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for the mind of man striving to bring it self into such a composure and quietness and not attaining unto it is the more disquieted and this may be feared to turn into rage or natural distemper for which câ—â—se some have both had a great aversion unto such a thing and also have disswaded others from attempting it and some have concluded it as an impossible thing to attain unto a perfect silence from all our own thoughts seeing it is as natural to the mind to think as it is for the fire to burn or the light to shine Answ. To the last part of this objection I answer that by a perfect silence from all our own thoughts do not understand that the Soul is to be without all sense or remembrance or thoughts of all kind for I distinguish of thoughts thus There are thoughts which are brought forth in us without any Divine or Supernatural Concurrence motion and assistance of the Holy Spirit which are but the bare and meer product of our own minds Also there are thoughts which arise in us from suggestions of Satan and of the Flesh which when we consent unto them and entertain them may be called ours And thirdly there are thoughts that are begotten and excited in us by a Divine and Supernatural motion concurrence and assistance of the Holy Spirit which lâ—st kind of thoughts are only profitable unto the Souls Spiritual growth and progress but the former especially the second kind which are too frequent are hurtful and evil Now when I say the Soul or mind of man should be silent from all its own thoughts I mean all thoughts of the first and second kind which are meerly natural carnal and devilish and when all these thoughts are silenced the other thoughts which may be well called divine thoughts as having a Divine Original to wit the Divine Spirit Life and Light of Christ in the Soul do instantly spring up and abound which are unspeakably sweet refreshing and prâ—fitable And therefore we perswade none to abstâ—in from such Divine Thoughts or shut them out but on the contrary we exhort all to entertain them and abound in them as much as possible in order to which they must diligently abstain from all their own thoughts especially such as arise in them from Satan and the Flesh for they are contrary to one another and waâ— against one another in the Soul And whatever thoughts are most loved received and entertained in the Soul these do most prevail and bear sway to the excluding the contrary Again Of Divine Thoughts there are sundry kinds as when we meditate upon any subject in words and propositions that are mental or when we discourse mentally as the Divine Spirit doth move and assist us which kind of thoughts are very precious and useful unto us But there is also another kind of Divine Thoughts which is many times wholly abstract from all words terms propositions argumentations so much as mental and are simply Divine Sensations as seeing hearing smelling tasting and feeling whose object is not words nor discourse in the mind but simply the Divine Spirit Power Light and Life of God and his Divine Goodness Love Mercy Kindness and Compassion revealed to us in Christ Iesus and this kind of divine thoughts if so be it is proper to call them thoughts for they are as real sentations as the outward and natural sentations are are the more excellent of the two and when they do most abound in the Soul they as it were swallow up the former as the greater Light and Glory doth the lesser And to the first part of the objection I answer that the blessed experience of many thousands at this day who are come to such a silence and silent waiting upon the Lord is testimony sufficient unto the contrary who have found and do find continually the unspeakable advantage of it on a Spiritual account and that it is so far from having any real tendency to work a natural distemper upon the mind that we who have tried and experienced it for many years never found any thing more profitable unto us to work a right and solid natural composure and settlement of mind as well as Spiritual whereby our very natural strength is renewed and we made more fit for outward occasions and affairs than by meat drink sleep or any other bodily refreshment whatsoever And to our experience we can add the experience of the Holy Men of God recorded in Scripture especially the Prophets and Apostles to whom the Word of God came immediately and in wâ—om the Lord did immediately appear and who on that account waited in silence for the same as Habakkuk said I will stand upon my watch Tower and will watch to see what he will say in me Hab. 2.1 and Psal. 85.8 I will hear what God the Lord will speak said David and said Jeremiah It is good both to hope and quietlâ— or in siâ—ence to wait for the Salvation of God Lam. 3.26 And though such a posture of mind be exceeding tedious unpleasant and irksome to the carnal part yet let us hear further what the Prophet saith ver 27. It is good for a man that he bear the yoak in his youth he sitteth alone and keepeth silence because he hath born it upon him And by bearing the yoak in this particular as well as in other things many can say It is now become light and easie unto them the carnal part that made it so uneasie being overcome And we are not ignorant how all seriousness and indeed the whole practice of self-denial and mortification of the deeds of the flesh is equally liable to the same exceptions which yet hath no just ground For do they not readily object when any man becomes serious and effectually sets about the work of mortification Such a man iâ— become melancholick he is in some distemper and is in hazard to turn fool â—oâ— or distracted And indeed to forsake our own thoughts which the Scripture saith are all only and continually evil Gen. 6.5 12. and to kill and crucifie them is no small part of true mortification For what is a man 's own thoughts but the product and fruit of a carnal mind And therefore they are but flesh which must die and be crucified But to prevent all hazard of receiving any hurt I say unto all who desire to attain unto the said Silence that they apply themselves diligently unto outward affairs in a sober way and in the fear of God for nothing is a greater enemy or hinderance to the true Silence or Peace of the Soul than to be idle and have no business or labour whereas to be honestly and soberly exercised in business and to labour with the hands is a great help and furtherance to attain unto it And let none strain or use any violence or force to nature to compass it for no mâ—n of himself can attain unto it but as he is assisted and enabled of the Lord who is near at
all times to help the travelling Soul but yet there are some times more especially wherein the Lord doth give more abundant access and opportunity unto the Soul which every one is to observe within himself and improve the same Let none therefore strive or wrastle in their own will or natural strength to attain to this Silence but let them be faithful to God in what they know to be his will and be diligent in some honest and lawful imployment and carefully attend the meetings of the faithful when they meet together to wait upon the Lord and speak the Word of the Lord to one another as they are moved and to worship and call upon him in Spirit and in Truth For the Life of the faithful and of such as are near unto the Lord who are become strong men in Christ hath an exceeding great influence upon the weak to help them and gather them to the true silence and the presence of the Lord is more abundantly manifest where the faithful meet together in his Name as â—e hath promised whereunto many can set their seal And thus every one who is sincere and faithful to what they know and have received will naturally and as it were by a natural growth in the Truth attain by degrees more and more unto such a state until they perfectly come to enjoy and possess it so as to see Jerusalem a quiet habitation and to behold the King in his beauty and see his goings in the Sanctuary which will cause the Soul to sing with David and to say as it is Psal. 84. ver 1 10. How amiable are thy Tabernacles O Lord of Hosts For a day in thy Court is better than a thousand But of this I warn thee that if thou hast time enough to spare as thou think'st to rest from all outward affairs that thou mayst the more abundantly apply thy self to this Silence and silent waiting yet thou mayst exceed through a wrong and blind zeal and so mayst indanger and hurt thy self For such a silence as doth not allow us to mind and be employed in our honest and lawful affairs is not alwaies required of us but at certain times that we set apart unto that end either in private or publick as the Wisdom of God doth teach us and his Spirit doth move Which times although they be frequent yet ordinarily are not to be of long continuance for it is the will of God that so long as we are in these earthly tabernacles we be exercised in bodily and external actions whereof Christ himself gave us an example who went about doing good