be uncloathed but cloathed upon that Mortality might be swallowed up of Life And now see a little what is at home Phil 3.20 But our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ O! what Sorrows Sins Sighings and Complainings do attend us here But there is freedom from all There is glorious Sights without sinning There is Smiles without Frowns There is Love without Envie There is eternal Embracings without disputings There is all things New and never grows old There is no weariness in that way There is the answer of Faith without Fears There is all delightful Joyes without Tears In a word we shall know as we are known and see God and sin no more O come Lord Jesus come quickly my soul longs for this Love Quest Now if any should say Why then was Paul or any in a strait if this be so they need be in no strait in this debait how could Paul be in a strait Answ From these Causes Cause 1. There is a great union and near relation between soul and body being espoused together by God himself and when the soul groans and longs to be dissolved then Interest and Propriety in this affinity puts in its appeals and so makes a stop or a stand and so produces a Strait Cause 2. Is taken from the nature of Heaven and Glory which is far above and beyond the low capacity of the Soul that though the soul loves it yet when it 's a going it fears and is at a stand or strait Cause 3. Is because the dispute in the Case lies between the Affection and Judgment Now where Affection carries and Judgment joyns in Spirituals it goes delightfully and where Judgment carries and Affection stoops or joyns in with Judgment there it goes on powerfully but when they are divided and there is ground for both both ways there is great struglings and straits so is there in this Case Judgment and Affection look upward and downward Cause 4. Is a point of Interest or Propriety on both sides as in the Text To dye is gain to live is Christ Now you must know that Propriety divided will cause great debates and make the mind thus imployed to be at a stand Cause 5. It is a reasoning between Love and Loyalty Love is a fire or affection that ascends and flies high Loyalty looks to its duty though it be to go backward or forward Now when this comes in competition they will as in this Text cause a stand or strait Cause 6. An unaccustomed Change in any thing will cause a stand or stop and so a strait as the departure of the soul from the body is Cause 7. You must mind that Death is compared to a sleep and no man is willing to go to sleep till he be fully weary and for the most part Death comes to take us from the world before we are fully weary of the world And sometimes there is some work to do and men are not willing without some reasonings to go to sleep before their work is done Some Child to bring up or some Wife to love a little longer or Husband c. These are some of the Causes why Souls are at a stand or strait when Death comes I should now shew you some of the Scriptures and Reasons that some bring to prove the Soul mortal but they are not worth the mentioning only mind their Scriptures Gen. 2.17 Josh 2.13 1 Kings 2.2 Job 4.19 21. Chap. 14.1 2. 7.8 9 10 11 12. chap. 34.15 Psal 89.46 Psal 103.15 16. 115.17 Eccles 3.19 1 Cor. 15.18 these be the most of their Scriptures and the Reasons they draw are from them and they have some natural Reasons but in truth they are not worth the mentioning And as for their Scriptures and their Reasons from thence do but reade the verses before and after and you will soon see the deceit and in all your minding of any thing they say seems of force do but well mind the Reasons and the Scriptures I have here laid down to prove the Soul immortal and you will see the Truth and also the falshood of that sad Opinion of holding the Mortallity of the Soul Now we should make some improvement of this Truth but being streightned I shall leave that Beseeching God to do you as much good in the knowledge of this Truth as he hath done to my soul and so the LORD JEHOVAH be your Strength Now in answer to your desires because I cannot get time to write at large my apprehensions of the difference betwixt the Old-Covenant and the New as the Scripture calls them or the Covenant of Works and the Covenant of Grace Take a brief hint of a few Particulars of the different Property and that thus 1. The Condition of the Old Covenant was such that it did lay an Impossibility of attaining the promised Good by it and that you may see by viewing these Scriptures Lev. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 2. It kept souls in Fears without any grounds of Certainty or Assurance for that which was done as it might be to day was to do again to morrow as if it had not been before See Heb. 7.19 27. chap. 9.9 and chap. 10.11 3. It was exceeding Costly even so that the Cost did exceed the Comforts all their Service did so declare it see 1 Chron. 21.24 4. The Word or Declaration of it was in comparison with the Declaration of the Gospel but a bare voice or sound of words Heb. 12.9 compared with Act. 15 24. The Promises belonging to it could not take place till the Condition made way and the Condition depended upon an impossibility so that both together in it self did signify but little more than a sound of words in comparison of the Declaration of the Gospel or Covenant of Grace 5. It begat great Fear in all that heard it but the Spirit and Saving-Faith in none see Heb. 12.21 Gal. 3.2 Now blessed be God this is ended and taken out of the way 〈◊〉 And that it is so you may be assured from Heb. 7.12 18. chap. 8.7 13. 2 Cor. 3.17 c. Now the Comforts of this Change lies in the removing of the evil that did attend us in that And 2dly In the Fruition of the Good that is brought in by the New-Covenant or the Covenant of Grace If you enquire after that Good I must tell you it is not to be in its fulness expressed by the tongue of Men and Angels but take a few Particulars that have been of great use and comfort to my soul and they are these First In that the Condition as well as the Promises of Good have their immediate dependance as to performance onely upon God Jer. 31.32 33 34. chap. 32.39 40. Ezek. 11.17 20. chap. 36.25 26 27. c. Secondly The Good of Promises are not caused but causes of Performance so that the good of Promises is the life of Duties So that the
