Soul So Religion the garment is the outward form of Actions Righteousness Holinesse the body is Truth Righteousnesse revealed to the Church apprehended by man but the Soul of it is the Spirit even God himself as the Garment and Body without the Soul are but dead Corps and so this without God So Paul distinguished man into Soul Body and Spirit by the Body the outward Masse of flesh the Soul the vital power and sensitive appetites and natural understanding by the Spirit the immortal or inward part in right disposing of which stands mans peace and happinesse For if the Bodie be in health and the Soul in Life amidst the fulnesse of its natural objects yet no rest unlesse the Spirit be satisfied also now when the Spirit of our minds is drawn by sensual power to bodily objects it wants Life But leaving all these being guided to and joyned to God and Christ it is then satisfied and the body cannot be nourished with the pleasure of the Soul without food nor the Soul with the food of the Body without its objects neither can the Spirit without them both without its proper objects food So that the confounding of these is the confusion unrest of the Soul And yet alace it is thus in the World men will needs joyn God and Dagon Christ and Mammon without any trust or thought of God at all like beasts Others keep a form of God after the flesh as they acknowledge his power and see his justice fear worship him with a far off worship but the heart bowes to Mammon loves and cleaves to him above all Nay believers joyn these together some put confidence in God but more in the World yea how soon after God hath shewed himself to man by his truth and love doth he joyn heart and hands with the World again So that indeed this eats out all Religion amongst us And for fleshly Wisdom how doth this draw from simple believing asking a reason disputing with him joyning the power of man the power of God so making mans free-will a worker with God So that it is that man believes not God True it is that man is the subject in whom God workes yet the life and power of believing working is in God and given to man by Faith according to the Promise and though Paul say They are workers together yet it is in regard of manifestation not of any power they had over the hearts of men Nay let this God of Israel be our only stay and lay Sauls Armour aside so man abiding in his simple and naked heart full of weaknesse like a Child waiting on Gods simple truth the Father will come but when man thinks to help God he mars all Neither is this a way to securitie but onlie unto those that pervert all truth unto their own destruction For this is not a secure resting at all adventures as though the forlorn child could sit down at all adventures and say It cannot help my self my Father must come or I must be lost but not sensible of his own misery and forlorn estate As the Prodigal seeks and cryes and prayes till he come this keeps him froâ— sleeping so with us So that Religion is a simple thing and cannot mix it self with any thing like the Truth that joynes to none till death but simply waits on God with Faith and Love But when man brings in Dagon and sets him up the Soul of man abhors it or is joyned to it or is deceived Then no bringing in of Religion into a fleshly mind but first Dagon must down then Religion will stand If ever it be offered to a Worldly mind it is not an unwelcome guesse for the Life of that Soul is elsewhere It is in the World and pleasures thereof but the Spirit is dead within them Dagon was fallen Thus the power of God destroyes the Idol So that Thus the Truth of God prevails against the Idol and will not suffer any thing to stand equal with God in mans heart Paul destroyed circumcision from Christ and Christ the young man his weapons taken from him his high thoughts pulled down And thus Gods warriours pulls down groves and destroyes Idols That God may thereby let man see the weaknesse of all power in the creatures This is the proper work of the Word to pull down high imaginations and lay them low as the valyes This truth discovers the vanitie of all the rest but we with the Philistins are still building up Dagon nay the Ark is not yet come to us because Dagon is yet standing But know that it must down So that mans happinesse is in the fall of the flesh and all the power thereof SERMON XXV Mark 14.27 I will smite the Shepherd and the Sheep shall be scattered CHrist by his death hath brough life this death was spoken of by the Prophets and often foretold by Christ and spoken of more at large and now is come by suffering to lose all that he may gain all after that he had comforted His Disciples and left them the pledge of his Love he Prophesies of the trouble that shall come to them hereby that they may now begin to suffer with him 1. Grievous wants and persecutions to the offending of all 2. That man shall not stand at that day by any power at all in man In the same he lets them see that this is the way they must still follow This is a sacrifice of his death whereby the same through Faith is confirmed to us He shews what shal become of the head and that they should be offended So that Though we live in the light of the Gospel and Sun-shine of Gods blessing yet there will come a day that will dash all and lay it in the dust So to David Abraham and the Rich Fool. For life gotten by the creature must be laid away Christ is the common stock of believers Woe to the World for all high mountains must down thy dearest object and thou must part When Israel was boasting of the Temple then was the Lord removing it from Shilo or destroying that new Jerusalem might come from heaven See how thou wilt do when this night comes we provide light fire and houses against cold and night but forget this night Let believers look for it in their greatest fulnesse and prosperitie for then will God take away these that he may be perfected in God I will smite the shepherd Yea Christ in the flesh that he may rest solely and simply in God Abraham and the Prodigal Paul I know none after the flesh by taking away fuel from it So that This is the way to bring man to God to purifie Faith to subdue the World and make Gods power known This he doth 1. In that great tribulation that lyes all on heaps 2. By his love that kills all at the heart but then we grow wise in the flesh to separate the confused heap 3. By the crosse