and at times retired with his Disciples and sometimes alone to watch and to pray and again returned unto the people to minister unto them both in Soul and Body what they had need of Nor doth the moderate use and exercise of the body in lawful affairs hinder as is said the true silence in some degree that is sufficient for the present time but doth rather help and contribute unto the same but the highest degree of it is neither alwaies required of us nor is indeed at all times possible to be performed by us for unto all things there is a measure and what is within measure is good but to exceed is hurtful and dangerous GEORGE KEITH In the Prison of Aberdeen the 15 of the 4 month 1678. The Way to the CITY OF GOD. CHAP. I. Holding forth Certain Doctrinal Principles of the TRVTH whereof a Mâ—n being convinced by the Spirit of God it contributes much to his making a right entrance into the way of Holiness A Man doth not nor can he enter into the way of Holiness but he must first have his understanding some way opened by the Spirit of Truth so as to receive some convincement of certain Principles of Truth For how can a man enter into a way and know nothing thereof neither more nor less It is the usual method and order of the Spirit of God first to convince a man of divers things before he proceed further so as to convert him into the way of Holiness or carry him on wards therein Therefore I shall in the first place lay down a few certain Principles the knowledg of which is of great advantage unto beginners for their first entrance into Holiness and I shall at this time but name and suppose them as known rather than prove them referring their probation to other Treatises And though I may not say that none ever attained unto any measure of Holiness without the clear distinct and explicit knowledg of all these Principles hereafter delivered yet I am very free to say that the knowledg of them all doth very much conduce to beginners for their entrance into Holiness and the ignorance of them hath been a grievous let to many a Soul which though it hath not made the entrance absolutely impossible yet hath it made it extream difficult even much more by far than it is indeed and in Truth or is found to be by those whose Understandings are well informed in these Principles I. That all men in their natural and unregenerate state are unholy and unrighteous altogether and so as such unable to do any thing acceptable to GOD and unfit for fellowship and communion with him II. That GOD hath not left men wholly in this condition but hath given unto all and every one of them an occasion in a day or time of Visitation whereby it is possible for them to come out of their first state of unholiness and unrighteousness which is also a state of Spiritual blindness and death into a state of holiness and righteousness which is a state of enjoying spiritual Light and Life of GOD. III. That this occasion is ministred unto every one through Jesus Christ who is freely given of the Father unto every man that comes into the world for Salvation as attainable by every man through him IV. That the coming of Jesus Christ into the world both outwardly and inwardly was necessary unto mans Salvation so that the one is not to be understood in opposition to the other for that both have their great uses and blessings unto men Hence all who are saved are saved no less by the benefit and grace of his outward coming in his becoming man suffering dying and resurrection then by that of his inward coming as a Light and quickening Spirit c. Yet that the knowledg of his inward coming is that which is the more needful and in the first place as being that by which the true and comfortable use of his outward coming is alone sufficiently understood V. That the Lord IESVS according to his inward coming is come a Light into the world lightning every man that cometh into the world that all through him might believe and by believing might have eternal life VI. That his coming in the inward is in a Divine and Heavenly SEED which the Father hath given from Heaven unto every man and hath sown in the
heart of every man In and through which Seed the Divine Light Life and Power or Vertue and Glory of Jesus Christ is only revealed unto men in a saving way by the Holy Spirit VII That this SEED in the hearts of unholy men is the least of all Seeds but as the mind comes to be turned towards it in faith and love it grows up to become greater and greater till it be the greatest of all VIII That according to the arising and growth of this Seed in mens hearts the Divine Light and Life c. of Jesus Christ comes more and more to be revealed and made manifest even unto the perfect day IX That there is some manifestation and revelation of the Divine Light and Life in this Heavenly and Divine Seed in the hearts and minds of the most unholy and unrighteous unto their Salvation in a day or time of Visitation given them of GOD. X. That the nature of this Seed is so unchangeable holy pure and incorruptible that it can admit no unclean thing to enter into it nor unite therewith nor can it be defiled with any uncleanness of the spirit of man but worketh alwaies against the uncleanness and every unclean unholy and unrighteous thing in man through that Divine Vertue and Power that is in it to destroy and consume the same and work it out of the heart and mind of man XI That the manifestation revelation and shining of the Divine Light in this Divine Seed in unholy men is not of the same manner and kind as in the holy for in the holy the Divine Light shines in the immediate manifestation of the love joy peace goodness and glory of God which doth after a manner unconceiveable to unholy men refresh and comfort the Souls of the holy and doth admit them to approach thereunto and unite therewith so as to live and walk therein and have the fruition thereof But the Divine Light shineth in the unholy but in remote manifestations of the love and mercy of God and that also but as it were by glimpses and flashes and as through a vail The manifestation of the Divine Light in an immediate way that is proper unto unholy and unrighteous Souls being that of judgment reproof convictions and condemnation the Divine Word working in them as a Hammer a Sword and a Fire even as the Refiners Fire and the Fullers Sope for their mortification and cleansing XII Now it is fit that in this place I should give some description of Holiness seeing it is improper to declare of the way of attaining unto Holiness and yet not to declare what Holiness is Therefore at present referring the more large description of it to what will be afterwards more fully treated of I shall only in these few words describe it HOLINESS as a man can be partaker of it is a mans being like unto GOD so far as he can receive a likeness unto him which is by receiving the Image of God in its compleat form and having his heart soul mind and spirit with the understanding will affections and all the powers thereof according to the capacity of each impressed or stamped therewith So that the whole Soul in all its powers answer unto this holy Image as the wax answereth unto the seal or as the Cloth that is put into the Diers fat answereth in colour or die unto that in which it is dipped which is the baptism that saveth not the putting away the filthiness of the flesh but the answer of a good conscience or mind towards God as aforesaid XIII This Divine Image is according to the Lord 's ordinary way of working in the hearts of his people not found or begotten in an instant but raised up by degrees from the Divine Seed the formation of which as it requires the Divine and Supernatural Concurrence of God as a Father and as the principal cause and worker so doth it also require the Concurrence of the Soul on the other hand so to speak as the Mother to conceive it in its most inwards as the Mother conceiveth the Child in her Womb which is a Divine Birth and in Scripture is called Christ formed within and the Flesh and Blood of Christ because his Divine Light and Spirit dwelleth and tabernacleth therein and there through conveigheth the manifestation of it unto the Soul XIV Now a mans regeneration is not simply the having this Divine Image raised and formed in him but it is somewhat consequential thereunto for it is by this Image through the mighty operation of God therein that the Soul comes to be regenerate And so the regeneration of the Soul is distinguishable therefrom as the effect from the cause yet where ever this Image is raised or formed in any measure in a mans heart that man in some measure proportionable is thereby regenerated and renewed for the Divine Image is no sooner formed in any measure but it doth in some measure effigiate or impress the Soul and infuse its pure tincture Blood and Spirit into all its Powers which the Soul drinking in it becometh assimilated or lâ—kened thereunto yet still retaining its own original essence A very plain and clear Example whereof we have in Cloath which being dipped in the Diers Fat drinketh