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
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
were led in that path as Job how deep did he drink of that cup and that by them that pretended most high for God and seemed most zealous against sin And Paul David and others nay our blessed Lord Jesus that pure and spotless Lamb that did nothing but good how was he reviled reproached scorned and almost every action though it was never so much for their good was turned by them as a charge against him and it was not only by the rude mutitude but they that professed to walk closest to God's Will and were in his outward Institutions So it 's no wonder that such in this day deal so with his Servants that desire to follow him according to his Will as blessed be God this poor man doth though it 's like he may not in all things walk up to mens customs that in this day is very much a rule of peoples consciences but according to the just Law of God to whom he can with Job and David appeal for Justification it 's He that searcheth all hearts and knoweth all actions and nothing can be hid from his eyes by all the covers that imitations performances and applause of men can make and put on any to make them appear holy nor yet clouded by all the Censures that can be cast on the sincere but will judge righteously and render to every one according to their deeds but it s no strange thing that these last dayes bring forth such deceitful dealings by them called Brethren for it was foretold by the blessed Scripture that must be fulfilled every jot and tittle of it And being it is so we ought not to be too confident of the truth of a Reports because the Reporter may have fame among some men but let us search and see whether it be so or no and not condemn any man before we hear his cause for that is so far below a Christ-like Spirit that the Romans Law doth not admit of such a thing therefore let all that look on themselves to be Saints that may come to reade this little Piece be warned to take care that they hear the Accused as well as the Accuser and weigh things man equal ballance before they pass sentence lest by rash judging they come under reproof by the justness of the Romans Law And in reading let not thy eye be upon that dirt which is though unjustly cast upon him if so thou art like to reap but little benefit by it for God doth use to answer persons according to the Idols and Imaginations of their hearts but if thy soul be willing to imbrace Truth for the sake of the Father of Truth without respect or disrespect to any mans person I question not but what is here presented to thee by a poor suffering censured Prisoner may be found by thee worth the treasuring up in the Cabinet of thy Experiences and in a day of straits it may prove of great advantage to thee as blessed be God I can say it hath done to my soul and that not only in point of comfort but in finding out many deceits that attend poor souls in this world and in the may they may think leads only to Heaven and it will be enough for those souls that through all the deceits censures and sufferings that attend them in this life that do but arrive at that Haven of Rest where is nothing but a living in unity to all Eternity which will make amends for all their sorrows though never so great But were the Author of this Book as he is rendred I think it should be the work of those that revile him were they what they profess to be rather to pity and pray for him and endeavour his Restoration than to do as they do and have done by him for the punishment due to what they charge on him will be so great that any truly gracious heart can do no other but pity one that is like to undergo it and not envy any happiness that he hath in this world nor do what they can to deprive him of it as some have done by him but I shall say no more to that nor no longer detain thee from what followeth but leave thee to the guidance of the Spirit of Truth and if thou and I do but so walk that we may be justified by God t is no great matter what men judge of us which is and shall be the desire of thy Friend that loves all but desireth to delight in none but for their likeness to Christ Jesus Thine in Him H. F. To the AUTHOR and READER REnowned be they Name worthy of Praise And may it last the longest length of dayes And Praises to the Lord who only gives That Grace whereby thy soul in fuffering lives By which true Grace thy Spirit higher climes Than all Aspersions falsifying crimes Nor can they take that Honour from thy head If Christians truly understand and reade Who reads will find thy heart is not departed From Grace if weighing th' Truth herein asserted Which Demonstrations from thy suffering soul To all Accusers gives a grand Controul Come forth Aspersion Truth doth give a Challenge Thou canst not hold in such a weighty ballance It 's to no purpose let Revilings cease Who seeks his shame will make their own increase Nothing drops from his mouth and contemplation But what 's by ev'ry soul worth acceptation His words are sav'ry speaking prudently His nature's kind full of humility Worthy of prizing All his works are tending To good His actions alwayes well ascending Who can but own his Offering and Oblation Touching his Work done in his Generation To whom be given for his industrous pains All Preservation where true Grace remains With Grace to undergo his Firy Tryals To see the end of pouring forth the Viols And also of all Powers that are infernal And that exalt'd which only is Eternal I take my leave God's Blessing thee attend From him who cannot cease to be thy Friend R. J. To all that in Truth fear the Lord and are faithful Followers of the Lamb or any other that shall reade what I have in this time of my Imprisonment writ BEloved it is below a Natural Noble Spirit much more below Grace to stumble or startle at that which must be and what is daily looked for And lest my weakness in that matter may uphold others in that way and work I shall forbear to enumerate my unheard-of Sufferings and Censures and how much my heart though innocent was brought down by it lest it may be an occasion of some weak ones stumbling at the Truth It is the duty of all and every one of Gods People especially in this day to be a bearer of burdens but not a layer on of burdens upon others and in this to do it in uprightness without deceit There is much deceit attends the Truth that if Souls that walk in the profession of the Truth be not careful to watch they may as many do imbrace that
for Truth that is but an imitation and likeness and not the Truth it self That souls may have a little help in this work could not but lend my small mite of Experience and write down in this day of my Restraint what Experience I have had of the Deceits that attend God's dear Appointments through mens mistakes and also the Deceits that attend Prayer and Sorrow for Sin or at least so pretended and the Deceit in Love and that grand Deceit that attends Souls in Duty calling the heat and warmness and elivations they gain from thence Experiences and Refreshments from Presence These and many more hath my soul met with in my day which for the help of others I have as I said before asserted in this day of my Restraint Though my beloved Friends if any such reade this I must tell you that I am sensible although this time of my Imprisonment be a season fit for this service upon my account yet by reason of that Cloud that 's cast upon me out of pretended ends to bring honour to God And how much dirt is not onely by them cast in my face but in the face of all that shew tenderness and love to me so that it 's a bad season for sure I cannot expect but that even what I have here writ shall meet with many repulses and little acceptance therefore I wish it might have come from some other hands than mine being willing to suffer any thing so the Truth may be at liberty and not suffer for my sake But yet sure some sons of Truth will imbrace the Truth for the Truths sake to them I principally recommend this And I have set down some of those