time I spake from with the bare mentioning of the Text and the Doctrine I observed from thence without any more but only the Text and Doctrine and though I cannot mention them in order yet as many as I can remember I shall wishing God may make proof and improvement of them to them that reade them And the first I shall mention is this in Gen. 48.21 But it was not the first that ever I spake from for I cannot nor shall not set them down in order as I tould you Doct. 1. It is the portion of the best of our Relations here below to dye and be deprived each of other Doct. 2. The loss of the best Relation cannot deprive a soul of the Priviledge of God's promised Presence Doct. 3. The sence of the enjoyment of God's presence bears up and ballances the Soul under the loss or separation of outward Relations 1 Cor. 3.18 Doct. 1. Those that will be wise in a Gospel-sence must become Fools Doct. 2. Those that are yet in the worlds wisdome and not yet become Fools in a Gospel-sence their state is a state of deceit We raised all into one Doctrine Those that are not in a Gospel-sence become Fools but are yet in the worlds wisdome their state is not standing but a state of deceit Isa 30.15 Doct. It is God's way to crown and confirm his great works of Restoration by the pouring forth of his Spirit and it is good for Saints to expect and wait for it This minding the time when and the end Mark 13.37 Doct. Watching is a Duty proper for Saints alwayes to be imployed in Ezek. 22.14 Doct. 1. There is a day when God will deal with men Doct. 2. There is no hearts nor hands of wicked men can endure that Day We reduced both into one Doctrine Notwithstanding Gods Long-forbearance and mens foolish-confidence or security yet he hath a day to deal with wicked men in which day hands and hearts that is to say all supports will fail them or they will not be able to endure Cant. 2.15 Doct. There are little yet subtil evils attend the People of God and hinder their growth the sence of which should make them seek to Christ for a removal Zeph. 3.18 Doct. In the latter dayes there will be in the Solemn Assemblys great cause of sorrow and to be really and candidly imployed in it is kindly taken of God Matth. 12. latter end of ver 44. Doct. To have a fair appearance as to Form yet in the heart to be empty as to Life and Power doth not free but further the miserable state of that soul Isa 22. part of the 14. v. Doct. Not to be imployed in the present work of our Generation but neglect to answer God's Call to the present work of the day is a sad sin that God will surely punish 1 Cor. 1.27 first part of the verse Doct. It was the great design of God in his great and Gospel-Work to make choice of or chuse that which the world doth most undervalue Psal 69.32 Doct. 1. God's Goodness to particular Saints especially upon Zions account is matter of great joy and gladness Doct. 2. That Humble souls are only fit to meet God in such imployment Doct. 3. It is not only propper to but the Priviledge of Humble Souls to bless or rejoyce in God's Goodness to particular Saints or Zion in general All was reduced to one Doctrine The rejoycing at or in the Goodness of God to particular Saints especially upon Zions account is a Priviledge and Imployment proper only to Humble Souls Luke 21. first part of the 8th ver Doct. 1. It was Christ's care to forewarn Saint of Deceits Doct. 2. There is and will be variety of Deceits or Deceivers Doct. 3. The sence of the many Deceâ—ts or Deceivers should cause Saints to take heed VVe reduced all into one Doctrine Doct. Saints aswell as Sinners from the advice of Christ and the sence of Deceits ought to take heed Psal 119.1 Doct. There is a blessedness annexed to God's Wayes but properly applicable to none but they that are Pure and Undefiled in them Isa 61.3 Doct. 1. Though it be Christ's work to Proclaim and bring forth Comfort to all sensible sinners yet most eminently to Mourners in Sion Doct. 2. It is a commendable and comely Posture for Saints in Sion to be Mourners Doct. 3. It is not a Saints present enjoyment either of countenance or outward accommodation but a future change that is a Saints gain or ground of Comfort Doct. 4. What Saints appear to be and are in their outward condition in their Sorrow and Sufferings the quite contrary they will be when God appears to dispence his promised Grace and Glory Doct. 5. It is a great part of a Saints Portion to bring glory to God Col. 4.2 Doct. 1. It is the Duty of Saints not only to pray but to continue in Prayer Doct. 2. Watchfulness in Prayer is and ought to be a Saints practice Doct. 3. Thankfulness is part of a Saints compleat Performance of the duty of Prayer First Supplication 2dly Watchful Observation 3dly A thankful Application is comprehended in prayer Act. 15.30 Doct. It was and ought to be the Practice of the Members of Sion especially Ministers to enquire after the state and condition of particular Souls Jer. 6.16 Doct. They and they only prosecute or seek Truth truly that stand in the way of Truth while they seek after it Gal. 6.2 Doct. 1. Among the People of God there are some that are under burthens Doct. 2. The Burthens of particular Saints are not only to be born by themselves but ought to be born by all Doct. 3. The Law of Christ is not performed if that Duty be neglected Rev. 3. last part of the 1. v. Doct. 1. Even in the Church of Christ there are some that have a name to live and yet are dead Doct. 2. To have a name to live and not have the Power and Life but to be dead is that which exposeth the creature to the sad sence of Gods displeasure VVe reduced all into one Doctrine To have a name to live and yet have not the power of Life but are dead their outward propriety amongst Saints will not free but doth rather further their sad censure from God's displeasure Psal 23.4 The presence of God is a sufficient support to Saints in the lowest state or the greatest affliction This in general but in particular see Doct. 1. Afflictions and Death is the portion of Saints Doct. 2. Not the least but the lowest state in Affliction is a Saints portion Doct. 3. This state to Souls is but a shadow Doct. 4. In the lowest state of Affliction Saints have no cause of fear Doct. 5. God's presence with Saints in the greatest Afflicton removes fears or It is enough for souls in any state if God be with them Doct. 6. The true sence not only of God's strength in his Love but souls profit by his lashes doth in