in the tincture or die even substantially and yet it retaineth its own essence so that it is the same Cloath still only hath another die and colour from the tincture which it hath drunk in and substantially got it incorporated in it self XV. But before this Divine Image can be formed in the Soul or that the Soul can be tinctured or leavened therewith the Soul must be cleansed and purified from the pollution and defilement it hath received from the contrary Image which is that of the Serpent even as according to the former Example before the Cloath can receive the die it must be washed and made clean also the Image of God and of the devil are of so contrary natures that they cannot live in one and the same place of the Soul wherefore there must be some room prepared in the Soul in its most inwards out of which the Serpentine Image must be expelled before the Divine can spring up and there must be some place in the Soul cleansed and purified for it to be conceived in for it cannot be conceived nor grow but in a clean and pure matrix or womb according to which doctrin it 's evident that mortification must go before regeneration in some measure But I do not say that the mortification must be total and pass oveâ— the whole Soul and all sin and unrighteousness in it before it attain unto any measure of regeneration for that is contrary unto all experience for that we find both the Images having some place in us for some time but they cannot have one and the same place to live in because of their exceeding contrariety and indeed the mortification and regeneration of the Soul go on proportionably so that where the
the ministration of the Law than of the Gospel yet we must not too nicely or subtilly distinguish them far less divide them for the ministration of the Law in the Spirit is never administred in that rigour or severity by the Lord unto men in order to their Salvation but it hath somewhat more or less of the Gospel mixed with it even as in the midst of wrath he remembreth mercy and so as Law and Gospel Iudgment and Mercy are mixed and complicated together in like manner the effects are mixed also partaking of both but most of the former at first and for some considerable time following Now these and such like effects as do follow upon the Souls first converting unto God in the Divine Seed we do usually comprehend under this term the work of Iudgment And as the Spirit of the LORD hath its divers names according to its divers workings so in this it is called the Spirit of Iudgment and of Burning as in Isa. 4.4 Others also not unfitly if rightly understood have called it the work of the Law and Legal ministration in Spirit also it may be called Repentance or the baptism of repentance in Spirit and by Fire And tho I have mostly insisted upon comparing the operation of the Spirit in this administration unto fire which similitude is most used in Scripture yet it is not to exclude other resemblances as that of Water and of Soap mentioned also in Scripture and it is also likened unto that of a Hammer and Sword and that also of a Cross very significantly in relation to which term the work of the Spirit here is fitly called a crucifiction or being crucified oft also used in Scripture and Mortification which tho it taketh its beginning from the Law yet is consummated or perfected by the Gospel As touching the inward trials or troubles the Soul usually meeteth with in this state they are divers proceeding partly from its own weakness partly from its corruptions and partly from Satan First from its own Weakness for the Soul entring into a new way it knew nothing of formerly and meeting with many strange and wonderful things with which it was never acquainted heretofore cannot but occasion great inward trials and troubles unto it even as if in the outward a man should be brought unto some violent bodily death as Burning or Crucifying c. Yea it is represented in the Scripture under such terms as of the Suns losing his light the Moons becoming black the Stars falling from Heaven the Earth shaking and such like dreadful and astonishing things 2. From its corruptions which beginning to be assaulted and set upon for their destruction will combine all their forces to avert and turn back the Soul from its progress in this new way also they will call in for the aid and assistance of flesh and blood which in its corrupt state is a very great impediment to the poor Soul in this way whereof flesh and blood has no liking at all for it perceiveth it will be greatly straitned and restrained from its wonted liberty it rrceived by sin and corruption and put to endure great and many hardships through the Souls entring into the way of mortification and holiness 3. From Satan who as the strong man has formerly kept the house in peace and now another coming to cast him out he will use many methods and waies with the Soul to turn it aside and divert it from it's new way that he may keep his place in it for it is as torment to him to be cast out and lose his usurped possession He will suggest unto the Soul the novelty of its way the difficulty of it and how few take such a course Also he will alledge unto it that it may get to Heaven by easier means yea he will endeavour to perswade the poor Soul that the Light within is but some fancy or Imagination or at best some insufficient thing and that the very works the Soul feels begun in it by and through the Power of that Light are but melancholick imaginations and that the fire the Soul finds kindled in it is but the heat of the fancy or sparks of its own kindling or if he cannot prevail that way but that the Soul still persists in its conversion unto this Sacred and Divine fire then especially when he perceives that the Souls feels it great force he will be tempting to despair telling it that God has kindled this fire in it for its utter destruction and torment And if he cannot prevail thus then he will tempt it with hard thoughts of God as if the Lord were too severe and rigid in using such waies with it Also he will endeavour to stir up in it impatience grudging and fretting weariness and discontent and a longing to return unto the flesh-pots of Aegypt even to its former evil and licentious way of life in sin These and many such like troubles and trials will the poor Soul meet with besides many outward occasions from the World both of pleasures and afflictions to divert it and turn it aside from its persisting in its conversion unto God in the Divine Seed By reason of these and such like inward trials and troubles divers after some measure of a real and true application and conversion of their minds unto God and Christ in the Divine Seed have turned back again and not continued in their begun conversion even like some unwise and cowardly patients who at first give themselves up unto the Physian to be lanced and tented and scarrified but afterwards finding the pain and anxiety thereof shrink back and chuse rather to remain in their wounds and distempers though it should cost them the losing of their life then indure a little trouble and pain for their cure Therefore it 's said in relation to this Mal. c. 3. v. 2. Who may abide the day of his coming and who shall stand when he appeareth for he shall be as the refiners fire and fullers Soap Which words do import that some may receive his first appearance but not abide it nor stand it out nor indure unto the end of the fiery trial which comes by it for to abide and to stand are words signifying continuance and persisting But notwithstanding all these things thou must persist and continue therein with a stout and bold resolution which will be given thee of the Lord if thou be not wanting on thy part to receive it and if thou persist not the work of thy Salvation will be stopt It is much better for thee to indure these inward trials and difficulties then to lose thy own Soul and be cast into endless torment hereafter for thy negligence and carnal ease better thou go maimed into Heaven losing a right eye a right hand then that thy whole body should go into Hell fire The cure is worthy all the pain and much more A woman when she is in travail hath sorrow and pain but after she hath brought forth
