called Quakers With a Postscript by I. F. The Second Edition with Additions price 6 d. The Poor Mechaink's Plea against the Rich Clergy's Oppression shewing Tithes are no Gospel Ministers Maintenance In a brief and plain method how that Tythes as now paid are both Inconsistent with the Dispensation of the Law and Dispensation of the Gospel Also how they were brought into the Church many Hundred Years after Christ and testified against by several Ancient Christians and Martyrs With several sober Reasons against the payment of them By I. Bocket Price 3 d. Vindiciae Veritatis Or an Occasional Defence of the Principles and Practises of the People called Quakers In answer to a Treatise of Iohn Stillingfleet's miscalled Seasonable Advice concerning Quakerism c. By Daniel Phillips M. D. Price 1 s. 6 d. New-England Judged In Two Parts First Containing a Brief Relation of the Sufferings of the People called Quakers in New-Englaâ—d from the Time of their First Arrival there in the Year 1656 to the Year 1660. Wherein their Merciless Whippings Chainings Finings Imprisonings Starvings Burning in the Hand Cutting off Ears and putting to Death with divers other Cruelties inflâ—cted upon the Bodies of Innocent Men and Women only for Conscience sake are briefly described In Answer to the Declaration of their Persecutors Apologyzing for the same printed anno 1659. Second Part Being a farther Relation of the cruel and Bloody Sufferings of the People called Quakers in New-England continued from anno 1660 to anno 1665. Beginning with the Sufferings of William Leddra whom they put to Death Published by George Bishop in anno 1661 and 1667. and now somewhat abreviated With an Appendix containing the Writings of several of the Sufferers with some Notes shewing the Accomplishment of their Prophecies and a Postcript of the Judgments of God that have befallen divers of their Persecutors Also An Answer to Cotton Mather's Abuses of the said People in his late History of New-England printed anno 1702. The whole being at this time published in the said Peoples Vindication as a Reply 〈◊〉 all his slanderous Calumnies pr. 5 s. Anguiâ— Flagellatus or a Switch for the Snake Being an Answer to the Third and Last Edition of the Snake in the Grass Wherein the Author's Injustice and Falshood both in Quotation and Story are discovered and obviated and the Truth Doctrinally delivered by us stated and maintained in Opposition to his Misrepresentation and Perversion By Ioseph Wyeth To which is added A Supplement by G. Whitehead pr. 3 s. 6 d. Lux Evangellica Attestata Or a further Testimony to the sufficiency of the Light within Being a Reply to George Keith's Censure in his Book intituled An Account of the Quakers Politicks upon certain passages in my Book intituled Mercy covering the Iudgment-Seat c. For the clearing of Truth from G. K's Misrepresentations and satisfying of sober Enquirers into the true state of the Controversie between us By Richard Claridge pr. stiched 1 s. A Dissertation of the Small-Pox by Daniel Phillips at his Commeâ—cing Doctor oâ— Physick in the University of Leyden in Holland in the Year 1696. Translated by T. E. price 9 d. Academia Caelestis The Heavenly University or the Highest School where alone is that Highest Teaching the Teaching of the Heart By Francis Râ—use sometime Provost of Eaton-Câ—lledge A Treatise written above Threescore Years since The Third Edition Revised and Compared with the Latin pr. 1 s. Two Treatises of Thomas Lawson's Deceased The First A Mite into the Treasury being a Word to Artists especâ—ally Heptatechnists the professors of the seven Liberal Arts Shewing what is therein owned by the People called Quakers and what is denied by them With several other things touching the Divinity of the Heathen and School-Titles Habits Degrees c. The Second A Treatise relating to the Call Work and Wages of the Ministers of Christ and Antichrist price 1 s. 6 d. The Vail of the Covering â—â—read over all Nations what it is and how removed with a Discovery of that Mountain of Fat things full of Marrow and Wines on the Lees well Refined by I. VVebster price 3 d. The Secret Soothsayer or Hâ—dden Sorcerer Discovered by I. VVebster Author of the Saints Guide the Cloud taken off the Tabernacle c. price 4 d. An Essay towards the Improvement of Physick with an Essay for Imploying the able Poor by J. Bellers price 9 d. Musa Paraenetica or a Trâ—ctate of Christian Epistles on sundry Occasions in Verse by W. Mâ—ssey price 6 d. A Vindication of Women's Preaching as well â—rom Holy Scripture and anâ—ient Writings as from the Paraphrase and Notes of the judicious I. Locke on 1 Cor. xi by Iosiah Martin price 1 s The Clergy-Man's pretence of Divine Right to Tithes Examined and Refuted Being a full Answer to W. W's Fourth Letter in his Book intituled The Clergy's Legal Right to Tithes asserted To which he hath also annexed A Iustification of the Divine Right Erroniously so called By I. Gratton priee 6 d. The Saints Travel to Spiritual Canaan wherein are discovered several false Rests short of the true Spiritual coming of Christ in his People With a brief Discovery of what the coming of Christ in Spirit is who is the alone true Rest and Center of Spirits By R. Wilkenson price 1 s. A Treatise concerning Baptism and the Lord's Supper Shewing that the true Disciples of Chist are sent to Baptise Men into the Name of the Father Son and Holy Ghost for the carrying on of which Christ is with them and will be to the End of the World Also a few words concerning the Lrrd's Supper shewing that those that Sup with him are in his Kingdom by Iohn Graton price 9 d. A Brief Concordance of the Names and Attributes with Sundry Texts Relating unto our Blessed Lord and Saviour Jesus Christ. collected out of the Scriptures by Iohn Tomkins price 4 d. A brief Apology in behalf of the People called Quakers Written for the Information of our sober and well-inclin'd Neighbours in and obout the Town of Warminster in the County of Wilts by W. Chandler A. Pyott I. Hodges and some others prâ—ce 6 d. A Testimony to the Truth of God as held by the People called Quakers Being a short Vindication of them from Abuses and Misrepresentations oâ—ten put upon them by Envions Apostates and Mercenary Adversaries price 3 d. The Possibility and Necessity of the Immediate Revelation of the Spirit of God towards the Foundation and Ground of true Faith proved In a Letter writ in Latin to the Heer Paets and now put into English by R. Barclay price 3 d. A brief History of the Voyage of Katharine Evans and Sarah Cheevers to the Island of Malta where the Apostle Paul suffered Shipwreck To which is added a short Relation from George Robinson of the Sufferings which befel him in his Journey to Ierusalem pr. bound 1 s. Buds and Blossoms of Piety with some Fruit of the Spirit of Love and Directions to the
for the mind of man striving to bring it self into such a composure and quietness and not attaining unto it is the more disquieted and this may be feared to turn into rage or natural distemper for which câ—â—se some have both had a great aversion unto such a thing and also have disswaded others from attempting it and some have concluded it as an impossible thing to attain unto a perfect silence from all our own thoughts seeing it is as natural to the mind to think as it is for the fire to burn or the light to shine Answ. To the last part of this objection I answer that by a perfect silence from all our own thoughts do not understand that the Soul is to be without all sense or remembrance or thoughts of all kind for I distinguish of thoughts thus There are thoughts which are brought forth in us without any Divine or Supernatural Concurrence motion and assistance of the Holy Spirit which are but the bare and meer product of our own minds Also there are thoughts which arise in us from suggestions of Satan and of the Flesh which when we consent unto them and entertain them may be called ours And thirdly there are thoughts that are begotten and excited in us by a Divine and Supernatural motion concurrence and assistance of the Holy Spirit which lâ—st kind of thoughts are only profitable unto the