dear refreshing Upholds I have enjoyed from God since I came into this Prison that others may through the knowledge of Prison-mercies learn not to fear a Prison O my Friends a Prison is not to be feared if we suffer not as evil-doers and do but enjoy God there for Gods Presence makes a Prison a Palace None knows the worth power and riches of Presence till it be enjoyed and when enjoyed the less of creature-comforts attend it and the more of sufferings and crosses accompany it the more glorious and sweet it is Now my dear Friends I beg of you in reading what by me is here writ To let your eyes be off from the dirt which is though unjustly cast upon me when you reade any of Gods Love and Beauty and let not the Clouds that lie on me hinder you from searching and imbracing what is here asserted in faithfulness and love for your service That you may by others mistakes learn to stand fast and to keep close to God to Christ and to his Truth following of the Lamb in this latter day with that Love Faith and Patience that the Day and Work of the Day calls for That you may be so I commend you and my own soul to God and the Word of his Grace and remain Yours in that Love of which Christ is the Life P. H. A TABLE of the Particulars that in this Book I have spoken to 1. THe first is to shew the Condition I was in when I first came into Prison and how God did meet me and support me and from what Scriptures God did hand out Comfort to me when I came in first and the particular Censures that were cast upon me Page 1. to 12 2. The second general head is the gain and advantages Saints reap by Sufferings which was by the Lord shewed me from Matth. 16.25 laid down in nine particulars Page 9 to 12 3. Grounds why Saints have no cause to fear Suffering for Christ and his Cause pag. 14-16 4. When men are said to suffer and yet not truly suffering as Saints And when and who are true Sufferers with the Grounds for Saints to suffer rather than to save themselves by accusing others p. 17-20 5. The movings of my going beyond Sea and the cause of my Return inserting the sad Scandals that were cast upon me with my Answers to them p. 21 22 6. Is eight Queries relating to the primitive Appointments of our Lord whether they are now as then to be enjoyed p. 23-27 7. Is five Queries as to the spirits and principles of men in this day whether they are fit to meet God in his dear Appointments yea or no and the sad evil improvements some made of these Queries and my Grounds why I did propound them p. 27-29 8. The Character of a Covetous-minded Rich-man in five particulars with the Description of a covetous mind in poor men in four particulars p. 31-33 9. Several useful Observations for all that fear God and in particular to my Children both as to the nature of Prayer and resisting Sin and the deceit of false-love and the properties of true Love and who they are that are to be loved and what Love is p. 34-46 10. Directions for my Children how to love and who to trust and with what Prudence they should behave themselves in the world p. 49 50 11. What deceit there is in Mourners or in Mourning though it may seem to be for Sin with the true properties of a true Mourner p. 50 51 12. A Discovery of false Joy and Peace and listings up from heat of Duties and Eloquence c. and not from Presence p. 52-55 13. The true signs of a souls enjoying the promised Spirit and they are ten in number p. 55 56 14. How a soul may know when God withdraws whether it be only the Dissertion that is proper to Saints or finally forsaking p. 57 58 15. A Discovery of the sad Deceits that attend Conversion what they are and who they are that are deceived and that in seven Soul-destroying Deceits are laid down p. 58-60 16. Some Deceits that attend men and women in their external Walking or Worship p. 60 61 17. Is an Answer to a Christian Friends Letter as to four things 1. The heads of what I did deliver from John 3.16 About God's Love in giving Christ 2. Was to prove the Soul immortal 3. Whether the Peace that was purchased by Christ be a particular Grace or a state 4. Is the difference between the two Covenants viz. the Covenant of Works and the Covenant of Grace p. 62-104 18. Is fifty one Texts of Scripture that I formerly spoke from with the Doctrine that was observed and my Grounds why I did insert such a Breviate of them in this Book p. 105-116 19. Is to shew a way to prove there is a God without making use of the blessed Scriptures in Answer to some Atheists p. 117 125 20. Is an Answer to another Letter in Answer to three Questions 1. How to answer the Roman Catholicks in point of Transubstantiation 2. How to prove to the Jews and that unanswerably that Christ is come And 3. how many wayes the word Gospel is taken and what is in truth the Gospel p. 126-132 21. I have inserted one of the Hymns I made
and did sing fince I came hither and my Grounds why I did insert it p. 133-138 22. A little brief Account of my Imprisonments with the sorrows and censures that do attend me in these Sufferings p. 138-140 23. Some Account of my Imprisonment in the Tower and of my being brought before the King and the business relating to his Fathers Will left with me p. 140-142 24. The Grounds of my Willingness to go beyond Sea if I might p. 143-147 25. A Letter from a Friend and my Answer p. 148-151 ERRATA Reader IN regard of the Authors condition distance from the Press some Faults have escaped the greatest whereof is the Title over the heads of the pages viz. INNOCENCY though under a Cloud cleared which relates onely to some parts of the Book the proper Titles for each matter being through the misunderstanding of some who put it to the Press omitted The rest of the Faults are more obvious which thou art desired to correct as followeth Page 15. line 16. reade no ground P. 28. l. 18. for fear 1. tear P. 34. l. 17. f. worth r. watch P. 42. l. 28. f. passionate r. patient P. 50. l. 1. r. In a word P. 86. l. 7. f. 10. r. 18. P. 101. l. 28. f. Phil. r. Ephes P. 111. l. 7. f. Proviso r. Prophecy P. 136. l. 16. f. And r. May. Ebenezer Ebenezer The Lord Jehovah is my strength Christ alone is the Foundation of all my Consolation in this day of my trouble and sad rebuke IT was the eleventh day after my Imprisonment before I attained this Book And I rejoyce I have it that the daily Supports I have from God's Promises and his Presence may be by me recorded that if I live I may look over them and remember Prison-Mercies as others who faithfully love the Lord and wait for his Appearance may see and bless God and not fear 〈◊〉 Prison but trust God upon his Word for 〈◊〉 is faithful and to be trusted The first day and night that I came in I was in a maze 〈◊〉 well knowing where I was and â—â—king within I found my heart like Ephraim Jer. 31.18 but I had not long moaned my self but God appeared 〈◊〉 in the 20. verse of that chapter and 〈◊〉 next day after I had for some time sought â—â—d and searched my own heart and â—nd as to Men I was innocent and did judge God would not have called me here but he had some work for me to do For Affliction cometh not out of the dust Job 5.6 At last God moving the people of the house to lend me a Bible the first Scripture I cast mine eye upon just as I opened the Bible was Jer. 18.12 to the latter part of the 18th vers at which the Lord did exceedingly appear to refresh my Soul especially for what I saw in the 12 13 14 17. and 18th verse 't is too long to insert it only upon the 12th verse I set it down in my Concordance O let all that fear the Lord bless him for his Scripture much more for its life which God keeps and lets down to whom and when he pleases Parts may draw and observe good teachings from them to serve othersâ— but not its own Soul unless God give in that Light Life and Spirit that first penned them What Parts can draw may serve Profession but not a Prison and the sights of Death But O when God unlocks the Scriptures and says to the Soul Behold what 's herâ— there 's Life there 's Love there 's a feast all good things And now see the difference between being