drink In all the tears he shed Thus water washt and burning blood did cleanse In one baptism so for to dispense Water and blood distinguish we may so In two though one and so there be no moe Baptisms but one which cleanseth sin away By Jesus in his water and blood for ay For God in three distinguished may be And yet but one there is in verity Thus we may drink with Christ his water so In watry tears and unto blood may go And drink thereof to take with him a sup Though two yet is but one devincing cup. SELF CIVIL WAR I Sing not Priam nor the Siege of Troy Nor Agamemnon's War with Thestis Joy I sing my self my Civil Wars within The Victories I hourly loose and win The daily battel the continual strife The Wars that end not till I end my life And yet not mine alone not only mine But every on 's that's under the honor'd Sign Of Christs his Standard shall his Name inroul With holy vows of body and of soul Vouchsafe O Father succour from above Courage of Soul comfort of heavenly love Triumphant Captain glorious General Furnish me Arms from thine own Arsenal O sacred Spirit my Sp'rits assistant be And in this Conflict make me conquer me Vertue I love I lean to vice I blame This wicked World yet I embrace the same I climb to Heaven I cleave to the earth both I love my self and yet my self I loath Peaceless I peace pursue in Civil War With and against my self I joyn I jar I burn I freeze I fall down I stand fast Well ill I sare I glorie though disgrac't I dye I live I triumph put to flight I feed on cares in tears I take delight My slave base brave I serve I run at large In libertie yet ly in Jaylours charge I strike I stroke my self I kindly ken Worke mine own woe rub gall rouse my spleen Oft in my sleep to see rare dreams I dream Wakeing mine eye doth scarce discern a beam My mind strange Megrim whirling to and fro Now trusts me hither thither doth me throw Into diverse fractions I my self divide And all I trie I fly on every side What I but now desir'd I now disdain What late I weigh'd not now I wish again To day to morrow this that now annon All nothing crave I ever never one But Combitant unreadie for the field To tardie take I after wounds my shield Still hurled headlong to unlawful things Down-dragging vice me easily downward dings But sacred vertue climbs so hard and high That hardly can I her steep steps descrie Both right and wrong to me indifferent are My Lust is law what I desire I dar Be there so foul a fault so fond a fact Which follie asking furie dare not act But artless heartless in religious cause To do her lessons to defend her Laws The all proof Armmour of my God I loose Fly from my charge and yield it to my foes Guilty of sin sins punishment I shun But not the guilt before the offence be done For how could shunning of a Sin â—nsue To be the occasion of another new Oft and again at the same stone I trip As if by falling I learned not to slip Alive I perish and my self undo Mine eyes self-willing wise and witting too Sick to my self I run for my relief More sicker of my Physick than my grief For whilest I seek my swelting thirst to swage Another thirst more ragingly doth rage Whiles burnt to death to coole me I desire With flames my flames with sulphure quench I fire Whil'st that I strive my swelling waves to stop More stormilie about they toss my top Thus am I cur'd this is my common ease My med'cine still worse than my worst disease My sores with sores my wounds with wound I heal Whilst to my self my self I still conceal And O! what leagues what truces make I still With Sin with Satan and my wanton will What slight occasions do I take to Sin What silly crimes am I entraped in What idle cloaks for crimes what nets to hide Notorious sins already long descri'd I writ in ice winds witness sign'd with showres I will redeem my Soul lif 's former hours But soon the swing of custome whirl-wind-like Rapting my passions ever fashion sike Transports me to the contrarie alone Faint guard of goodnesse armless Champion My green-sick tast doth nothing sweeter finde Then what is bitter to a gracious minde Egypts fat flesh-pots I am longing for The eternal Manna I do here abhor Worlds Monarch Mammon Dropsie mystical Crown'd round fac't Gods I joyn Beliall Mydar's desire the misers only trust The sacred hunger of Pactolian dust Gold gold bewitches me and frets accurst My greedy throat with more then Dipsian thirst My mind 's a gulf whose gaping nought can stuff My heart a hell that never hath enough The more I have I crave the lesse content In store more poor in plentie indigent For of those Cates how much soe're I crâ—m It doth not stop my mouth but stretch the same Sweet useries infâ—stuous interest For Dollors dolours hoordeth in my Chest The world's slave confits and the minds sweet pleasure Insatiat both both boundless botâ— past measure This Cleopatra that Sardonaple For huge annoy's brings joy's both short and smal O! miracle begot by Heaven in Earth My mind divine my bodie brute by birth O! what a monster am I to depaint Half friend half fiend half savage half a saint Higher than my fier doth my grosse earth aspire My raging flesh my restlesse force doth tyre And drunk with wordly lusts deep sunk in sleep My sp'rit the spye that warie watch doth keep Betrayes at last woe that I trust it so My Souls dear kingdom to her deadlie soe Through â—aâ—es Caribdis and through gulfs of grief Star-la-board run I sailing all my life In merrie sorrie seas with wind at will My Ship my flesh my sense my Pilots still As in a most seditious common-well Within my breast I feel my lust rebell Against their Prince my furious people use Their awlesse Prince dare his own Law despise Mine Er's an out-law and my struggling Twins Jacob and Esau never can be friends Such deadlie feed such discord such despight Ever 'twixt brethren such continual sight What done in me another doth not I Yet both alace my guest and enemie My mind unkind sub-ordin'd by my soe Indeed within me but not with me tho Near yet far off in fleshly count be fyl'd And with the worlds contagious filth defil'd I am too narraw for my own desires My self desires me what my flesh requires Fearful I hope careful secure I languish Hungrie too full drye drunken sugred anguish Wearie of life merrie of death I suck Wine from my Punice honie from the rock Disorder'd order mournful merriment Dark-day Dooms-day dull double diligent Infamous fame known errour skilless skill Mad mind rood reason an unwilling will A healthie plague a wealthie want poor treasure A pleasant torment a tormenting pleasure An odious love an uglie dentie base Reproachful honour a disgraceful grace On thoâ—ns my Graps on garlick grows my Rose On crums my sums from flint my fountain flows In showres of tears mine hours of fears I mourn My looks to btooks my beams to streams I turn Yet in this torrent of my torments rise I suck annoyes and drink the joyes of life A fruitless tree a drie deflowered flower A feeble force a conquered conquerour A fickly health dead life a restless rest These are the comforts of my soul distrest O how I like dislike desire disdain