for the mind of man striving to bring it self into such a composure and quietness and not attaining unto it is the more disquieted and this may be feared to turn into rage or natural distemper for which câ—â—se some have both had a great aversion unto such a thing and also have disswaded others from attempting it and some have concluded it as an impossible thing to attain unto a perfect silence from all our own thoughts seeing it is as natural to the mind to think as it is for the fire to burn or the light to shine Answ. To the last part of this objection I answer that by a perfect silence from all our own thoughts do not understand that the Soul is to be without all sense or remembrance or thoughts of all kind for I distinguish of thoughts thus There are thoughts which are brought forth in us without any Divine or Supernatural Concurrence motion and assistance of the Holy Spirit which are but the bare and meer product of our own minds Also there are thoughts which arise in us from suggestions of Satan and of the Flesh which when we consent unto them and entertain them may be called ours And thirdly there are thoughts that are begotten and excited in us by a Divine and Supernatural motion concurrence and assistance of the Holy Spirit which lâ—st kind of thoughts are only profitable unto the Souls Spiritual growth and progress but the former especially the second kind which are too frequent are hurtful and evil Now when I say the Soul or mind of man should be silent from all its own thoughts I mean all thoughts of the first and second kind which are meerly natural carnal and devilish and when all these thoughts are silenced the other thoughts which may be well called divine thoughts as having a Divine Original to wit the Divine Spirit Life and Light of Christ in the Soul do instantly spring up and abound which are unspeakably sweet refreshing and prâ—fitable And therefore we perswade none to abstâ—in from such Divine Thoughts or shut them out but on the contrary we exhort all to entertain them and abound in them as much as possible in order to which they must diligently abstain from all their own thoughts especially such as arise in them from Satan and the Flesh for they are contrary to one another and waâ— against one another in the Soul And whatever thoughts are most loved received and entertained in the Soul these do most prevail and bear sway to the excluding the contrary Again Of Divine Thoughts there are sundry kinds as when we meditate upon any subject in words and propositions that are mental or when we discourse mentally as the Divine Spirit doth move and assist us which kind of thoughts are very precious and useful unto us But there is also another kind of Divine Thoughts which is many times wholly abstract from all words terms propositions argumentations so much as mental and are simply Divine Sensations as seeing hearing smelling tasting and feeling whose object is not words nor discourse in the mind but simply the Divine Spirit Power Light and Life of God and his Divine Goodness Love Mercy Kindness and Compassion revealed to us in Christ Iesus and this kind of divine thoughts if so be it is proper to call them thoughts for they are as real sentations as the outward and natural sentations are are the more excellent of the two and when they do most abound in the Soul they as it were swallow up the former as the greater Light and Glory doth the lesser And to the first part of the objection I answer that the blessed experience of many thousands at this day who are come to such a silence and silent waiting upon the Lord is testimony sufficient unto the contrary who have found and do find continually the unspeakable advantage of it on a Spiritual account and that it is so far from having any real tendency to work a natural distemper upon the mind that we who have tried and experienced it for many years never found any thing more profitable unto us to work a right and solid natural composure and settlement of mind as well as Spiritual whereby our very natural strength is renewed and we made more fit for outward occasions and affairs than by meat drink sleep or any other bodily refreshment whatsoever And to our experience we can add the experience of the Holy Men of God recorded in Scripture especially the Prophets and Apostles to whom the Word of God came immediately and in wâ—om the Lord did immediately appear and who on that account waited in silence for the same as Habakkuk said I will stand upon my watch Tower and will watch to see what he will say in me Hab. 2.1 and Psal. 85.8 I will hear what God the Lord will speak said David and said Jeremiah It is good both to hope and quietlâ— or in siâ—ence to wait for the Salvation of God Lam. 3.26 And though such a posture of mind be exceeding tedious unpleasant and irksome to the carnal part yet let us hear further what the Prophet saith ver 27. It is good for a man that he bear the yoak in his youth he sitteth alone and keepeth silence because he hath born it upon him And by bearing the