brought by common gifts 〈◊〉 the Truth and the promised Spirit leading us into Truth as our Lord promised Joâ—â— 15.26 chap. 16.13 And I must say a witness to this that God's way to accompliâ—â— this is by causing the Soul to stand in God's Fear and out of its own wisdom and as to its own state in it self to shrink down into its own emptiness hating all listings up but that by the Son of God in the pure single Wisdom Love and Grace of the Father O had not this Foundation been laid I must have been left being a man of sorrows surrounded on every side and every window is shut but this of the Lord's Love O blessed 〈◊〉 his Name O all you Saints that love and fear the Lord bless him and seek no Foundation but what God hath laid But more of this hereafter The next Scripture by which God did appear to refresh my heart was in John 18.11 't is the words of Christ in answer to Peter who in his mistaken Love tenders Christ's Person more than God's Pleasure and in answer to that Christ lets him know that is Fathers Pleasure was by him higher priâ—ed than his own preservation and saith The Cup which my Father giveth me shall I not â—â—ink it He doth not say the Cup my Father lays upon me but that the Father gives â—â—e All suffering Cups to Christ or his â—embers are Kindnesses they are God's â—ifts Phil. 1.29 they are not to be rejected â—â—t prized and esteemed David in the 118th â—sal takes the Cup blessing God But some will say that was not the Cup of Suffering but of Salvation and 't is true but it was through the Cup of Christ's Sufferings But all the Cups of Suffering to the Saints in the Primitive Times behold how chearfully they imbraced them Acts 5. with Heb. 11. and Rom. 5.1 2 c. Therefore Christ doth not tell Peter I must be forced to take it or drink it but saith Shall I not 〈◊〉 he doth not in propounding this inquire if he should or should not but it is to shew his resolution that he should do it and would do it judging it a higher honour and duty to imbrace God's Pleasure than to seek and imbrace self-preservation contrary to God's Pleasure That made those in Heb. 11.35 not accepting deliverance that was on terms wherein God's Pleasure and Honour should be crossed In this case it waâ— Christ's and it ought to be the generous spirit of all the Sons of Zion to slight nay loath nay hate their own lives when it thus comes in competition with the will of God's now to do God's Will in many wayes Hypocrites in Imitating-Grace may delight fully do it Isa 2.58 Mat. 13.20 21. But the chiefest Testimony of true Grace is to live in the Will of God so that if a Cup of Crosses comes the very sight and sencâ— that the Fathers hand presents it and that his heart is in it so that his Purpose and Pleasure is to be accomplished by it no sooner say is this seen but the heart is silently satisfied and cries out not only like old Eli â—t's the Lord let him do it but as Christ in the Text It is my Fathers Cup and his Gift I am contentably willing to imbrace it O the very sight and sence of this Truth â—â—om this place in John 18.11 God made so refreshing that the
Cup which the Lord not only in this Imprisonment but before â—nd since the sad unheard-of suffering by Censures on my Name from professed friends which was the saddest tryal that ever befel â—e was made dearly sweet by seeing it to â—e a Cup that my Father gave me to flesh â—nd blood it was very sore for though my innocency was enough to bear me up For â—here declare it in the Presence of my Father by whose Love I live that I was and am as innocent * Meaning the Reports that are of me to be a Trapanner c. as the child unborn â—â—t that which made it hard 〈◊〉 bear was First It came from such â—â—at I deserved better and expected better and God required better from Secondly Not one of them that did report 〈◊〉 or believe that Report though I believe â—ere were a thousand most of which professed to walk by a rule yet not six ever came â—â—e a Brother or Sister to answer the Rule seeking satisfaction from me or to restore 〈◊〉 if it had been true Thirdly It made many that I hope fear God though mistaken and out of their Duty to be so full of anger at me that they have called me behind my back strange names and wished that God had taken me away seven years before so sin begot sin at a high rate Fourthly They did by this add to the National sins that great Sin the Prophet mentions in Jer. 20.10 Report and we will report O the sence of this Sin and that I must be the object did even sink my soul till God let me see his Pleasure and that this suffering did most answer my sins having more worded away my day than workt it away besides I had a great Name and was highly esteemed among many in which I did triumph and in all this my Name was great but my Nature as to Grace but little upoâ— which wing I flew high Now God saw good for me to drink this Cup as the way to meet with my sin and to bring down to Name to be as little as my Grace As soon ever God shewed me this I kissed thâ— Cup. Fifthly Before I saw this my heart wiâ—â— restless judging my self so wronged beinâ— innocent that I found it a hard thing to keeâ— my heart in a right frame but reasoning anâ— rising up and when I reproved my owâ— heart the reply was Am I not innocent aâ— so wronged then God replyed and said Is it good to be angry and my reply was It is not Anger but Zeal for God's Name suffers also but when I saw as David did God bid them curse I was dumb and for the reasons aforesaid I lay down and kissed the Cup. Sixthly The Evil that did attend this was I seeing such unfaithfullness and disorder in professing People was ready to say Is there â—ny faithful or upright that I began to question all Societies in that kind and after I had sent to many because they would not orderly send or come to me and most of all I sent for went away as they said satisfied and at last I began to slight giving satisfaction to avoid many things that I might not otherwise avoid that may give offence which if I failed it was in that and though their disorderly wayes was the cause the sence of which may very well make them bear it yet their thus dealing was no just ground in God's eye for me to be s careless and since God hath brought my heart to see his just ends in their unjust wayes and to bring â—e into a satisfactory silence I have been wounded for it and I do beg of God for my self and all that fear God that in and under all such Sufferings our eyes may be kept close to eye God and not Men and to â—o our duty not because others do it but because God commands it knowing the righteous God will imbrace his season to reward every one according to their way and work So now I bless God my desire is to imâ—brace the Cup my Father hath given me anâ— to prefer his Pleasure before the preservation of my own Person If any who are ignorant should say What is this you mean that you have been thus falsely reproached in I answer 't is so well known not only here but beyong Sea for he or they who begun it and have sinfully devised it did send it up and down from Sea to Sea and City to Country that I need not repeat it but say again in the fear of God and as I expect mercâ— at the hands of the God of Mercy I am a little guilty as the Child unborn both in principles and practice but I leave it and if they who have so bloodily murdered mâ— Name have or shall have as much peace iâ— this Murder as I have now in the bearing oâ— it they will not want peace Secondly Should I further rip up the matter by repeating it the Sin of the Author might as much tend to God's dishonour aâ— they have caused God's Name to be dishonoured in what they have done so silence iâ— my duty lest also I return evil for evil contrary to my Lord's will Mat. 5.11 12 39. The next Scripture God did bring refreshment to my heart by since I came into my close confinement is Mat. 16.25 from whence I was made to see that it is an imprudent way for any Christian to go to save himself when Christ calls to suffer for him And it also shews the safety and profit of having a generous spirit