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
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
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
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
heat and lifting up must be from presence and yet sometimes this heat joy and liftings up may only arise from the unity of Light and Life for do but mind how Peace doth arise from a bare union of Light and Life if the Liâ—â—â— be but one with the Light and doth not crâ—â—â— it that soul must needs have peace thouâ—â— the Light may be but a deceivable Light 〈◊〉 if the Life cross it not Peace is maintained and many times such souls in such condiâ—â—ons do conclude that their joy and peace from Presence Therefore it doth concus to know the Truth or Deceit of such Jâ—â—â— Peace Confidence and liftings up you 〈◊〉 see the Truth and also the Deceits in what follows As 1. When the increase of Confidence and Comfort doth not crucifie or mortifie sin but leaves the soul or gives the soul as little power against sin as when it first found it unless it be restraint of sin not mortification 2. When the joy and comfort they in joy â—â—â—y it doth not increase more care in their â—atch but the heart growes higher and looâ—er to that work both which you will see by â—â—e difference Christ makes between the â—eart the Devil is cast out of and that the â—evil went out of Mat. 12.43 44 45. 3. When their peace and comfort by it â—â—n and doth allow of private sins and both â—â—â—n subsist and stand together and if at any â—â—e there be any trouble for such sins a litâ—â—â— sorrow with some performance of duties 〈◊〉 lick it whole will end it without fresh â—â—plication of Jesus Christ when as anoâ—â—er heart cannot after so sinning have any â—ace but from a true manifestation of God's â—â—ve in him Psal 51.8 9. Job 34.29 4. When the sence of propriety in God â—â—kes them high and confident in mercies in â—â—es of prosperity but in crosses or time of â—ress their confidence comfort strength â—â—es Prov. 24.10 5. When the soul only takes comfort from or rejoyces in that part of Gods Word which speaks out comfort but not in that which crosses corruption and requires duty Now a true Joy Comfort and Confidence arising from a true sence and sight of propriety in God makes the soul to love and delight in each and all God's Words as well one as the other See Psal 119.57 70 72 77 97. Apply 114. with 127 128 167. 6. If it be true such a soul is made ablâ— by it to distinguish between the comfortâ— that flow from Presence and that which flowâ— from other things though it have an angelical stamp upon it Do but see and apply Exod. 33.23 with 13 14 15. and chap. 34.9 And so David 7. All false Joy and Comfort begins at wrong end as thus all that Joy and Comfort ariseth from sence and 't is sence onlâ— that gives light But true Joy and Comforâ— ariseth from sight and that sight begeâ—sence So Moses Exod. 33.15 16. So Dâ—vid Psal 116.10 and 43.5 That Chriâ—â— intends John 10.4 5. A stranger they will 〈◊〉 hear 8. False Comforts and Joy will triumâ— over unseen sufferings but when seen aâ—â— felt it fails and falls But true Joy Coâ—fort and Confidence from fight of Presencâ— is most weighty and serious and chearfuâ— when suffering for God is seen and felt Sâ—â— David and the three Children and Daniel â—nd Paul and those in Acts 5. ult Rom. 5.1 〈◊〉 c. Now because some have with their false â—iftings up great gifts and parts and so not â—o easiely discovered I will add a few more to â—o these 9. Though they may be imployed in hearâ—ng or declaring such and such Truths yet do not in themselves savour what is said or what they say or declare See John 6.60 10. What ever such have that looks like â—ife yet it lasteth not long but is in a decliâ—ing posture like Ephraim Hos 7.8 9. and Mat. 13.20 21. 11. It 's more troubled at negatives than â—or want of affirmatives that is to say it 's â—roubled sometimes at things that are contraâ—y to life but seldom or never troubled for â—he want of life like the Pharises Luke 4. â— 39 40. So much to this particular In the next place I would lay down some â—rue signes or discoveries whether or no we â—ave the true promised Spirit the Scripture â—peaks of and they are as followeth 1. That heart that is truly inriched with â—he Spirit of God is very chearfully carried â—ut to comply and close with God in all its â—â—ence and sufferings as Job Job 1.31 â—hap 40.5 43.5 So David 2. That heart by it is made capable to distinguish and know God or Christ's Call from all false calls or discoveries though in a night-season See Cant. 5.3 4. 3. To such a heart Presence is alwayes pretious but most pretious when it gives most power against sin Psal 40.1 2 c. 4. It enjoys nothing in its own account livingly and lovingly but when it enjoys Presence clearly Psal 73.25 26. 5. It fears no dammage nor danger when sin is from it and Presence is with it Psal 23.4 27.1 and 112.7 6. It makes the heart to make sweet applications of God's Love in and from the bitterest lashes and out of darkness applications of Light See Micah 7.8 see David 1 Sam. 30.6 2 Sam. 15.24 25. 