this they contend among themselves IV. They judg that this Seed of God is only some supernatural accident or quality but not a substance and that the life of Grace or Holiness is no substantial life such as the vegetative sensitive or rational Life or Soul is which is a fourth error and is indeed the foundation of all the other three above-mentioned otherwise it might be thought no materal thing nor worth the while to contend whether the Seed and Life of Grace and Holiness be a substance or accident it seems rather to be a question of Philosophy and so not needful to be determined the one way or the other by them who meddle not in such matters But I say this makes the thing the more needful to be opened because the other three errours and divers others are built on it for say they If the Seed of God be an accident it cannot be in the Soul but it must denominate it according to its own qualities or properties so that the Soul must be Holy Righteous Pure c. because the Seed is such Also it cannot be in the Soul but it must be in union therewith because the essence or being of every accident consists in its being in union with its subject But say they the Seed of God is an accident Therefore c. Now the first proposition of this Argument is certain and cannot be denied but the second is false which is the foundation of divers other gross errors and so their whole superstructure false And for the refutation of it and the confirmation of the Truth viz. That the Seed of God is a Substance and the Life of Holiness and Grace is substantial I shall noâ— enter into Philosophical niceties but produce a few plain Arguments obvious to any clear and sound understanding as 1. Even as we do infer from the variety and nobility of the operations of the rational life and soul that it is a substance and no accident So both from the great variety and also the great nobility much greater than that of the rational soul or life of its operations we conclude that it to wit the Seed of God is a Substance 2. It is the root and spâ—ing of the spiritual senses whereby we see hear tast savour and feel spiritual and heavenly Objects therefore it is a Substance 3. And seeing it is commonly granted that the life of vegetation the life of sensation the life of Reason are all substances shall we deny that the life of Grace or Holiness which is far above all these lives and doth passingly excell them yea is the very crown and glory of Man is a Substance 4. When God made Man he made him according to his own Image and this was mans dignity above the Beasts that he was made capable to receive the impressions of this Divine Image which the brutes were not Now this Image is the holy and Spiritual Life by which as by a sâ—â—l he doth impress or effigiate the Soul of man Therefore it is a Substance For it were absurd to say that the Soul of Man or Man himseâ—f was made according unto or after the pattern of an accident 5. This Seed and that by which it is nourished God giveth from Heaven as the Scriptures do plainly declare Therefore it is a Substance for if it were an accident it could not come from Heaven because the Maxime is an Accident cannot pass from one subject into another 6. It is called oft in Scripture the body of Christ and his flesh blood which the Soul feeding upon it becometh cloathed therewith as with a body and thereby dwelleth in Christ and liveth in him as the branch in the Vine Therefore it is a Substance and hath a substantial life and spirit For what an absurd thing were it to call the body of Christ an accident 7. The Saints feel it in them as really to be a part or particle of the very substance of Heaven viz. of that spiritual and invisile Heavens where the Saints live as they do feel the body of their outward man to be a part or particle of the sustance of this outward world 8. It receiveth the names of all these things which are substances but never the name of an accident in Scripture Therefore c. But some may say that by this it would appear that we judg the Sâ—ed and Divine birth as we call it not only a Subâ—tance but that it is a composed Substance of body and Spirit To which I answer Yea it is so for its body is the vehicle or vessel of its Spirit for as every natural seed and birth hath its body and pirit so hath this Spiritual Seed and it is the body that is the vessel which containes or conveighs the Spirit And so the Seed of Corn hath its Spirit or Vertue in its Body and so every other Seed and Herb and Tree of the Field as the Apple-Tree the Vine-Tree whose fruit have both Body and Spirit As Wine hath its Spirit and so any other Liquor which evaporated or extracted leaves its body dead so this Spiritual Seed and Vine hath its Body and Spirit containing in it manifold most noble and excellent Powers and Vertues which Spirit is a measure of the Spirit or Soul of Christ the Heavenly Man And thus having got through this Particular I pass unto another which is to shew that regeneration is not simply the infusion of the Seed of God into the Soul For indeed as it is in natural seeds and births so is it here in the spiritual Now in naturals the seed is not the birth nor is a thing said to be generate when its seed is sown the seed of an Apple-tree is not â—he Tree it self but a principle out of which the Tree with its spirit life and powers doth spring And the seed of a man is not a man yea the seed may be cast into the womb and by some impediment no conception follow and in the very conceiving may be marred And indeed the words of Christ are plain how that the Seed of the Kingdom after it is sown springeth up like the Corn which may be choaked by impediments but where it is not choaked it springeth up first to the Blade then the Ear then to the full Corn and that is its gâ—â—â—ration Now â—hen a thing is but in the Seeâ— the Life Spirit and Powers or Vertues of its nature are hid and as it were buried within the body of the Seed which because the Seed hath not a body so large nor so organized as they require therefore they do not appear till it have received in some measure a larger and organized body and the more the Body groweth up and becometh organized its Spirit Life and Powers do manifest themselves more and more which in the Seed lay as it were dead and buried and altogether unable to perform their operations as being confined as in Fetters in so narrow a room Yea further their being is so
by it and so far draweth by the curtain or vail that he maketh somewhat of himself plainly manifest in the Soul calleth yea pusheth and pricketh it as it were with a sharp pointed goad that it may be made sensible and convert the intention of its mind unto him which calleth and toucheth it and if at any time the Soul converteth or turneth it self towards him that so calleth and toucheth it how speedily doth it turn back again For it liketh better to be taken up with its sinful pleasures then to remain in its conversion to hear the Lord expostulate with it by the reproofs and convictions of his Spirit Whereby it may appear that it is a great matter for the Soul to convert unto the true and real appearance of God in the Divine Seed for sometimes it is so vailed that it cannot perceive at all as is said and at other times when it is made manifest in some measure it is so intent upon other objects that it doth not observe it tho it could And thirdly Though at sometimes it be made to observe it even will it nill it yet it is so unpleasant and ungrateful a thing to convert or turn unto it that it is very unwilling even more than the School-boy whom his Master findeth at his play and calleth him back to be reproved or whipped therefore But now as for that Image or Idea which the Soul hath framed unto it self of God the God of its own making which it hath made like unto it self the Soul can without difficulty convert or turn it self unto such a God and continue in its conversion therewith long enough and so be taken up with the contemplations of it that it as it were standeth in great passiveness and forbearance from all these exercises which would avert it from the contemplation thereof So that with great reason and wisdom the Lord put this as the first of all the Commandments engraven in Stone with his own Finger Thou shalt not have any other God before me and this the second Thou shalt not make unto thy self the Image or likeness of any thing which doth plainly import that among all sins which men are readiest to commit the very first is to have some other God then the true and to make and frame a God like unto themselves And though many do not this outwardly as others who are more gross yet how many do it inwardly So that the object of all their contemplations and adorations is in no wise the true God but an Idol And in this Idol Satan seats himself as God yea he hath helped the Soul to form it after a very sublime and artificial manner and truly this is the God whom many in their conversions do contemplate and adore and with whom they do converse at times with great intentness of mind yea are as it were so occupyed with their interior recollections towards him as if they were wholly taken up therewith and stood in a total passiveness and silence and forbearance as to other things Again The Soul may be altogether defective in the way and manner of its converting it self even while it endeavours to do it unto the true God as if it labour to perform its acts of conversion simply by its own natural Powers which is impossible for it to do For only when the Lord visiteth and calleth it and moveth and toucheth it inwardly is it put into a capacity to convert and turn truly and unto the true God as aforesaid which times of the Lord's visitation are frequent enough within the day of their continuance yea many times in one day or one hour yea they are so frequent that they cannot be numbred or particularly determined by us how