Repell repeal lothe and delight again O what whome wither neither flesh nor fish How wearie of my life again I wish I will I nill I nill I will my mind Perswading this my mood to that 's inclin'd My loose affections Proteus like appears In everie form at once it frowns and flears Mine ill good-will is vaine and variable My Hydras flesh buds heads innumerable My mind 's a grief a Labyrinth my reason Mine eye false spy the door to fancies treason My rebell sense self soothing still affects What it would fly what it would ply neglects My flothing hope with passions storms is tost Even now to heaven ev'n then to hell almost Concording discord doth my life sustain Discording concord kills me soon again My self at once I both displease and please Without my self my self I faine would ease For my too much of me me much annoy'd And my self plentie my poor self destroyes Who seeks me in me in me shall not finde Me as my self Hermaphrodite in mind I am at once Male Female Neuter yet What ere I am I cannot minde I weet I am not with my self as I conceive Wretch that I am my self my self deceive Unto my self I do my self betray I from my self banish my self away My self agrees not with my self a jot Knows not my self I have my self forgot Against my self I have mov'd wars unjust I trust my self and I my self distrust My self I follow and my self I fly Besides my self and in my self am I. My self am not my self another same Unlike my self and like my self I am Self sons self furious and thus way-ward else I cannot live with nor without my self FINIS
content a life of joy and mirth And in a word a Heaven upon the earth A goodly golden Common-weal to see Through love each others Lord and Man to be But since not had on earth God hath ev'n here The better our Infirmities to bear Full well provided Common-wealths and States Masters and Servants Subjects Magistrates Such men as may the sword of Justice draw Wrongs to redress and keep lewd men in aw With other sundry means to end the strife And difficulties of this present life Which all are Rudiments and helps to lead Towards that life where none of these shall need Without the which who could remain an hour But violence would life and goods devour Which shews how much we here estranged be From that perfection of Eternitie I tearm it thus since most here if not all Is violent so not perpetual At least so far as God doth not reduce And recreat it for his nearer use Which I confesse the more that he shall d The less corruption it is subject to As being brought to that sweet calm and peace The very Center of all happinesse Yea sp'ritual made which how much more they be With this his nature nearer they agree For even these our Massie bodies shall Again be rais'd bodies spiritual Yet so as they must holy be and pure For otherwise he can them worse indure Hereof he natures goodly order set As shaddow though but of a portion yet In this that actions natural we see Furthest from violent coaction be Wherein the Creature doth it self intend Towards that calm and uncreated end In which fair Book are plainly manifested Gods power and purpose towards man regressed Who such a stamp on silly man can frame Like to himself I do not say the same For his pure Essence Infinite in blesse To Creatures in communicable is Two Infinits there cannot be for letting And bounds and limits each to other setting So Creatures he out of himself createth Whiles he his working outwardly dilateth Outward I say dilateth for within The Trinity hath each to others been Eternally most letles of destraction In some serene calm pure perpetual action Without all motion change or alteration VVhich is far otherwise in this Creation VVhich made of nothing daily doth intend Towards a Period and a final end And would accomplish it save that this power Upholds the former and matters every hour For this our world is but the younger brother So call'd by some a shadow of the other That spiritual and immaterial He The second â—erson in the Trinity And hath a temper said to be compound Of parts in nature quite contrary found A cause yet too why creatures it produceth Of sundry shapes and for so diverse uses For God forbid I should in any case Once seem Gods Works and Creatures to debase The least of whom that live the heavens under Than they have parts contain more cause of wonder But thus considered as we them compare With their Creator so they nothing are Who all their parts creats and frames and joyns Whose least parts bigger than the other loyns In whose wide womb all creatures lye unmolded Before all times unsearchably unfolded Whose spiritual nature is without exception Most infinite in Goodness and Perfection The very Heaven of a blessed Soul Though I a place grant too above the Pool These things to creatures never can agree Which only spiritual in a measure be And circumscript subject to time and place Motions exposes changes and disgrace By Nature save as it is said before As to perfection God shall them restore Which shall be once when they are purified And sp'ritual made their nature rectifi'd Extract into a quintescence so pure As meer created Natures can indure Lessons hereof some Artists seem to spell By Nature as in Mathematicks skill Who void of Rules in th' abstract through defect Place its perfection in the Intellect As that which is more spiritually intent And so by consequence more excellent For spirits do all bodies far exceed As forms above their matter have their meed I do not say with some all spirits be No substances but meer quality But this I say These are so near of kin That with one name they sometimes named been And what in us but qual ty men call In our Creator is essential From whose pure Fountain Streams still overflow To Creatures as from head springs Riv'lets do Love patience meekness peace â—nd righteousnesse Joy wisdom pittie truth and holiness No marvel then though a regenerate soul Down these clear Streams of Gods pure pleasure roul And bathe it self wiâ—h sweetest delectaâ—â—â—n Re-sold therein by wondâ—â—us transmutation Re-sold I say lâ—ke th' air which some câ—nclude Those cold moist concaves of the Earth include Till in that Kingdom having long conversed It 's turn'd to water and in springs dispersed Made fellow riv'let with the rest to be To run along in one fraternitie Or if it fitter seem like clouds of water From which the Sun extracting subtil matter Changeth them peice-male till the whole dilated Be into the air in time evaporated The aires kind kinsman 'twixt it self and water Becoming so a partial Moderator Thus doth the Soul most truly undergo Both generation and corruption so Though not for substance yet for quality Till in Gods Image it invested be The rather when this