7. It 's that which leads the Soul not only to but into the Spirit and Life of all Truth John 16.23 imitating-light life and grace only leads to but not into any truth 8. It never gives the soul a fresh view of Christ but it gives the soul a renewed participation of what is communicable by Christ John 16.13 14. 2 Cor. 3. ult 9. It never brings the soul sensible comforts but it livingly sets the soul at liberty not only to live and to love God but it transforms the heart into the Glory of what it injoys or beholds 2 Cor. 3.17 18. 10. That heart that is truly inriched with it it cannot live without it and if without it it is as a body without a soul and mind this that when that lies hid all comforts on this side God cannot make it live till it returns Job 34.29 There is many more but I do but hint at them and that by which God hath in measure satisfied my sould with If any shall object and say that they have felt these or most of these but they are so often eclipsed that they fear it cannot be right and they are often fearful that they had only a sight and taste of it and that God hath finally forsaken the soul I shall only let you know what hath been a comfort to my soul and is a testimony that it 's only Gods hiding his face and not a final forsaking Mind these things 1. If the soul be finally forsaken that soul is willing to be forsaken and not troubled at it but rather rejoyces in it 2. If finally forsaken there is an evil spirit presently possesses it as in Saul 3.
That heart that 's finally forsaken is not nor cannot be sensible that it is so but the contrary as Psal 13. 77.6 7. 4. They are not tender in point of sin but sin without sence As they in Rom. 2. 5. They do not nor cannot long for the returns of Presence for mind God never leaves a love and longing after Presence in a soul that 's finally forsaken if that be there there is Gods pledge to shew he will return 't is that that keeps possession for God till he comes see Isa 54. at large Jer. 31.18 19 20. There is many more but these also are such by which God hath comforted my soul in a time of dissertion Now there be some general Deceits relating to Conversion and the very body of Religion that I desire to leave to my Children and Friends and those Deceits are as follow 1. Deceit is When souls rest satisfied with something that 's like it and yet at that time and also before never passed under or know what it is to be inriched with the nature of the thing as thus Because Conversion is a change therefore any change because it 's a turning therefore any turning because it 's light therefore any light and because there is life and joy therefore if any it must be that Here was the young man in the Gospel deceived Mat. 19 20. And so the Pharises Luke 18.11 12. And so at the last day Mat. 7.22 2. Deceit is the resting satisfied with some thing that doth and must of necessity accompany the truth of the thing and at that time not see nor know it doth truly arise from the truth in them as the only cause as whether that love that comfort that zeal that sorrow that joy doth arise from the truth in them suitable to John 4.14 Rom. 5.4 2 Cor. 3.18 2 Pet. 1.5 6. 3. Deceit is When the soul doth rest satisfied in a bare saying or sight of the Truth both in nature causes and effects and yet then cannot witness either of them truly in themselves only things to be but not in himself in being like them in Jer. 8. apply 5 7 8 verses and Jer. 23.25 26 27. Rom. 2. 4. Deceit is When souls rest satisfied with their state though without witnessing the Truth truly within yet comparing them with themselves or some others that do more differ from the truth than they suitable to Jehu 2 Kings 10.15 and Luke 18.11 12. 2 Cor. 12. to the 17. 5. Deceit is When souls confidently affirm and are perswaded that they are truly inriched with the Truth and yet at that time they cannot witness those things that are unseparable concomitants of truth As First An universal conformity to Truth as David Psal 119.6 Luke 1.6 Secondly An universal Antipathy to all things contrary to it as in Psal 97.16 Psal 119.104 128.113 Thirdly A living growth in or growing up in the Truth Psal 92.12 Ephes 4.15 1 Pet. 1.22 2 Pet. 3.8 Fourthly A feeding upon it not that there is or will be a perfection in action or else no truth but where Life is in the principle there must be a growth in it and feeding on it these concomitants are or else that soul that lives in sence as it judges of having truth in it is deceived 6. When souls rest satisfied in the increase of some thing that doth accompany the Truth of Grace but see not nor have not an increase in the Power or Principle of Truth only in gifts or profession or outward conformity in their lives without or in language and rest there as if all were right 7. When a soul is brought to a sight of the want of Truth and a sight of the worth of Truth and so cries down the living without it and cries up the riches and glory of it and so rests satisfied in a bare seeing the want and crying up the worth and so contents its self in a bare sight and saying without witnessing that Power Riches and Glory in its own soul These Deceits are some of them that attend souls in relation to Conversion and the work of Grace within But there be some Deceits that attend Men Women in their external Walkings or Worshippings I will only hint a few As 1. When things though false yet in their outward appearance are named as God names