for Christ If a soul doth freely so render it self up to Christs disposal not minding its own safety but Christs Service that soul shall not lose but gain Each word Christ here speaks is upon certainty If he will save he shall lose if he will lose he shall find it To save life and in a special manner a mans own life is in it self a duty the Law requires yet here it seems to cross it no no Christ only shews a new way to save life and that not upon uncertainty but certainty and direction how to do it 't is but leave and live that is leave all to Christ's dispose in his calling or disposing of us in his Service and Suffering if we so love Him his Interest and Cause we shall not we cannot lose but gain Now that there is no loss by losing all on this side Christ for Christ you will see if we consider these things First All that we lose in this sence in it self is nothing Prov. 25.5 it is said there It is not that is 't is nothing and in Amos 6.13 't is said to be a thing of nought that is it 's nothing and in 1 Cor. 7.31 't is said to be a fashion now fashions they change and that which is to day is not to morrow but passeth away so that if this be lost when as in it self it 's nothing what can be lost out of nothing Secondly Consider that
Primitive Purity and Order after her be-wildered state If so as it doth appear by the words then 't is to be queried First Whether the visible Glory Purity and Order of the Church was not obscure and lay hid for some season before If so When and what that season was or is Query 5. was from Rev. 11.2 This action of God's to measure any place or state imports one of these two things either a destroying as in 2 Sam. 8.2 Hab. 3.6 or it imports a renewing or restoring as in Jer. 31. 39. Ezek. 40.3 4 5. chap. 43.10 Now my first Query is Whether the Temple or Temple-Worship be here under measuring in order to destroy or to restore Then I query further Whether or no when the Temple or Temple-Work is under measureing in either sence it be then in a capacity to be injoyed or practised yea or no Query 6. was Whether the bare restoring of the Knowledge with Conviction on the Judgment of Men of the Truth of the Gosple-Order or Ordinances be sufficient to authorize any to be Administrators or imbrace the Administrations without the same Power and Spirit that at first did attend them and fit souls for them yea or no Query 7. was Whether the restoring or injoying so many or so much of the Primitive Order or Ordinances that Men as Men may do with natural parts or imitating-grace and not the Order or Ordinances that had their immediate dependance upon Gods Power Spirit and Presence be that promised restoring of Zions Primitive Purity which Saints pray for and wait for nay that which so many glorious Promises point at yea or no Query 8. is If the Ordinances that Saints now injoy in the Order they injoy them be the same Orders or Ordinances and Institutions that were in the Primitive times Then what is that Primitive Restoring of Zions Power and Purity we dayly wait and pray for The other were Queries upon the Spirits and Principles by which some imbrace God's Appointments in this day 1. Query Is from the Consideration that God's Work in this latter day is an overturning Work as in Ezek. 21.27 by which great mutations must be made in and among men and things as the only way to usher in that that there is intended then my Query is VVhether such Principles and Spirits which gives men liberty to change with the times and turn with turns to save themselves and interest be a Principle or Spirit or frame of heart that is a fruit of God's Latter-day-Promises or such a Principle or Spirit that is fit to meet God in his Appointments or follow him in Latter-day-VVork yea or nay 2. Query Is from the words of Paul in 2 Tim. 3.5 where the Apostle tells us of the evil Properties of Men in the latter dayes and as to Professors he says they imbrace the Form but they deny the Power from such turn away my Query is If Men in the imbracing God's Ordinances or Appointments do only separate from the worlds and publik gross wayes yet live in their old nature and answer their constitutions in Covetousness Anger and Pride c. and there abide without growing into a New Life as to change of natural constitution and custom crying up the Temple of God or the VVayes of God and there they differ from others but else no difference Quest Is not this an imbracing the Form without Power and so opposive if not an actual denying the Power If not Where among men in this latter day is there any that do so seeing the Form imbraced is a Form of Godliness and the Power wanting is the Power of that Godliness 3. Query Whether that Spirit or Principle in Men that cannot bear or abide to be questioned or tryed but if it be it will be so far from lying down in patience as that it will rather fear men and their names who so try or question whether this I say is or can be the property of the Spirit that 's promised to be given forth in the latter day seeing in all the Prophets in their prophesying of the Ppoperties of that Spirit set it forth to be a quiet Spirit c. as you may see in Isa 11.6 7 8 9. chap. 65.25 c 4. Query Whether that Principle or Spirit which doth and can only know and own Grace in men and women as they are one with them in the external Profession and Form and as they come up to them there in heighth length and breadth so far they can and do own men or women to be Saints or gratious but out of that though never so eminent they cannot give them their hand or heart in the Fellowship Love and delightful owning as Grace in all calls for Whether or no I say is this the Proprety of true Grace or that Spirit that 's promised to be given down to men in the latter day and especially seeing that the Spirit of God and Christ is like God and Christ knows his own Grace wheresoever it be and so did the Spirit in the Saints in the Primitive Times and did then not know nor own men after external appearances but according to internal Graces even as Christ 2 Cor. 5.16 17. and Christ himself so knows and owns men Heb. 2.11 Query 5. was from the consideration that where Grace and the Spirit is either of old promised or prophesied of or injoyed as in the Primitive Time or to be injoyed in the latter day wheresoever it is spoken of it 's declared as the true Property of the Spirit to carry on moral Duties as well and as much as instituted Appointments or Worship as you may see in these Scriptures Micah 6.8 Mat 22.37 38. Jam. 1.26 27. If so What shall we judge of such who are forward to profess and practise instituted Worship beyond others and yet as to Morality as to Justice and Righteousness not only as to God but between man and man are more backward than others and in seven years progress in the one yet not one of alteration in the other Is there I say ground to believe they have the promised Spirit fit to imbrace Gospel-Appointments yea or no These Queries may by some be lookt upon weak and simple and not convenient to be here inserted to such I answer I do it upon this account They being Queries that I did in tenderness at some time propound to be satisfied in them I did not affirm this or that from them but some were pleased to run up and down and from thence affirm That I did deny Churches and God's Appointments and it coming out of the mouths of Professors it goes as alwayes it doth for truth and this was the ground of that Report though God knowes I never prized Scripture and God's Appointments more nor so much in all my life only as I said before It is not Service but a Sin to carry on Kingdom-Work Without before God carries it on Within and so imbrace the Form before the Spirit or Power