Souls Spiritual growth and progress but the former especially the second kind which are too frequent are hurtful and evil Now when I say the Soul or mind of man should be silent from all its own thoughts I mean all thoughts of the first and second kind which are meerly natural carnal and devilish and when all these thoughts are silenced the other thoughts which may be well called divine thoughts as having a Divine Original to wit the Divine Spirit Life and Light of Christ in the Soul do instantly spring up and abound which are unspeakably sweet refreshing and prâ—fitable And therefore we perswade none to abstâ—in from such Divine Thoughts or shut them out but on the contrary we exhort all to entertain them and abound in them as much as possible in order to which they must diligently abstain from all their own thoughts especially such as arise in them from Satan and the Flesh for they are contrary to one another and waâ— against one another in the Soul And whatever thoughts are most loved received and entertained in the Soul these do most prevail and bear sway to the excluding the contrary Again Of Divine Thoughts there are sundry kinds as when we meditate upon any subject in words and propositions that are mental or when we discourse mentally as the Divine Spirit doth move and assist us which kind of thoughts are very precious and useful unto us But there is also another kind of Divine Thoughts which is many times wholly abstract from all words terms propositions argumentations so much as mental and are simply Divine Sensations as seeing hearing smelling tasting and feeling whose object is not words nor discourse in the mind but simply the Divine Spirit Power Light and Life of God and his Divine Goodness Love Mercy Kindness and Compassion revealed to us in Christ Iesus and this kind of divine thoughts if so be it is proper to call them thoughts for they are as real sentations as the outward and natural sentations are are the more excellent of the two and when they do most abound in the Soul they as it were swallow up the former as the greater Light and Glory doth the lesser And to the first part of the objection I answer that the blessed experience of many thousands at this day who are come to such a silence and silent waiting upon the Lord is testimony sufficient unto the contrary who have found and do find continually the unspeakable advantage of it on a Spiritual account and that it is so far from having any real tendency to work a natural distemper upon the mind that we who have tried and experienced it for many years never found any thing more profitable unto us to work a right and solid natural composure and settlement of mind as well as Spiritual whereby our very natural strength is renewed and we made more fit for outward occasions and affairs than by meat drink sleep or any other bodily refreshment whatsoever And to our experience we can add the experience of the Holy Men of God recorded in Scripture especially the Prophets and Apostles to whom the Word of God came immediately and in wâ—om the Lord did immediately appear and who on that account waited in silence for the same as Habakkuk said I will stand upon my watch Tower and will watch to see what he will say in me Hab. 2.1 and Psal. 85.8 I will hear what God the Lord will speak said David and said Jeremiah It is good both to hope and quietlâ— or in siâ—ence to wait for the Salvation of God Lam. 3.26 And though such a posture of mind be exceeding tedious unpleasant and irksome to the carnal part yet let us hear further what the Prophet saith ver 27. It is good for a man that he bear the yoak in his youth he sitteth alone and keepeth silence because he hath born it upon him And by bearing the yoak in this particular as well as in other things many can say It is now become light and easie unto them the carnal part that made it so uneasie being overcome And we are not ignorant how all seriousness and indeed the whole practice of self-denial and mortification of the deeds of the flesh is equally liable to the same exceptions which yet hath no just ground For do they not readily object when any man becomes serious and effectually sets about the work of mortification Such a man iâ— become melancholick he is in some distemper and is in hazard to turn fool â—oâ— or distracted And indeed to forsake our own thoughts which the Scripture saith are all only and continually evil Gen. 6.5 12. and to kill and crucifie them is no small part of true mortification For what is a man 's own thoughts but the product and fruit of a carnal mind And therefore they are but flesh which must die and be crucified But to prevent all hazard of receiving any hurt I say unto all who desire to attain unto the said Silence that they apply themselves diligently unto outward affairs in a sober way and in the fear of God for nothing is a greater enemy or hinderance to the true Silence or Peace of the Soul than to be idle and have no business or labour whereas to be honestly and soberly exercised in business and to labour with the hands is a great help and furtherance to attain unto it And let none strain or use any violence or force to nature to compass it for no mâ—n of himself can attain unto it but as he is assisted and enabled of the Lord who is near at
all times to help the travelling Soul but yet there are some times more especially wherein the Lord doth give more abundant access and opportunity unto the Soul which every one is to observe within himself and improve the same Let none therefore strive or wrastle in their own will or natural strength to attain to this Silence but let them be faithful to God in what they know to be his will and be diligent in some honest and lawful imployment and carefully attend the meetings of the faithful when they meet together to wait upon the Lord and speak the Word of the Lord to one another as they are moved and to worship and call upon him in Spirit and in Truth For the Life of the faithful and of such as are near unto the Lord who are become strong men in Christ hath an exceeding great influence upon the weak to help them and gather them to the true silence and the presence of the Lord is more abundantly manifest where the faithful meet together in his Name as â—e hath promised whereunto many can set their seal And thus every one who is sincere and faithful to what they know and have received will naturally and as it were by a natural growth in the Truth attain by degrees more and more unto such a state until they perfectly come to enjoy and possess it so as to see Jerusalem a quiet habitation and to behold the King in his beauty and see his goings in the Sanctuary which will cause the Soul to sing with David and to say as it is Psal. 84. ver 1 10. How amiable are thy Tabernacles O Lord of Hosts For a day in thy Court is better than a thousand But of this I warn thee that if thou hast time enough to spare as thou think'st to rest from all outward affairs that thou mayst the more abundantly apply thy self to this Silence and silent waiting yet thou mayst exceed through a wrong and blind zeal and so mayst indanger and hurt thy self For such a silence as doth not allow us to mind and be employed in our honest and lawful affairs is not alwaies required of us but at certain times that we set apart unto that end either in private or publick as the Wisdom of God doth teach us and his Spirit doth move Which times although they be frequent yet ordinarily are not to be of long continuance for it is the will of God that so long as we are in these earthly tabernacles we be exercised in bodily and external actions whereof Christ himself gave us an example who went about doing good and at times retired with his Disciples and sometimes alone to watch and to pray and again returned unto the people to minister unto them both in Soul and Body what they had need of Nor doth the moderate use and exercise of the body in lawful affairs hinder as is said the true silence in some degree that is sufficient for the present time but doth rather help and contribute unto the same but the highest degree of it is neither alwaies required of us nor is indeed at all times