yoak in this particular as well as in other things many can say It is now become light and easie unto them the carnal part that made it so uneasie being overcome And we are not ignorant how all seriousness and indeed the whole practice of self-denial and mortification of the deeds of the flesh is equally liable to the same exceptions which yet hath no just ground For do they not readily object when any man becomes serious and effectually sets about the work of mortification Such a man iâ— become melancholick he is in some distemper and is in hazard to turn fool â—oâ— or distracted And indeed to forsake our own thoughts which the Scripture saith are all only and continually evil Gen. 6.5 12. and to kill and crucifie them is no small part of true mortification For what is a man 's own thoughts but the product and fruit of a carnal mind And therefore they are but flesh which must die and be crucified But to prevent all hazard of receiving any hurt I say unto all who desire to attain unto the said Silence that they apply themselves diligently unto outward affairs in a sober way and in the fear of God for nothing is a greater enemy or hinderance to the true Silence or Peace of the Soul than to be idle and have no business or labour whereas to be honestly and soberly exercised in business and to labour with the hands is a great help and furtherance to attain unto it And let none strain or use any violence or force to nature to compass it for no mâ—n of himself can attain unto it but as he is assisted and enabled of the Lord who is near at
I shall be turned But now many when the Lord toucheth them and by his touch infuseth a certain secret vertue sufficient to turn them or whereby they may turn yea when he draweth and pulleth them very sensibly do resist and continue in their aversion and of such the Scriptures say they draw back and that they resist the Truth and resist the Holy Ghost whose damnation is just seeing he would have healed them but they refused Be not therefore discouraged or driven into despair because thou find'st such weakness and inability to convert thy Soul unto God as aforesaid nor yet because thou find'st so little vertue or power administred unto thee from the Divine influence for thy enabling for by what is from the Lord administred unto thee it is possible for thee to convert though at first and for a considerable time afterwards it will be difficult for strait is the gate and narrow is the way that leads unto life This converting the Soul after the manner declared unto the Divine Presence is the true faith and believing in God and Christ so much required in Scripture in order unto Salvation which is the Soul 's coming unto God and Christ as he said Come unto me c. and the Soul 's taking hold of him and cleaving unto him And indeed the Latine word Credo doth significantly express it which is as much as to say A giving the heart unto God And how doth a man give his heart unto him but by turning it towards him Which conversion or believing is not simply of one power of the Soul but of both viz. the understanding and will yea of the whole Soul with all its powers when the conversion is through and total CHAP. III. Shewing How the Soul ought to persist and continue in its Conversion towards God and Christ and of the effects which follow at first thereupon as also of the inward trials and troubles it usually meeteth with therein NOw after the Soul hath got it self converted or turned inwards by the Divine influence and assistance unto the Divine Seed and to God and Christ present therein then it is to be careful that it persist and continue in its conversion and the LORD who by his Divine Grace hath enabled it to convert after the former manner doth and will also enable it to persevere therein For it is in the Soul 's persisting and continuing in its conversion and application unto the Divine Word Light and Life in the Divine Seed that it comes to receive and be partaker of the blessed effects thereof An outward example whereof we have very plain in our holding any thing to the Fire which if suddenly we remove again it scarce produceth any effect in it as if we would purifie or refine any Metal from its dross by the Fire we must not only apply it intimately to the Fire but hold it in it a good time that it may melt and the dross may separate from it So thou must not only turn thy Soul to this Fire of God in thee but must persist and continue in so doing and by that means thou wilt quickly begin to be a partaker of its blessed effects Some of which effects as they follow at first upon the Soul 's converting unto this Divine Principle I find it with me to mention As first Thou wilt by thy conversion thereunto receive a more clear and full convincement and discovery of thy sins and sinful polluted nature then formerly so that thou wilt come to see sin to be exceeding sinful and how thou art compassed about with it as with a thick cloud which hinders thee from enjoying the sweet and comfortable presence of God yea thou wilt come to feel