such things in Scripture that are his true Appointments and so rest satisfied with the customary titles given to it and never search into the nature or truth of it as Preaching Praying Singing Baptism and breaking Bread c. because it is called so therefore it is so 2. Deceit is When the soul doth enjoy a true appearance or appointment and is taken up there in the bare appearance or appointment yet doth not know the true nature of it in its Life and Power 3. Deceit is When the satisfaction of and love to or delight in the nature of truth is only produced by and measured suitable to the measure of their performance or eloquence in it or the warmth and heat they draw from it and not from the light sence and true enjoyment of Presence But no more at this time Just at this time having a Letter from a Friend I shall leave off what I was going on in and in the next place answer that and therefore I think it necessary to write down the Letter it self and so go on in answering of it Octob. 9th 1663. Dear and pretious Brother YOU whom God hath made instrumental of much good to my soul for which I do bless God and do dayly pray that God would give you suitable upholds to carry you through all your sufferings with such patience as your sufferings call for I must confess in some sence they differ from most for not only I but many were at a stand to hear what Censures were passed upon you by such who appeared eminent for God But since I searched and saw they were false I am ashamed of my readinss to receive them These are to intreat your pains now you are confined to mind your promises in giving me the Heads of what you preached from John 3.16 and that from Phil. 1.23 24. about the Immortality of the Soul and a word or two what that Peace is that is purchased by Christ for Christians and whether a peculiar Grace or State and a word or two of the Difference between the Old and New Covenants In doing of which you will refresh the heart of Your loving Friend in the Lord. Now in answer to this Letter I shall begin with the Heads of what I declared of my apprehensions from John 3. the first part of the 16th verse For God so loved the World that he gave his only begotten Son From the words many rich Truths may be observed but I shall first observe something in general You must mind that these words is a reason of what in the 15th verse is affirmed viz. That whosoever believes shall not perish but have
well in all states and straits beleive what God saith and consider and reason with thy soul thus Do I want this or that well did God give me his Son the greater and will he withhold the lesser No no. Now mind some Particulars As 1. We may from this be certain of God's Satisfaction by Christ for all Sin for sure God would never have done this had or could there have been a Dis-satisfaction to have over-ballanced his Satisfaction Mind these Scriptures Mat. 13.11 c. Ephes 5.27 O see Heb. 10.10 12 14 17 verses and you will see this made clear 2. To assure us of the certainty of poor Souls Salvation Rom. 5.10 it is there fully asserted from this foundation 3. To assure us That there is no Enemy left unconquered for had any thing been too strong for God this work could not have been accomplished but nothing could nor was too strong for God neither Sin as Rom. 7. nor Law nor Death nor World nor Devil and if so look upon and encounter with all these as conquered before you encounter 4. It 's to assure us That the Foundation of Salvation is more sure than to stand upon such a weak changeable foundation as our duties or goodness is It 's done only and singly by God and the Foundation is as sure as he is 't is alone his rich Love and unchangeable Grace in Christ See the Text c. 5. 'T is to assure us and that with all clearness That God's Love to the worst of Sinners is as great as to Jesus Christ Seeing all this God gave up Christ to was to accomplish not his but their good see John 17.23 24 26.1 Tim. 13.14 O what Comfort is here to a poor soul consider what dear what rich what delightful Love was there and is there in God for Christ and what will this Love carry God to do for Christ do but mind it and then consider that that Love the same Love with all its Riches with all its Strength with all its movings is in the heart of God for me O soul lye down and admire this Love 6. To assure us That as God's Love was not caused by us nor moved or brought forth from any cause in us so it cannot be changed or destroyed by us certainly if Sins foreseen would not nor could not keep God from giving Christ sure when they are brought forth they cannot turn God and Christ from loving of us 7. To assure us in way of Comfort That the whole and full and sole work of suffering for Sin and satisfying of Justice for Sin is done by Christ so that what sorrows and sufferings do attend Saints there is no such end produced by it as to satisfie unsatisfied Justice but all that befals Saints are Fruits of Love to put away Sin Isa 26.9 and to give down more Grace Rom. 5 c. 8. It is furthermore to assure us and that of Certainty from all that hath been said That there is a willingness in God not only to save but to receive poor Sinners into his Grace and Favour or else he would never have given so much to accomplish it all his Cost and Labour declares this which