possible to be performed by us for unto all things there is a measure and what is within measure is good but to exceed is hurtful and dangerous GEORGE KEITH In the Prison of Aberdeen the 15 of the 4 month 1678. The Way to the CITY OF GOD. CHAP. I. Holding forth Certain Doctrinal Principles of the TRVTH whereof a Mâ—n being convinced by the Spirit of God it contributes much to his making a right entrance into the way of Holiness A Man doth not nor can he enter into the way of Holiness but he must first have his understanding some way opened by the Spirit of Truth so as to receive some convincement of certain Principles of Truth For how can a man enter into a way and know nothing thereof neither more nor less It is the usual method and order of the Spirit of God first to convince a man of divers things before he proceed further so as to convert him into the way of Holiness or carry him on wards therein Therefore I shall in the first place lay down a few certain Principles the knowledg of which is of great advantage unto beginners for their first entrance into Holiness and I shall at this time but name and suppose them as known rather than prove them referring their probation to other Treatises And though I may not say that none ever attained unto any measure of Holiness without the clear distinct and explicit knowledg of all these Principles hereafter delivered yet I am very free to say that the knowledg of them all doth very much conduce to beginners for their entrance into Holiness and the ignorance of them hath been a grievous let to many a Soul which though it hath not made the entrance absolutely impossible yet hath it made it extream difficult even much more by far than it is indeed and in Truth or is found to be by those whose Understandings are well informed in these Principles I. That all men in their natural and unregenerate state are unholy and unrighteous altogether and so as such unable to do any thing acceptable to GOD and unfit for fellowship and communion with him II. That GOD hath not left men wholly in this condition but hath given unto all and every one of them an occasion in a day or time of Visitation whereby it is possible for them to come out of their first state of unholiness and unrighteousness which is also a state of Spiritual blindness and death into a state of holiness and righteousness which is a state of enjoying spiritual Light and Life of GOD. III. That this occasion is ministred unto every one through Jesus Christ who is freely given of the Father unto every man that comes into the world for Salvation as attainable by every man through him IV. That the coming of Jesus Christ into the world both outwardly and inwardly was necessary unto mans Salvation so that the one is not to be understood in opposition to the other for that both have their great uses and blessings unto men Hence all who are saved are saved no less by the benefit and grace of his outward coming in his becoming man suffering dying and resurrection then by that of his inward coming as a Light and quickening Spirit c. Yet that the knowledg of his inward coming is that which is the more needful and in the first place as being that by which the true and comfortable use of his outward coming is alone sufficiently understood V. That the Lord IESVS according to his inward coming is come a Light into the world lightning every man that cometh into the world that all through him might believe and by believing might have eternal life VI. That his coming in the inward is in a Divine and Heavenly SEED which the Father hath given from Heaven unto every man and hath sown in the
the ministration of the Law than of the Gospel yet we must not too nicely or subtilly distinguish them far less divide them for the ministration of the Law in the Spirit is never administred in that rigour or severity by the Lord unto men in order to their Salvation but it hath somewhat more or less of the Gospel mixed with it even as in the midst of wrath he remembreth mercy and so as Law and Gospel Iudgment and Mercy are mixed and complicated together in like manner the effects are mixed also partaking of both but most of the former at first and for some considerable time following Now these and such like effects as do follow upon the Souls first converting unto God in the Divine Seed we do usually comprehend under this term the work of Iudgment And as the Spirit of the LORD hath its divers names according to its divers workings so in this it is called the Spirit of Iudgment and of Burning as in Isa. 4.4 Others also not unfitly if rightly understood have called it the work of the Law and Legal ministration in Spirit also it may be called Repentance or the baptism of repentance in Spirit and by Fire And tho I have mostly insisted upon comparing the operation of the Spirit in this administration unto fire which similitude is most used in Scripture yet it is not to exclude other resemblances as that of Water and of Soap mentioned also in Scripture and it is also likened unto that of a Hammer and Sword and that also of a Cross very significantly in relation to which term the work of the Spirit here is fitly called a crucifiction or being crucified oft also used in Scripture and Mortification which tho it taketh its beginning from the Law yet is consummated or perfected by the Gospel As touching the inward trials or troubles the Soul usually meeteth with in this state they are divers proceeding partly from its own weakness partly from its corruptions and partly from Satan First from its own Weakness for the Soul entring into a new way it knew nothing of formerly and meeting with many strange and wonderful things with which it was never acquainted heretofore cannot but occasion great inward trials and troubles unto it even as if in the outward a man should be brought unto some violent bodily death as Burning or Crucifying c. Yea it is represented in the Scripture under such terms as of the Suns losing his light the Moons becoming black the Stars falling from Heaven the Earth shaking and such like dreadful and astonishing things 2. From its corruptions which beginning to be assaulted and set upon for their destruction will combine all their forces to avert and turn back the Soul from its progress in this new way also they will call in for the aid and assistance of flesh and blood which in its corrupt state is a very great impediment to the poor Soul in this way whereof flesh and blood has no liking at all for it perceiveth it will be greatly straitned and restrained from its wonted liberty it rrceived by sin and corruption and put to endure great and many hardships through the Souls entring into the way of mortification and holiness 3. From Satan who as the strong man has formerly kept the house in peace and now another coming to cast him out he will use many methods and waies with the Soul to turn it aside and divert it from it's new way that he may keep his place in it for it is as torment to him to be cast out and lose his usurped possession He will suggest unto the Soul the novelty of its way the difficulty of it and how few take such a course Also he will alledge unto it that it may get to Heaven by easier means yea he will endeavour to perswade the poor Soul that the Light within is but some fancy or Imagination or at best some insufficient thing and that the very works the Soul feels begun in it by and through the Power of that Light are but melancholick imaginations and that the fire the Soul finds kindled in it is but the heat of the fancy or sparks of its own kindling or if he cannot prevail that way but that the Soul still persists in its conversion unto this Sacred and Divine fire then especially when he perceives that the Souls feels it great force he will be tempting to despair telling it that God has kindled this fire in it for its utter destruction and torment And if he cannot prevail thus then he will tempt it with hard thoughts of God as if the Lord were too severe and rigid in using such waies with it Also he will endeavour to stir up in it impatience grudging and fretting weariness and discontent and a longing to return unto the flesh-pots of