thy poor Soul imbodied or incorporated in a very body of sin having many members and how near and dear they are unto thee some as a right Eye some as a right Hand c. Then thou wilt know that such things are sins which have place in thee more than by any words even of Scripture for the manifestation of the Spirit and Light of Christ in the little Seed will greatly convince thee thereof and let thee see thy sins and the nature or root that brings them forth in their monstrous and hellish forms and shapes II. Thou wilt also feel and perceive how the displeasure wrath and indignation of God is against every sin in thee even all ungodliness and unrighteousness the whole body of it with all its members root and fruit and branches and how also the wrath of God is against men because of sin to which they are joined And so thou wilt find how all men in a sinful and unrenewed condition are miserable as being under the wrath and displeasure of God and how sin is the root and fountain of the whole misery of man and how man stands before God in a state of judgment and condemnation while in sin imbodied and drowned in it as it were over head and ears III. Thou wilt have occasion to observe the mercy of the Lord in the midst of all this wrath and judgment after a wonderful manner which will raise in thy mind amazing and astonishing thoughts whereby thou wilt wonder and admire that thou art not consumed in the midst of all this wrath yea then thou wilt be made to see somewhat like that of Moses how the Fire burnt in the Bâ—sh and it was not consumed IV. Thou wilt find that this fire is only sent down from Heaven to burn and consume that beastly and sinful nature wherewith thou art inwardly cloathed as with a body and that the fruit of all this burning and kindling is to take away thy sin and purge away thy filthiness and dross V. And so as thou remainest and continuest introverted or converted towards that Divine Principle aforesaid thou wilt find it as a Sword a Fire and a Hammer in thee knocking down and killing and consuming this body of sin with its members yea a flame will issue forth from it and will enter into the body of sin killing and burning so far as it entreth VI. By the operation of this Heavenly Fire thou wilt find a very sensible and grievous pain in thy inward man as verily as if the outward fire were burning in thy outward body So thou mayst conceive how thou wouldst be affected if the tenderest and most sensible part of thy outward body were held close unto a burning flame even such sensible and grievous pain wilt thou find inwardly for indeed thy Soul dwelleth as really in the body of sin and is united with it as it doth in the outward body Therefore it is sensible of whatever hurteth it and findeth pain till it have put it off and then it hath no more sympathy with it VII Great fear and terrour will take hold upon thee because of these things which thou wilt have occasion inwardly to observe the like whereof before thou wert never acquainted with for this doth answer unto the
unto it the powers of nature and sin so strongly set it upon working Answ. Indeed the difficulty is great because both the powers of nature and sin work strongly and joyn their forces together unto acting and doing and besides nature is so unacquainted with such a thing that it is very impatient of it yet I say it is not impossible and if thou dost rightly perform the simple acts of conversion turning thy mind still nearer and nearer unto the Divine Prefence in the Holy and Divine Seed thou wilt find by degrees thy heart to come into this passiveness and forbearance and to continue or persist therein for a time CHAP. V. Shewing How the Soul after its Conversion unto GOD and continuance therein in passiveness and forbearance for some small time becometh a partaker of the Holy and Divine Life and the Powers thereof in some measure through some beginnings of a Spiritual Death and Regeneration by which it attaineth unto some measure of union with God and Christ and thereby is put in some capacity for operative exercises of Holiness unto which it ought to apply and that any other way of entring upon these exercises is but freigned and hypocritical OPerari sequitur esse that is to say Working followeth being is a maxime in Naturals it holdeth as much in Spirituals So that before a man can do the works of â—olinesâ— he must be a partaker of the Life and Power of Holiness and that not in a notion or imagination but in substance or being And before that a man can work his works in God he must have a being in God in some measure through his attaining an union with him for even as the body cannot co-operate with the Soul in natural actions unless it be a partaker of the Soul's Life and be in union with it so nor can the Soul co-operate with God in spiritual and holy actions till it be a partaker of his Life and attain unto some union with him Now I have shewed above that the Soul through its converting unto God and continuance therein in passiveness and forbearance as aforesaid