often they come and how long they continue being much what like unto the lightning which often appeareth and disappeareth in a short space Some may say If these things be so then who can be saved We are almost quite discouraged to hear of these difficulties and hazards of being deceived in the very entrance ANSW This is no more but what Christ hath taught himself Strait is the gate and narrow is the way which leadeth unto life c. Yet these things are not mentioned for the discouragement of any poor Soul but indeed to be an occasion unto it that it may apply unto these steps with the more diligence and circumspection and may get the more safely into the true way and not divert into some by-path And for thy more encouragement poor soulâ— I have this to tell thee the Entrance though somewhat difficult yet is not impossible for thee yea it is very possible and on some account very easie and plain forasmuch as he who offers himself to be thy Guide and Leader is the Lord strong and mighty even IMMANVEL God with us in Iesus Christ whose Spirit is given even unto the blind and to those who are out of the way to lead them into it and no less to begin them in the way of Holiliness then to carry them on therein And yet for thy further encouragement I say unto thee Many have found this way and have got a safe and sure entrance into it and do walk safely and surely therein who at first were as unacquainted with it as thou art now yea as blind and dark and as weak and indisposed every way as thy self And seeing the same help is administred unto thee which was unto them why mayst thou not find it and enter thereinto as well But thou mayst say Are there not some signs and marks whereby I may discern whether I have truly converted unto the true God and to his true appearance in his own Seed yea or nay As also Whether or not I have passed truly through the other steps aforesaid in some measure And whether I am become a partaker of the Holy Life and Powers thereof yea or nay Answ. Yea there are certain infallible signs which if thou canst truly and plainly read them will discover unto thee if thou hast truly converted unto the true and real Presence and Appearance of God in his own Seed and these are the aforesaid effects and consequences of the true Conversion which are particularly mention'd in the 3 chapter And if thou hast truly these effects in any measure thou mayst be sure thou hast truly converted or been converted and passed truly through the aforesaid steps in some measure But thou mayst reply that yet the difficulty remains how the Soul may know that it hath such effects wrought in it yea or nay seeing there may be counterfeit resemblances and likenesses of these effects wrought in the Soul by its own hammerings and toolings and the sparks of its own kindling the enemy concurring therewith Answ. Indeed this is a very weighty objection for there may be counterfeit effects insomuch that the Lord scarce doth any thing in the Soul but Satan labours to counterfeit it that he may deceive the Soul therefore it is said
into the hands of sinners to be so dealt with as it came to pass in the fulness of time And according to this in a true sense it may be said that he bore the weight of his outward sufferings in great measure from the very beginning As even among us men what we do certainly foresee of sufferings or trials to come upon us for the future doth affect us with no less weight many times in the foresight of them then in their accomplishment yea sometimes more as every one knoweth by some experience And that he was given up and resigned in the very beginning to come into the World outwardly and suffer those indignities and cruelties with many other deep trials was certainly a sacrifice of a sweet smell before the Lord and was very acceptable and satisfactory unto him VI. And thus according to the plain and genuine sense above mentioned obvious to the weakest capacity we may truly say that all the benefits and blessings which come upon men or have come upon them from the very beginning for either their justification or sanctification have a spiritual relation and respect unto Jesus Christ both in his inward and outward coming and his doings and sufferings in both by which he gave perfect obedience unto his Father and thereby he hath obtained the free Gift to come upon all unto justification of life Therefore we are not too nicely to distinguish betwixt the influence of his inward and outward coming and the effects thereof but rather to take them conjunctly as in a perfect conjunction having a perfect influence upon all mankind for their reconciliation and renovation unto God as obtaining that measure of Light and Grace from God unto all and every one whereby it is possible for them in a day to be saved VII And indeed we do very freely and willingly acknowledge that the 〈…〉 aforesaid by his obedience and suffâ—â—â—ngs even in the outward hath by his satisfaction unâ—o God obtained it that man may come into justification and favour with God but not any otherwise but upon these terms viz. upon their Faith and Repentance Mortification or dying unto sin and living a new life of holiness and righteousness unto God otherwise all pâ—etence unto Justification by Christ his Satisfaction is but a deceit and a cloak for men to sooth and gratifie themselves in their sins and lusts for the Lord justifieth only his own Seed and them who are begotten and born of it in whom the righteousness of the Law is fulfilled through the Power Life and Spirit of Christ manifest in them who walk not after the flesh but after the Spirit to whom there is no condemnation And these terms videlicet Faith and Holiness are very gentle and easie forasmuch as Christ is freely given of the Father unto all men to enable them to the full performance thereof Also here is another great errour and mistake among Professors generally that they do not conceive that Christ did really suffer for and by mens sins but only at his outward coming which mistake is grounded upon this other mistake that Christ had no being as man but at his coming into the outward and consequently could not suffer which consequence behoved to be admitted if the ground on which it was built were true but it is utterly false for it is most certain from the Scriptures Testimony that he suffered all along by mens iniquities as where it is said I am pressed under them c. Amos 2.13 and that he was the Lamb slain from the foundation of the World yea that he endured the old world with much long-suffering and many other places For even from the beginning he was Mediator therefore he is said to be the beginning of the creation of God the first-born of all creatures And why might not Christ suffer in men before his outward coming as he doth now suffer in them long after it even as Paul speaketh of the sufferings of Christ which remained to be accomplished in him for the Seed which is Christ according to his participation with the Creatures hath been the same in all Ages and hath had its sufferings under by and for the sins of men in them all for the removing and abolishing of them This outward coming of the Lord Jesus and his Conception Birth Life Sufferings Death Resurrection and Ascension c. is one of the greatest and profoundest mysteries of the Christian Faith and hath an exceeding much deeper sense and consideration than most apprehend or than any can apprehend but as it is opened unto them in the Life Light and Spirit of Christ in their own particulars And therefore I do admonish and warn all yea I obtest them in the Power and Spirit of Jesus Christ that they do not make any slight account of it or undervalue this great and glorious mystery that shall be the eternal object of the Saints contemplation for which as among other things they shall eternally adore and admire the infinite goodness wisdom mercy and power of the Lord in and over all his works And if the mystery be not opened unto them as aforesaid let them be silent and hold their peace not meddling to measure the mysteries nor this mystery of God with the weak and shallow capacity of their own apprehensions And seeing the Lord has given me some in-sight and knowledge thereof in a measure and that by the Revelation of the Spirit and Life of his Son in my heart I may not forbear to mention and declare somewhat of it unto others which I warn and admonish all that shall read or hear of it to beware of judging of the same but in the express sense feeling and opening of the same Life and Spirit in their own particulars It hath been commonly taught and supposed that the coming of Iesus in the outward and his becoming man had no further in it but that the WORD which was from everlasting did assume the true nature of man in Soul and Body â—nto an immediate union with it self commonly called the Hypostatical or Personal Vnion and that this Manhood of Chriâ—t was conceived in a miraculous way by the Power of the Holy Ghost in the Virgins Womb. All which is willingly granted and truly and cordially believed by me But I say there is yet a further thing in it than they yet speak of or apprehend and it is this That even that holy Birth and Conception as it had the real and true nature of man so it had much more viz. a certain Divine Perfection as I may so call it through the wisdom given me of God whereby it was not only the whole and intire Nature or Birth of Manhood but was more yea much more than a man It 's true it is commonly granted that Christ was more than a man yea both God and man which is true but yet they do not apprehend the thing whereof I speak For tho they grant Christ was both God and man yet they do