whatsoever is lost or laid down for Christ cannot be a loss because it 's only lent and God and Christ have given sufficient ingagement to repay with an hundred fold improvement See Mat. 19.29 But this Text assures us of not only freedom from loss but a finding or gain If any should say Wherein is a Saints gain in thus suffering Answer First mind this no sooner is the soul upon the wheel of suffering for Christ but God and Christ is upon their motion to rise and serve them And that First By inquiring into their state and condition as he did in the old time Secondly By giving forth a suitable proportion of Grace to carry them through it Thirdly By debating with the tryal and waiting it out that it may be in measure Isa 27.8 Jer. 30.11 Fourthly When it s gone forth and seized upon a Saint God stands by it and if it appears too heavy he makes it lighter by giving the heart a lift into the higher Life and strength or by taking some of that away See Psal 138.3 7. Fifthly While that is on that he in his Wisdom seeth best to be on Christ stands in so great a sympathy with them that he is afflicted in their affliction Isa 63.9 and it is such a sympathy that causes Christ not to stand silent but to sympathize with the soul so as to send it and carry it answerable comforts Sixthly The Grace that God gives souls in such a suffering day is not only so much as may and doth answer their troubles but it doth over-ballance and transcend all their sorrows See 2 Cor. 1.4 5. Seventhly God doth not only keep Saints in suffering and bring them out without loss but he makes even their affliction to increase profit and gain to the Soul Rom. 5.2 3 4. Eighthly God is so indulgently tender of Saints and their good and gain in a suffering day that rather than they shall want what is in his hand or heart he will with his own Presence be with them and abide with them Isa 43.1 2. if they go he goes if they be put into the water and fire so will he too See the three Children Dan. 3.24 25. and if shut up in prison where they are kept dark there God will shew them more than before Jer. 33.3 8. whatsoever they want or are in point of comfort deprived of God presently makes it up Micah 7.7 8. Ninthly And to make up all after his often coming down to them and inriching them by his giving forth Light Love Life and all that they may be fully gainers he will take them up to himself and so to live in eternal Glory with them for ever where sin and sinners suffering and sickness shall trouble them no more but all sorrow and sighing shall pass away and all tears shall be wiped from their eyes Isa 25.8 Rev. 7.17 chap. 21.4 O come Lord Jesus come quickly Amen Amen O now my Soul what loss is there by loseing for Christ his Cause and Interest Ah happy is the soul that is imployed in this work O who would not leave it self and its all to Him and his disposal and never chose or refuse its own Cup that the Father mixes and gives to us O my soul trust God he is Faithful and will make good every tittle of his Promises See 1 Kings 8.56 Isa 34.16 Now the next Scripture God brought comfort to my Soul by was Rev. 2.10 Fear none of these things which you shall suffer behold the Devil shall cast some of you into prison that you may be tryed and ye shall have tribulation ten dayes but be faithful c. These ten dayes is an uncertain time and that the word Ten is taken for an uncertain time is clear if you mind Gen. 31.7 41. Numb 14.22 Job 19.2 Object The Ten Horns in Dan. 7.7 sure is a certain number Answ Yes 't is so but mind the word Ten is not barely expressed and so left but it is expounded verse 24. These Ten Horns are ten Kings so that it is not there left as in the other places but when 't is expressed and not fixed to a certain number it is to be minded as an uncertain time so that by ten dayes must be meant an uncertain time Some say ' its to be meant a day for a year and the longest time of persecution that ever was since Christ's time was but Ten years but I judge it best to mind this as in other places many dayes But from it I am made to see that to persecute Saints is the Devils work God makes use of the Devil to do his drudgery Sufferings is God's way to scoure and rub the rust off from his Servants it 's work fit for Satan but the profit of it is fit for none but Saints O I have cause herein to bless God for I have cause to say there was much rust got in my lazie time upon my heart and over my Experiences and Graces and acquaintance with God and his wayes O if this be God's rubbing and clearing day I must say as Peter Not only my hands but all over O my God did my Estate gather or cause rust thou tooks away that and thou didst see my Name dead Didst thou see my Name being too large for my Nature caused rust thou hast suffered that to be blasted and thou seest that both my Liberty and Life gather rust wilt thou also take that Do Lord do Lord what thou wilt so thou wilt bring me out as Gold like Job Job 23.10 and that is the next words in the Text and see what follows in this Rev. 2.10 Be faithful to the death and I will give thee a Crown of Life Saints faithfulness is to be such as not only to hold out in some dangers but to death O there is a sufficient reward a Crown and that a Crown of Life all earthly Crowns are dead or dying Crowns this a living Crown or a Crown of Life O who would but strive wait and work for such a Crown well might Christ exhort Saints not to fear any thing that shall befal them of this nature Now the chiefest word that God made of weight to my Soul from these words was these first words Fear none of these things O there is not only one sort of Sufferings but all sorts must attend Saints but none is to be feared Now upon my minding this these considerations did follow me First There is no cause of fear where the object of fear is removed Now the matter of Fear or Fearfulness is Evil. The Evil of all afflictions on Saints is removed by God through Christ Isa 27.8 That made David say Psal 23.4 Though in the valley of the shadow of death not to fear Evil. Secondly There is no cause of Fear of that or them which come either to serve us or save us Now al Suffering on Saints as Saints comes to serve them and so to save them sometimes from sin Isa 27.9