were it but for a very small time becometh a partaker of some beginnings of a spiritual Death and Regeneration For when the Soul converteth unto God and Christ in the Divine Seed and persisteth were it but for a little therein it beginning to feel the Divine fire to inkindle in it in the Divine Seed which mortifieth and purifieth some place in the heart whereby it becometh a fit matrix or womb for the Divine Seed to take root in and for to spring up and pâ—t forth some tender buds and beginnings of a Holy and Spiritual Life which do no sooner appear but they do impress and endue the Soul in some measure with their powers and vertues by which it is put in some capacity for operative exercises of Holiness unto which it ought to apply It is generally granted that Faith is as it were the Root of all holy and spiritual actions and the Scriptures do hold it forth plainly that Faith or believing is the first step unto a holy life and the very entrance thereinto and that Faâ—â—h by a natural order is to go before Works for for without Faith it is impossible to please God though men should do never so many things for it is Faith which drawing Spirit and Life from God infuseth the same into works which maketh them living and therefore as the Apostle Iames said Faith without works is dead so it is no less true works without faith are dead Faith without works is dead because if it want works it is an infallible sign that it is but a dead and false faith for the true and living faith is operative and working and cannot forbear but it must be breathing forth its life in holy actions Works without â—aith are dead because it is faith which drawing life from God infuseth it into them and as I have shewed above this faith is the Soul 's converting or turning unto God through the Divine and gracious touch and influence of the Spirit of God upon it in the Divine Seed by which a man cometh to be partaker of Holiness and Rightâ—ousness according to which the ungodly are said to be justified not by working but by believing which is to be understood unquestionably of these works which men endeavour and go about to perform in the natural and unconverted state whereby they seek to work themselves into holiness which is impossible for that were to invert the very order of Nature both in Naturals and Spirituals which setteth the being of a thing before its operation but not the operation before the being as who would say The Fruit makes the Tree whereas on the contrary it is the Tree which makes the Fruit. And hereunto will agree these words of Augustin Bona opera non praecedunt justificandum sed sequuntur justificatum that is to say Good works go not before the making of a man righteous but do follow a mans being made righteous Also when the Jews came unto Christ asking what they should do that they might work the works of God he bid them believe This saith he is the work of God that ye believe in him whom he hath sent Furthermore he said unto them While ye have the Light believe in it that ye may become the Children of the Light And thus Peter exhorted them who were come to be partakers of the precious faith Add unto your faith vertue c. Whereby it appears that faith which is the mind 's turning in unto God with both its understanding will and other powers is the first step or entrance into a holy Life And when these Jews Acts 2. inquired of him what they should do to be saved he bid them Repent and be baptized And p. 3.19 he said again unto others Repent and be converted So that Faith which is one and the same with conversion and Repentance aâ—e the two first principles of the Doctrin of Christ and his Apostles and are plainly so called Heb. 6.1 and are said to be the very foundation or first beginning of the Christian Life of which foundation or ground-work Iesus Christ is the foundation for the word foundation signifieth sometimes the ground whereon a House is built and in this sense Christ is the alone foundation other whiles it signifies the ground-work or as it were the first beginnings of the building on the foundation and in this sense Faith and Repentance are the foundation or fundamentals of a Christian Life Now Repentance is the Soul 's entring not only into a sorrow for sin and an aversion therefrom but also into a spiritual death unto sin and a regeneration into a new life and so much doth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred into English Repentance plainly import for it s as much as to say as a change of the mind which change is nothing else but its dying into sin and becoming