body too is made To the pure soul then subordinate Like those in Luke who bidden go did run Do this and it was incontinently done For bodies once their Souls must fitly suite It 's pure designs better to execute While both full blest eternally shall run Down those life Streams till Gods good will be done And as his Will is evermore a doing So shall that stream be evermore a flowing They needless of constraint herein for thriving As water is oft down the Channel driving Or as the Tree which doth by Nature grow Bears fruit and blossomes though none bid it so Which Kingdom here is actually begun So soon as one by faith is made a Son And as the Soul within the body lives And theâ—eunto both life and motion gives So doth Gods Spirit the soul therein abiding With endless pleasures and delight it giving Wherein the lesser violence doth need Nearer men are to happiness indeed As liker to the purest Nature which In all compleatness of perfections rich Who needs no labour nor no motions make For any business he doth undertake But is an Eye a Hand a Tongue and Ear On all occasions when he list and where Yea is that Ear that at one Instant hears Within without and far beyond the Sphears That Eye which doth most infinitely see What 's past what 's present what shall ever be A powerful hand where e're he list to shew it To hurt or help and when he list can do it That Wisdom deep that understanding might To whom all Secrets and all hearts are light That will which is a work and when it listeth No Creature in the Heavens
nor earth resisteth That Providence which with one act doth guide What shall for all Eternitie betide That Sinnowie love which in embraceing Arms Clasps all his Creatures and them sweetly warmes And in a word that good without defection Which is incapable of Imperfection How can that Soul then but most blessed be Who bears a part in this sweet Harmonie So far as Creatures can in any wise With this their great Creator sympathize This is that Ocean of Immortal Bless Wherein the blest Soul sweetly swallowed is Born and contained for 't is more right to say That rather it contains and bears than they That River pure from Paradise that 's flowing On whose green Banks the Tree of life is growing With monthly fruit with leaves that never fail All sicknesses and maladies to heal That chearful fresh and everlasting spring Which stintless endless boundless joyes do bring Pure light where birds of Paradise are skirming Clear Streams where fishes numberless are swiming Fresh Floods whose Channels love is ever filling Their blessed body through whose veins distilling O Sacred Mount where love do build her nest O VVorld of Immortality and rest VVhen shall my soul once and for ever be VVholly possest and swallowed up of thee Of thee the harbour of all happinesse The Sea of comfort Son of Righteousness Of thee who art the life the light the love Of those celestial Citizens above Of thee whose face makes Saints and Angels sing So as therewith the heavenly voults do ring Here by the way consider if there were Some tasts as why not of such comforts here VVhether it might not cause the heart to see Some taken up with that sweet melodie As mourning now were to the Soul a task As far more fitter to give thanks than ask As th' one of these quite voyd of th' other be not How ever men sometimes in that case see not How ever to mourning I must confesse More suits this life and mans great wretchednesse I dare not then where I can sometimes finde Men lesse to craving more to thanks inclin'd But think they thus do as then taken up VVith Gods bright face and pleasures of his cup For though that flesh may counterfeit a joy That proveth not Gods Children for a toy For its apparent that such cases are As both experience and Gods VVord declare VVhereof example David's Psalms display In many a sonnet and melodious lay VVhen thanks and joy as prompt and kindly be As are requests and moans in miserie And tell me then whose lot it is to see That which to most men is a mysterie I mean whose soul a load of sin doth presse Much like a Mountain for it weighs no lesse The Lord discovering by a wondrous light To thy wrackt Conscience such a gastly sight As makes thy heart to quake thy bones to quiver Thy flesh to fail and scorcheth up thy liver So as thy self art to thy own self seeming A lost damn'd devil in thy own esteeming Unworthy beeing food bread life that for Hate to thy sin thy soul thou dost abhor Tell me how then In such a case can frame T' agree thy heart and tongue to praise Gods Name Whether thanksgiving to such a time as this Or prayers or groanings more agreeing is If thou in this case blames not groans and prayers Nor wilt if others much much thanks in theirs Since it is like there was a time before When they were less in thanks in groanings more I rather think them nearer God to be Unless their carriage shew the contrary Not judging they omit sins to confesse Because they see their own much holiness But if their joy now is or e're was true There hath or will come times wherein to rew In fiâ—e suppose thy hearts with child of praise To Gods Name here thou now begins those layes Yea that celestial and melodious song Which to the Heavens more properly belong And feeling in thy self a reason why Thou art thus moved to this melody And no more plain a token can there be Of Gods true grace and thy felicitie For who his friend with thankfulness can greet For that whereof he never felt the sweet Which grace of God is hardest there to finde In my conceit of any other kind At least wise for my self I 'le not deny This in my own self I can least espy I mean I can most hardly come to know If e're I truly gave God thanks or no Reasons whereof are these as I conceive We love our selves well we would still receive Were our thirst kindly we are thirsty land We never love to look on empty hand Our flesh is lusty and our souls are lank So that we have no hearts at all to thank But to return to do God's pleasure is Of Gods dear Saints the happiness and bless No other thing but instruments to be In our Gods hand his Name to glorifie In which his will blest souls for ever biding In that calm road to watch his ebb and tyding And therewithall or in or out the bay With sweet breath'd sighs of love wasted away What course the Current of Gods pleasure runs Which is that very liberty of Sons Imparted to them not by verbal telling Nor labored out as Words are done by spelling But secretly th'anointing doth convey Into their hearts to will to do and say Yea that anointing which without all measure Remains in him who is the very treasure From head to members still it self conveying As head springs do in thousand Channels straying Or as in Organs one self breath fulfills Proportionally the great and little quills Causing the lesse as well as bigger speak And in each time in order silence break So doth Gods Spirit which is his very love Whereby he loves himself and his doth move Towards himself which too his working power And doth before at Sea and Land devour Laying the mountains and the valleys plain That nothing might God 's Childrens wills restrain Cause man within the living stock to thrive Or move as do great wheels the lesser drive So that this will is Gods primarilie Yea even mans too in a next degree As fully as his eating drinking sleeping Standing or walking health or harbor keeping For who gives power these things to will or do The very same that gives the other too O happie grafts who thus transformed be Into the Nature of this living Tree Whose leaves are ever flourishing and green And roots fast fixt the liquid streams between You Demy-gods who to this Mount can say Pluck up thy self and plant thee in the sea Whose wills from Gods receiving still their bent May in a sort be call'd Omnipotent At least so far as by his Spirit ye Are set a Work his instruments to be Though here in measure after to fulfill In perfectnesse the pleasure of his will Who from the hot breath of Gods spirit bear Tydings of joy alarums oft of fear The great Kings Heralds now proclaiming pittie Anone for sin destruction of a
blind corruption hath to do Which may a reason be why this man brands That for obscure himself not understands Like him that cry'd the candle gives no light When as poor man the want was in his sight That man whose speech is out of feeling spun Thinks it perspicuous as the mid-day Sun Not that I here do go about to blame Some who at others landlie though exclaim With such like words O these are they that see That which to us is but a Mysterie Nor that I point out or exemple sie For eminence this or that man I Nor yet the other for deffect in grace Once aim at or indeavour to debase But say who scorn that other should discern More then himself this lesson well must learn Take heed of thinking he doth somewhat know Least he know nothing as he ought to do I speak to them too who disdains at such As simpler he and know not yet so much And whereas there be more or less degrees Of spiritual insight each one sees I lay this ground more grace one hath still he Thinks other better than himself to be For why in others man th' effects but knows Within we see sin in the very cause And that is plain in this that in their hearts Such are more vext than all their other parts Nor say I now that Nature cannot see In humane learning difference of degree And as is said Grace hath for other eyes And Wisdom to discern too none denyes Yet one main property of clearly seeing Is not to much to eye ones own well being But with good Job to listen too not scorn His Maids admonishment though basely born I oft have heard a godly man confesse Himself beholding for his skill no lesse And spiritual insight how to bare the face And secret passages 'twixt sin and grace To some one poor distressed Soul that lyes With bleeding and with sore and blubber'd eyes Who never a letter know can on the Book Nor dare for sin scarce up to Heaven look Then all his Studies or his humane guides Books or what other humane help besides And good cause why such folk have so clear fight For God sets in the Soul his candle light Yea makes it even a Holy School wherein His Spirit and Satan strong disputants been The Soul mean while yea oft the Bodie walking The hands at work the tongue imploy'd in talking The eyes at view I almost said even sleeping Hear these two talk their acts in earnest keeping Which needs must be a passing way to fill That simplest Soul with wondrous spiritual skill And this made David too a good practiser Then all his learned teachers so far wiser As to speak truth how should it other be But such must practise of necessitie So deep impressions both of love and fear Stampt in their Souls of things that toucht so near And this hath made some speak how much they found Themselves to Prayer and Temptation bound For finding out of that hid Scripture sense They ne're could gain by labour nor expence Learning and Arts as handmaids unto Grace My meaning is by no means to debase For where these two have both their proper site That man must needs prove rarely exquisite But that 's where Grace the other closs doth lay Down under hatches from the light of day For ken it self once nere so little stronger It will be Mistresse but the Maid no longer A cause why those who lay as chiefest ground Bare Eloquence doth yeild so harsh a sound And burden so a sanctified ear With such a weight as grievous is to bear True Eloquence I blame not but such froth As all in sounds out from the speaker goeth The base-born Imp whose pedigree's derived From spurious Seed of learning wrongly wived Blame-worthy most when as in holy writ Affected Humane Flowers varnish it True Eloquence is in its splendor where Fullnesse of matter words doth overbear Setting the heart of such a large extent Like a full Vessel that must needs have vent Or well-charg'd Piece whose bullet fircely drives So violent that it with lightning strives The chief intention which one hath in hand Being how to make his hearer understand As best content when he th' impression leaves And clearest sight of what himself conceives Unlike that Souldier who more cares in fight Fair to discharge then where his bullets light Still Gentlemen fair and farr off de shoot Missing the Paper and sometimes the Butt But the good Archer who the Game would win Cares not how fairly but how near the pin Accordingly things are to hearers brought As they before are in the speakers wrought For what man gives another of a store Which himself hath not in some sort before A cause why such whose heart and tongue agree So wonderous powerful in their preaching be And those who teach not by experience so So little profit by their preaching do What use hath eloquence but to impart To other men the language of the heart Wherein the plainest words that wit can finde Will come far short to model out the minde So almost infinite and ne're divine Words rather seem its language to confine Whereto yet all that may most fitly sort The speakers thoughts most lively to import Whereby more light to hearers may accrue Yea though it seem ne're so strange and new Are commendable yea necessary too Though most men think its but too much ado And plain another thing than words high born Where wind instead of Substance doth adorn Which Sermons stuft with eloquence and phrase Ne're pierce means hearts but sets the wits at gaze The Preacher's like the neat spruse Citie Dame Who when an hungred from a feast she came