and sometimes from the evil to come Isa 57.1 Thirdly There is no cause of fear of that which accomplisheth no Evil but alwayes Good if all doth Rom. 8.28 then Sufferings â—o being part Fourthly There is ground of fear of them or that which is conquered before we encounter with it as all sufferings and censures â—â—e Rom. 8.33 35 39. Fifthly There is no fear to walk in that way which Christ our Captain hath gone before us in and tryed it and not only so but he holds us by the hand nay heart all the way Sixthly There is no fear of that though never so great a cross if it be the eminent way to the Crown as Sufferings are See Acts 14.22 2 Tim. 3.12 Seventhly There is no fear to meet with God in the way and day of his favours for Saints suffering season is God's observing season to give forth his Loves 't is his very high market dayes See Psal 43.2 3 4. Jer. 33.3 Eighthly What cause of fear is there of that which doth not nor can destroy the Foundation of Faith O it is so far from that that it is rather an opportunity for the Foundation to give forth it self like a Fountain ful of all fresh Springs See I pray see David see the three Children see Daniel what streams of Light Love nay Life was given forth at such suffering seasons Psal 23.4 and 27.1 2 3. and 138.3 7. Ninthly What cause is there of fear of that which is appointed to testifie and seal to our Faith and our Interest in God's Love and eternal Life Tenthly What cause is there to fear that which is but the opening the door to let us into converse with God as all Sufferings of Saints is no more but God's turning the key to unlock the door and let Souls into a living converse with God for where the world shuts Saints out God takes them in Psal 25. The worlds frowning time is God's smiâ—ling time when the comforts of the world seem to be silent then God opens the eâ—â— for instruction Job 36.15 Hab. 3.17 1.19 Micah 7.8 Eleventhly What cause is there to fear be imployed in that or of that which is the way not only to follow Christ but it 's that by which the soul is made conformable to Christ and to his Death and the Power of his Resurrection 't is what Paul groaned for Phil. 3.10 Twelfthly What cause is there to fear to meet with that which is to accomplish the end of our Faith to wit the Salvation of our souls and eternal Glory with God Christ and all the Assembly of Saints the First-born and Angels for evermore See Heb. 12.22 23 24. O these considerations did follow me many dayes and nights till my Soul cryed out Lord where am I Lord what am I that I should be thus honoured O blessed be God for ever After this or upon this consent from these considerations there was a question did arise in me which was to this purpose Why men may suffer much and long and yet be nothing Paul saith 1 Cor. 13.3 of a man give his body to be burnt it will not do without Charity So then the question was who are true Sufferers or when doth a soul suffer rightly and when not Answer A man may suffer that is a Professor of Christ and yet not for Christ but is an evil doer or busie body and his profesâ—ession will not make his sufferings good Secondly A man may suffer for the Profession of Christ and yet not for Christ as â—â—us First When men will suffer because they will suffer and not because God wills it Secondly When men suffer because others suffer and suffering is cryed up as honourable so in the crowd of this cry with the rest in this crowd some men crowd in Thirdly When men are by providence brought into a state or strait that if they go back they shall un-man themselves so more out of the resolution of an heroick nature than from the exercises of Grace they suffer this is not to suffer as a Saint but as a man Fourthly When mens interest is so interwoven with the Interest of Christ that if they do not stand by Christ they will lose their own so to gain their own they stand by him this is not right A soul is said to suffer as a Saint and 〈◊〉 becomes a Christian so as God and Christ will own it and crown it First When they singly suffer for being Saints and rather than they will deny it 〈◊〉 forsake it they will forsake all As in Hâ—â—â— 11.35 They accepted not deliverance Secondly When they suffer for their owning or standing by God's and Christ's Caâ—â—â— or Interest and rather than they will forsake either they will forsake their lives or 〈◊〉 that 's dear to them in the world So David suffered so did Daniel suffer and the threâ— Children and the Apostles Acts 4. and Acts 5. and so Paul Thirdly When souls are brought to such state that unless they willingly suffer some other of God's People must suffer now rather than they should suffer the soul is willing to suffer this is that which God will own and it is what Christ did for us and â—erefore we ought saith the Apostle to lay own our lives for the Brethren 1 John 3.16 and this it is that Christ intends in that John 13.14 chap. 15.12 It was Pauls joy 〈◊〉 suffer for the Colossians Col. 1.24 These Scriptures are a sufficient ground to suffer rather than to free our selves from it the manner of some is by accusing others â—â—d bringing others to suffer to free themselves and say Charity begins at home these â—â—uls have little acquaintance with Christ's â—â—w Command and they will one day see 〈◊〉 the way to lose and not to save as Christ â—â—th Mat. 16.25 And now if any will demand by what rule â—â—ey should rather suffer than save themselvs 〈◊〉 putting others upon suffering let them â—â—â—k well upon those blessed Scriptures aforeâ—entioned and they will see it a duty and â—â—â—nt-like to suffer for the Brethren and it not the action of a Saint but of Satan to 〈◊〉 themselves by accusing others 〈◊〉 blessed be my dear Father that of all the Evils that attend me thou didst never suffer that to come into my heart Fourthly To suffer as a Saint is when the World out of their envy against Saints Holiness and Piety as being contrary to them they are carried out in envy to hate them and to do all the hurt they can against them though they cannot in particular charge them with any thing justly not so much as against their own Law yet cannot love them Now thus to suffer willingly not for any thing we have done to the World only because we are called out of the world thus to suffer is to suffer as a Saint therefore Christ makes provision for this when he tells his Disciples that the World hated him and so would hate them in that they were not of