Aegypt even to its former evil and licentious way of life in sin These and many such like troubles and trials will the poor Soul meet with besides many outward occasions from the World both of pleasures and afflictions to divert it and turn it aside from its persisting in its conversion unto God in the Divine Seed By reason of these and such like inward trials and troubles divers after some measure of a real and true application and conversion of their minds unto God and Christ in the Divine Seed have turned back again and not continued in their begun conversion even like some unwise and cowardly patients who at first give themselves up unto the Physian to be lanced and tented and scarrified but afterwards finding the pain and anxiety thereof shrink back and chuse rather to remain in their wounds and distempers though it should cost them the losing of their life then indure a little trouble and pain for their cure Therefore it 's said in relation to this Mal. c. 3. v. 2. Who may abide the day of his coming and who shall stand when he appeareth for he shall be as the refiners fire and fullers Soap Which words do import that some may receive his first appearance but not abide it nor stand it out nor indure unto the end of the fiery trial which comes by it for to abide and to stand are words signifying continuance and persisting But notwithstanding all these things thou must persist and continue therein with a stout and bold resolution which will be given thee of the Lord if thou be not wanting on thy part to receive it and if thou persist not the work of thy Salvation will be stopt It is much better for thee to indure these inward trials and difficulties then to lose thy own Soul and be cast into endless torment hereafter for thy negligence and carnal ease better thou go maimed into Heaven losing a right eye a right hand then that thy whole body should go into Hell fire The cure is worthy all the pain and much more A woman when she is in travail hath sorrow and pain but after she hath brought forth
as thus God is the Life of our Souls as an efficient câ—use of Life and that originally and immediately but not as the informing or formal cause thereof such as the Holy Life begot of the Holy Seed is which is even the formal cause of it CHAP. VII Shewing How the Soul is to reflect upon it self and enter into Trial and Examination of it self whether it hath truly passed through the aforesaid steps of Conversion and continuance therein in passiveness and forbearance and whether it hath attained unto any beginnings of the Divine and Holy Life and the powers thereof before it enter upon other operative Exercises and how or by what Rule or Touch-stone it may infallibly know the same THe service which the Lord requireth of us and which we ought to perform unto him is our reasonable service as the Scriptures declare and expresly call it which beside other things which might be mentioned doth import this especially that whatsoever service or work we go about to do unto the Lord we do it with a true and certain knowledge that we are indeed serving him and not our selves nor any other For if I do any work and yet do not know certainly to whom I am working my work cannot be called reasonable for to do a thing reasonably is to do it with a certain knowledg and judgment and herein is man's excellency above the other Creatures which are unreasonable that whereas they work only according to that which either inwardly or outwardly moves them not knowing what they do so as to make a judgment of discretion betwixt causes and cauâ—es man is to do all his works with such a discretive judgment and understanding that he certainly knoweth both the end unto which he worketh and also the principle from which otherwise his work is rather brutal than rational And so as we are required to praise the Lord with understanding as the Scriptures declare so we ought to serve the Lord in every particular step with understanding also so as to be able to give a rational account of our service that it is indeed unto the Lord and this we cannot do unless we certainly know that what we do is by the Power of his Holy Life and Spirit assisting us for it is the Lord who giveth us both to will and to do and without him we can do nothing not so much as say that IESVS is the LORD but by the Holy Ghost divinely and supernaturally assisting us indeed we may repeat the bare words without any supernatural assistance but here they are no wise regarded of the Lord for if they be not expressed with the supernatural assistance of his Spirit as aforesaid they are but dead and empty of that Life and Vertue which renders them acceptable unto him And so any other work if we do not work it in him and by him supernaturally assisting we do it not to him and if we know not that we do so it is not our reasonable service which he requires Moreover whatever we do as a service unto the Lord we ought to do it in faith but if we do not certainly know from what principle or power we do any thing we are left in a suspense and doubtfulness and have nothing but conjecture at best to build upon which is far from faith Also he that doth a thing doubtfully doth both displease the Lord who forbids it and brings weakness and confusion upon himself for he that doubteth is damned as saith the Scripture Now to the end that a man may know whether the work or works which he is about to do be indeed unto the Lord he is to reflect upon himself and to enter upon an impartial examination and trial of his own Soul whether he hath passed truly through the aforesaid steps of conversion and continuance therein in passiveness and forbearance and so whether he hath attained unto any true beginnings of the Divine and Holy Life and the Powers thereof and that before he enter upon other operative exercises because that unless in some measure he hath truly passed through these steps he cannot perform any work rightly and acceptably unto God And this examination and reflexion is the more needful for that even these steps may be counterfeited no less then other things A Soul may even seem to it self to have converted or turned it self inwards unto the Divine Presence c. and yet not have truly converted thereunto Yea I will say a great word but that which is a very certain truth Many do inwardly convert as unto God but it 's not to the true God but a false even an Image of their own framing and deviseing and as unto Christ but indeed it is unto Anti-Christ And surely this is as it were the very beginning of the working of the Mystery of iniquity when Satan putteth on the appearance of God and Anti-Christ of Christ sitting down in the Temple of God and being axalted above every thing that is called God Now to open this a little more we are to consider that all men have some notion or image of God in their minds by which when they speak hear or read of him they some way think and form their thoughts and conceptions of him according to that objective notion or Idea with which they are acquainted Now though it is also certain that there is in some measure a true objective concept or Idea of God put or planted by God himself in every man's mind which is in and of the Divine Seed sown in every man yet the usual knowledg that men commonly have of God doth not proceed from this true Idea in the Divine Seed nor is it the pattern or example according to which they usually frame the thoughts and conceptions of their minds when they usually speak read hear or consider of him in their minds forasmuch as the Divine Seed in and through which the true Idea is received in most men yea in all wicked men and unconverted is greatly burthened and oppressed through the lusts and iniquities which prevail in them whereby it comes to pass that frequently that true object concept or Idea or manifestation of God in the Divine Seed which in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that which may be known of God is vailed and clouded in them so that the Soul doth no more apprehend it then if it were not And when by the Power of the Lord in his Visitation upon the Soul this objective concept as aforesaid is brought into some measure of manifestation yet the Soul is so intently taken up with its sinful lusts and pleasures that it doth little observe it and many times not at all even as if some friend passed by before me in my view yet I being much taken up with looking at some other persons or things should know nothing of his being so near And indeed it is even so as to this matter the Lord doth often visit the Soul and passeth
