Selected quad for the lemma: truth_n
Text snippets containing the quad
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A37457
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News from the new-Jerusalem sent by letters from severall parts, relating some hints and observations of that citty, all conspiring in a testimony that renders it exceeding glorious.
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S. P. D.
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1649
(1649)
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Wing D86; ESTC R27850
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73,796
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188
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weak disciples who hearing their Lord was risen departed from the sepulchre after which it was not long that they heard hee was risen by some that had seen him nor long after that againe that he appeared unto them and raised up their faith which was sinking and ready to dye What dost thou meane poore Saint that with Mary lyest puling and weeping at the sepulchre when as thy Savionr is risen Why dost thou seeke the living among the dead Thou seest how many dispensations God hath passed through besides other intervening lesse remarkable appearances which have been omitted God was in the flesh of Ghrist but that having done its office he layed it aside God is entred upon a dispensation of spirit and cals upon his psouse to follow him but she is so fallen in love with this sute of old cloathes this garment of flesh that she is loath to lay it aside as if she meant to be married in it But tell me wouldst thou tye God alwayes to one dispensation or if thou caust not but that hee will advance higher till hee come to the highest wilt thou tarry behinde him and dwell alwayes in the same place Dost thou not know that the consummation of Gods marriage with thee is the compleating of thine owne happinesse And dost thou not see that God is gone before thee Dost thou not hear him calling thee come up hither If God be gone before why dost linger and laggar behinde Dost thou stand still and please thy selfe with beholding thy present attainments or dost thou look back and admire thy former good worke Remember what Paul saith was his practise forgetting those things that are behinde and reacoing forth to those things that are before I press towards the mark c. Call to mind also Peters admonition Looking for and hastening unto the comming of the day of God c. God forbid that thou shouldest limit the holy one of Israel that thou shouldest tye and binde down God to any form or administration longer then will serve his own designe And God forbid that thou shouldest stop and stay in a dispensation after thou findest he is departed from it God took up dispensations onely to serve a turn to bring about his designe of making his creature happy by its union with himself The finishing laying down of dispensations is the perfecting and finishing of the creatures happinesse and the introducing of that glorious day before hinted which will be by the arising of the Sunne of Righteousnesse not in one Horizon of the world onely but throughout the whol earth and heaven which day of the Lord as it should be to us the most desirable thing in the worle so it should seem to be at hand and to stand knocking at our doores by some glimpses of glory that appear already and particularly by those rayes and beams of light that stream forth in these ensuing letters In some of these Letters thou shalt hear the stammerings and lispings of children rather then a pure language or perfect speaking but let not that offend thee If thou art a Father of children a thousand to one thou art not so morose and austere but thou hast taken delight to hear thy children prattle though they spake but half words and broken sentences and why should it trouble thee to hear thy brethren the children of thine and their heavenly Father expresse themselves in such language as they are able Is is not said Out of the mouth of Babes and sucklings thou hast ordained strength or thou hast perfected praise In others of these Letters perhaps thou mayst meet with some things that may be paradoxes and hard sayings to thee which thou canst not beare but sit not in judgement to condemn this neither as if thou wouldest take upon thee to know all things suspend censure till thou hast a clearer light of which surely thou art not out of hope perhaps that day may not be far from thee wherein thou shalt speak and understand harder sayings and higher mysteries then thou shalt meet withall in these Letters Nor yet doe I undertake to justifie all that is written in them 'T is yet but the dawning of the day The clear est principle for ought I know hath a mixture of earth and darknesse in it The light is yet neyther cleare nor dark 't is neyther night nor day but in the evening time it shall be light Zach 14. 6 7. And then 't is possible an higher appearance in the same persons that wrote these Letters may judge some things in them to the fire as hey and stubble To conclude thou shalt find one letter among the rest written by a precious Soule walking in darknesse and having no light wrapt up and mantled in a black night of trouble and dejection of Spirit Let this Letter that may seem not to suit with his fellowes serve as sharpe sawce with sweet meat to give a better relish to the rest Doubtlesse the Lord hath a gracious designe upon this good soule and hath but withdrawn himself for a little moment that witheverlasting mercies he may imbrace it that he may discover himself unto this soule to be nothing but light and love and bring forth himself in this smoaking flack in an higher and brighter flame of light and glory in a more glorious appearance then ever And when God shall bring this to passe if thou please in the mean time to taste of his teares peradventure when he reaps his harvest thou mayest be made partaker of his joy Septemb. 24. 1649. A wel-wisher of thine and of the truth as it is in Jesus S. P. D. Errata PAge 20. line 16. dele of pag. 21. lin 16. for new read more pag. 23. lin 14. read with spiritvall p. 38. l. 10. r. consider l. 13. r. the creature l. 16. r. as with a creator l 17. r. as with a Father p. 40. l. 3. r. billowing l. 22. f. doth r. were p. 41. l. 1. r. a greater then whom p. 41. l. 17. f meanest r. nearest l. 24. r. was higher p. 42. l. 12. r. son p. 5â— l. 3. f. lo r. to p. 54. l. 5. r. the best p. 56. l. 19. and p. 57. l. 2. r. spirits p. 58. l. 26. r. swords p. 60. l. 10. r. overrunne p. 61. l. 22. r. not mov'd l. 24. r. scattering p. 62. l. 7. r. accompâ—niâ—s l. 22. r. having p. 63. l. 9. r. And this a. l. 18. r. who ripe for p. 66. l. 3. f. our r. one l. 14. r. is known p. 67. l. 3. r. raisers of l. 5. r. neare p. 91. l. 9. r. onenes p. 105. l. 18. r. not imagined p. 145. l. 28. r. externall p. 146. l. 19. f. sure r. free p. 149. l. 18. r. the box is in your heart p. 145. l. 6. r. this tabernacle p. 155. l. 24. f. torne r to me News from the New Jerusalem sent by Letters from severall Parts c. 1. Letter Deare Sir I Have received your loving Letter and