That heart that 's finally forsaken is not nor cannot be sensible that it is so but the contrary as Psal 13. 77.6 7. 4. They are not tender in point of sin but sin without sence As they in Rom. 2. 5. They do not nor cannot long for the returns of Presence for mind God never leaves a love and longing after Presence in a soul that 's finally forsaken if that be there there is Gods pledge to shew he will return 't is that that keeps possession for God till he comes see Isa 54. at large Jer. 31.18 19 20. There is many more but these also are such by which God hath comforted my soul in a time of dissertion Now there be some general Deceits relating to Conversion and the very body of Religion that I desire to leave to my Children and Friends and those Deceits are as follow 1. Deceit is When souls rest satisfied with something that 's like it and yet at that time and also before never passed under or know what it is to be inriched with the nature of the thing as thus Because Conversion is a change therefore any change because it 's a turning therefore any turning because it 's light therefore any light and because there is life and joy therefore if any it must be that Here was the young man in the Gospel deceived Mat. 19 20. And so the Pharises Luke 18.11 12. And so at the last day Mat. 7.22 2. Deceit is the resting satisfied with some thing that doth and must of necessity accompany the truth of the thing and at that time not see nor know it doth truly arise from the truth in them as the only cause as whether that love that comfort that zeal that sorrow that joy doth arise from the truth in them suitable to John 4.14 Rom. 5.4 2 Cor. 3.18 2 Pet. 1.5 6. 3. Deceit is When the soul doth rest satisfied in a bare saying or sight of the Truth both in nature causes and effects and yet then cannot witness either of them truly in themselves only things to be but not in himself in being like them in Jer. 8. apply 5 7 8 verses and Jer. 23.25 26 27. Rom. 2. 4. Deceit is When souls rest satisfied with their state though without witnessing the Truth truly within yet comparing them with themselves or some others that do more differ from the truth than they suitable to Jehu 2 Kings 10.15 and Luke 18.11 12. 2 Cor. 12. to the 17. 5. Deceit is When souls confidently affirm and are perswaded that they are truly inriched with the Truth and yet at that time they cannot witness those things that are unseparable concomitants of truth As First An universal conformity to Truth as David Psal 119.6 Luke 1.6 Secondly An universal Antipathy to all things contrary to it as in Psal 97.16 Psal 119.104 128.113 Thirdly A living growth in or growing up in the Truth Psal 92.12 Ephes 4.15 1 Pet. 1.22 2 Pet. 3.8 Fourthly A feeding upon it not that there is or will be a perfection in action or else no truth but where Life is in the principle there must be a growth in it and feeding on it these concomitants are or else that soul that lives in sence as it judges of having truth in it is deceived 6. When souls rest satisfied in the increase of some thing that doth accompany the Truth of Grace but see not nor have not an increase in the Power or Principle of Truth only in gifts or profession or outward conformity in their lives without or in language and rest there as if all were right 7. When a soul is brought to a sight of the want of Truth and a sight of the worth of Truth and so cries down the living without it and cries up the riches and glory of it and so rests satisfied in a bare seeing the want and crying up the worth and so contents its self in a bare sight and saying without witnessing that Power Riches and Glory in its own soul These Deceits are some of them that attend souls in relation to Conversion and the work of Grace within But there be some Deceits that attend Men Women in their external Walkings or Worshippings I will only hint a few As 1. When things though false yet in their outward appearance are named as God names such things in Scripture that are his true Appointments and so rest satisfied with the customary titles given to it and never search into the nature or truth of it as Preaching Praying Singing Baptism and breaking Bread c. because it is called so therefore it is so 2. Deceit is When the soul doth enjoy a true appearance or appointment and is taken up there in the bare appearance or appointment yet doth not know the true nature of it in its Life and Power 3. Deceit is When the satisfaction of and love to or delight in the nature of truth is only produced by and measured suitable to the measure of their performance or eloquence in it or the warmth and heat they draw from it and not from the light sence and true enjoyment of Presence But no more at this time Just at this time having a Letter from a Friend I shall leave off what I was going on in and in the next place answer that and therefore I think it necessary to write down the Letter it self and so go on in answering of it Octob. 9th 1663. Dear and pretious Brother YOU whom God hath made instrumental of much good to my soul for which I do bless God and do dayly pray that God would give you suitable upholds to carry you through all your sufferings with such patience as your sufferings call for I must confess in some sence they differ from most for not only I but many were at a stand to hear what Censures were passed upon you by such who appeared eminent for God But since I searched and saw they were false I am ashamed of my readinss to receive them These are to intreat your pains now you are confined to mind your promises in giving me the Heads of what you preached from John 3.16 and that from Phil. 1.23 24. about the Immortality of the Soul and a word or two what that Peace is that is purchased by Christ for Christians and whether a peculiar Grace or State and a word or two of the Difference between the Old and New Covenants In doing of which you will refresh the heart of Your loving Friend in the Lord. Now in answer to this Letter I shall begin with the Heads of what I declared of my apprehensions from John 3. the first part of the 16th verse For God so loved the World that he gave his only begotten Son From the words many rich Truths may be observed but I shall first observe something in general You must mind that these words is a reason of what in the 15th verse is affirmed viz. That whosoever believes shall not perish but have
