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
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
INNOCENCY Though under a Cloud CLEARED By P. H. a poor Prisoner when almost sunk under pretended Friends Censures in the day of his Sufferings And also A Discovery of the Comforts that attends Innocency in a Prison As also Twenty four Usefull Particulars left by him for his Children and Friends and being left in a Friends hand for his Relations I could not but make them publick judging it will be no loss to the Author and great gain to the Reader and justly give offence to none Prov. 18.17 He that is first in his own Cause seemeth just but his Neighbour cometh and searcheth him Isa 66.5 The Brethren that hated you that cast you out for my Name sake said Let the Lord be glorified but he shall appear to your joy and they shall be ashamed Isa 33.3 At the noise of the Tumult the People fled at the lifting up of thy self the Nations were scattered London Printed in the Year 1664. To the Reader IN all Ages Duties of Love to the Zion of God from them that have been able and faithful hath and will be truly imbraced by every Son and Daughter of God as useful profitable and necessary And I having the perusal of many of the Author's Papers finding this little Piece amongst them judged it worthy a conveyance into the world finding in it such glorious breakings-forth of Divine and Heavenly-Light I do not in the least question its acceptance of every truly gracious Heart who loveth Truth for Truth 's sake And Reader thou art here presented with the living Experiences of a poor Prisoner for Christ who at this day lies under very hard and sad Sufferings one who hath in former years been very useful in his Generation in the Work of God and also hath been an Instrument to bring in and to bring up many Spiritual Children to God And thou mayest see by this little Piece that his heart and soul is yet alive to the Work of his God That notwithstanding his Sufferings from the Common Enemies on the one hand and Pretended Friends on the other by their foul filthy and lying Reproaches and false Censures which God I am confident will in his due time 〈◊〉 away and then shall those false Accusers blush for shame True it is the Author might have 〈◊〉 more useful had it not been to the spirit of Envy which is riseâ— up against him in pretended Friends and open Enemies without any just occasion given on his part The dear Lord pardon them in their irregular proceedings with him and others I do verily believe to see the day wherein God will make him as useful to Saints as ever in Goâ—â— work I mean the Work of the Ministry of the Gospel of Jesus Christ then shall his Innocency be as the Sun at Noon and this Candle shall again be lighted to the amazement of his Adversaries and they will blush that have shâ—â— at the Innocent without acâ—use In the mean time let not â—he ill favour of dirty spirits hinder thee from imbraceing this clean piece of Truth held forth to thee The Phrases are clear the Matter sutable as to the day wherein we live that though I were silent the Book it self would speak enough for its acceptance Now all my desire is that it may be of use to thy souls health and prosperity of the inward-man And that it may be so by Heaven's blessing give me leave to give a few words of advice 1. Do not take that with the left hand of prejudice that is offered to thee with the right hand of true sincerity and singleness of heart Endeavour therefore to put a candid and fair construction as in charity thou are bound on his endeavour who hath nothing more in his eye than God's glory and the good of souls 2. Beg the leading of God's dear Spirit which alone searcheth and discovereth the things of God to the Children of men 1 Cor. 2.10 and so on Oh it 's this Spirit that can unriddle the Divine Mysteries of the Gospel Never think to reade this Piece in the worlds wisdom for if thou dost it will contribute very little to thy satisfaction but rather occasion thee to stumble at the things written 1 Cor. 1.18 and so on to ver 26. See 1 Cor. 2.14 3. Be not offended at the short and brief passages through some particulars treated of in it 4. Consider all the Scriptures and Arguments to prove any one point I say weigh them altogether and not apart one from the other for if there be but two or three Texts or Arguments amongst five or ten to prove the truth of any one point that are substantial and to the purpose it is sufficient though the rest are not so strong or of equal strength 5. Take heed of a heart rising in pride for it is the humble ones the Lord stands engaged by promise to teach Psa 25.9 Jam. 4.6 6. And lastly Beg Heavens blessing in thy reading of it and then I question not but it will be of much benefit to thee Thus having premised these few things I shall forbear to trouble thee any further only begging the Father of Mercies and God of all Consolation to make this following Piece effectuall to the enriching thy soul in the Divine Mysteries of God and a bringing thy heart to a real imbracing of these blessed Truths of God unfolded in it and to the accomplishment of all the good ends for the which it is intended shall be the constant prayer of him who begs the Exaltation of God's Glory and Saints Happiness above all things R. E. To the READER THis ensuing Treatise being by the Author left in a Friends hand at his Removal and it coming to the view of some that it hath been useful to they thought it worthy to be put in print for a more publick benefit being perswaded it will prove so to them that can without prejudice read and consider of it 'T is true there have been so many Censures cast upon him by them that profess to fear God that it may make many who search no further but believe Reports coming out of such mouths that they think dare not lie to believe all is as they say it is but he that knoweth all things will one day justifie him before Men Angels and Devils And his Innocency would appear in some things already did persons believe the sad sufferings he is still in though censured to be there but under a cover to betray some in those parts but prove not what they say or have said and yet they have from one time to another promised to do it by which means his Name hath been murdered the Name of Christ wounded and many a poor heart grieved that knows and hath found it so though others cannot or will not yet see it but it hath been no small comfort unto him and some that love him for what they know is of Christ in him to consider that the most precious People of God of old
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
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.
