just men made Perfect, to Jesus the Mediator of the New Covenant, to the Blood of Sprinkling that speaketh better things than that of Abel, to the everlasting good end in the Spirit, the conclusion of all in that which never shall have an end, the life immortal, eternal, the Glory that is to be revealed at the Coming of Christ, the shutting up of all in that which remains for ever, which shall never fade, nor pass away, which is everlasting.  
I say, in order to this, you must know, believe in, receive, be guided by that in you which witnesses to God, which is everlasting.  
In order hereunto, I shall lay before you these Particulars.  
First, That there is no other Name under Heaven given among men whereby ye can be saved; neither is there Salvation in any other, as the Apostle said, Acts 4.12. Presume ye what ye will, think ye what ye can, despise ye as ye are able, conceive ye as much as can be to the contrary, I say, then Christ the Lord, Christ Jesus the wisdom of God, and the Power of God, the Measure of him in you which witnesses to God, which shows you what ye should do, which reproves, which makes manifest; the Light, the Light of the world, the true Light, that lighteth every man that cometh into the world; and this you shall eternally witness, it is the Word of the Lord. For, that which gives a man the sight of the state in the which a Man is, and testifies to God against a Mans deeds, that they are evil, is the Light of the Son of God that is come into the World, to redeem Man, and to bring him to God.  
Secondly, That the Grace that saveth, which bringeth Salvation, the Grace of God which hath appeared to all men, is that which teacheth to deny all ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world, as the Apostle also testifies, Tit. 2.11, 12. By which Grace ye must be saved through Faith, and that not of your selves, it is the gift of God; as he faith again, Ephes. 2.8. Which Faith is the Word nigh in the mouth, and in the heart; the Word of Faith which we preach, saith he also, Rom. 10.8. The Word which endures for ever, as saith Peter, 1 Pet. 1. last. The Righteousness of Faith; which Paul saith again, saith on this wise; Say not in thine heart, Who shall ascend into heaven?( that is, to bring Christ down from above) Or, who shall descend into the deep?( that is, to bring up Christ from the dead) but what saith it? the Word is nigh Thee in thy mouth, and in thy heart, Rom. 10.6, 7, 8. And this is Salvation, the Gospel of Salvation, Ephes. 1.13. The Common Salvation, judas 3. The Power of God to Salvation, Rom. 1.16. The Salvation of God, Acts 28.28. The Salvation of the Soul, 1 Pet. 1.9. The Salvation of which the Prophets spake, as Moses, who said; For this Commandement which I Command Thee this Day, is not hidden from thee; neither is it far off; It is not in heaven, that thou shouldst say, who shall go for us in heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the Sea, that thou shouldst say, Who shall go over the Sea for us, and bring it unto us, that we may hear it, and do it? But the Word is very nigh unto Thee, in thy mouth, and in thy heart, that Thou mayst do it, Deut. 30.11, 12, 13, 14.  
And Isaiah, who spake after this manner; For the People shall dwell in Zion at Jerusalem; Thou shalt weep no more; he will be very gracious to Thee at the voice of thy Cry; When he shall hear it, he will answer Thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers be removed into a Corner any more, but thine eyes shall see thy Teachers, and thine ears shall hear a Word behind Thee; saying, This is the Way, walk ye in it, when ye turn to the right hand, and when ye turn to the left, Isa. 30.19, 20, 21.  
And Jeremiah( to add no more) saith from the Lord; Behold the dayes come, saith the Lord, that I will make a Covenant with the house of Israel, and the house of Judah; not according to the Covenant which I made with their fathers in the Day that I took them by the hand to bring them out of the Land of Egypt( which my Covenant they broke, although I was a Husband to them, saith the Lord); But this shall be the Covenant that I will make to the house of Israel, After those dayes, saith the Lord, I will put my Law into their Inward parts, and writ it in their hearts, and will be their God, and they shall be my People. And they shall teach no more every Man his Neighbour, and every Man his Brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them, saith the Lord; for I will forgive their Iniquities, and I will remember their sins no more, Jer. 31.31, 32, 33, 34. And these Prophesies are manifest, which the Prophets thus spake, and their Testimony is true, and it is now witnessed by Thousands who know the Lord; in whom these Prophesies are fulfilled.  