to lye at the side of the Pool though we want strength to go in 3. 'T is proper for the soul when it prayes bests to judge it self to pray worst Observe Pride in Prayer eates out the heart of Prayer Experience is a good concomitent of Prayer but no way safe to be a Foundation of Faith or Prayer God's promised Word is only a fit Foundation for that work In a word Nothing can or is a fit Foundation but this which doth stand when all falls Prayer is a Duty God calls for and it is a way to acknowledge God but it was never intended to change or alter God but to change us and not force God but fit us for what 's promised and purposed of God for us That heart prays best that appears least in its own name or nature And that heart prevailes most that prays most in the Name that is to say in the true Nature of Christ Then we may describe Prayer thus Prayer is the exercise of God's Spirit in us pouring out the Soul to God in the Name that is to say in the Nature of Christ and in his Interest pleading with God for supply of wants in answer to his Will Observe So Prayer is the Language of God in us not to alter God but us not to beget new Grace in God but from his old Grace to bring down renewed supplies to us Observe He prayes best that stands least in his own will Observe The way to keep a heart from sinful listings up in Prayer is truly to know the Life of Prayer is not its own but comes down from God before it is in him Observe Nothing prevails with God but what 's his own therefore prevailing Prayer is not ours but God's The true sence of this layes down what the Devil by duty would lift up that heart seldome prevailes by Prayer under temptatation straits and difficulties that keeps its eye upon the Difficulties and not on a Promise That Faith or Prayer honours God best that trusteth and eyes God most in the face of a seeming impossibility That soul is most prevalent with God in Prayer that seeth nothing out of God capable to help or answer Prayer So much concerning Prayer Let me now speak a word of Advice to my Relations and Friends as to the Deceit that attends men and women in their Affection of Love 1. Be careful in loving Sanits that you love them as Saints if so you will love them best in whom you see most of Christ and Grace though strangers other wayes to you 2. They that are most faithful and downright in reproving you for sin or neglect of duty to Christ are the fitest objects of a Christians Love and when there is least Deceit in thy love these will be not least but most beloved 3. That Love is commonly the best that loves that most that is seen least and that is not so much for acts without as Grace within 4. If it be a true Love it is a lasting Love and holds out in times of danger as well as in times of prosperous duty 5. True Love is seen most and known best when as the party beloved is in a low suffering condition for the Life of true Love lies much in sympathizing with that it loves So then that Love that only loves while and when the object beloved can communicate or answer its Love with a reciprocal good or profit but when the object lies under sufferings or censures or wants it draws back and dyes it 's a false Love for true Love doth principally manifest it self in Unity Community and Sympathy and in the last is seen most 6. Where true Love is there is a Spirit that attends it that is the Life of it and where this Love doth God-like and Christ-like go forth to love the Spirit of that Love goes forth into the object beloved indearing and uniting the heart and life of each other As Jonathan and David 7. True God-like and Christ-like Love is not only a sympathizing and uniting Love but it 's a bearing covering Love it 's nimble eyed to see Beauty but very dim to see Deformity But because there is so much deceit in Love let me advise you to take heed of false Love or imitating Love that will deceive 1. That Love will deceive that loves Parts more than Principles yet think it is for Principles they love 2. When as their Love to the party beloved is very high and violent while the party is in credit but if under reproach or clouds or censures their seeming Love is with great ease readiness turned into censuring and for the most part without either examination or reluctancy but in true Love where Life goes out it is not so easily called in but will turn and search and search before it will shift 3. A third deceit rides only upon or most upon the wing of Oneness in Judgment as to the visible wayes of God Christ or in other wayes but others that have more Grace are not so much beloved unless they be of the same length breadth heighth in point of Judgment this sort of Love is the most universally deceivable in this day and yet the most sad threed-bare Love that ever the Devil spun 4. It is when Souls love only so long as they are beloved 5. Another Deceit in Love is When men in their Love under the notion of Religion or Grace are more to women than to men and in women to men more than to women all Love ought to be lookt after but this to have a double watch Now because the best way to try the Truth of Love is by the Properties that the Scriptures witness to be in true Love I shall say no more as to the Truth or Deceit that is in Love by the rule of my own experience but beseech my Relations and Friends to mind well what the Apostle saith of true Love in 1 Cor. 13.4 to the 8th verse where the very natural and essential Properties of Love is asserted and so asserted that they that can witness what 's there said may assuredly know their Love is true and if the contrary be found in you or any you may with the same assurance know your Love though it appear never so high yet it is but false deceitful imitating Love It is good to consider well what Love is true Spiritual Love springs out of God and what it truly is it returns to God carrying the heart where it is truly placed along with it to God and there it 's fixed and centered And though it may shake hands in its passage with an inferiour good yet 't is not at home but as it is and when it is with God for in that Union is its being and in communion with that good is its well being If you take Love in its Parts you will see more of is Excellency Observe a good mans description of Love Desire is Love in motion persuit after good the
leave off loving nay it will rather endure hard dealings and conquer them with Love than leave off loving Did not Christ do so with the Spouse Cant. 5. And what hard usage did God receive from his People as you may see in Jer. 2d and 3d. chapters yet God follows them with Love O what hard usage did Paul receive for and in the way of his Love from them he loved and yet he loved still a sweet lesson for Saints in this day to learn O that God would give me and all his People power seriously to try our Love by these Rules Love is laid down in Scripture as one of the chiefest signs of our Son-ship O therefore we had need be careful we are not mistaken especially in this day wherein there is so much imitation of Love and yet not Love the Lord help us to try that we may be found in the Truth and the Love of the Truth and true Love may be found in us O if ever the lesson that Christ preached to his Disciples in the 14.15.16 chapters of John and that John preached in 1 Joh. 2 3 4 5 chapters as to this great Duty of Love there was never a season that called for that service like this and never was the dear Appointments and Service of God less honoured with this Saint-honouring Grace of Love than now in this day the Devil knows it is the sinewes and nerves that keeps Saints one and he also knows the way to destroy the People of God is to devide the People of God They are very blind that in looking back cannot see â—hat so long as the People of God kept in â—nity they were kept in prosperity and when â—hey devided they soon fell O that God â—ould give his People hearts to know from â—hence they are fallen and to do their first works and to remember their former Virgin-Love which formerly appeared to bear blossoms till the sad frost of a revolting spirit caused it to be nipt with cold blasts of God's Northern winds O would any souls recover Love labour to be acquainted more with the God of Love and live more under the sence of the want of Love and covet to be first in that work and where you see a want of Love love them into Love And the God of all Love Peace and Grace live with you