you will fully see if you go over all that hath bee said And further to convince a poor sad sighing Soul of this Truth consider 1st Upon what terms God tenders his Love in Christ see Prov. 9.4 Isa 55.1 Joh. 7.34 Rev. 22.17 c. all is Free 2dly See how God doth beseech intreat and woo souls to entertain and accept this Love in Christ Isa 65.2 Cor. 9.10 Mat. 23. â—7 3dly Consider how long God waits upon poor souls for their receiving and entertaining of this Love though he meets with many Repulses Isa 65.2 Cor. 5.5 Jer. 15.6 4thly Consider how much God bemoans the creature that neglects to imbrace this Tender Jer. 2.14 Mat. 23.37 5thly Consider that after souls have slighted God's Grace and turned their back upon his Tenders and abused his Long-suffering and Forbearance yet if at last they return how joyfully doth he entertain them and not upbraid them See Jer. 31.20 Luke 15.20 Jam. 1.5 Further If thou wouldst see God's willingness to meet with thy desire and willingness minde these Considerations First Consider God is so willing that he woos us to be willing as I said before 2dly No soul is willing so soon but God's willingness was before him and his willingness is a fruit of God's 3dly No soul was ever willing and God or Christ unwilling Joh. 6.37 If anâ—â—â—â— come unto Christ he will in no wise cast hiâ—â—ut 4thly God is willing when we are not willing 5thly Consider That when God's willingness hath begun to beget in a soâ—â—â— willingness if the souls willingness makes him go God runs and if it makes the soul only say I will God saith I do Psal 32.5 O know soul that it is not possible for a soul to be really willing to be saved and God not to save it Did we know what is in God by what is done by God especially in giving of his Son we should believe more and fear and sin less There were many more Particulars that I observed from this Text but I have not time now to relate them only these I thought good in this my time of Confinement to write over in answer to your desire And I wish God may afford you as much comfort from them as he hath to me Amen Amen In Phil. 1. 23d vers with its dependance on the 22d vers and relation to the 24th v. The words are these ver 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better I shall not stand to open the words but take from them in general three Observations As thus Doct. 1. The true sence of the great Priviledges Saints enjoy by Christ when separated from the body of flesh with the consideration of the duties they owe to Christ in the flesh puts the heart in its desires to a great stand Doct. 2. In point of Priviledges it 's best for Saints to depart and be with Christ or to be with Christ is a Saints best being Doct. 3. That heart who doth truly affect its duty to Christ is willing to abide in it though by it he may for a season be deprived of part of his Priviledge And first of the first and in it mind First I shall shew you the certainty of the Souls separation from the body and that it dyes not with the body as some say but when it 's separated it doth enjoy Priviledges with the Lord Jesus Christ as is implyed in this word After I have done that I shall let you know in what sence the Soul is taken and also give you the Scriptures and Reasons that some have to prove the Soul to be mortal with a brief Answer to that And then we shall give you sufficient Scriptures and Reasons that there is
of Spirits and live and Mat. 22.31 32. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I Am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Now mind the words There you see a great difference between the Father of Spirits and the father of bodies or flesh Now if the Spirit or Soul in this sense were as the body then the fathers of the body or flesh were also Fathers of the Soul or Spirit besides you may see two distinct properties father of the fleshly part and Father of the Spirit or Soul the same is seen in this also Mat. 22.31 32. Now take a few Natural Reasons Reason 1. Without this there can be no Resurrection for though God works by his mighty Power in that yet the Mean is thus The Spirit of the body is that which revives and quickens the body as in all seeds so in this 't is the very Reason the Apostle useth in 1 Cor. 15.38 Now that seed that is cast into the ground if the seed so dyes as that its life and spirit dies it never comes up nor nothing of it but though the body dyes and rots yet if the vertue and life abides it springs up again and receives its own body so here though the power by which 't is done is the Power of God Reas 2. That which at no time in its being desires or stands in need of rest or cessation from motion doth not in its being admit of alteration or cessation as to being but the Soul or Spirit that we minde at no time stands in need of rest or cessation from motion Ergo c. Object The mind cannot alwayes be attentive on one thing but requires alteration Answ Though it doth yet it is not from motion but from one object to another as sometimes from Religion to exercise it self in Physick and from that sometime to Musick and so from one to another to be imployed in something but it never desires or stands in need of a cessation from motion so that though the body sleeps yet even then there is some moving and motion that is kept on foot