sufferings as in a Wine-press to the end that sweet Wine might come forth that hath the vertue in it to cure men of their wounds both in relation to wrath and sin And so when he cryed forth with a loud voice upon the Cross My God c. even therein and there through Vertue went from him in that holy Breath or Spirit which had and hath a most effectual Influence upon both men and the creation for their deliverance as aforesaid for nothing that he ever did or suffered was in vain or without vertue and influence unto mens Salvation And thus having declared the great influence which the very outward coming Birth Life Sufferings and Death c. of Christ hath upon men both for their Justification and Sanctification let us now see how and in what manner we should improve the same effectually in order thereunto For indeed we shall find how the Apostles did greatly improve and make use of it in order unto Mortification or dying unto sin and living unto holiness and making progress therein unto perfection As to instance in some few examples Rom. 6.2 How shall we that are dead to sin live any longer therein Know ye not that as many of us as were baptized into Iesus Christ were Baptized into his death c. See throughout the whole Chapter 2 Cor. 5.14 For the love of Christ constraineth us Because we thus judge that if one dyed for all then were all dead and that he died for all that they which live should not henceforth live unto themselves buâ— unto him who died for them and rose again 1 Pet. 2.24 Who his own self bore our sins in his own body on the tree but we being dead to sin should live to righteousness by whose stripes ye were healed Vers. 21. Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God By all which places and many other which could be mentioned we may observe that the Saints made the chifest use and improvements of the Sufferings Death and Resurrection of Christ for the Mortification of Sin and living unto God in holiness and righteousness and that unto perfection and did not sooth or please themselves to live in much sin and unholiness and speaking peace to themselves therein because of what Christ had done and suffered for them And now I shall sum up in a few words the particular uses and benefits which the Saints receive in order to a growing and proceeding in holiness through the improving the Coming Sufferings Death and Resurrection of the Lord in the outward through the Power and Light of his own holy Spirit and Life in and by which only they can improve them aright I. As his Coming Birth Sufferings Death Resurrection c. are presented and set before us in the evidence and vertue of his own Light and Spirit in our hearts so it is made a great occasion to strengthen both our faith in God and our love towards him forasmuch as our Lord God the Father of our Lord Jesus Christ hath given by his outward coming c. as aforesaid a very great and large testimony of his love and good will towards all men for their Salvation and of his patience and long-suffering in permitting men so to use his own dear Son which was as if it had been unto himself Yea herein he gave a most convincing Testimony how he had born and suffered with wonderful long-suffering the iniquities of men which struck against his inward Life and Spirit of his Son in all ages and generations before the wounding and crucifying it in them as now they did against him in the outward By which men might be greatly convinced that the will of the Lord was their Salvation in so bearing and suffering them for had he not intended love to them herein he might have eased himself of his adversaries in a Moment and altogether delivered that tender Life and Spirit of his Son from its sufferings in them and brought intolerable sufferings upon the transgressors themselves Also herein the Lord gave a great testimony of his Power to save in as much as tho he delivered up his Son to suffer most deep affliction in and under sinners yet in due time he raised him up again even from death and did manifestly set him over all his adversaries according to the working of which mighty power he is able to save unto the uttermost all that come unto God by him And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ are indeed very forcible and prevailing to work faith in it both upon the mercy and power of the Lord and so to rest and stay its faith upon him for its full and perfect Salvation as also to work and beget love unto him in the inward sense and feeling of the wonderful love of God as manifesting it self even so in the outward II. And yet more particularly the coming sufferings and death of Christ as presented by his Spirit in the Soul as aforesaid have a very special influence to kindle most ardent love in it towards him in the sense of that love of his so wonderfully manifested in the outward whereby for the Souls saving from sin and wrath he so humbled himself by so many steps and degrees and bore such indignities and sufferings as never any one did and all in love to the Soul and for it and for its deliverance as aforesaid and that he should be manifest in the outward body and suffer so deeply therein even for the delivering our outward bodies also from sin and wrath these things I say as presented and set before the Soul in his own Spirit as it were himself telling it in a particular way how he had humbled himself and what he had done and suffered for it are strong and prevailing occasions to work most ardent and dear love in the Soul towards him and his Spirit and towards the Father also whose free Gift of Love he is III. And they have indeed a great influence when presented in his Spirit as aforesaid to work in our hearts true and real repentance from all our sins yea and a perfect and universal hatred against them as having a sense that our sins were the occasion of his sufferings yea his deepest and heaviest sufferings even in his Soul in the outward was through the burden of our iniquities which he then did bear so that the wounds he got in his blessed Body with the Nails and the Spear and the Thorns and the violent Hands of Men were nothing comparable to these wounds he had in his righteous Soul and
Life through the burden and weight of mens iniquities But how Christ did suffer under the iniquities of men and the spirit and power thereof can never be understood in any true measure but by these alone who are come to be acquainted with a measure of his righteous Life in their own particulars and to know a measure of redemption from sin thereby such will feel how that righteous Life of Christ Jesus suffers by sin and the spirit and power thereof so that many times we have felt the Life of him in us to be deeply smitten and wounded and deeply to suffer through and by iniquity and the spirit of it even in others and in a whole country and nation yea in some measure through the whole world The reason of which is because of that deep and near Sympathy that his Life in the Saints hath with the Seed of that Life that is oppressed in others till it be raised So that many in whom this righteous Life is raised to reign in perfect dominion over all its contrary in their own particulars yet witness many times its deep sufferings through its Sympathy with that Seed of its own nature oppressed and murdered in others So that indeed upon the matter this Righteous Life in none of the Saints will be wholly delivered from its Sufferings till that of its own nature over all the World be raised up in all hearts to reign with it in dominion either in full love or wrath And truly these deep Sufferings of Christ under the burden of mens Iniquities really felt and witnessed by him as in the Garden and on the Cross c. I find the Professors know little or nothing of for they conceive not that Christ suffered any other way by the burden of sin laid on him then in that he suffered the Wrath of God that was due to men for sin and so they understand his bearing our sins to be only in respect of the Wrath of God he did bear which was not so for he suffered much more deeply by the sins of the World and the Spirit thereof because of that great and implacable contrariety and enmity which sin and the Spirit thereof hath against his tender Life which at that time had mustered up all its forces against him the Lord permitting it so to be that by his patient and meek sufferings he might overcome it as indeed he did and even upon the Cross Triumphed over it and gave