And asked by her Maid and therewith chidden Why she eat not with others that were bidden Said fool the cause I feasts frequent I trow Is not for meat but manners there to show Now for new words some men as error-breeders Condemn and tearm them fruits of fancie-feeders To this I say and hope I say aright Some words tearm'd new oft gives a greater light Into the Spirits meaning of the Word Then otherwise a sentence will afford Alwayes foreseen they do not disagree With that sound touch stone of all veritie Nay of absurditie nor error sound Which if they do then cast them to the ground Because mans wit subject to falsitie And thereto prone by Nature as we see Doth catch an error sooner from a word Then credit to long tales of Truth afford In which respect our words we well must scan As is observed by a worthy man New words must too be moulded in a mind Inlarg'd by grace and helpt by natures kind For Nature here a hand-maid we exclude not So she into her mistris room intrude not Since Grace must somewhat have to worke upon No Seeds takes rooting on a naked stone Grace yeelding oft accordingly improvements As Nature doth fit or unfit indowments For to the well-tun'd Lute the oaten quill Yields for
I wish men warie in Lest ought neglected should become a sin See how God dealt with Moses when he brake Through zeal the Tables which himself did make And at the Rock again how unbelief A sin scarce nam'd did bring so wondrous grief Iâ— fine let Christians labour to be wise And Paul the Apostle counsel not despise The best gifts still desiring untill they Attain unto the more excellenter way The which when any shall attain unto Th'anointing will direct them what to do But still in sp'ritual things fly we extortion Bearing our selves but after saiths proportion For we are yet as little children here And do our selves but like to children bear How er'e â—â—ts eye the main chance look to that Lest that the leaner kinâ— devour the fat Thus I let pass the bodies slâ—cknesse too Such duties as Gods Spirit wills it do Since where that is and cherisht Satans seed Iâ— sowen temptations and illusions breed And say men may the soul in some good plight Drawing the body after wiâ—h delight Have this last dish not all in order get Or if it be not so observed yet Through a desire to voyde what Paul so fears Th'observing dayes and times and mouths and years Since outward exercise small good doth bring But Godliness is good for every thing Believing that this outward mans own dying Is inwards greater comfort and reviving As where è contra th' inward man decayes Th' outward it self into its room conveyes Some may think thus I say and that withall The constant use of outward things let fall Through a perswasion that such strict observance Is not a course becoming sons but servants By outward things note still I mean such duties As may be call'd the Churches outward beauties As thinking thus the more the bodies bound To these the more the Soul 's in darknesse drown'd For still Gods spirit is of aspiring nature Seeking the clearest view of Gods bright feature And gladly here would finde it but alace Things are not yet com'd to that happie passe For till it be refin'd this house of clay Weighs overmuch to soar with quit away I speak not here with purpose or intent To give true zeal the least discouragement Which on the wings of faith doth mount and hye And takes no resting underneath the skie But wish men jealous of such freedom found Which leave at large the outward man unbound For though in such transcendent state as this God so upholds men go not oft amisse Yet is it possible for one to stray Wherein our nature weaknesse doth bewray Whereof this an occasion but no cause May be as are of briberie wholesome Laws But say some for that time with merrie gale Float on their sail cloaths puffing up withal Yet may it prove e're they shall touch the shore They 'l be constrain'd perforce to ply the ore How confident are some in this estate That there then comfort never shall abate Still having in their month this cheerful song They ne're shall move their hill is made so strong That no temptation ever shall prevail To cause their faith to faint much less to quail But all like clouds before the summer Sun Shall fade and vanish till they quite be done That they unshaken still may make aboad Like a strong pillar in the house of God What may one say to this then bid God speed them Or else with Joshua challenge and forbid them I neither blame nor this do justifie But if men thus believe so do not I. I mean It is no sound Axiome general But who holds so under reproof do fall Only I say it may be some mens case Particularly God's mercies thus to trace And if it be an errour or a sin Then it 's the same that David once was in And I say more it 's ordinarie too Most of Gods Saints in this state thus to do Which from what Spirit it doth or may arise I leave to better judgements to advise And thus conclude what is to me if short God cut their dayes and mean while fitt them for 't By letting them within his bosom ly To rest them in his lapp untill they dye So many tho As make this general As I have said under reproof do fall For that Gods Word alwayes remaineth true God's Church shall wain and strength again renew And like the Moon still have its time and turns Yet with the bush consumes not though it burns But to return this sense of graces slacking Satan then vantage of mens tempers taking Sets in the brain what in the heart should ly To make them wise above sobriety Inciting them through latcheate felt of grace The Stock of liberty to spend apace An still to hold on in their former course Then which to men thus fitted none is worse As though one of five hundred pounds revenue Should after a thousand speed and keep retinue Or like the younger son of some Esquier Who brought up with such dyet and attyr As fits his Fathers house after keeps State On a poor farm and lives at former rate Forgetting his Annuitie but run Maintain a farmer not a gentleman Some men are thus deceiv'd for finding grace In the first prime thereof put forth apace Much like those trees which digg'd and drest will do Beare more that year than afterwards in two Or the young child which at the first doth thrive More in one year then afterwards in five The humour radical being at that time In its full vigor in the very pryme Grace with the corn of Hezekiahs growing The first and second year without their sowing They think that soil the third year also will By Gods sole blessing bring a harvest still And so forbear to plow again and sow And ply their works as other neighbours do But times will tell them thus they ' l little win And find their gain but slowly coming in I do not speak against it though that we Should in this prime estate industrious be But labour then I count it is but small I scarce know if I should it labour call Since Gods true service is to such a blesse Yea to the holiest most delightful is Provided that it much much spiritual be For such with that estate will best agree Yea all things to the spiritual men they do Are holy grace doth alter nature so I mean as far as they regenerate been In which respect it s said they cannot sin And so far too as th' act it selfâ— not ill Repugnant so to Gods revealed will I say Christs yoke is then no such great toyl When th' hearts fresh noynted with the spirits oyl As afterwards when th' old man stronger grows Which as he wins ground still the new doth loose And thus I count the worse the new man speeds More industrie and labour still there needs The Prophet saith I 'le wise and warrie be In perfect way until thou come to me The ground when barren must have greater toyl For lesser gain then in a