a Soul or Spirit in man that lives though the body dyes and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body and then make some improvement Now in the first place I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body according to the Doctrine and shew some Reasons for it the Scriptures to prove it are these Gen. 35.18 18. Job 34.14 15. to them apply Psal 22.26 Ezek. 12.7 Act. 7.59 60. Luke 16.21 and so much for Scriptures the Reasons follow The first Reason Is from God's Appointment The second Reason From the the very nature of Soul and Body the one Spirit the other Flesh and Dust As it is unnatural for a Spirit naturally to dye so it is as unnatural for dust and flesh for ever to live without being changed from a Natural to a Spiritual as in 1 Cor. 15.42 43 44. If it be objected That by this Adam must have dyed if he had not sinned Answer It is a Question that the best cannot answer for there is more ground to believe that if he had not sinned yet his fleshly body must have had a time to have changed because it was dust and so natural and not of the nature of Eternity and to that end do not only mind the Natural Reason but this Scriptural Ground Whatever was a fruit of Sin Christ by his Death freed Saints from but Christ frees no soul from a Natural Death Ergo A Natural Death is not a bare and only fruit of sin if it were every Saint through believing in Christ would be freed from it but none are Ergo c. But this is a dispute amongst the greatest of the Learned and I shall enter no further into it Secondly I shall let you know in what sence the Scripture represents the Soul 1. Sometimes it is taken for the whole man as Gen. 17.14 c. Lev. 5.2 3. and chap. 7.19 2dly It is taken only for fleshly and natural blood and so the common life of man Gen. 46.26 3dly It 's taken for the affection of the soul as first for Love as 1 Sam. 18.1 Secondly for Grief and Sorrow Jer. 13.17 4thly It is taken figuratively for the Stomach Prov. 27.7 5thly It is taken for the breath of a man Jam. 2.26 6thly It is taken for the natural life distinct from the body and also from the soul or spirit of a man 7thly It is taken for that Soul or Spirit which was breathed by God into Adam by which he became a living Soul this is that that never dies And that there is such a Spirit or Soul that never dies I shall give you the Reasons and Scriptures to prove That there is something in a man that is part of man that lives and never dies and that I shall prove from these Scriptures and Reasons following and then shall give a brief Answer to the Scriptures and Reasons of such as are of a contrary mind The first Reason is grounded on Gen. 35.10 we reason thus Had there been nothing to have lived and gone to God it could not have been a departure but a cessation but it is said Her Soul departed and she dyed that is to say her body dyed But had her soul dyed there had been nothing to depart from the body The second Reason is from 1 Kings 17.21 22. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Child's soul come in to him again v. 22. And the Lord heard the voice of Elijah and the soul of the Child came in to him again and he revived Had the Child's soul been dead the Prophet would not have prayed that it might return to the body but that it might live again But God heard him and returned the soul of the Child and then the body revived Had the soul been dead both must have revived but the one returns the other revives so they were not both in one capacity The third Reason is from Eccles 3.21 Who knoweth the spirit of a man that goeth upward and the spirit the of beast that goeth downward to the Earth The Reason lies clear did the soul of a man dye when the body dies it dyed as a beast but here is a distinction so that there is a difference And where lies it the Text tells you That dust goes to dust but the Spirit to God that gave it so that it is clear that there is a part of a man that departs and lives when the body dyes The fourth Reason is from Mat. 10.28 And fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell A good ground to prove this for Christ said Fear not them that can kill the body but are not able to kill the soul Now if the soul dyed with the body then he that killed one must of necessity kill the other but Christ saith plainly they may kill the body but not the soul So there is a Soul or part of man that lives though the body dyes The fifth Reason is from Act. 7.59 And they Stoned Stephen calling upon God and saying Lord Jesus receive my Spirit If there had been nothing in Stephen but what was to dye his Prayer had been needless but when his body was to dye he prayes that God would receive his spirit so there was a spirit or soul to depart and be received though the body dyed The sixth Reason is from 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day From whence we reason thus If all in man that is one with man dyed when the body dyes then when the body had on it any part of death or decay all in the body that is its own must be so too but here you see there is something that increases and gets up when the body decreases and goes down The seventh Reason is from 2 Cor. 5.6 8. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord and in v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. In which words you may see that there is some part of man which when the body dyes is absent from the body and at that present is present with the Lord now if all in man that is of man did dye with the body then there was nothing to be present with God but you may here see it is and it was that which the Apostle groaned for The Eighth Reason is from Heb. 12.9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverance shall we not much rather be in subjection to the Father