the Spirit of Transgression the greatest blow and wound that ever it got which shall in due time by the Vertue and Power of his Sufferings be utterly slain and extinguished in the Earth and it filled with his Holy and Righteous Spirit And this Spirit of Iniquity wrought what it could so to Eclipse and Vail the presence of God from his Righteous Soul as to take away that comfort and joy from him which at other times he had yet his Faith pierced through this Cloud that it did not overcome him but he overcame it and signified his Faith in God saying My GOD my GOD Why hast thou forsaken me which respected that sensible joy and comfort yet in the midst of this deep trial the Father was with him in love and in the Power and Vertue of that Love the Wrath became mitigated and qualified towards men And to speak properly the Wrath was indeed against men but never on any account directly against Christ who did indeed intervene and intermediate betwixt it and us to bear it off and qualifie it as is abovesaid yet he could never suffer it as the damned do for he qualified it both in the Father's Love and in his own but the Wrath which the damned suffer hath no such qualification And truly we cannot judg that the Father was to speak properly offended or displeased with him nay not on our account nor do the Scriptures speak any thing so only it pleased the Father thus to try him and make him perfect thus by sufferings to the end he might overcome Sin and the Spirit thereof in the more Glory and might be the more fitted to help them that are under Trials as being touched with the feeling of our Infirmities IIII. Being presented in his Spirit as aforesaid they have also great influence to raise in our Souls most fervent Breathings and Supplications unto the Lord not only for his pardoning and forgiving Grace for and because of his Son's Blood-shed his Sufferings and Death c. by which he procured or purchased it but also for his Sanctifying and Mortifying Grace even for an abundant measure of the Life and Spirit of Grace whereby we may be enabled to die perfectly unto sin and live unto God in perfection of Holyness so thâ—t the Soul may strongly plead with the Lord upon the account of Christ that he may pour forth abundantly of his Grace Life Light and Spirit because that the Lord Jesus hath purchased it abundantly and hath opened the Fountain of the Father's Love abundantly by his Obedience and Righteousness to the end that all Souls may come and draw out of that fulness of his which he hath purchased and is in him even Grace for Grace Joh. 1.16 both to justifie and sanctifie and as much the one as the other V. Also these things presented in the Spirit as aforesaid and in and thereby applied to the Soul become very strong and forcible motives unto it to war against sin universally and the Spirit thereof to the utter killing and destroying of it seeing it is the greatest enemy of that tender Life of Christ which suffered so much on this account even to the mortifying of the Soul unto sin and saving it therefrom so that if the Soul do not diligently apply it self unto a total mortification of sin it doth nothing answer unto that love and good-will of Christ in his sufferings nor to the end thereof They are also of the same force to move the Soul to follow after Holiness till it attain unto it so as to be pure and holy as Christ its Beloved and Spouse who gave himself for her that she might be holy and to present her unto God without spot or wrinkle or any such thing Eph. 5.27 Also how can the Soul but be moved to press after Holiness seeing it inwardly feels that the Righteous Life of Christ is as much eased and refreshed and delighted in its becoming Holy as ever it was formerly Grieved and Burthened with its Iniquities VI. Our Blessed Lord in his outward coming Life and Way of Conversation Doctrine Sufferings and Death c. is a most noble and perfect example unto us even the best that ever outwardly was is or shall be that we might imitate his Vertues and follow his Steps in all Godliness Temperance and Righteousness who taught us most excellent Documents and Instructions of a Holy Life both in Doctrine and Example and sealed the same with his most Holy and Blessed Sufferings who knew no sin yet so willingly
For certainly this Divine Principle which is in thee is not altogether idle or without Operation it is of a most active or operative Nature even as Fire and Light in the outward Can the outward Sun shine and inlighten the Earth and have no operation nor influence upon it or can the Fire burn and have no operation or influence upon what is next unto it Nay surely And therefore no more can this Divine Principle and Light be in any Soul but it must certainly and infallibly have some Influence and Operation upon that Soul in whom it is and that in order to Salvation whose day of Visitation is not expired And the most proper operation of it in the first place is to convince the Soul of Truth I mean of somewhat of the Truth of somewhat of God and of his mind and will of what he doth accept and is well pleased with and what he doth reject and abhor The Word of God said the Apostle Heb. 4.12 is Living and Powerful or operative and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a Discerner Judge or Reprover of the Thoughts and Intents of the Heart And this Word is in all even in the mouth and in the heart of every man and is that Word of Faith as Paul did expound it Rom. 10.8 Now if it be the Word of Faith it is also the Light of Faith for in that Word is Life and the Life is the Light of men and this is the true Light that doth lighten every man that cometh into the World as Iohn declared 1.9 Now mark the word lighten which doth import its active and operative Influence and Vertue in all men in some measure or degree really to convince them And although there be great darkness over the Hearts and Souls of all Unconverted Men and Women that they are said to be darkness yet as Iohn hath declared the Light shineth in Darkness although the Darkness comprehends it not 1.5 so the Light not only is in the darkness but it shineth in the darkness and worketh against the darkness to reveal it and remove it even as the darkness doth work in the Soul to hide and obscure the Light and as it were to extinguish and quench it in the Soul And it is a most absurd thing to acknowledg that the natural Principle hath its operation in the Soul and is not without its influence and force to move and act the Soul as also that the principle of darkness to wit the Diabolical or Hellish Principle even the very Spirit of Satan hath its operation and influence in all men in whom it is and yet to deny that this Divine Principle that is in Nature more powerful and more operative than either of the other two hath any influence or operation in them at all And this I would have thee also to consider that it pleaseth God in his great condescension many times together with his Divine Light and Spirit in thy Soul to make use of the Scriptures and arguments drawn therefrom making them of Service in the Hand of the Divine Light and Spirit as also to make use of thy own natural understanding and the natural principle or light by shining upon it and raising up in it pure and holy convictions and openings of Truth together with pure and holy desires in the Soul which as they are entertained become a true beginning of Conversion in that Soul But the way of the Lord is not one and the same alwaies to the Soul in this State for sometimes as is said he maketh use of the natural principle it self to wit the natural understanding and reason of man by shining upon it in a more active way and manner so as it may seem to be nothing else but the natural principle it self helped with Scripture Arguments and Reasons or some outward helps that doth convince the Soul of those things which it is forced to acknowledg to be true while yet it is Divine Light working in the Soul more secretly and hiddenly that hath the main stroak and hand in the business At other times the Divine Light appeareth more immediately in the Soul and more openly and scarcely at all maketh use of the natural principle or understanding further than in a passive way as when the Eye looketh towards an object or as the Ear heareth a voice or sound wherein the Soul is rather passive than active And sometimes all the natural powers of the Soul are drawn into a deep silence by the mighty and yet secret working of the Power of the Divine Principle and Light so that the Soul by none of its natural or humane powers or faculties doth apprehend what is inwardly revealed in it by the Divine Light but they all being silenced bound locked up and as it were made asleep both imagination and Reason or whatever else can be called a natural or humane faculty of the Soul being wholly suspended and laid by as of no present use and the Soul as it were wholly dead for that present time unto them all as so many dead Members the Divine Light and Spirit doth raise up and awaken in that Soul a new Sense