Thirdly, The Salvation of Gods Elect is through Faith in the Son of God, who is the Saviour of the World, Tit. 1.1. Gal. 2.10. 1 Joh. 4.14. And this Faith is the substance of things not seen, the evidence of things hoped for; so saith the Apostle. Now Faith is the Substance( saith he) of things not seen; the Evidence of things hoped for, Heb. 11.1. For( saith Paul) the things that are seen are temporal, but the things that are not seen are eternal, 2 Cor. 4.18. Now a temporal thing, or a Body, that is so, you must not look for; for though Paul knew him so, though we have known Christ after the flesh, yet he knew him no more; yet now henceforth know we him no more, saith he, 2 Cor. 5.16. So that it is not an Outward thing, or a body, as yours, or such a body, as yours, is it that you must now look after when you are spoken to of Christ; but this is that you are to look after, Christ in the Spirit, the Spirit of Christ in you. Now if any Man hath not the Spirit of Christ, he is none of his, Rom. 8.9. The Manifestation of the Spirit which is given to every Man to profit withall, 1 Cor. 12.7. The Comforter, who when he is come; he will Reprove( saith Christ) the World of sin, and of Righteousnes●, and of Judgement; for nevertheless, I tell you the Truth,( said he) it is Expedient for you that I go away; for if I go not away the Comforter will not come unto you, but if I depart I will sand him unto you, Joh. 16.7, 8. The Spirit of Truth, which guideth into all Truth, which proceedeth from the Father, which testifies of Jesus, which shall testify of me, Joh. 15.26.16.13. This you must know in you, this you must believe in, this you must follow, this you must be guided by( that which Reproves, that which makes manifest) ere you can come to God.  
Fourthly, The things of God are not seen but by the Spirit of God, and the Manifestation of the Spirit of God, is not in the Power of Man. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth; So is every One that is born of the Spirit, Joh. 3.8. Therefore every Man must know the Principle of God, the Manifestation of the Spirit,& come to that, ere he can know the things that are of God.  
Now the Principle of God in Mar is Christ Jesus, Christ Jesus the wisdom of God, and the Power of God, the Measure of him, that in every Man of him which Reproves, which makes manifest, to this must every Man come, to know the things that are of God; to the beginning he must come, ere he can come to the End; I am Alpha, and Omega, the Beginning, and the Ending saith the Lord; which is, and which was, and which is to come, the Almighty, Rev. 1.8. He hath placed this in every Man, for every Man to be turned unto this, that he may know the Beginning, and from the Beginning come to the End; for he that never comes to the Beginning, can never reach the End. It is not in another Man what is for thee to mind as to God, that is to say, so as not in thy self, but it is in thee a Measure of him in thee; the Principle of him in thee, that thou mayst know in thy self something of God, whereunto to go, that thou mayst be lead to God, to know the things that are of God, which is the Principle of God; for every thing is seen in its Principle; and this is his Principle, that in thee which witnesses to him; For, No Man hath ascended up to heaven, but he that came down from heaven, Even the Son of Man which is in heaven, Joh. 3.13. And, saith the Apostle, What Man knoweth the things of a Man, save the spirit of a Man, which is within him; Even so the things of God knoweth no Man, but the spirit of God. Now we have not received the spirit of the World, but the spirit which is of God, that we may know the things that are freely given to us of God; which things also we speak not in the Words that Mans wisdom teacheth, but which the Holy Ghost teacheth, Comparing spiritual things with spiritual; but the natural Man receiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned; but the spiritual Man judgeth all things, but he himself is judged of no Man. For, who hath known the Mind of the Lord, that he may Instruct him? But we have the Mind of Christ, 1 Cor. 2.11. to the end.  
So then to the Principle of God every Man must come, to know the things that are of God; for in the Principle the things are seen, and no where else; and the Principle of God being that which witnesseth to God in every Man, every Man must come to that to know the things that are of God. And this is Truth; For that which gives the knowledge of any thing, is the Principle of the thing; and that which gives the knowledge of the things of God, is the Principle of God, which is that which Witnesses to God; as hath been declared: therefore to this must every Man come to bring him unto God.  