sufferings as in a Wine-press to the end that sweet Wine might come forth that hath the vertue in it to cure men of their wounds both in relation to wrath and sin And so when he cryed forth with a loud voice upon the Cross My God c. even therein and there through Vertue went from him in that holy Breath or Spirit which had and hath a most effectual Influence upon both men and the creation for their deliverance as aforesaid for nothing that he ever did or suffered was in vain or without vertue and influence unto mens Salvation And thus having declared the great influence which the very outward coming Birth Life Sufferings and Death c. of Christ hath upon men both for their Justification and Sanctification let us now see how and in what manner we should improve the same effectually in order thereunto For indeed we shall find how the Apostles did greatly improve and make use of it in order unto Mortification or dying unto sin and living unto holiness and making progress therein unto perfection As to instance in some few examples Rom. 6.2 How shall we that are dead to sin live any longer therein Know ye not that as many of us as were baptized into Iesus Christ were Baptized into his death c. See throughout the whole Chapter 2 Cor. 5.14 For the love of Christ constraineth us Because we thus judge that if one dyed for all then were all dead and that he died for all that they which live should not henceforth live unto themselves buâ— unto him who died for them and rose again 1 Pet. 2.24 Who his own self bore our sins in his own body on the tree but we being dead to sin should live to righteousness by whose stripes ye were healed Vers. 21. Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God By all which places and many other which could be mentioned we may observe that the Saints made the chifest use and improvements of the Sufferings Death and Resurrection of Christ for the Mortification of Sin and living unto God in holiness and righteousness and that unto perfection and did not sooth or please themselves to live in much sin and unholiness and speaking peace to themselves therein because of what Christ had done and suffered for them And now I shall sum up in a few words the particular uses and benefits which the Saints receive in order to a growing and proceeding in holiness through the improving the Coming Sufferings Death and Resurrection of the Lord in the outward through the Power and Light of his own holy Spirit and Life in and by which only they can improve them aright I. As his Coming Birth Sufferings Death Resurrection c. are presented and set before us in the evidence and vertue of his own Light and Spirit in our hearts so it is made a great occasion to strengthen both our faith in God and our love towards him forasmuch as our Lord God the Father of our Lord Jesus Christ hath given by his outward coming c. as aforesaid a very great and large testimony of his love and good will towards all men for their Salvation and of his patience and long-suffering in permitting men so to use his own dear Son which was as if it had been unto himself Yea herein he gave a most convincing Testimony how he had born and suffered with wonderful long-suffering the iniquities of men which struck against his inward Life and Spirit of his Son in all ages and generations before the wounding and crucifying it in them as now they did against him in the outward By which men might be greatly convinced that the will of the Lord was their Salvation in so bearing and suffering them for had he not intended love to them herein he might have eased himself of his adversaries in a Moment and altogether delivered that tender Life and Spirit of his Son from its sufferings in them and brought intolerable sufferings upon the transgressors themselves Also herein the Lord gave a great testimony of his Power to save in as much as tho he delivered up his Son to suffer most deep affliction in and under sinners yet in due time he raised him up again even from death and did manifestly set him over all his adversaries according to the working of which mighty power he is able to save unto the uttermost all that come unto God by him And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ are indeed very forcible and prevailing to work faith in it both upon the mercy and power of the Lord and so to rest and stay its faith upon him for its full and perfect Salvation as also to work and beget love unto him in the inward sense and feeling of the wonderful love of God as manifesting it self even so in the outward II. And yet more particularly the coming sufferings and death of Christ as presented by his Spirit in the Soul as aforesaid have a very special influence to kindle most ardent love in it towards him in the sense of that love of his so wonderfully manifested in the outward whereby for the Souls saving from sin and wrath he so humbled himself by so many steps and degrees and bore such indignities and sufferings as never any one did and all in love to the Soul and for it and for its deliverance as aforesaid and that he should be manifest in the outward body and suffer so deeply therein even for the delivering our outward bodies also from sin and wrath these things I say as presented and set before the Soul in his own Spirit as it were himself telling it in a particular way how he had humbled himself and what he had done and suffered for it are strong and prevailing occasions to work most ardent and dear love in the Soul towards him and his Spirit and towards the Father also whose free Gift of Love he is III. And they have indeed a great influence when presented in his Spirit as aforesaid to work in our hearts true and real repentance from all our sins yea and a perfect and universal hatred against them as having a sense that our sins were the occasion of his sufferings yea his deepest and heaviest sufferings even in his Soul in the outward was through the burden of our iniquities which he then did bear so that the wounds he got in his blessed Body with the Nails and the Spear and the Thorns and the violent Hands of Men were nothing comparable to these wounds he had in his righteous Soul and
suffered Death for Sin gave us a most convincing Example that we should Die unto it and suffer it no more to live in us Now it is to be observed and remembred that in all these Steps the Sufferings and Death of Christ c. have these Influences upon us not as they are presented unto us barely in our own Spirit or as we do bring them to our remembrance thereby and so make a working upon our selves in our own thoughts and motions for in so doing we shall never profit our own Souls either in Dying unto Sin or Living in Holiness unto God Indeed we may thereby raise sparks of our own kindling in the affectionate part and work some effect in our hearts which may be a shadow or likeness of these things but can never be the things themselves but as they are inwardly presented to the Soul in the Light Life and Spirit of Christ Iesus and applied thereby and that instantly and continually For it is his Light Life and Spirit alone which both gives the true Understanding of the Vse and End of these things and also gives unto the Soul the living sense and feeling of them and in a living and effectual way doth only and can apply them unto the Soul and whole Powers thereof for the Working such suitable Effects and Impressions as are proper thereunto But some may say Seeing the outward Coming Sufferings and Death c. of the Lord Iesus Christ as it is known and improved by the Soul is so effectual to work Faith and Love in it towards God and for its Mortification unto Sin and living in Holiness unto God would it not therefore seem that the knowledg of the outward Coming Sufferings and Death of Christ as aforesaid is of absolute necessity unto every one for the attainment of these things For how can a Soul believe that God will be Gracious unto it or is reconcileable with it but as it looks upon that Testimony of his Mercy and Love in sending his Beloved Son outwardly into the World to Suffer and Die for our Sins in order unto our Reconciliation and Peace with God Also how can it love God with that Purity and Fervency of Love which is according to the Gospel but as it regards and considers that Testimony of his Love in the Coming Sufferings and Death of Christ in the outward ANSW Indeed the knowledg of this outward Coming Sufferings and Death is of very blessed use and advantage and all who have it should be very thankful unto God who hath given us this Testimony of his Love Good-will Long-suffering and Power in the outward coming of Jesus Christ for the more abundant helping and enabling us to believe in him and love him Yet this I say though express knowledg of his outward Coming Sufferings and Death is very profitable to beget Faith and Love in men towards God as aforesaid and ought to be highly valued in its place nevertheless this express knowledg is not of absolute necessity unto Faith and Love forasmuch as the outward Coming Sufferings and Death of Christ may have and hath a real and true Influence upon them who know it not expresly For seeing he hath tasted death for every man and given his Life a Ransom for all it cannot be but that it should have an Influence upon all Yea the Apostle expresly mentions what it is Rom. 5.18 19. how that by the Righteousness and Obedience of Christ the Free Gift is come upon all to Iustification of Life Look then as many of Adam's Posterity suffer disadvantage by his disobedience who never knew it expresly so why may not many receive an advantage by Christ the Second Adam's obedience even in the outward who never knew it expresly Yea certainly they have for how many Thousands have been Saved before Christ's coming in the outward who knew it not expresly And many who knew something of it it was but very darkly and under Vails and Figures yea the very Disciples did not for a good time know of his Death so that when he told them of it they were astonished and yet they had both Faith and Love in some measure seeing then that some had Faith and Love to God and were saved without the express knowledg thereof before he came outwardly why not also after his coming where his coming outwardly hath not been preached nor revealed Yea has not God a way of saving Infants and the Dumb and Deaf who have not that express knowledg For now Christ is inwardly come in a Seed of Life and Light in all which is the Word of Reconciliation by which men may be Reconciled with God as they joyn and apply their minds thereunto and in this the Lord God doth give a sufficient testimony of his love mercy good-will Long suffering and Power unto every man for his Salvation whereby it is possible for him to attain unto the true Faith in God and the true Love towards him even according to the Gospel And in this Holy Seed the Sufferings of Christ and how he bore the Iniquities of the Soul and makes Intercession or Attonement unto God may be learned in some measure with many other things concerning Christ in relation to him and his doings and sufferings in the outward which was an outward and visible Testimony of his inward doings and sufferings in all ages in men and women in the Holy Seed And indeed we find that this is only the true and effectual way of knowing the use and work of his Coming and Sufferings and Death in the outward by turning and having our minds turned inwards unto himself near and in our hearts in the Holy Seed to know by an inward feeling and good experience his doings and sufferings in us by being made conformable thereunto In which Holy Seed as it ariseth in us such a clear Light shineth forth in our hearts as giveth unto us the true knowledg of the Vse of his inward Doings and Sufferings hence also such a precious sweet and powerful Life springeth up from and in the same Holy Seed which doth with much sweetness and comfort enable us to follow his example in the outward in Faith in Obedience in Love in Purity in Patience in Godliness in Righteousness and Temperance and all other things wherein we are required to imitate him And this is the great loss we find people at generally who seek to know the Vertue and Vse of his Coming Doings and Sufferings in the outward by what they can outwardly hear or read of him while as they remain estranged from his Light Life and Spirit in the Holy Seed in their hearts and yet they can never know the same but in this And Oh! at what great pains have many poor Souls been to imitate Christ in his Heavenly Vertues by setting him as their Example before him but meerly as the Letter or History declares of him By which way yet they can never attain unto the true imitation or following of him for
whence it was what was its tendency and wherefore it was given them If then thou be but diligent in thy mind to observe and give attendance to the inward Operations Motions and Shinings of the Divine Light in thee and Breathings of the Divine Life in the silence and quietness of thy Soul out of the many wanderings vain thoughts and imaginations of thy mind thou wilt certainly come to a true measure of clear discerning of the true Divine Principle Life and Light and of the operations thereof so as to distinguish it from all that which is but Natural and Carnal as also from all that is of Satan in his cunning transformings And although in the beginning it will be very hard to thee to attain to that perfect and absolute inward silence of mind from all thy own thoughts and imaginations which will afterwards become easie and familiar unto thee as thou dost experience any considerable growth in the Truth yet as thou pressest after it thou wilt find they self helped by the Lord to come into some measure of true silence And although thou canst not say that all vain foolish thoughts and idle imaginations are put out of thy mind yet if a considerable part of them be gone and evanished so that thy mind is somewhat more cool and quiet and still and empty of such things than it 's wont to be here thou wilt find thy self at some advantage and in some capacity to discern the Divine Light and working thereof even as it were in this imperfect state of Silence or half Silence as we may call it To help thee then a little further in this inquiry and search that thou mayst come to know discern and be acquainted with the true Divine Light and working thereof in thee which is indeed a very necessary knowledg and without which thou art liable to sit down in a false rest and build upon a false foundation as many do at this day taking the Natural Light and Principle for the Divine and Supernatural And so what the Socinians and Pelagians are in profession who profess no higher Principle in them necessary than the Natural these Men are whatever they profess of the necessity of having and being illuminated and led by the Spirit really in practice Therefore that thou mayst avoid this snare and come to the true knowledg of the Divine Light and Principle of God in thee I shall briefly point at some distinguishing marks and characters whereby the Divine and Supernatural Principle is truly distinguishable from that which is but Humane and Natural As 1. The light influence and operation of the Humane and Natural Principle is cold saint and dead but that of the Divine and Supernatural warm living and powerful and the warmth power and life thereof reacheth not only the Brain or Head or the animal part and affections which the natural can do and often doth but it reacheth also the heart and most inward parts even the most inward affections of the Soul and is of a Heavenly and Divine Nature as the Principle is of which it proceedeth It is said of Christ when he preached outwardly he spake with Authority or Power and not as the Scribes Matth. 