it was unexpected by me onely the Lord would have it so and therfore all your care must serve the Lords designes to bring it to my hand when my husband was not in town doe not therefore look upon me but look to the Lord use me as kindly as Job did his servant reject not my cause for surely it is not mine I leave you to the Lord whom I desire rightly to guide you in this thing and am Your sincere loving Sister and servant from the greatest to the meanest of you T. P. Abington 26. March 1649. 26. Letter Deare Friend ENgagements from a true principle are not easily dislolved and while we hold the head we cannot let goe the members I have considered you in the union of life and truth from whence flow my unfeigned respects to you and wherein consists the true enjoyment of your self Vanity of vanity interposeth between God and us while we are below and vexeth our unquiet spirits seeking contentment in earthly relations we wander too and fro and return empty but when we close with the divine will our distractions are composed the commotions of our distempred hearts are all sweetly silenced Friend when you have in the spirit ascended farre above all heavens when you are above all even that God hath made and for a time also ordained you to use then may you and then will you be able to descend into the lowest parts of the earth and from thence again rise to the highest glory Then will you have a true sweet and comfortable use of the meanest condition in the world out of which you shall mount to the clearest enjoyment of the greatest happinesse and by a continuall intercourse between heaven and earth you will at last come to inherit the utmost large and full extent of the Lords dominions If you were confined to that heaven onely as it hath been received in the generall notion you would be streightned in your borders and be deprived of part of your portion and possession for the earth as well as the heaven is filled with the glory of God from which if you were excluded you must necessarily want that peice of your right whereof you were made an heiresse When the ladder of our eternall union is set between Heaven and Earth between the divine and humane nature then may we both ascend and descend one as freely as the other our heavenly state will not disdain our earthly nor our earthly hinder our heavenly the true Angelicall life hath sweet communion with God in both Trouble afflictions and crosses in the world will administer consolation and be all your servants helpers of your joy God will be all Union unto him cannot be divided the wings of the morning are not swift enough to outflie him the utmost parts of the earth the farthest distance of sense the broad Sea the greatest confusion of minde the wide wildernesse the most solitary sadnesse of heart cannot hide from his presence Nay if you goe downe into the Hell of horrour your Ioule shall not be left there his right hand of power and spirit of holinesse will raise you up againe I have endeavoured to discharge my respects to you in these short and sudden lines being now hindred from enlarging by the courtesie and visites of my friends My respects of love presented I am Your servant in Truth Aug. 20. 1649. Copiâ— haec mut at â—â— mutandis typis mandetur 27. Letter To I. I. DEARE and loving Friend whom I desire to own and to be one with in the fellowship of the Father and the Son in one eternall invisible and ever-ruling Spirit in and with which Spirit we are to walk live abide in after we are made one with it which is and must bee an inward true and invisible walking and according to an inward true and invisible rule and not after an outward and worldly manner as the worldlings doe For my Kingdome is not of this world saith Christ my Kingdome is not of observation and worldly rudiments for it is within you that consists not in any outward rule or practise all the true rules and directions of the Spirit is within it is visible the truth of all things is within the outward is not the truth but an Image of the truth therefore to walke in outward forms or ordinances is but to walke in an Image and not in the truth it selfe but to walke in the truth is to walke in the spirit and if in the spirit then in God for God is a spirit and hee is the truth of the spirit and he that will be one with God must bee one with him in the spirit and in truth as it is essentiall in God or else there can be no perfection and then no true walking with God to be one with God is to be nothing ones selfe and to walk with God is to walke out of ones selfe Enoch walked with God and was not for God tooke him he was not that is hee was not himselfe No man can walke with God while he is himselfe a man as man cannot be said to walke with God he may walke with man but not with God nothing can be said to walke with God but what is one in and with God and therefore must bee as God for none can walke with God but God No man hath seen the Father but the Sonne hee that ascended is the same that descended no man hath nor never shall see the Father but the Sonne Then none can be said to walke with God but Jesus Christ who is God And this walking is invisible that is a communion of spirit in man one man may have communion with another as man but none can have communion with God but God light cannot have communion with darknesse nor darknesse with light but light hath communion with it selfe Therefore that we are in the light let us walk as Children of the light and not as the Children of darknesse But you will say Doe wee not walke with God in Ordinances I answer that ordinances are not light truth nor spirit and therefore wee cannot walke with God in them wee cannot walke with God in any thing but in the light in the truth and in the spirit nor none can walke with God in these things but the divine spirit or inward man which is of God and one with God to walke with and in God is to walke in the truth and ordinances you cannot say are the truth no more then you can say the scripture is the truth but if you will make it truth you must make it God for there is but one truth and that is God One God and Father of all one Lord one Faith and one Baptisme and all but one God and one truth God as he is in the word Christ Jesus is the truth and if we have heard of him and been taught by him as the truth is in Jesus then shall wee say that the scripture is not truth but