and power of discerning of which it formerly had no experience or at lest made no reflexion upon the same which is the Spiritual sensation of God and Divine things as inwardly revealed by the Divine Light But this kind of experience is more rare to new beginners and to whom it is given is a most singular and choice mercy and favour of God which yet is most ordinary to all those who in any considerable measure are truly converted unto the Truth and leavened into the nature of it And if it shall please God at any time to give thee such an experience who art not yet so considerably converted unto the Truth thou art to receive it as a singular favor and Grace of God but if it be denied at present unto thee God not judging thee worthy of so high a favour thou oughâ—st to be content with that other way And such a convincement is a true Divine and Spiritual convincement proceeding originally and principally from the true Divine Light and Spirit of Faith and there is vertue sufficient in that which doth thus convince thee to enable thee to believe and joyn unto it and to obey its requirings according to the present measure and that is a true sufficient Divine call for the present which if thou dost slight or neglect in expectation of a greater or more clear thou dost tempt the Lord and provoke his Holy Spirit Moreover I would have thee to know that thou oughtst not to expect that measure or degree of clearness or clear and distinct discerning as perhaps thy own mind doth judge to be requisite God is wiser than thou and doth better know what is fittest for thee than thou dost And indeed this is no small engine
of the Enemy to keep thee in a state of Unbelief and Disobedience under a pretence that thou art not so fully and sufficiently clear as is requisite and if the Enemy can prevail with thee here he will continually keep thee in it from day to day yea from one Week Month and Year to another until thou lose the pretious opportunity and day of thy visitation to end thy miserable life in this sad estate of Unbelief and Disobedience and so in place of getting more clearness and more distinct and clear discerning of the true Divine Light and Divine Voice and Call thou wilt come to have less until what thou once hadst be altogether taken from thee and thou left in great darkness and deadness and hardness of Heart Therefore thou oughtst to improve that small clearness which thou hast and not to despise the day of small things Zach. 4.10 nor overlook and contemn the little small grain of the Kingdom of God in thee which is as a Mustard Seed the least of all Seeds The least measure of the true Light that shineth in the darkness in thee is a most precious treasure even when it is but as the light of a Star that shineth in a dark night Some people travel with the help of Star light till the Moon arise and after the Moon is risen they travel on until the day dawn and the clear day appear and the Sun rise up and then they have great comfort and see much more clearly than before and many things are clearly discovered unto them far and near which they saw nothing of formerly or but very dimly and obscurely But he is certainly a very unwise Traveller who having a great Journey before him which he must accomplish in one day or else suffer an unexpressible and irrecoverable loss resolves in himself to lie still in Bed till the Sun be up and that he hath not time enough to accomplish his Journey on the contrary the discreet and diligent Traveller gets up betimes and even while it is yet night sets forth on his Journey and contenting him with the morning or Star light goes on inexpectation of the approaching day when the Sun will arise upon him and then his Travel will be the more comfortable easie and pleasant to him As it is then in the outward so ought it also to be in the inward or rather much more for thou hast a great and long Journey before thee ere thou arriv'st at everlasting Salvation and thy time is but short thou hast but one day or rather piece of a day to travel it in For all men spend a great part of their day in other Travels yea in Travelling the contrary way which must be all Travelled back again and therefore when thou whoever thou art beginst to see and turn thy face to thy Journeys end thou hadst need gird up thy Loyns and Travel with all thy might with all circumspection making use of every help thy Guide affords thee for if thou dost not accomplish it within this one day or the remaining part thereof I mean the day of thy Visitation thou art undone for ever Herein only lies the difference 'twixt these two Travellers in the outward and in the inward That in the outward when one hath mispent slept trifled or rioted away his time how deeply soever he become affected with his mistake he is past all remedy of getting to his Journeys end in that small pittance of time left him But in the inward 't is quite otherwise when the Lord by his pure Judgments manifested in the Soul awakens her shewing her that she is even at the brink of the pit of misery ready as it were to drop in and yet would did not his Mercy prevent I say if the Soul in a deep sense of her error turn to the Lord flee unto him lamenting her by past strayings and present miserable state void of all capacity of helping her self expecting from him his Power and Assistance to carry her through to â—her Journeys end Behold she will find Iesus that Mighty Saviour who is able to save unto the uttermost all that come unto him Heb. 7.25 at her right hand to uphold and carry her through And as the Soul comes diligently to wait upon him in the Light in the true self-denial forsaking every evil way and taking up his daily Cross in all things his Light Life Power and Vertue will break forth in the Soul and cut short the work in righteousness and so the Soul in and by and with his Power and strength will redeem the Time lost For which cause it was that Christ said Work while ye have to day the night cometh wherein no man can work Joh. 9.4 12.35 But if any man will neglect the small measure of Light that Jesus hath imparted to him in the night state and refuseth to follow and obey it but saith in himself I will stay untill the Sun arise he provoketh the Lord against him instead of giving him more Light to take that from him which he hath already received for the promises of more Light and Grace are only to those who improve what is already given in how little measure so ever And now in what I am further to say unto thee take heed unto it and observe it for it is from the Lord and by the opening and moving of his Spirit Light and Life in my heart I declare it unto thee which is this The Divine Light of God and of his Son Jesus Christ which is in thee hath a true and innate clearness in it and a self-evidencing power and vertue whereby it can and doth sufficiently discover it self to be what indeed it is namely to be a Divine Light given of God to guide and lead the Soul in the way of Life and Salvation And it doth at times and seasons sufficiently appear in every Soul of man and woman upon the face of the Earth with a sufficient clearness and self-evidence in some measure more or less according to the good pleasure of God whereby to convince every Soul that it proceeds from God and leads unto God by the innate clearness and self-evidencing Power of which Light and Grace Seed or Principle all men Fools or Idiots and Infants excepted in whom yet this Divine Principle is tho they do not actually understand it with whom therefore how the Lord dealeth in order to the Salvation of their Souls he alone best knoweth nor is it for us curiously to enquire by this Divine Principle I say all men shall be left without excuse who have not believed therein nor obeyed it Nor shall their pretence of wanting clearness and evidence sufficient avail them in the day when God shall call them to an account for he will then bring to their remembrance the particular times and places when and where he caused his Divine Light to shine in their hearts in such manner and measure as was sufficient to enable them to know
Service of the Gospel of Christ by way of Journal Containing also divers Letters and Epistles writ to several Great and Eminent Persons whilst there The Third Impression Corrected by the Author 's own Copy with some Answers not before Printed Price Bound 2 s. Tender Counsel and Advice by way of Epistle to all those who are Sensible of their Day of Visitation and who have received the Call of the Lord by the Light and Spirit of his SON in their Hearts to partake of the Great Salvation where-ever scattered throughout the World Faith Hope and Charity which overcome the World be multiplied among you By W. Penn. The Third Edition Price 3 d Scripture-Instruction degested into several Sections by way of Question and Answer In Order to promote Piety and Virtue and discourage Vice and Immorality with a Preface relating to Education by I. Freame price 1 s. W. Penn's Key in English Price 4 d. French 4 d. 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