you should wonder why I insert so many here seing they can be of no great use I must tell you the reason why I do it It is because some have as to these laboured to incense many poor precious souls against me as if I had abused the Scriptures in what I had observed rendring me in that as they have done in most things as odious as they can to the ears of many that never knew me so I did intend to have inserted more if I could but these few I thought good to leave in answer to some Friends desires for the ends aforesaid desiring what weakness you find here to cover it and what good you find here to improve it and I beg that God may give you as much comfort in reading them as I had in declaring them And as for the Proofs and Uses the dear Lord make them for you and to you And God forgive them who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me But if God forgive them as freely as I do as I beg he may this sin â—â—ill not be laid to their charge Amen Amen In the next place after mentioning some of the particular Scriptures from which I have formerly spoke I am engaged in my heart to leave a few Reasons Considerations to prove there is a God without making use of Scripture to convince Atheists many of which I have met with both beyond Sea and here and these Considerations may be of use to some who may meet with such spirits as well as I have done Now the way to prove that without Scriptures by bare Natural Reasons is as followeth First Consider that all things that are must be considered under these four heads As First Such things as have only a being and no more as the Earth Air Water and the Sky c. Secondly Such things as have being and life but not sence as Herbs Trees Plants c. Thirdly Such things that have being life and sence and no more as all Beasts Birds and Fishes c. Fourthly Such things that have being life sence and reason as Men and Women Now under these Four is considered all the World and if so let us reason from all and use but Reason truly and you must confess There must be a Power above each as the only Cause of all and that none of each is the cause of it self nor the cause of each other and that you will see if you consider these things First That which hath only a bare being cannot be the Author and Causer of the rest and that for these Reasons 1. Every Effect is answerable and like the Cause but here they are not alike but differ in their very nature for one hath a bare being the rest have being and life or being life and sence or being life sence and reason Now for the Effect to be so differing from its Cause in Nature is contrary to Reason and Nature For in all Causes there must be a unity between the Cause and the thing or things caused 2. It is against Nature for any Cause naturally to cause or produce any Effect to be a Lord over it self Now that which hath a being and life is above that which hath a bare being and that which hath being life sence and reason is made higher than either and that is the creature Man unto whom all these three former are servants and he a Lord over each 3. This is a maxim That Bodies of themselves have no movings Now where there is no more in a thing than a bare being it 's but a bare body and its motion is from the power of Life elsewhere As for example in a Clock it cannot move without weights and these weights that have also a bare being or body they must have a hand to put them on and so all bodies that are bare beings in their motions still must relate to a power and life elsewhere Now without motion there can be no propagation so that a bare being which is a body without life cannot produce sence and life much less life sence and reason And now that which hath not only being but life that or them cannot be the chief original Cause and that from these Considerations 1. That which is the first Cause can subsist of it self without that which it doth produce But Grass Herbs and Trees or Plants cannot subsist though they have being and life without that which hath a bare being and no life as the Earth Air Water c. 2. That which hath a bare being gives daily strength and life to this that hath being and life Now had that begun it self it would have had power to maintain it self without that help 3. That Grass Herbs Trees c. were not the Beginners but had a beginning you may see clear If you see the nature of one you may see the nature of all As thus Is there a branch it leads thee to the body from whence it came and from the body of the Tree thou art led to the root though it be within the ground and from the root you are led to mind the kernel that fell to the ground from another Tree c. as the Cause of that Root If no Kernel no Root if no Root no Body if no Body no Branch And then consider from whence came that Kernel and go backward and what was it before it was a Tree It was a Kernel and a Kernel cannot be without a Tree And then how came the first Tree So there must be another Cause besides themselves to be their Cause Now as to that or them that have being life and sence That or they cannot be the Cause of other things for the grounds first laid down As to prove that which hath a bare being could not be the Cause consider those grounds and that will also prove this I mean the first of the Reasons And now that they are not the Cause of themselves you will clearly see if you minde First Had those been the first Cause of themselves they would have power to preserve themselves and not suffer themselves to be slaves and servants to that or them that for power or strength are inferiour to them as Man is inferiour to the Beasts for strength and power yet is as Lord and Master over them which must be from a power above that doth subject the stronger to the weaker and that is God 2dly If ever they had power to make themselves they have it still and if still why do they not still do it what needs there to be pairs or couples carried from place to place for generation And besides do in this as you did by the Herbs and Plants c. go backward and see what or who was the Cause of the first 4. That which had being life sence and reason to wit Man was not the chief Author and Cause of the other Three is clear from the Reason
