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
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
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
and did sing fince I came hither and my Grounds why I did insert it p. 133-138 22. A little brief Account of my Imprisonments with the sorrows and censures that do attend me in these Sufferings p. 138-140 23. Some Account of my Imprisonment in the Tower and of my being brought before the King and the business relating to his Fathers Will left with me p. 140-142 24. The Grounds of my Willingness to go beyond Sea if I might p. 143-147 25. A Letter from a Friend and my Answer p. 148-151 ERRATA Reader IN regard of the Authors condition distance from the Press some Faults have escaped the greatest whereof is the Title over the heads of the pages viz. INNOCENCY though under a Cloud cleared which relates onely to some parts of the Book the proper Titles for each matter being through the misunderstanding of some who put it to the Press omitted The rest of the Faults are more obvious which thou art desired to correct as followeth Page 15. line 16. reade no ground P. 28. l. 18. for fear 1. tear P. 34. l. 17. f. worth r. watch P. 42. l. 28. f. passionate r. patient P. 50. l. 1. r. In a word P. 86. l. 7. f. 10. r. 18. P. 101. l. 28. f. Phil. r. Ephes P. 111. l. 7. f. Proviso r. Prophecy P. 136. l. 16. f. And r. May. Ebenezer Ebenezer The Lord Jehovah is my strength Christ alone is the Foundation of all my Consolation in this day of my trouble and sad rebuke IT was the eleventh day after my Imprisonment before I attained this Book And I rejoyce I have it that the daily Supports I have from God's Promises and his Presence may be by me recorded that if I live I may look over them and remember Prison-Mercies as others who faithfully love the Lord and wait for his Appearance may see and bless God and not fear 〈◊〉 Prison but trust God upon his Word for 〈◊〉 is faithful and to be trusted The first day and night that I came in I was in a maze 〈◊〉 well knowing where I was and â—â—king within I found my heart like Ephraim Jer. 31.18 but I had not long moaned my self but God appeared 〈◊〉 in the 20. verse of that chapter and 〈◊〉 next day after I had for some time sought â—â—d and searched my own heart and â—nd as to Men I was innocent and did judge God would not have called me here but he had some work for me to do For Affliction cometh not out of the dust Job 5.6 At last God moving the people of the house to lend me a Bible the first Scripture I cast mine eye upon just as I opened the Bible was Jer. 18.12 to the latter part of the 18th vers at which the Lord did exceedingly appear to refresh my Soul especially for what I saw in the 12 13 14 17. and 18th verse 't is too long to insert it only upon the 12th verse I set it down in my Concordance O let all that fear the Lord bless him for his Scripture much more for its life which God keeps and lets down to whom and when he pleases Parts may draw and observe good teachings from them to serve othersâ— but not its own Soul unless God give in that Light Life and Spirit that first penned them What Parts can draw may serve Profession but not a Prison and the sights of Death But O when God unlocks the Scriptures and says to the Soul Behold what 's herâ— there 's Life there 's Love there 's a feast all good things And now see the difference between being brought by common gifts 〈◊〉 the Truth and the promised Spirit leading us into Truth as our Lord promised Joâ—â— 15.26 chap. 16.13 And I must say a witness to this that God's way to accompliâ—â— this is by causing the Soul to stand in God's Fear and out of its own wisdom and as to its own state in it self to shrink down into its own emptiness hating all listings up but that by the Son of God in the pure single Wisdom Love and Grace of the Father O had not this Foundation been laid I must have been left being a man of sorrows surrounded on every side and every window is shut but this of the Lord's Love O blessed 〈◊〉 his Name O all you Saints that love and fear the Lord bless him and seek no Foundation but what God hath laid But more of this hereafter The next Scripture by which God did appear to refresh my heart was in John 18.11 't is the words of Christ in answer to Peter who in his mistaken Love tenders Christ's Person more than God's Pleasure and in answer to that Christ lets him know that is Fathers Pleasure was by him higher priâ—ed than his own preservation and saith The Cup which my Father giveth me shall I not â—â—ink it He doth not say the Cup my Father lays upon me but that the Father gives â—â—e All suffering Cups to Christ or his â—embers are Kindnesses they are God's â—ifts Phil. 1.29 they are not to be rejected â—â—t prized and esteemed David in the 118th â—sal takes the Cup blessing God But some will say that was not the Cup of Suffering but of Salvation and 't is true but it was through the Cup of Christ's Sufferings But