you should wonder why I insert so many here seing they can be of no great use I must tell you the reason why I do it It is because some have as to these laboured to incense many poor precious souls against me as if I had abused the Scriptures in what I had observed rendring me in that as they have done in most things as odious as they can to the ears of many that never knew me so I did intend to have inserted more if I could but these few I thought good to leave in answer to some Friends desires for the ends aforesaid desiring what weakness you find here to cover it and what good you find here to improve it and I beg that God may give you as much comfort in reading them as I had in declaring them And as for the Proofs and Uses the dear Lord make them for you and to you And God forgive them who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me But if God forgive them as freely as I do as I beg he may this sin â—â—ill not be laid to their charge Amen Amen In the next place after mentioning some of the particular Scriptures from which I have formerly spoke I am engaged in my heart to leave a few Reasons Considerations to prove there is a God without making use of Scripture to convince Atheists many of which I have met with both beyond Sea and here and these Considerations may be of use to some who may meet with such spirits as well as I have done Now the way to prove that without Scriptures by bare Natural Reasons is as followeth First Consider that all things that are must be considered under these four heads As First Such things as have only a being and no more as the Earth Air Water and the Sky c. Secondly Such things as have being and life but not sence as Herbs Trees Plants c. Thirdly Such things that have being life and sence and no more as all Beasts Birds and Fishes c. Fourthly Such things that have being life sence and reason as Men and Women Now under these Four is considered all the World and if so let us reason from all and use but Reason truly and you must confess There must be a Power above each as the only Cause of all and that none of each is the cause of it self nor the cause of each other and that you will see if you consider these things First That which hath only a bare being cannot be the Author and Causer of the rest and that for these Reasons 1. Every Effect is answerable and like the Cause but here they are not alike but differ in their very nature for one hath a bare being the rest have being and life or being life and sence or being life sence and reason Now for the Effect to be so differing from its Cause in Nature is contrary to Reason and Nature For in all Causes there must be a unity between the Cause and the thing or things caused 2. It is against Nature for any Cause naturally to cause or produce any Effect to be a Lord over it self Now that which hath a being and life is above that which hath a bare being and that which hath being life sence and reason is made higher than either and that is the creature Man unto whom all these three former are servants and he a Lord over each 3. This is a maxim That Bodies of themselves have no movings Now where there is no more in a thing than a bare being it 's but a bare body and its motion is from the power of Life elsewhere As for example in a Clock it cannot move without weights and these weights that have also a bare being or body they must have a hand to put them on and so all bodies that are bare beings in their motions still must relate to a power and life elsewhere Now without motion there can be no propagation so that a bare being which is a body without life cannot produce sence and life much less life sence and reason And now that which hath not only being but life that or them cannot be the chief original Cause and that from these Considerations 1. That which is the first Cause can subsist of it self without that which it doth produce But Grass Herbs and Trees or Plants cannot subsist though they have being and life without that which hath a bare being and no life as the Earth Air Water c. 2. That which hath a bare being gives daily strength and life to this that hath being and life Now had that begun it self it would have had power to maintain it self without that help 3. That Grass Herbs Trees c. were not the Beginners but had a beginning you may see clear If you see the nature of one you may see the nature of all As thus Is there a branch it leads thee to the body from whence it came and from the body of the Tree thou art led to the root though it be within the ground and from the root you are led to mind the kernel that fell to the ground from another Tree c. as the Cause of that Root If no Kernel no Root if no Root no Body if no Body no Branch And then consider from whence came that Kernel and go backward and what was it before it was a Tree It was a Kernel and a Kernel cannot be without a Tree And then how came the first Tree So there must be another Cause besides themselves to be their Cause Now as to that or them that have being life and sence That or they cannot be the Cause of other things for the grounds first laid down As to prove that which hath a bare being could not be the Cause consider those grounds and that will also prove this I mean the first of the Reasons And now that they are not the Cause of themselves you will clearly see if you minde First Had those been the first Cause of themselves they would have power to preserve themselves and not suffer themselves to be slaves and servants to that or them that for power or strength are inferiour to them as Man is inferiour to the Beasts for strength and power yet is as Lord and Master over them which must be from a power above that doth subject the stronger to the weaker and that is God 2dly If ever they had power to make themselves they have it still and if still why do they not still do it what needs there to be pairs or couples carried from place to place for generation And besides do in this as you did by the Herbs and Plants c. go backward and see what or who was the Cause of the first 4. That which had being life sence and reason to wit Man was not the chief Author and Cause of the other Three is clear from the Reason