Amen Amen I have done with speaking of true God like Love I might speak something of natural Love and also the Love of Friends of Relations or Neighbours upon a natural account but of that I shall forbear only Brief Word or two to my Children which mind as followeth VVHen and wheresoever you find shews of Love take a longer time 〈◊〉 try it than to trust it Meet with no friendâ—â— Love but answer it with Love and where 〈◊〉 intend to continue in Friendship and â—ove stay not from loving till you are beloâ—ed but love that you may be loved know that â—ove that your Love begets will not only â—â—st longest but will end most honourably 2. Take heed of a pleasant smooth lanâ—age where there is an evil life 3. Trust none that speaks fair to you if â—â—u find them prone to speak evil of others 4. Look well behind men and before men â—ore you intrust any secret in men or woâ—en 5. If you would gain and receive a friendâ—â— esteem of all walk humbly towards every â—in for the best way to be honoured as a â—â—â—ster is to be to all like a Servant to the â—â—ants but not to the carnal wills of men 6. If you would retain friendship among 〈◊〉 what ever you hear speak evil of none 7. To retain Friendship long take heed 〈◊〉 leave not your interest loose among any In word my dear Children if you wisely and friendly profitably live in the world as to the world mind this rule So live among men that you may overseâ— all men learn something from every man but confide in no man and yet so as to suffer no man to lose but rather to gain by you In the next place I shall speak a wordt the nature of Sorrow or Mourning seeing there are so many promises annexed to truâ—â— Mourners And in this mind two things 1. What Deceits attend Mourning thaâ— we may not be deceived 2. The Properties of true Mourning 1. Deceit is when we take the sudden motion of a natural tender affection for the exercises of true conviction or a heart trusâ— affected from Grace for some nature is such that upon the least sudden motion of any sorrow or sometimes from sudden joy they cannot but mourn and if this come at a season of praying or preaching without care it may be and I fear is taken as a fruit of Grace 2. When a soul mourns more for peace than for the want of presence So did Saâ—â— and Judas c. 3. There is a hidden occult quality 〈◊〉 some natures that they cannot but in a wâ—â—â— of sympathy weep and mourn when they seâ—â—â— another mourn it may be those that they see mourn may mourn from true conviction and then in a way of sympathy they cannot but mourn too and so being among true Mourners they and others may conclude it true 4. Deceit is when any ones mourning is produced from a sad reflection of guilt 〈◊〉 crossing Light more than for their dealing â—nkindly with God and his Love Quest What are the truest Signs of a true â—ourner Answ These 1. True Mourning in real â—ourners brings or draws up the soul into a â—ore single closing in with God or it raiseth 〈◊〉 the heart to a more special expectation â—â—â—d choice compliance with God see and â—ind well Isa 38. last part of the 16 verse 2. Such prize deliverance from sin much â—â—re then freedom from sorrow Isa 38.17 â—â—al 40.1 2. 3. They are a people that are as seriously â—â—ected with their unsuitable frames of heart their mourning as for the matter they â—â—urn for 4. Answers from God in their mourning â—â—ess their answer brings Power as well as â—â—don it will not satisfie Psal 51. 〈◊〉 A true Mourner mourns most kindly 〈◊〉 freely when he injoys God in sealing up â—â—â—on must fully Luke 7.38 and 47.48 〈◊〉 Such a heart mourns for that most that is seen least I mean more for heart-sins unseen than for sins without that are seen See Job 42.3 6. see David Psal 19.12 and 51.5 6 7. and Isa 6.5 7. The property of such a soul is The nearer it draws to God the more the work of mourning and shame doth increase See Jer. 3. and last verse and see Job 42.2 3 6. Besides these Deceits there are yet some Deceits that are harder to be discerned and that is in point of joy and boldness and appearance of life in duties For know There are many that from eloquence duty and some concurrents of natures abiâ—â—â—ty joyning with imitating sorrow or joy do so heat and warm and lift up the soul that it concludes that joy
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.
life in Duties doth not intail to the good of Promises but we are to draw the life of Duties from our Interest in the good of Promises Psal 116.1 Gal. 2.19 Thirdly The want of performance of the Condition through want and weakness is not nor cannot be a just ground to take away or weakâ— our Comforts and Confidence See 2 Sam. 23.5 Psal 89.33 34. Psal 106.45 Isa 43.22 25. c. Isa 54. apply 7 8 9 verses and Ezek. 16.61 c. Fourthly In a word There is no mutations in us that do or can make an alteration in it but what it was it is unalterable in Christ our Lord and King 2 Cor. 1.20 Heb. 8.6 with chap. 6.17 18. c. I shall say no more as to that But shall speak in answer to your desire a word or two what that Peace is that we have by Christ and this Covenant of Grace whether it be a bare Grace or a State Now as to the Peace that Christ purchased for Saints whether it be a bare particular Grace or a State I shall let you know my sence and for that end mind how the word Peace in a Scriptural sence is to be taken Peace in Scripture is taken many wayes As 1. Sometimes it is to be taken naturally as when mens natural constitution is to be Quiet Patient and Peaceable so was Moses accounted a Patient man or a man of Peace 2. It is taken diabolically or devilish As first when men make a League or Covenant with the Devil Hell and Death or Sin as those Isa 28.15 secondly As when men are stupified in sin and so unsensible as Nabal was 3. It s taken spiritually and that these ways first relatively that is when the frame of a Christians heart or behaviour is quiet and peaceable as Rom. 14.19 1 Cor. 7.15 Heb. 12.14 2dly It s taken vertually that is all that Peace which Saints enjoy and receive by and through believing in Christ called Peace of Conscience as in Rom. 5.1 chap. 8.6 c. 3dly It is taken essentially and that peace is not a bare Grace of Peace but it is a state of Peace though it be hard to define yet we shall speak a little of it and give you a description of it sutable to what we find it in Scripture and that is as followth It is a state of Favour and Grace purchased by Christ according to an Agreement and Covenant made between God and Him into which Christ doth instate all his in which state they have a perfect acceptance and are compleat in the sight of God and there they have a friendly Amity and sweet Harmony and full Agreement not only with God and Heaven but also with the Earth and all things therein For the proof of this mind 1. It is not a bare act of Grace but a state of Grace and Favour which shall by and by be proved by Scriptures and grounds from thence 2. That it is procured or purchased by Christ see Dan. 9.24 Zech. 9.11 c. 3. That there was an Agreement or Covenant between God and Christ see Psal 89.3 and 28.34 35. Mal. 2.5 4. That in this state Saints are compleat and perfect in the sight of God see Phil. 5.27 Col. 2.10 John 17.23 24. 5. This peace doth not only relate to God and Heaven but the Earth all things therin as you may see Job 5.23 Hos 2.8 Now that it is a state for the proof of that mind these Considerations wherein you will see that whatsoever was or is proper to a state is to be found there As 1. There is a Governour or Prince of it Isa 9.6 7. 