all the Cups of Suffering to the Saints in the Primitive Times behold how chearfully they imbraced them Acts 5. with Heb. 11. and Rom. 5.1 2 c. Therefore Christ doth not tell Peter I must be forced to take it or drink it but saith Shall I not 〈◊〉 he doth not in propounding this inquire if he should or should not but it is to shew his resolution that he should do it and would do it judging it a higher honour and duty to imbrace God's Pleasure than to seek and imbrace self-preservation contrary to God's Pleasure That made those in Heb. 11.35 not accepting deliverance that was on terms wherein God's Pleasure and Honour should be crossed In this case it waâ— Christ's and it ought to be the generous spirit of all the Sons of Zion to slight nay loath nay hate their own lives when it thus comes in competition with the will of God's now to do God's Will in many wayes Hypocrites in Imitating-Grace may delight fully do it Isa 2.58 Mat. 13.20 21. But the chiefest Testimony of true Grace is to live in the Will of God so that if a Cup of Crosses comes the very sight and sencâ— that the Fathers hand presents it and that his heart is in it so that his Purpose and Pleasure is to be accomplished by it no sooner say is this seen but the heart is silently satisfied and cries out not only like old Eli â—t's the Lord let him do it but as Christ in the Text It is my Fathers Cup and his Gift I am contentably willing to imbrace it O the very sight and sence of this Truth â—â—om this place in John 18.11 God made so refreshing that the
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
possess us a Deludge in which thousands of souls are lulled asleep and are kept from heart-work thinking all is right within because they are judged and do judge themselves to be right without and that it is so see Mat. 8.11 12. chap. 12.43 44. Mat. 13.20 21. Luke 13.25 26 27. Isa 58.1 2. Because in some of my Queries I mentioned the Sin of Covetousness which is a Sin that is as secret as dangerous I shall briefly here set down the Characters of a covetous-minded man either in rich men or poor men In answer to which first Mind what Covetousness is in the Eye of the Scripture it is an inordinate desire of Gain or Increase Now the Characters must be drawn either from the nature of Covetousness or from a frame of heart not contented with its state for Contentation is set by the holy Ghost in a direct opposition to Covetousness Heb. 13.5 Now in minding what hath been said of Covetousness the Characters of such a mind will the better appear First When they do by unjust and unrighteous Wayes labour to increase their Estates Hab. 2.9 10 11 Micah 2.2 Jer. 6.13 chap. 8.10 chap 22.17 Secondly When they do by any action declare their love to or longing after that which in anothers Deut. 5.21 Jos 7.21 Thirdly When the wants of poor Saints are seen by them or made known to them yet they are not free to communicate to their wants sutable to what God hath blessed them with Prov. 21.26 sutable to that in 2 Cor. 9.5 compared with 1 John 3.17 with Rom. 13. last part of the 9th verse Fourthly When they toyl and labour after Riches as by it they are made to lose their life favour in their language and service of God turning their Christian savour into sadness and losing their former forwardwardness and life in God's wayes by posting after the things of this life 1 Tim. 6.10 2 Tim. 4.10 contrary to Psal 119.36 Fifthly When the love of the world doth not only hold men in but take men off from the Service of God 2 Pet. 2. the last part of the 14th verse joyned with the 15th sutable to Isa 57. apply the 9th and the 10th verse with the 17th verse Ezek. 33.31 These five are to try Rich and Poor but especially the Rich And the Characters of a covetous mind in poor men follow First When they are not chearfully contented with what they have but would have what they have not Heb. 13.5 with a restless mind rising and reasoning against Providence 2. When they appear complaining or repining at their own Poverty by comparing their Poverty with others Riches This is well as the first is contrary to content and so therein Covetousness 3. When they are not free and willing to go on in any way or work for God unless they are by the rich so supplyed that they may be wholly freed from bodily labour Acts 20.33 34. sutable to such in 1 Thes 4.11 2 Th. 3.10 11 12. Now this relates to some but not to all 4. Mind what hath been said from â—oth and you will mind that strait-heartedâ—ess in a Rich man is Covetousness and Discontent in a Poor man at or with his Estate is no less for that which is contraâ—y to Contentation is Covetousness by the Lord so decided Heb. 13.5 c. Disquieted or troublesome or disconâ—ented demands of Poor men to be supplyed â—y the Rich is as sure a Character of Coveâ—â—usness as Strait-handedness in a Rich man â—e supply the wants of the Poor and both are 〈◊〉 be judged Covetousness O how much doth this Sin reign in the