which tells us there is an unwearied part in man that is of a nature different from the dying part of man Reas 3. Whatsoever is in man not comprehended by man is above and so far beyond man that it is not of that nature that is dying Now this Spirit or Soul of a man that lives in the Mind and is truly the mind of a man is not nor cannot be comprehended by man but the mind of a man reacheth to Heaven when he is upon the Earth and to the uttermost part of the World when the body is but in one part And the minde of man though it may apprehend yet it cannot comprehend it self Now this mind or spirit of the mind is that part that never dies Paul calls this Rom. 7.25 his Mind and Rom. 1.9 he calls that his Spirit which in chap. 7. v. 25. he calls his mind this is that which is in a man and lives when the body dyes Rea. 4. When the body sleeps it is in asence as dead yet at that time there is something in man that is capable of receiving Instruction as in Job 33.15 16. In a Dream in the Visions of the night when deep sleep falleth upon men in slumberings upon the bed then he openeth the ears of men and sealeth their Instruction Now mind did all sleep or cease from motion or a living capacity alike then when one ceases sleeps or dyes all would dye too but you see from thence that there is some part capable of Instruction Ergo. Quest If any should enquire and say Is not this Soul or Spirit something that came from God and is really part of God and so goes to God again Answ No Though it came from God yet it is no part of God If you cast your eye on those words of Christ Mat. 10. 28. you will have an answer 1. Were it God it could not be capable to be cast by God into Hell c. Answ 2. If that in man which is immortal were part of God it needed not to be sanctified but not only the body but the soul and also the spirit stands in need of being sanctified and kept blameless see 1 Thess 5.23 Let me adde one thing more and that is this I mean as to the immortality of the Soul Answ 3. There is nothing in the world that is of a dying nature doth or can satisfy the soul or spirit of a man Now every thing naturally is satisfied with its like Now were the soul of man or all in man of one nature dying contents would satisfie it but it cannot Ergo. I would have you but a little mind the sad consequences that must and doth attend the owning and holding the Soul to be mortal and dye with the body 1st If the Soul be mortal Then as its Nature is so is its Property or Quality and Ability in its movings and natural motions and so it cannot move towards Immortality but quite contrary Now though we do hold That man hath not power savingly to act God-ward and Heaven-ward but by the help of Grace yet we know there is principles in every man to act God-ward and to seek after Immortality even in very Heathens Now were there not somthing of that nature there would be no such enquiries nor movings neither would nay could God judge the Heathens Rom. 2.14 15. by a Law that is in their natures were not this so 2dly As we said before The Resurrection is denied upon the ground before expressed 3dly It naturally tends to make men Epicures see Isa 22.12 4ly It takes off the great expectation of Saints in their longing and groaning for their departure as Paul did 2 Cor. 5.6 8 for what need they groan for a departure if nothing at the departure were to be enjoyed 5ly It denies God to be the Father of Spirits a Prerogative proper to God distinct from men Heb. 12. 6ly It denies that dear and near Affinity and Communion of Spirits which is the Joy of Saints the Rejoycing of Angels Heb. 12.22 23 24. In the next place we would shew you in part what are the Priviledges souls enjoy after they are departed Mind a few of the Priviledges that Saints enjoy when departed from the body 1. They are present with God 2 Cor. 5.8 We are confident I say and willing rather to be absent from the body and to be present with the Lord. 2. We are by it freed from our House or sad rotten Tabernacle 3. We shall be freed from our Groanings 2 Cor. 5.2 4. For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven For we that are in this Tabernacle do groan being burthened not for that we would
first laid down in relation to that which hath but a bare being in that there is and must be a congruity and likeness between the Cause and it self but here is none Besides If Man be the Cause of that which hath only a bare being and that which had being and life and sence why doth he not do the like and why doth he sometimes perish for want c. And that he also was not the first Cause of himself will appear from these Grounds 1. If he had made himself he would have had power to have kept himself from being unmade for that power that hath ability to make hath power to preserve and keep it self from being unmade or dissolved 2. He would make men when he had a mind if this were so No Men and Woman that have a mind to have Children would be without them And when they would have a Son they would not have a Daughter 3. They would not have had defects weaknesses but would have been all compleat without weakness and sickness and the longer they had been imployed the more compleat they would have been 4. They would have known themselves before brought forth for in making always knowing goes