must have starved Now after I had been here about seven weeks I was sent for by the King upon the earnest request of a Kinsman of mine and when the King heard my name he remembred that he was told his Father had left something of his Will with me so sent for me as I said a Guard of Musquetiers carried me to Whitehall and after a long time of staying I was carried before the King who had my Articles as I judge in writing after a little mentioning of them he asked me If I had not some Message from his Father I answered I had So he caused all there to withdraw and then I begged pardon of his Majesty that I might either not speak any thing or to have liberty to speak all for said I If I speak all it may offend some and if I speak not all I shall offend my own Conscience So the King very freely told me I had liberty to speak all I then did and I bless God my memory did not fail me but I spake all and each particular as I received it His Majesty was so far from taking it ill that he did kindly imbrace it and told me Had not Parliaments bound up his hands he had answered his Father's Will in these things before now and said he hoped to do it Now what the particulars were I had not before nor now liberty to declare to others But I hope it will be by his Majesty for there is not any man living let him be of what perswasion he will but would have good thoughts of the old King for it and good thoughts of his Majesty for accepting of it unless they be such that will believe nothing for if it were the last word I should speak It was that which did so much tend to the good of the Nation in general and to all that fear God in particular that if the best and wisest men in the Nation should have liberty to have drawn up their desires in general heads for good to this Land they could not have desired better Although I am for this as I have for all things else been censured and condemned some affirming that I had said something to the King that was against the Interest of all Gods People A thing which I had rather die than do 'T is in this as in all the rest for before I was in Prison that was a ground that I was carrying on designs for his Majesty And now I am brought to Prison the same parties said I put my self in Prison as a Cover And with this they have filled the ears both of City and Country And though I had not a bit of bread nor drop of drink allowed me yet they affirmed I had such an Allowâ—nce that it was ill for any to bring any thing to me and if any did come to me they were sadly â—udged and condemned for it Should I but inâ—ert the dealings of this sort of people no Reâ—ords make mention of the like dealing Had I â—een or were I what these sort of people say I am knowing what I knew sure I should do something to answer their Evil with Evil but blessed be God for ever blessed be God I have learned better And I will leave my Cause for God to judge and my Innocency to him to bring out as Gold as Job did Job 23.10 and shall rather study to follow my dear Lord and rest quiet in his Will If he will by this Cross bring me to the Crown I beg no more Come Lord Jesus come quickly Amen Amen I Having a little longer time cannot but add a word to answer some Friends who seem troubled at the report of my being to be sent beyond Sea and the rather in seeing my willingness Now I cannot but say that if they should send me away to any close Imprisonment I had if God see it good rather they would put me to death here being not in a capacity to help my self But should God move their hearts to send me to any forreign place where I might do any thing to get bread and live enjoying God's presence though in a Wilderness I should much more rejoyce to imbrace it than to live here My Grounds are First I see an impossibility to reconcile or satisfie these Spirits that God hath suffered to be incensed against me and raised these Reports of me for although I was and am as innocent as the childe unborn from wronging or betraying any man and I have by my self and friends laboured to satisfie all I can come near yet all comes to nothing but they that first begun it do still foment it The sence that not only I but God's Name suffers by it with the sence of their unheard-of-Evil makes me willing to be where I may rather mourn away my dayes in private where I may not see and hear those Reproaches than to bear the heart-breakings under the daily hearing of it 2dly It was formerly but much more now the desire of my heart to do some service for God and bring honour to his Truth and Name by life or death but these sort of people have and do so daily revile me present all I do to be wicked that whatever I say or do or suffer it 's turned to my Reproach and the dishonour of Truth the sence of which makes me willing to rest in silence and rather to live and die in secret than to be publick for so long as I am I see I am not only the object of their reproach but an occasion of their sin 3dly I am sensible as the case stands that if I were at liberty let me walk never so carefully yet it would not be long before I should be imprisoned again for there is such an evil spirit in some that to save themselves they value it not to betray the Innocent And I have now fresh reason to say so for it 's plainly seen and found out that some who were and still are the instruments to incense Friends against me as being as they affirm one that 's not fit to be believed or trusted nay to live for carrying-on designs for the present Authority These I say have and that at this very time as can be proved gone and informed them in Authority that I am such an Enemy to them that I am not fit for their favour nor to be set at liberty All which considered if I were at liberty I am not like long to abide so 4thly Although I can say That I am willing and desirous to rest silently satisfied in the will of God yet I judge it no sin but rather a duty to be as much as a man can out of the noise of such Cryes and Reproaches which doth not only make my life a dying life But it doth by the daily suggestions of Satan stir up trouble and disquietment in the mind which sin adds so much to the sorrow that often my soul would sink did not God support me