Scepter own Must to themselves now dye For He alone that 's on the Throne Mat. 16.24 25. Gives Life and Liberty Now I true Liberty doe know Isa 61.1 To Christ I 'le praises sing 2 Cor. 3.17 For he through Death will bring me No more to sigh and sin Rev. 2.7 17 I wish this news abroad may spread home Isa 25.8 That all my foes may see Rev. 7.17 21.4 And Saints with understanding read And know my Liberty What if false Witness should arise Jer. 6.13 And labour to betray My Innocency by their lyes Mat. 24.9 and 10.21 My life to take away Yet Christ's Cause I will witness to Luke 21.16 Tho for the same I dye Act. 20.24 21.13 I shall not fear what man can do Against my Liberty For now my soul hath sweet support Psal 27.1 Through Christ my Rock Tower Micah 7.8 In whom's my peace joy and comfort With fresh supplies each hour Hab. 3.19 His Love is now my whole delight Psa 138.7 His Presence stands me by Isa 43.2 I have him alwayes in my sight O here 's my Liberty God is my Witness and my Guide Psal 23.1.2 3 4 5. My conscience to keep clear I know the Lord is on my side Therefore I need not fear Jsal 118.6 Through Christ I am now freed from Jer. 10.11 And Hypocrites cruelty Rom. 8.1 38 So soon as God receives my breath death Act. 7.59 My Soul gains Liberty Patience with Balm my sores supplys Psal 37.3 4 5 7. I live above controul In Prison though my body lies Job 34.29 They can't inslave my Soul My free converse with Christ is sweet Cant. 5.13 Which brings in choice supply Psa 104.34 That they which now my body keep Joh. 14.17 Knows no such Liberty God did for me this place appoint Gen. 45.7 8 Before they brought me here And doth my soul with Grace anoint Mica 7.8 9 That cheerefully I bear Hab. 3.18 And now his Will and Pleasure 's mine Act. 21.13 He doth my soul make free Psa 11.2 6 7 8. To live above though they combine To take my Liberty I know my sufferings will have end Job 23.10 Till then I 'le them endure Hab. 3.2 A Saviour he to me wil send Heb. 10.37 My Freedome to procure Isa 19.20 And though ther 's some that it withstand Psa 91.14 He 'll make them know and see Isa 43.4 That he alone by his own Hand Dan. 3.17 Will gain my Liberty But some Sanballats still do plot Nehem. 6.5 8 12. My Body to keep here Ye Judas-like say they let not But rather would me clear Isa 24.16 But God will one day make them know 1 Joh. 3.12 And they shall not deny That they like Cain have alone Haeted my Liberty Till then I shall with sweet content Job 14.14 Attend on God and say Psa 27.14 That tho their evil bows are bent Psal 62.5 6 7. 21. 8 9 10 11. God doth the Scepter sway And he will turn them upside down And my soul satisfy 2 Tim. 4.8 And he 'l give me th' Eternal Crown Jam. 1.12 In perfect Liberty Rev. 2.10 Amen Amen Come my Lord and Life come quickly saith the groaning soul of P. H. I did intend to have inserted my Reasons that I gave for not taking the Covenant And the Reasons I gave against the Armies signing the Address to make O. C. Protector because as I said before they were such things which some spirits did very much reproach me for But I do not upon second thoughts think it fit to insert here lest by it I throw dirt in the face of some who did out of uprightness of heart in the point of the Covenant follow God in hopes of the Accomplishment of the Latter-Day-Reformation And though the Covenant was a step too low tâ— follow God in the breaking forth of that greaâ— Light and Power by which God will usher-iâ— the Accomplishment of those Prophecies and Promises that relate to Latter-Day-Work yeâ— surely there were many who in uprightness oâ— heart did aim at God and his Interest in that Work seeing no better or larger at that time 'T is good to love all God's Lambs and not tâ— throw dirt at any of them though we should judge them lame Lambs yet if Lambs theâ—â— are to be beloved Now as to the other that is to say my Reasons against the Signing of the Address they were publickly known and so were the dealingâ— of some with me for that matter But lest I should be thought to cast dirt in the face of such thaâ— have dealt so with me I shall forbear I shalâ— rather cross my own heart and follow my Lord in blessing when cursed and in being silent under censures 'T is an evil day but yet that which the Scriptures of Truth have told us of that such things must be not only betwixt Saints and Sinners but between professed Brethren And it is good for all that love and long for the coming oâ— our Lord not only to pray for it but be willinâ— to face and imbrace such sorrows censures and sufferings that attend Latter-day-Work seeing its that which must be and it 's that though iâ— crosseth which ushereth-in the prayed-for and â—onged-for Crown To which Grace and Crown of Glory I leave my self and all who in faithfulness wait for the coming of our Lord. Amen Amen Come Lord Jesus come quickly In the close of this that I have writ it will be convenient to give some account of my Imprisonment now in the Tower and the rather in that one cause of somes censuring me as was and â—s pretended relates to my former Liberty and my present Imprisonment For before I was imprisoned that was as some said the ground of their Jealousy In that so many were imprisoned and yet I that was so notoriously known should be at liberty Though it was well known I was a Prisoner in the Marshal-Generals house I got out only upon 1000 l. bond to appear when sent for What charges I was at and what hardships I underwent I shal forbear to assert but my long Liberty was by some judged a ground of their Jealousie of me And now when I was taken out of my bed the twentieth day of August 1663 and carried before the Secretary Sir Henry Bennet who would â—dmit me to speak but little for my self but sent me to this place And when I told him I must starve if he sent me thither having no means to keep me he did assure me that the King did allow Maintenance for all each Prisoner though to this day which is twenty five weeks I have not had one bit of bread or drop of drink allowed me And had it not been for the goodness of God and some few Friends I