Fifthly, The things that are Immortal, are without the comprehension of the Natural Man, which must die, which must perish, and come to nought; the Natural Man receiveth them not, neither can he know them( as hath been rehearsed) for they are spiritually discerned. A necessity there is then that a Man come to know something that is more than Mortal, wherein to Comprehend the things that are Immortal. Now Immortality is Man's last home( as I may so say) after he hath fulfilled his Generation, that is to say, a state after the Natural that must remain for Ever. It concerns a Man therefore, to know that which will give him to understand the things which appertain to this state, that it may be well with him for Ever, till Immortality hath an End. Now this to know can no otherwise be, than in, and by that in a Man which is Immortal, which never dies, or perishes, or comes to nought, but abides for Ever; and this is no where but in that which judges the Mortal; the things that pass away, that must die, which shakes all that can be shaken, that that which cannot he shaken may abide; which is Immortal: Therefore Paul, who was a Witness of these things, spake; For this Corruptible( saith he) must put on Incorruption, and this Mortal must put on Immortality; So when this Corruptible shall have put on Incorruption, and this mortal shall have put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in Victory. O Death! where is thy sting? O grave! where is thy Victory? the sting of Death is sin, and the strength of sin is the Law; but thanks be to God which gives us the Victory, through our Lord Jesus Christ, 1 Cor. 15.54, 55, 56, 57.  
Sixthly, The Eternal Inheritance, the Enduring Substance which passes not away, which is Eternal with God in the Heavens, is no where to be found, but in that which is Eternal. Therefore it is unavoidably true, that that which is Eternal a man must come to know, er'e he can find out the Inheritance which is Eternal; and where is this, but in that which reproves, that which passes away, that hath a bound, a time, a limit, and the bound, the limit of that which hath a time, is that which was before time, that hath no bound, or limit, which is Eternal. And this said Paul again, We know( saith he) that if our Earthly House of this Tabernacle were dissolved, we have( he speaks of Possession) a building of God, a House not made with hands, Eternal in the Heavens, 2 Cor. 5.1.  
Sixthly, The Enduring Substance, the Inheritance which passes not away, must be in something that Endures, in something that passes not away. Now what can there be found that passes not away, that endures, in that which endures not, that passes away? Now all that perishes, all that fades away, all that is on this side of Eternity, all that is made to perish, passes away, it endureth not. The voice said cry, and he said, what shall I cry? All flesh is grass, and all the goodliness thereof as the Flower of the Field; the grass withereth, the Flower fadeth, because the Spirit of the Lord bloweth upon it. Surely the People is grass, the grass withereth, the flower fadeth, but the Word of our God shall stand for ever, Isa. 4.6, 7, 8. And, that which endures for ever, is that which judges that which passes away.  
seventhly, The Immortality, the Inheritance incorruptible, which is with the Saints in Light, is in the Light which judges darkness, which the darkness cannot comprehend. Now this Light is Christ, the Measure of him in every One which shineth in darkness, but the darkness comprehends it not, but in the light it is seen, which judges darkness, which the darkness cannot comprehend. Therefore to the light every Man must come, to that which makes manifest in him, to that which reproves, that he may know Immortality; the Inheritance that is Incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you. Said the Apostle Peter, 1 Pet. 1.4. And said Paul, Giving thanks unto the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light, Col. 1.12.  
Lastly, The things of the Concernment of another world are not to be fathomed by the spirit which is of this; and therefore something that is not of this world must be known that may give a Man to fathom the things that are of another. In vain doth a Man plough with that which will not tear up the ground: or seek to draw water with that which will not re●ch. This will not give a Man comfort in the End; therefore an expedient suitable to the end a Man aims at, is of necessary consequence for a Man to have wherewithal to accomplish the thing at which he aims.  
Now Glory being the thing that is in the eye of every man, the Mark( at least in pretence) that is the aim of every man. There is a necessity therefore that every man come to know, and heed that, which will bring him to Glory. Now a man cannot come to Glory, but in the way that leads to it; and the way that leads to it, is of the same Nature of which Glory is, which being Eternal, something which is Eternal is that which must led unto it; and that which leads unto it, is( as aforesaid) that which witnesseth.  
So to this must every man come, to the beginning, before he can attain the end; that which advices, that which counsels, that which shows a man what he should do, is that which brings a Man( as he thereunto takes heed) to that which being done, saith to him, Well done good and faithful Servant, enter thou into the joy of thy Lord. Now the joy of the Lord is the fulfilling of the work; he that fulfils the work of the Lord, enters into the joy of the Lord; the well done good and faithful servant doth it; the finishing of a mans work; his work done, the good and faithful servant, that hath well done, that hath finished all he hath to do well, enters; here's glory, the good end of all; and he that comes to the good end, must first come to the good beginning; and the good beginning is that which leads, advices, counsels shows a man what he should do. This brings to the good end, to Glory, Thou shalt led me with thy Counsel, and afterward receive me to glory, Psal. 73.24.  