with power and power with understanding and then before 't is it is known but the contrary is seen daily 5. There is something in Man that shews there is something above him Consider what is the chiefest part in man or of men it is his Mind that is above all the rest in him his Mind runs out to varieties and goes up to the Heavens and to the furthest part of the World and yet sits at home in the body and this Mind of man that is above all other parts of man and knows all yet it doth not know it self so it 's only knowable to something above it and there is nothing above it in man therefore that above it is a power beyond it and that is God Besides the whole man cannot satisfie the mind nor the mind as the mind cannot satisfie it self but it must be something besides it and beyond it and above it that is better and higher and that is God 6. Many of the Reasons which were expressed before in relation to the other three if minded will prove this That man is not the chief Cause or first Original of himself Besides these Reasons from each particular there are and may be Reasons drawn from all together to prove that they are not their own Cause nor the first and chief Original Cause of each other but it must be from a higher above all before all who is the Original Cause and Maker of all and each and the Considerations that will clearly prove it are these 1. The admirable Congruity and Harmony that is between those varieties of bodies and though very different each from other yet agree which cannot be from themselves but from something above them 2. The admirable submission each to other both in power and property the greater to the lesser the higher to the lower which cannot be from themselves but something that is not them but above and beyond them and that is God 3. The unexpressible subsistence each by other and each from other and so each considered in self which in such contrary natures and varieties of properties could not naturally do it were there not something that is supernatural above all and that is God 4. A fourth Consideration is upon the account of the furthest end of the least and lowest and the ultimate end of the highest and chief From all which rightly minded and considered you must conclude some power before all and above all as the Cause and chief Lord over all and that is God Let us go over these Four a little larger in way of Contemplation As 1. Of the Congruity and sweet Harmony in those varieties of Bodies If you look upward you will see their infinit movings different and yet not troubled each at other nor to each other If you look downwards you see the Sea continually moving above the Earth and yet not passing there its bounds but abides as two espoused each to other We also behold all the Creatures of different kinds and properties and yet how do they concur and agree together the tame ones abide in flocks among men for their use the wild ones that have strength to destroy men they abide in Desarts as if they were agreed so to do Sure this must be from a power beyond and above all these And now go to Man or into Man that is an Abridgment of the whole Universe a Body fit for all sorts of movings and a Soul without removing makes the Body move which way it pleases and by Reason guides and governs all in such an admirable Congruity and Harmony that it 's clear that something above all must thus guide lead and order all and that is God 2. Consider the Strength and admirable Submission each to other though of great difference both in power and property yet all acting as if each were servant to the rest the Heavens submissively serve the Earth and the Earth the Herbs Plants and Grass and these serve the Cattel and the Cattel serve Man and Man serves the Ground by tilling and the Cattel by looking and providing for them O the strong reciprocal submission and servitude this must be from a power beyond and above all and that is God 3. The unexpressible Subsistence You see the Seas about the Earth which seems continually to threaten the Earth and yet keep within their bounds the Earth heavy and massie and yet notwithstanding setled or rather hangs in the Air The Winter seems to destroy the Herbs c. the Summer again revives them the Beasts stronger than Men and able to destroy them and would do so did not a higher power keep them in and yet they submit and all subsist together O this must be from a power above all and that is God 4. Consider the furthest end of the least and the ultimate end of the chief What is or can be less than a bare being as Earth Air Water c. they have only a bare being Now what is next to that but a not-being and that is nothing now this is a mixim That between something and nothing let it be never so small yet there â—…s an infinit space And nothing but an infinit Power can bring something out of nothing Now before being no being cannot cause a being but it must be from another cause Now go to the highest above Being is Life and above that is Life and Sence and above that is Life Sence and Reason and that 's in Man c. So he is the Chief And what is chief in him it is his mind and understanding by which he knows all that is to be known it can go up to Heaven and judge what 's there and to the furthest parts of the World and to all parts at once and yet sit at home in