2. It is that in which Saints shall be found of God at the last as in 2 Pet. 3.14 which will not barely admit of peace for us in another nor yet of peace in us but it is a state in which Saints are found at last of God 3. All things that do accompany a state as a state do accompany this as thus 1st There is in it a Govenment Isa 6.7 2dly There are Laws or Rules or Rulings or Leadings Isa 55.12 3ly Declarations or Proclamations go forth from it Isa 52.7 Rom. 10.15 4thly Ambassadors or Messengers belonging to it Isa 33.7 4. If you lay aside all these Particulars and only mind this Reason It must of of necessity be a state because it must be something that is the contrary of what sin by Adam brought souls into Now that was not a bare curse but a cursed state of darkness and death and that sin did bring souls into such a state you may clearly see in Ephes 2.1 23. applyed with the 5 and 6. verses and ver 11 12 13 14 19. the case is clear for the Scripture is clear in the proof of this If so then God's Grace by Christ must of necessity bring souls through believing into a state that is contrary to that state then this peace must needs be a state 5. Consideration If you mind all Prophecies and Promises throughout the holy Scripture you will see this to be a truth We might if I had time make very choice improvements of this truth First Were Saints truly informed of this Truth and did really believe it their comforts would be more sure and firm than now they are Now poor souls so look upon it that what peace is to day is many times gone to morrow and looks upon it sometimes lost by sins and miscarriages and gained again by Repentance and exact Performance and never looks upon this to be a state a standing state the sence of which is to recover souls that are fallen and to spirit souls that grow cold and dead even the sence and consideration that though they fall this state stands and stands with its doors of Grace opened and with its Ambassadors woing and beseeching sad sinners to come in and fallen souls to return into that rich unalterable State purchased by Christ and stands upon the unchangable Foundation of God's Free-Grace and the full and perfect Purchase of Christ our Lord and Prince of Peace Oh! that my soul and the souls of all them that fear God could alwayes believe this Truth this soul-satisfying-Truth this sinner-converting-Truth this fallen-souls-recovering-Truth this Grace-raising Truth This God and Christ-exalting Truth Oh my dear Friends let us study to walk worthy of this unchangable state And there is nothing will so much enable us to walk like it as the true knowledge and beleef of it O believe thou art kept by it as in Phil. 4.7 And when thou fallest look on this standing State believingly thou wilt find it like the Brazen Serpent to heal and restore thy soul To this God and Prince of Peace I leave thee and in that state I love thee and hopes through Grace for ever to live with thee Amen Amen NOw for the satisfaction of some few Friends I shall in the next place set down some of the Scriptures that I can well remember that in my
5thly Wheresoever I did or do live it hath been and is my desire to be doing any service or office of love for any and to be bound up from that is death to my very natural disposition But as the case stands with me under this sort of suffering by professing friends whatever I do is converted to evil improvements as witness since I came into this place though I had no allowance yet by the solicitation of a Kinsman â—n Order was procured for my walking sometimes iâ— the Tower with my Keeper I being sickly Prâ—sently these People gave it forth that I had Liberty to do what go where I would so affirmed it as an evidence that my being here was but a cover and yet having this liberty I could 〈◊〉 but improve it to do any service of love for 〈◊〉 of the Prisoners that were in want or sick and that not to my pain but loss as is well knower although not weâ—abâ—â— to bear it yet did takâ— great delight in it when they that did and dâ— carry on this Reproach against me saw it they daily sent in Messages and Messengers to those Prisoners To take care of me and to have nothing to do with me as they told me themselves And so though I see some in want of that Help which I can afford and do delight in the doing of it the Lord knows yet I must forbear doing of it or else in doing I must have my ears filled with such sad sinful Reproaches the sence of which â—ends not only to break my heart but bind up my bands from doing that which is life for me to do 〈◊〉 I am not only made sensible of these 〈◊〉 dangers but senbsile of this present day that 〈◊〉 the time the Scriptures of Truth have to 〈…〉 at Brethren shall betray Brethren a◠〈…〉 â—â—port and we will report Jeâ—◠〈◊〉 〈…〉 Division now is not so much in Pâ—â—â—◠〈…〉 â—ut it 's as much and more in Spirit and 〈◊〉 â—â—â—ple that to unite must be alone the Work 〈◊〉 Almighty God and that in an admirable 〈◊〉 But before this uniting there must and 〈◊〉 be a great of dividing and breaking And beâ—â—â—â— the promised Gathering there will be a greater Scattering in answer to what the Promises and Prophecies in the Scripture hold forth but I shall not enter into that lest I become a new object of somes Reproach but the sence of what I see makes me sensible that it is beyound the art and power of man to turn this stream and should it be by them turned out of one channel into another the Currant will be the same till the promised Power brings the matter into a new Model Till which I heartily wish That all the Sons of Sion would sit still and lie at rest in the Will of God And for my own part I am made so uncapable by these sad Reproaches to help forward the Work of Union that I am made a Cover for the dividing Spirit and to see the present Distractions and the unavoidable Ruine my soul is not able to bear it I had rather if my Father see it good to be enriched with a Jeremiah's frame of spirit to weep alone and to be as a Pelican in the Wilderness mourning away my dayes but in this as in all things I am at the Lords dispose And let him order them to dispose of me as they please So thy pleasure be done O Lord into whose hands I commit my Life and recommend all my Relations and those endeared Friends that faithfully fear thee Amen Amen P. H. A Letter from a Friend Dear Friend I Have heard of your Sufferings and Censures and have by the hand of some Faithful Friends seen something of your Vindication the truth of which I believed before I saw it Only in faithfulness I cannot but tell you that besides what is publickly reported there is something else that is some trouble to some that dearly love you and that is your appearance to withdraw your Affections from some of your Old Friends and your too much love to others which I pray you let me for my satisfaction before I go into the Country have an answer to and not only for my own satisfaction but also to enable me to satisfie any where I come I shall and do daily pray for and sympathize with you as a man of Sorrows for so you are But hoping you will not be troubled at my request I remain Sir yours in the Faith and Patience of Jesus E. D. March the 10. 1663. The Answer My Choice Friend YOurs I received and do rejoyce to see so much of Christian â—eâ—derness towards me and to the Name of Christ it is more than thousands have done that readily believe and readily report but never came to inform or to reform And as to what you say I have heard the same but if you will as candidly hear and consider as you have candidly writ I think you will be satisfied Now that I have forsaken my Old Friends it is in a measure true and I must needs forsake them that will not come near me nor suffer me to come near them and have been and are the chief Instruments in wounding my name and Christ's Name through me and will neither come near me nor suffer others to come but will cast dirt in their faces and must go with it abroad if they shew me any countenance or do me any service this is publickly known and by some felt Now consider and put your self in my condition to forsake where and with whom I am forsaken is no just crime the Righteous God will so judge and my tears for that will witness my Innocency before him to 〈…〉 leave my Cause And as for my too much love or too great to some which is so sadly censure 〈◊〉 answer and that in faithfulness before the Loâ—â— There were so few that did or still do either faithfully love me and in my state and straits faithfully tender or sympathize with me that where I did