Thus it was with him who went before, who came into the world to do his will; he had a work to finish, and he said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee, John 17.1. When the hour was come, wherein he was to finish his work, the work which he was to do; for which purpose he came into the world. Father( said he) glorify thy Son( bring him to finish what he came into the world to do, enable him thereunto) that thy Son may glorify thee( by the finishing of the work, for which cause thou sentest him into the world) this glorifies the Father to finish the work he hath appointed a man to do: And this is Glory for a man to finish that which to do he is appointed. These words spake Jesus, and lift up his voice to Heaven, and said, Father, the hour is come, glorify thy Son, that thy Son may also glorify thee, as aforesaid. And, I have a baptism, with which I am to be baptized, and how am I straitned, till it be accomplished? Luke 12.50. Who, for the joy that was set before him, endured the cross, and despised the shane, and is set down at the right hand of the Throne of God, Heb. 12.2. And( saith he) I have glorified thee on earth; I have finished the work that thou gavest me to do; and now, O Father! glorify thou me with thine own self, with the glory I had with thee before the world was, John 17.4.  
So then the finishing of the work which was given him to do, was that which glorified the Father; and having glorified the Father i● the finishing of the work, which was given him to do; he saith, glorify me with thine own self with the Glory which I had with thee before the world was. And what was as to the Head is the same unto the Members; the same way to Glory they must go; the same work they must do, which is the way to Glory; that is, the Will of God, the same Glory they must glorify God withall, as he did, that so they may be glorified with the same Glory which they had with him before the world was; that is to say, They must do his will; the work which he hath given them to do; the work being done, they glorify God; the Lord being glorified, they may speak to the Lord to glorify them with his own self, with the Glory which they had with him before the world was; that is to say, his own Seed which was with him before the world was; by which the world was made, and by which it is preserved; which is come into the world, into the Particular of this, and that man; which moves to God, and the doing of his will; which came to do his will; which was glorified with the Father before the world was made, which is come from the bosom of the Father into the world to do his will, which having finished the work that he hath given it to do, glorifies the Father, and is glorified with the Father, with the Glory which it had with the Father before the world was, and so will all they be, that are lead by it.  
So to the Seed, the Seed which is Christ, that which witnesses to God, which reproves, which makes manifest the Measure of him in every Man, must every Man come to know the will of God, and to do the will of God; to glorify his Name by finishing the work which he hath given them to do; which being done, they may ask to be glorified with the Father, with the Glory which was before the world was.  
And so I have finished this Particular, which lay upon me from the Lord to open, that this thing may be understood, which many talk of, but few understand; that is to say, Glory; which is the talk of every one, which seems to be the aim of every man; at least the Desire, Glory, Glory, Glory they would have, Let me die the death of the Righteous, and let my latter end be like his, said Balaam, when his eyes were open, and he prophesied of Israel; but who goes the way to Glory? who heeds the Measure of God in them, the Principle of God, to be lead by that, to be counseled by that, to be guided by that, that which witnesses, that which makes manifest, that which reproves, that they may finish the work that is given them to do, that they may come to Glory, that Glory that was with the Father before the world was.  
And so I am clear in this Particular, having opened thi● thing, according to the Revelation of God in me, to the understanding of the simplo, that this thing m●y also be known, the Satisfaction, the Rest, the Peace that is in well-doing when the work is finished; There remains a Rest for the People of God; a Rest from their labours when their work is done; a Crown Immortal, an Eternal weight of Glory; the finishing, the concluding, the shutting up of all well in that which is well, the good end of all; the well done good and faithful Servant, enter into the Joy of thy Lord; the Glory that is to be revealed at the coming of Christ, which no eye hath seen, or ear heard, neither hath it entered into the heart of Man to conceive, which he hath prepared for them that wait upon him, Joy unspeakable, and full of Glory, which is in doing the Will of God, which is in finishing the work which he hath given a Man to do, and no where else, which none can understand but they which do his will; which a stranger cannot know, which is strange to him that is not exercised therewith, which is everlasting. And so I have done with this Particular.  
Geo: bishop. Newgate Prison bristol 14th of 12th Mo. 1663  
THE END.