â—earts and lives of men and women that pretend much for God and are cryers down of others sins and persons for sinning and at the same time harbour this sin that is no less than Idolatry in their own brest Few or none but will say that it is a sin to own an Idolater in fellowship and that all true Believers are bound to withdraw from them and though Covetousness be the same yet how are poor souls satisfied or at least silent But I shall leave this and say no more to it Some Observations useful for all that fear God but in particular left for my Children VVHen ever a heart hath a sensible injoyment of God and his Love in Christ especially as a return of Prayers mind these things First Expect a fresh assault of Satan with high attempts to draw the soul aside either to looseness under that love or some other evil improvements When Christ was in the Wilderness and was inriched with high Inrichments of God he was presently set on by Satan Mat. 4.1 3 5 8. And as soon as Hezekiah Isa 38.5 was delivered and inriched with God's Love was presently set on to be tempted Isa 39.1 So let all that fear the Lord at all seasons but in an especial manner then double their worth Secondly Sin and Satan never gets into us and is imbraced but as Sin comes God goes and so Sin gets strength and the Soul gathers weakness If so Thirdly That Soul that doth not so much as resist Sin in its first attempts he may be confident he will be overcome O then take this from a soul that hath had experience Keep the watch most over thy heart thy eyes and words Fourthly It is easie to sin God out of sight but not so easie to pray him in If so O stand fast in God's Fear and when most injoyed let him be most prized and Sin most feared Fifthly Sin least seen is the most futile and hardest conquered Then watch and mourn most for that which is least seen Heart-Sin as to men seemeth least but as to God hated most Sixthly No soul seeketh for Pardon suitably unless he is as much and as eagerly desirous of Power against Sin as Pardon Seventhly Sins of Constitution are most to be feared Heb. 12.1 But when Sins of Constitution get into custome then Sin hath got both its wings only a mighty Power of God can conquer it O fear the Sin of Constitution as Death and Custome as Hell for if they once joyn they will cause the soul to fly out of sight of Presence and sight of Experience and all ability to return If so mind When a soul is there to go back it cannot to go forward is death and Hell so then all it can do under its loss is to shrink down into its empty nothing state and lye low in it self with its eye singly on Free-Grace in Christ Eighthly No heart thus truly lying low but is lifted up when up stand in fear sin no more Observations as to Duty 1. Lye low and pray till God come in but pray most when he is come in for the soul prays best when he injoys God most Call while he is near Isa 55.6 Psal 21.13 Cant. 1.4 2. A Soul doth not gain but lose by keeping from Duty for the want of the Life of Duty Observe 'T is good
heart toward the High-way even the Way which thou wentest turn again O Virgin of Israel turn again to these thy Cities What! is there none for me None of this is mentioned but all laid aside to accomplish this rich admirable and unexpressible Love so it was done self-denyingly The fourth thing is For whom he gave him 1. He gave him for Sinners Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us And in 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am the chief 2. Ungodly Rom. 4.5 But to him that worketh not but beleiveth on him that justifieth the Ungodly his Faith is counted for Righteousness 3. For Enemies Rom. 5.10 For if while we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 4. The worst of sinners 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am chief 5. It was for the Rebellious and Blasphemers and such as caused others to blaspheme Psal 68.18 Acts 26.1 8.1 Tim. 1.13 O this heightens God's Love O rich Love God loves them that hate him The fifth thing is God's End in giving his Son 1. It was to reconcile poor lost Sinners to himself 2 Cor. 5.19 20. To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the Word of Reconciliation Verse 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God And in Col. 1.20 And having made Peace through the Blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven Surely God doth highly prize this that he doth purchase it at so high a rate O see see poor Sinner it was not only to accomplish Reconciliation with him but us to him it was not his gain but our gain and his loss O what rich Love is here God seeks a way for us and then seeks to us 2. His End was to overcome and conquer that or them that would have destroyed us As first Sin Rom. 7.24 25. O wretched man that I am who shall deliver me from the body of this death and in verse 25. I thank God through Jesus Christ our Lord. So then with the mind I serve the Law of God but with the flesh the Law of sin Secondly The Law Gal. 2.19 For through the Law I am dead to the Law that I might live unto God Rom. 8.2 For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Thirdly Death 1 Cor. 15.55 56. 