or do find it I am even overcome with it and t is with me towards them as it was with David's love to Jonathan for sure it was Jonathans sympathizing love which begat that endearedness between them and made them as one soul so it was and is with me 'T is true at first in my sad and unheard-of Sufferings and Censures I looked about me and saw as David did Psal 142.4 and then I was too ready to embrace love and shew love to some whose Principles I could not own when I came to see them but til then I fear I shewed too much love because they appeared to pitty me in my sad trials but God knows I was soon made sensible of that and if I sinned it was there and it hath cost me many tears For I desire to own none but such who live truly in the Life of that Love which lives in Jesus But as for that little Remnant whose soul did and still doth truly sympathize with me and with Tears and Prayers wait at God's Throne for me and for their love to me are Hated and Reproached for my sake I have not nor do not repent of my loving them and had I ten times more than I have it should freely go to reward them for their service and sufferings for me after my Relations were provided for and all is too little my Life cannot answer their love And I know God will not reprove it for as for their Innocency God knows and I know in their love to my soul and body This is a true account of my condition and Affections in this matter So desiring God may keep me and you and all that fear Him faithful owning God's Judging more than mans Censuring walking so that we my render up our Account with joy I Remain Sir Yours in the Truth Tribulation and Travel of Christ Jesus P. H. FINIS
possess us a Deludge in which thousands of souls are lulled asleep and are kept from heart-work thinking all is right within because they are judged and do judge themselves to be right without and that it is so see Mat. 8.11 12. chap. 12.43 44. Mat. 13.20 21. Luke 13.25 26 27. Isa 58.1 2. Because in some of my Queries I mentioned the Sin of Covetousness which is a Sin that is as secret as dangerous I shall briefly here set down the Characters of a covetous-minded man either in rich men or poor men In answer to which first Mind what Covetousness is in the Eye of the Scripture it is an inordinate desire of Gain or Increase Now the Characters must be drawn either from the nature of Covetousness or from a frame of heart not contented with its state for Contentation is set by the holy Ghost in a direct opposition to Covetousness Heb. 13.5 Now in minding what hath been said of Covetousness the Characters of such a mind will the better appear First When they do by unjust and unrighteous Wayes labour to increase their Estates Hab. 2.9 10 11 Micah 2.2 Jer. 6.13 chap. 8.10 chap 22.17 Secondly When they do by any action declare their love to or longing after that which in anothers Deut. 5.21 Jos 7.21 Thirdly When the wants of poor Saints are seen by them or made known to them yet they are not free to communicate to their wants sutable to what God hath blessed them with Prov. 21.26 sutable to that in 2 Cor. 9.5 compared with 1 John 3.17 with Rom. 13. last part of the 9th verse Fourthly When they toyl and labour after Riches as by it they are made to lose their life favour in their language and service of God turning their Christian savour into sadness and losing their former forwardwardness and life in God's wayes by posting after the things of this life 1 Tim. 6.10 2 Tim. 4.10 contrary to Psal 119.36 Fifthly When the love of the world doth not only hold men in but take men off from the Service of God 2 Pet. 2. the last part of the 14th verse joyned with the 15th sutable to Isa 57. apply the 9th and the 10th verse with the 17th verse Ezek. 33.31 These five are to try Rich and Poor but especially the Rich And the Characters of a covetous mind in poor men follow First When they are not chearfully contented with what they have but would have what they have not Heb. 13.5 with a restless mind rising and reasoning against Providence 2. When they appear complaining or repining at their own Poverty by comparing their Poverty with others Riches This is well as the first is contrary to content and so therein Covetousness 3. When they are not free and willing to go on in any way or work for God unless they are by the rich so supplyed that they may be wholly freed from bodily labour Acts 20.33 34. sutable to such in 1 Thes 4.11 2 Th. 3.10 11 12. Now this relates to some but not to all 4. Mind what hath been said from â—oth and you will mind that strait-heartedâ—ess in a Rich man is Covetousness and Discontent in a Poor man at or with his Estate is no less for that which is contraâ—y to Contentation is Covetousness by the Lord so decided Heb. 13.5 c. Disquieted or troublesome or disconâ—ented demands of Poor men to be supplyed â—y the Rich is as sure a Character of Coveâ—â—usness as Strait-handedness in a Rich man â—e supply the wants of the Poor and both are 〈◊〉 be judged Covetousness O how much doth this Sin reign in the â—earts and lives of men and women that pretend much for God and are cryers down of others sins and persons for sinning and at the same time harbour this sin that is no less than Idolatry in their own brest Few or none but will say that it is a sin to own an Idolater in fellowship and that all true Believers are bound to withdraw from them and though Covetousness be the same yet how are poor souls satisfied or at least silent But I shall leave this and say no more to it Some Observations useful for all that fear God but in particular left for my Children VVHen ever a heart hath a sensible injoyment of God and his Love in Christ especially as a return of Prayers mind these things First Expect a fresh assault of Satan with high attempts to draw the soul aside either to looseness under that love or some other evil improvements When Christ was in the Wilderness and was inriched with high Inrichments of God he was presently set on by Satan Mat. 4.1 3 5 8. And as soon as Hezekiah Isa 38.5 was delivered and inriched with God's Love was presently set on to be tempted Isa 39.1 So let all that fear the Lord at all seasons but in an especial manner then double their worth Secondly Sin and Satan never gets into us and is imbraced but as Sin comes God goes and so Sin gets strength and the Soul gathers weakness If so Thirdly That Soul that doth not so much as resist Sin in its first attempts he may be confident he will be overcome O then take this from a soul that hath had experience Keep the watch most over thy heart thy eyes and words Fourthly It is easie to sin God out of sight but not so easie to pray him in If so O stand fast in God's Fear and when most injoyed let him be most prized and Sin most feared Fifthly Sin least seen is the most futile and hardest conquered Then watch and mourn most for that which is least seen Heart-Sin as to men seemeth least but as to God hated most Sixthly No soul seeketh for Pardon suitably unless he is as much and as eagerly desirous of Power against Sin as Pardon Seventhly Sins of Constitution are most to be feared Heb. 12.1 But when Sins of Constitution get into custome then Sin hath got both its wings only a mighty Power of God can conquer it O fear the Sin of Constitution as Death and Custome as Hell for if they once joyn they will cause the soul to fly out of sight of Presence and sight of Experience and all ability to return If so mind When a soul is there to go back it cannot to go forward is death and Hell so then all it can do under its loss is to shrink down into its empty nothing state and lye low in it self with its eye singly on Free-Grace in Christ Eighthly No heart thus truly lying low but is lifted up when up stand in fear sin no more Observations as to Duty 1. Lye low and pray till God come in but pray most when he is come in for the soul prays best when he injoys God most Call while he is near Isa 55.6 Psal 21.13 Cant. 1.4 2. A Soul doth not gain but lose by keeping from Duty for the want of the Life of Duty Observe 'T is good