thy friends at all That can relieve or ransom thee from thrall I tell thee true as sure as I do live Thou shalt not dye for for thee I will give My only son and he shâ—ll pay the prize Of all thy debt I swear it to thee thrice For rather then that thou in this thy state Should dye and from my love stâ—nd separate I will perform that which before all time Was wiâ—h me then and in my love did shine My word is past to thee it shall appear Which shall thy nature once again up rear By assuming it to my self wherein I will a living life to thee begin For I to death in that same nature thine Will subject lye that then the God-head mine May there appear to be that mighty one The which shall trush like to a mighty stone Thine Enemies and captive lead them all And thee redeem out of thy sinful fall For I will that decayed natuâ—â— thine Assume unto my word the God-head mine Wherein I must perform my Fathers will And andergoe his mighty wrath untill It satisfied be for every one And thus thy debt I will discharge alone And when thy sin and death and hell and grave Hath got on me whatever they could crave Then I 'le triumph and captive lead them all And free thy Nature from thy former fall And in the same I will triumphant ride Unto my Father there I will abide At his right hand there I will reign so long Till sin and death and all that darknesse strong Stand subdued among my people all And then the Kingdom to my Fathers shall Be resigned that so for evermore He may be all in all as heretofore THE SOVLS ANSWER NOw Lord what lets that this thy love to me Doth not yet shine unto my heart so free To make me know and fully understand My happiness which yet is in thy hand Wilt thou not now at this same present time Declare thy Kingdom to this sense of mine I fain would know how thou thy love to me Would so confirm that I may cleave to thee THE LORDS REPLY O Stay a while that way I 'le from thee go And thou after thy flesh and sense also Shall not me know for I will far ascend Above those thoughts yet I an ear will lend Unto thy cry yet is it fit for thee Thou still attend in thy humility The time and season that the Father hath Kept to himself for so the Scripture saith I tell thee true this way thou looks for me I will not come but that way will leave thee Which when I go it shall thy sense so try That down shall fall that which thou lifted by And this is fit it should be done to thee Or else the Comforter thou shalt not see Let not thy heart at this be so agast As though it should for ever with thee last I 'le come again according to that life Of holy Ghost so that no evil strife Shall shut thee out from my dear love wherein I will a living life to thee begin Then let not sorrow fill thy heart so fore As though that thou should meet with me no more Wait but a while in that Jerusalem And thou shall see again that blessed Stem Jerusalem thy heart that now lyes desolate Which of my presence makes so high a rate As by the flesh a Tabernacle there Might builded be to keep thee out of fear It matters not though from thy sense I go I will not leave thee now and alwayes so For when thou thinks that I am gone for ay Wait thou that while for then 's the time I say That I 'le appear my sp'rit it shall descend Into thy heart and thee it shall defend From all thy foes which do encamp thy soul And bring thee where thou shalt without controulâ— Received be into that lasting peace Which shall abide and in thee never cease For then I will give thee my sp'rit which shall Seal thee to me in that true love withall My tokens true which shall not thee beguile Shall be within thy heart and mind and I 'le So charactere my love therein that none Of all thy foes shall hurt thee for that stone That I have cut out of my mountain great Shall fill thy heart and unto dust shall beat Thine enemies all and in thy heart I 'le write Again my Law that first I did indite And therein shall my spirit freely move Which shall be witness of my dearest love And in thy heart there shall my temple be There will I dwell so I assure it thee And thou in me shall be thy resting place From all thy sins in this my day of grace And live in me by my own life alone And thou in me and I in thee be one This is my word from me to thee it s gone And shall prevail as that chief corner stone That shall be lay'd within thy heart so low That death and hell shall never overthrow THE SOULS ANSWER NOw Lord what have I more to thee to say This breaks my heart I can it not deny That golden chain that 's ty'd about my neck That word of thine that gave my foes the check Hath wounded me and win my heart that so From thee and from thy Word I cannot goe Here will I dwell my heritage doth stand On thee alone and builded by thy hand And I will feed by that same water-side That floweth from thee and I will abide Within thy house thy praises forth to tell Thy house my heart there will I with thee dwell For there I shall behold thy wonders all Thy lovely works freeing my soul from thral That pierceing word that made my heart to bow And all my Forces for to overthrow That pure truth that made me naked lye And bair'd my heart before thy seeing eye As in that day in Edens garden I Did eat and drink of the forbidden Tree That living Word wherein thy footsteps shine In love to me in purest streams divine Of thy true light that now my heart so free Of thee shall boast of that same libertie Where I shall stand in that same truest vine And root of life whereout in me may shine Thine own life streams for ever to declare Thy loving wonders in me great and rare And that I may Lord grant me still mine aid Thy Spirits life as unto me thou said Whereby thou mayest within my heart indite Thy living Word That Lord I pray thee write In Table of this meek'ned heart of mine That there thy Image once again may shine In living power and lively streams again From thence may run in such a heavenly strain As I may live and in such union dwell With love divine as may again I 'le tell Reduce my soul from all duallitie And set me fast in perfect unity From whence as from a perfect fountain fair May spring in me these lively graces rare Whereby I may in those same lively streams Preserved be and by those