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 Fourthly The World John 16.33 These things have I spoken unto you that in Me ye might have peace in the World ye shall have tribulation but be of good chear I have overcome the World Fifthly The Devil In 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil O what an End is that O reckon every End and they all end in one End for us poor Sinners 3. His End was To bring up poor Souls as into Union so into Communion with himself and Son in all their Light Life Love and Glory John 17.21 That they all may be one as thou Father art in Me and I in Thee that they also may be one in us that the World may believe that thou hast sent Me ver 22. And the Glory which thou gavest me I have given them that they may be one as We are one verse 23. I in Them and Thou in Me that They may be made perfect in One and that the World may know that Thou hast sent Me and hast loved Them as thou hast loved Me. Apply 1 John 1.3 and 1 Pet. 1.3 4 c. 4. His End was That we might have nothing to hinder our Faith and Confidence in Him in our appeals and approaches to him Heb. 4.16 Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need And in Ephes 3.12 In whom we have boldness and access with confidence by the Faith of him O mind these Scriptures poor Soul if thou wantest Faith go O go in the Faith of Jesus It is and was God's great care that poor souls though never so poor might come to him with boldness without fear If any should demand the Reasons why God takes this way to manifest his rich Love by Answer For these Reasons 1st Reason There was an absolute necessity lay upon it for there was not another way to accomplish Salvation for Sinners and satisfie divine Justice Isa 63.5 And I looked and there was none to help and I wondered that there was none to uphold therefore mine own Arm shall bring Salvation c. And by this Free-Grace is displayed gloriously 2d Reason That it might appear as to be an act of God's Wisdom so singularly an act of Love which other wayes could not have been had not all other things in the world have been lost and overlooked 3d. Reason That all flesh may be silent and brought to lye down and confess it to be a work only of God in that none but God could have done it See Rom. 3. at large and see chapt 4. at large where this rich Work of Love is fully related and debated and this as a Reason asserted Now for the Improvements of this rich Soul-supporting Truth mind in these Uses 1st Use To inform us of the great Wisdom Love and Grace of God to poor Sinners which is so fully made out in this Act of God in giving his Son in this manner O go over all the Particulars and you must say with the Apostle O the heighth and depth of God's Love Ephes 3.18 19. Rom. 11.33 2dly To inform us what poor Man had been had God left him in his lost estate or left him to have found out a way to have saved himself 3dly If this be so as hath been fully proved of this rich admirable and unexpressible Love of God in giving his Son then this may assure us in general That God cannot nor will not withhold any good thing from us but with Christ will give us all things It 's the very use Paul makes of this Truth in Rom. 8.32 where he saith He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things O poor souls consider this and mind it
life in Duties doth not intail to the good of Promises but we are to draw the life of Duties from our Interest in the good of Promises Psal 116.1 Gal. 2.19 Thirdly The want of performance of the Condition through want and weakness is not nor cannot be a just ground to take away or weakâ— our Comforts and Confidence See 2 Sam. 23.5 Psal 89.33 34. Psal 106.45 Isa 43.22 25. c. Isa 54. apply 7 8 9 verses and Ezek. 16.61 c. Fourthly In a word There is no mutations in us that do or can make an alteration in it but what it was it is unalterable in Christ our Lord and King 2 Cor. 1.20 Heb. 8.6 with chap. 6.17 18. c. I shall say no more as to that But shall speak in answer to your desire a word or two what that Peace is that we have by Christ and this Covenant of Grace whether it be a bare Grace or a State Now as to the Peace that Christ purchased for Saints whether it be a bare particular Grace or a State I shall let you know my sence and for that end mind how the word Peace in a Scriptural sence is to be taken Peace in Scripture is taken many wayes As 1. Sometimes it is to be taken naturally as when mens natural constitution is to be Quiet Patient and Peaceable so was Moses accounted a Patient man or a man of Peace 2. It is taken diabolically or devilish As first when men make a League or Covenant with the Devil Hell and Death or Sin as those Isa 28.15 secondly As when men are stupified in sin and so