7.29 and he said himself The words that I speak unto you are Spirit and Life It is the Spirit that quickeneth the Flesh profiteth nothing Joh. 6.63 And thus it is in the inward what Christ speaketh in the Soul or Heart of any Man or Woman is with Power even with a Heavenly Power and Authority that raiseth an awe and reverence in the Heart by which the Soul is convinced that it is indeed the Voice or Word of God and not of Man by reason of that innate Majesty and Glory that is in it as it is said in Psalm 29.4 The Voice of the Lord is Glorious the Voice of the Lord is full of Majesty c. And although many Souls be so dark blind deaf and stupid that many times they have no sense of any Divine Power or Principle yet when it pleaseth God to speak in the most deaf and stupid Soul he causeth it to hear and raiseth up some small sense of the same in it at that present time although soon after darkness and death doth prevail over them again and they forget any such experience as if they had never had it How did God speak unto Cain and expostulate with him We read not that it was by an outward Voice nor is there any need to suppose that when God reproved him for his anger against his Brother it was by an outward Voice and not rather by the Spirit of God inwardly in his Heart and Conscience as he doth reprove men at this day and as he did strive in man before the deluge and did judge and reprove him for sin Gen. 6.3 My Spirit shall not alwaies strive or contend in Man for so the words should be translated and Christ promised that he would send the Comforter unto his Disciples to wit the Holy Spirit and he should reprove the World of sin Joh. 16.8 Now although a man by his own reasonings may reprove himself for sin yet there is a great difference betwixt man's reproving himself and God's reproving him by his Spirit and Divine Principle in his Heart that of Man being saint cold and dead as is said but the inward reproof of the Spirit of Truth powerful hot and living which goeth to a man's heart and pricketh him to the quick woundeth him deeply and of this no man but hath some experience at times especially before sin be come to such an heighth and hath power in the Soul that it is become past feeling Now that some are so become doth plainly imply that once they had a feeling Again when a man reproves himself he doth it too partially although he will be ready to judg himself in the general a great sinner yet there are many times many particular sins whereof he is guilty that he will not reprove himself for by any reasonings whatsoever or Arguments drawn from Scripture but will rather justifie and defend himself for the natural light and natural understanding is exceedingly corrupted by the fall and therefore it cannot impartially witness against sin but is most ready to call many sins vertues and to call many vertues sins and so to put light for darkness and darkness for light and call good evil and evil good Isa. 5.20 Yea the Natural Light or Understanding is so dim and dark that it is no where in all Scripture called Light but I find that unconverted men are ealled darkness in Scripture and that by reason of the darkness of their understandings It is said in Scripture the carnal mind is enmity against God and the wisdom from below is carnal earthly and devilish All the natural powers of man's Soul are so corrupted by sin that he is but dark foolish blind and deceived in his most sublime and refined reasonings in Spiritual matters But the inward
God in Iesus Christ is so near him as to be in him in a Seed as in fire for his cleansing and delivering of him from this woful Image and from the impressions and dispositions it hath wrought in him through Satan is to turn his Soul and mind inwards unto God and Christ as he doth there manifest himself Even as the Father of the Child which was bodily possessed with the Devil brought him unto Christ that he might cast him out so the Soul is to come unto Christ who is spiritually present in it that he may cast out this Devil out of it for this woful Image is a very Devil and by it the Devil possesseth the Souls of the unholy The Soul must not bethink with it self that because it is so unclean and sinful that therefore it ought not to come unto Christ for indeed one main end of Christ his coming into the world is to do good unto such to cleanse the unclean and to save the sinful from their sins Therefore let not the consideration of thy uncleanness and naughtiness prevail to let or hinder thee from coming or turning inwards to him Perhaps the Soul may say I do not find God or Christ in me how then can I turn unto him whom I cannot find If I could once but plainly find him I would think it a great step Answ. Dost not thou find somewhat in thy very heart discovering the evils and pollutions thereof in some measure Is there nothing in thee that in some measure manifests thy condition to be evil and naught and gives thee some knowledg of it upon which thou art made at times to say Oh! I am unclean unclean and evil Yea further dost not thou find somewhat secretly stirring in thy heart and moving in thee against particular evils which are under thy observation and in some measure pricking and smiting thee And yet further hast thou never observed it drawing thy heart inward unto it self though faintly and weakly Also are there not times wherein thou canst observe this to manifest it self more strongly then at other times Yea are there not times that thou find'st it lie as a burden and load upon thy very heart Yea wouldst thou not think thou feltst something in thy heart cutting it and making gashes therein yea and that as a fire burning in it which greatly paineth and afflicteth thee so that at such times no outward pleasures can comfort or ease thee Furthermore dost thou not find at times somewhat arising as it were in the midst of thy heart and sending forth a secret vertue whereby it seeketh to pierce thy whole heart and so far as it pierceth or entreth it somewhat softeneth thy heart and worketh some little relenting in thee but because of the badness of thy heart it is hindered from entring so far as it essayed to do Sure I am there is no man however bad but hath had some experience more or less of these and such like workings in him Thou may'st say I find indeed somewhat working in my heart after the manner as is declared and that frequently but most especially when I am most quiet and still in mind but I never apprehended this to be any other thing then the light of nature checking me in my conscience as I have been alwaies informed by my Teachers But I say unto thee therein thou hast been mis-informed as in many other particulars for this thing that worketh in thee after the aforesaid manner is the very Seed of God or the Divine Seed in which God in Iesus Christ is really present in thee and in and through the Seed worketh in this manner in thee for the Salvation of thy Soul neither ought'st thou to think it so strange that he worketh in thee in such a small and weak manner of manifestation for this is in great part because of thy weakness for thou art not able to bear great and powerful workings and manifestations in this state And seeing that the way which the Lord taketh for the saving of Souls is after the sort of a real generation such as regeneration is it is most proper to begin it from a Seed and it were an easie thing for the Lord to appear in this Seed by such manifestation of power as on a sudden to remove all impediments and instantly to cause it to spring up into its full stature growth and proportion But it hath pleased him to do otherwaies for he can bring Glory to himself the more in the Creatures Salvation that he beginneth it yea and carrieth it on in a weak and foolish appearance to the natural eye Now this is it which Christ himself taught that the Kingdom of God in man at first is like unto a grain of Mustard-seed the least of all Seeds but after it is grown up it becometh the greatest of all Herbs Wherefore despise it not though it be a very little thing in thee for as little as it is it is the Kingdom of God for God and Christ is present in it and manifesteth his Power therein as a King doth in his Kingdom And because the Seed is little therefore the Power of God worketh but in little and small manifestations to bear a proportion