it well Know then though thou make a mock of it of us poor silly flesh as thou art and cast it off and thinks to escape Yet be sure it will meet with thee He should not be a God of truth if thou perish not holding on thy course but thou wilt reply Doth he not say also That this brings a heart that cannot repent and thou more unpat than before But he did not excuse his Word to the Ninevites yet for the condition of Repentance was understood his general promise If he return and forsake his way he will have mercie So that the alteration was in the Ninevites not in God Nay how often doth believers start from this believe rather their own devices than God hath he not said That nothing but Faith and Love avails yet we fix our eyes and hearts on something else Nay we believe the truth because of something else and not all things for the truths sake neither because of this or that raither than because the truth hath spoken Sâ— that the way of safety is to believe God in faithfulnesse shall he speak and not man regard Therefore if thou have never so likely means to uphold thee in the flesh yet if thy heart run from God therein it will not prosper and though thou see no way of safetie yet abide patiently by the Word and wait not what thou would have done but what he saith For the vision is for an appointed time but though we have a sure Word we are to stay the appointed time for we would be now eased then comforted yet rest thou hast a sure foundation and it may be thou must become yet more weak Thy Wisdom Righteousness and Power must yet be more troden down that so nothing may live in thee but truth only As with Abraham when there was nothing but the truth of the Promise left The Philistins took the Ark of God The fear of the God of Israel was upon all Nations as upon the Philistins here in these Words 1. The Philistins taking the Ark carreing it to Ashdod one of their chief Cities 2. Their setting it up by Dagon their God the fall of Dagon at the presence of the Ark. 3 Their repairing and setting up again 4. The second fall with the losse of his head and hands First the Ark was taken away for Israel was grown secure because of Samuels words The Ark and Eli the Priest they were proud and fat in their own conceit and so had turned Faith into a blind presumption and securitie therefore it was taken away So that When Man by reason of any gift or priviledges grows proud and secure in himself not sensible of his own weaknesse and power and the promise of God this is the way to lose it When David was lifted up in his high mountain he was soon brought low and when Paul was lifted up in aboundance he had a prick in the flesh When Israel made a Covenant with death God disannul'd it If Nebuchadnezzer be lifted up upon his Babels he must be brought down amongst the Beasts The Jews being a people alwayes boasting they came to be no people 1 So thus we forsake God and cleave to the creature 2. Hereby simplicitie of believing is lost changed into vain and fleshly confidence 3. This is the way to purge the old heart and to bring in the heart to God or else would man never return to him if he should prosper 4. Nothing more opposit to the grace of God than the pride of man This was the sin of the Angels being so proud and doting upon their own excellencies they despised God in whom they should have been preserved And yet this is the snare we all fall into we enjoy nothing but the mind is fixed on it and grows proud of it and imagines our selves to be strong and safe because of it when it is only in the hand of God to be given and taken at his will and pleasure all gifts are to be rejoyced in but not to be proud of while we rejoyce only the mind is kept humble seeing the fountain and feeling his weaknesse but pride hardens and makes secure Nay what gift is it we look not at and think our selves the better for it and that our Faith and Hope is nourished by these as much as Gods truth and love is enjoyed Hath not the rich man more confidence that he shall not want than the poor man hath not the righteous man more confidence his state is good than the desolate wretch and yet his righteousnesse as his own brings no ground to believe but only Gods free grace Is this any thing but Pride and Securitie making the arm of flesh his stay Yea thus are believers drawn take we heed that this be not the way for our Land to lose all we shall bragg of our peace till we lose it and of our pride till we be subdued yea of our wealth till we have lost all yea of the Gospel till it be taken from us as here they did the Ark. But it is Gods goodnesse to crosse all his in that wherein they are misled that man may see what a weak creature he is and what a weak staff he hath trusted to as the World and now is gone as knowledge and now as he had neither known God nor himself But know there will come a parting day from thy dearest object thy careful Father tender Mother dearest Infants loving Brother Sister all because thou dotâ—st on them The way of safetie is to enjoy all in God but trust nothing else and forget all behind They brought the Aâ—k and set it by Dagon They thought the God of Israel was a terrible God and all Nations stood in fear of him therefore they set him by Dagon thinking now they should be sure to overcome This Dagon was their Idol from the navel downward like a fish and upward like a man but this prospered not them to win God and Dagon to trust to the World and conceive on this God as they did on Dagon it would not serve So that No joyning of the Ark and Dagon in our house nor God and Mammon in our heart nor fleshly Wit nor Gods Truth cannot sute together in Gods Kingdom Christ saith Ye cannot serve two masters God and Mammon Christ and Bellial Christ Antichrist if God be God serve him Rom. 5.6 Know you not to whom ye give your selves Servants his Servants you are This is putting new wine into old bottels Christ gives the Reason either he will love the one and hate the other or else forsake the one and stick to the other The Soul cannot intend two objects at once For look what respect we have to the one it draws from the other God is a spirit and must be worshipped in spirit and truth trusted and loved with the spirit of our minds else no communion with him For as a man hath a Garment a Bodie and a