unsensible as Nabal was 3. It s taken spiritually and that these ways first relatively that is when the frame of a Christians heart or behaviour is quiet and peaceable as Rom. 14.19 1 Cor. 7.15 Heb. 12.14 2dly It s taken vertually that is all that Peace which Saints enjoy and receive by and through believing in Christ called Peace of Conscience as in Rom. 5.1 chap. 8.6 c. 3dly It is taken essentially and that peace is not a bare Grace of Peace but it is a state of Peace though it be hard to define yet we shall speak a little of it and give you a description of it sutable to what we find it in Scripture and that is as followth It is a state of Favour and Grace purchased by Christ according to an Agreement and Covenant made between God and Him into which Christ doth instate all his in which state they have a perfect acceptance and are compleat in the sight of God and there they have a friendly Amity and sweet Harmony and full Agreement not only with God and Heaven but also with the Earth and all things therein For the proof of this mind 1. It is not a bare act of Grace but a state of Grace and Favour which shall by and by be proved by Scriptures and grounds from thence 2. That it is procured or purchased by Christ see Dan. 9.24 Zech. 9.11 c. 3. That there was an Agreement or Covenant between God and Christ see Psal 89.3 and 28.34 35. Mal. 2.5 4. That in this state Saints are compleat and perfect in the sight of God see Phil. 5.27 Col. 2.10 John 17.23 24. 5. This peace doth not only relate to God and Heaven but the Earth all things therin as you may see Job 5.23 Hos 2.8 Now that it is a state for the proof of that mind these Considerations wherein you will see that whatsoever was or is proper to a state is to be found there As 1. There is a Governour or Prince of it Isa 9.6 7. 2. It is that in which Saints shall be found of God at the last as in 2 Pet. 3.14 which will not barely admit of peace for us in another nor yet of peace in us but it is a state in which Saints are found at last of God 3. All things that do accompany a state as a state do accompany this as thus 1st There is in it a Govenment Isa 6.7 2dly There are Laws or Rules or Rulings or Leadings Isa 55.12 3ly Declarations or Proclamations go forth from it Isa 52.7 Rom. 10.15 4thly Ambassadors or Messengers belonging to it Isa 33.7 4. If you lay aside all these Particulars and only mind this Reason It must of of necessity be a state because it must be something that is the contrary of what sin by Adam brought souls into Now that was not a bare curse but a cursed state of darkness and death and that sin did bring souls into such a state you may clearly see in Ephes 2.1 23. applyed with the 5 and 6. verses and ver 11 12 13 14 19. the case is clear for the Scripture is clear in the proof of this If so then God's Grace by Christ must of necessity bring souls through believing into a state that is contrary to that state then this peace must needs be a state 5. Consideration If you mind all Prophecies and Promises throughout the holy Scripture you will see this to be a truth We might if I had time make very choice improvements of this truth First Were Saints truly informed of this Truth and did really believe it their comforts would be more sure and firm than now they are Now poor souls so look upon it that what peace is to day is many times gone to morrow and looks upon it sometimes lost by sins and miscarriages and gained again by Repentance and exact Performance and never looks upon this to be a state a standing state the sence of which is to recover souls that are fallen and to spirit souls that grow cold and dead even the sence and consideration that though they fall this state stands and stands with its doors of Grace opened and with its Ambassadors woing and beseeching sad sinners to come in and fallen souls to return into that rich unalterable State purchased by Christ and stands upon the unchangable Foundation of God's Free-Grace and the full and perfect Purchase of Christ our Lord and Prince of Peace Oh! that my soul and the souls of all them that fear God could alwayes believe this Truth this soul-satisfying-Truth this sinner-converting-Truth this fallen-souls-recovering-Truth this Grace-raising Truth This God and Christ-exalting Truth Oh my dear Friends let us study to walk worthy of this unchangable state And there is nothing will so much enable us to walk like it as the true knowledge and beleef of it O believe thou art kept by it as in Phil. 4.7 And when thou fallest look on this standing State believingly thou wilt find it like the Brazen Serpent to heal and restore thy soul To this God and Prince of Peace I leave thee and in that state I love thee and hopes through Grace for ever to live with thee Amen Amen NOw for the satisfaction of some few Friends I shall in the next place set down some of the Scriptures that I can well remember that in my
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