unto the Seed and according to the growth and increase of the Seed by the same proportion the Divine Power becometh greater and greater in its manifestation But how small and mean soever the working of the Divine Power in this little Seed doth appear yet it is abundantly sufficient to begin the work of thy Salvation and still where more power and more powerful working from God is needful to carry on this work it will be seasonably afforded But a man may readily object that he doth essay to convert or turn himself unto God but cannot get it done because of his weakness and impotency finding himself bound as with a strong Iron Chain yea with many Chains which doth so avert and hold him back that he cannot convert himself Answ. To require any man to convert himself as by himself without power given him from God for that effect were to lay a burden upon the Soul too grievous to be born but indeed the Lord who is present in this little Seed sendeth forth at times yea very frequently some secret Divine influence and vertue upon the Soul through the Seed to enable it to convert or turn unto him and he toucheth the bonds and fetters in which it is bound at times and shaketh them off so far that the Soul may turn unto God yea the Lord is the chief and principal Worker here and man but the instrumental So that the Soul its converting it self is through the Lord's converting it that is to say inclining it by a Divine and gracious touch and influence upon its will to convert and in a manner I may call it upon the Souls part rather a suffering it self to be turned by the Lord according to these words in the Scripture Turn thou me and
I shall be turned But now many when the Lord toucheth them and by his touch infuseth a certain secret vertue sufficient to turn them or whereby they may turn yea when he draweth and pulleth them very sensibly do resist and continue in their aversion and of such the Scriptures say they draw back and that they resist the Truth and resist the Holy Ghost whose damnation is just seeing he would have healed them but they refused Be not therefore discouraged or driven into despair because thou find'st such weakness and inability to convert thy Soul unto God as aforesaid nor yet because thou find'st so little vertue or power administred unto thee from the Divine influence for thy enabling for by what is from the Lord administred unto thee it is possible for thee to convert though at first and for a considerable time afterwards it will be difficult for strait is the gate and narrow is the way that leads unto life This converting the Soul after the manner declared unto the Divine Presence is the true faith and believing in God and Christ so much required in Scripture in order unto Salvation which is the Soul 's coming unto God and Christ as he said Come unto me c. and the Soul 's taking hold of him and cleaving unto him And indeed the Latine word Credo doth significantly express it which is as much as to say A giving the heart unto God And how doth a man give his heart unto him but by turning it towards him Which conversion or believing is not simply of one power of the Soul but of both viz. the understanding and will yea of the whole Soul with all its powers when the conversion is through and total CHAP. III. Shewing How the Soul ought to persist and continue in its Conversion towards God and Christ and of the effects which follow at first thereupon as also of the inward trials and troubles it usually meeteth with therein NOw after the Soul hath got it self converted or turned inwards by the Divine influence and assistance unto the Divine Seed and to God and Christ present therein then it is to be careful that it persist and continue in its conversion and the LORD who by his Divine Grace hath enabled it to convert after the former manner doth and will also enable it to persevere therein For it is in the Soul 's persisting and continuing in its conversion and application unto the Divine Word Light and Life in the Divine Seed that it comes to receive and be partaker of the blessed effects thereof An outward example whereof we have very plain in our holding any thing to the Fire which if suddenly we remove again it scarce produceth any effect in it as if we would purifie or refine any Metal from its dross by the Fire we must not only apply it intimately to the Fire but hold it in it a good time that it may melt and the dross may separate from it So thou must not only turn thy Soul to this Fire of God in thee but must persist and continue in so doing and by that means thou wilt quickly begin to be a partaker of its blessed effects Some of which effects as they follow at first upon the Soul 's converting unto this Divine Principle I find it with me to mention As first Thou wilt by thy conversion thereunto receive a more clear and full convincement and discovery of thy sins and sinful polluted nature then formerly so that thou wilt come to see sin to be exceeding sinful and how thou art compassed about with it as with a thick cloud which hinders thee from enjoying the sweet and comfortable presence of God yea thou wilt come to feel thy poor Soul imbodied or incorporated in a very body of sin having many members and how near and dear they are unto thee some as a right Eye some as a right Hand c. Then thou wilt know that such things are sins which have place in thee more than by any words even of Scripture for the manifestation of the Spirit and Light of Christ in the little Seed will greatly convince thee thereof and let thee see thy sins and the nature or root that brings them forth in their monstrous and hellish forms and shapes II. Thou wilt also feel and perceive how the displeasure wrath and indignation of God is against every sin in thee even all ungodliness and unrighteousness the whole body of it with all its members root and fruit and branches and how also the wrath of God is against men because of sin to which they are joined And so thou wilt find how all men in a sinful and unrenewed condition are miserable as being under the wrath and displeasure of God and how sin is the root and fountain of the whole misery of man and how man stands before God in a state of judgment and condemnation while in sin imbodied and drowned in it as it were over head and ears III. Thou wilt have occasion to observe the mercy of the Lord in the midst of all this wrath and judgment after a wonderful manner which will raise in thy mind amazing and astonishing thoughts whereby thou wilt wonder and admire that thou art not consumed in the midst of all this wrath yea then thou wilt be made to see somewhat like that of Moses how the Fire burnt in the Bâ—sh and it was not consumed IV. Thou wilt find that this fire is only sent down from Heaven to burn and consume that beastly and sinful nature wherewith thou art inwardly cloathed as with a body and that the fruit of all this burning and kindling is to take away thy sin and purge away thy filthiness and dross V. And so as thou remainest and continuest introverted or converted towards that Divine Principle aforesaid thou wilt find it as a Sword a Fire and a Hammer in thee knocking down and killing and consuming this body of sin with its members yea a flame will issue forth from it and will enter into the body of sin killing and burning so far as it entreth VI. By the operation of this Heavenly Fire thou wilt find a very sensible and grievous pain in thy inward man as verily as if the outward fire were burning in thy outward body So thou mayst conceive how thou wouldst be affected if the tenderest and most sensible part of thy outward body were held close unto a burning flame even such sensible and grievous pain wilt thou find inwardly for indeed thy Soul dwelleth as really in the body of sin and is united with it as it doth in the outward body Therefore it is sensible of whatever hurteth it and findeth pain till it have put it off and then it hath no more sympathy with it VII Great fear and terrour will take hold upon thee because of these things which thou wilt have occasion inwardly to observe the like whereof before thou wert never acquainted with for this doth answer unto the