this they contend among themselves IV. They judg that this Seed of God is only some supernatural accident or quality but not a substance and that the life of Grace or Holiness is no substantial life such as the vegetative sensitive or rational Life or Soul is which is a fourth error and is indeed the foundation of all the other three above-mentioned otherwise it might be thought no materal thing nor worth the while to contend whether the Seed and Life of Grace and Holiness be a substance or accident it seems rather to be a question of Philosophy and so not needful to be determined the one way or the other by them who meddle not in such matters But I say this makes the thing the more needful to be opened because the other three errours and divers others are built on it for say they If the Seed of God be an accident it cannot be in the Soul but it must denominate it according to its own qualities or properties so that the Soul must be Holy Righteous Pure c. because the Seed is such Also it cannot be in the Soul but it must be in union therewith because the essence or being of every accident consists in its being in union with its subject But say they the Seed of God is an accident Therefore c. Now the first proposition of this Argument is certain and cannot be denied but the second is false which is the foundation of divers other gross errors and so their whole superstructure false And for the refutation of it and the confirmation of the Truth viz. That the Seed of God is a Substance and the Life of Holiness and Grace is substantial I shall noâ— enter into Philosophical niceties but produce a few plain Arguments obvious to any clear and sound understanding as 1. Even as we do infer from the variety and nobility of the operations of the rational life and soul that it is a substance and no accident So both from the great variety and also the great nobility much greater than that of the rational soul or life of its operations we conclude that it to wit the Seed of God is a Substance 2. It is the root and spâ—ing of the spiritual senses whereby we see hear tast savour and feel spiritual and heavenly Objects therefore it is a Substance 3. And seeing it is commonly granted that the life of vegetation the life of sensation the life of Reason are all substances shall we deny that the life of Grace or Holiness which is far above all these lives and doth passingly excell them yea is the very crown and glory of Man is a Substance 4. When God made Man he made him according to his own Image and this was mans dignity above the Beasts that he was made capable to receive the impressions of this Divine Image which the brutes were not Now this Image is the holy and Spiritual Life by which as by a sâ—â—l he doth impress or effigiate the Soul of man Therefore it is a Substance For it were absurd to say that the Soul of Man or Man himseâ—f was made according unto or after the pattern of an accident 5. This Seed and that by which it is nourished God giveth from Heaven as the Scriptures do plainly declare Therefore it is a Substance for if it were an accident it could not come from Heaven because the Maxime is an Accident cannot pass from one subject into another 6. It is called oft in Scripture the body of Christ and his flesh blood which the Soul feeding upon it becometh cloathed therewith as with a body and thereby dwelleth in Christ and liveth in him as the branch in the Vine Therefore it is a Substance and hath a substantial life and spirit For what an absurd thing were it to call the body of Christ an accident 7. The Saints feel it in them as really to be a part or particle of the very substance of Heaven viz. of that spiritual and invisile Heavens where the Saints live as they do feel the body of their outward man to be a part or particle of the sustance of this outward world 8. It receiveth the names of all these things which are substances but never the name of an accident in Scripture Therefore c. But some may say that by this it would appear that we judg the Sâ—ed and Divine birth as we call it not only a Subâ—tance but that it is a composed Substance of body and Spirit To which I answer Yea it is so for its body is the vehicle or vessel of its Spirit for as every natural seed and birth hath its body and pirit so hath this Spiritual Seed and it is the body that is the vessel which containes or conveighs the Spirit And so the Seed of Corn hath its Spirit or Vertue in its Body and so every other Seed and Herb and Tree of the Field as the Apple-Tree the Vine-Tree whose fruit have both Body and Spirit As Wine hath its Spirit and so any other Liquor which evaporated or extracted leaves its body dead so this Spiritual Seed and Vine hath its Body and Spirit containing in it manifold most noble and excellent Powers and Vertues which Spirit is a measure of the Spirit or Soul of Christ the Heavenly Man And thus having got through this Particular I pass unto another which is to shew that regeneration is not simply the infusion of the Seed of God into the Soul For indeed as it is in natural seeds and births so is it here in the spiritual Now in naturals the seed is not the birth nor is a thing said to be generate when its seed is sown the seed of an Apple-tree is not â—he Tree it self but a principle out of which the Tree with its spirit life and powers doth spring And the seed of a man is not a man yea the seed may be cast into the womb and by some impediment no conception follow and in the very conceiving may be marred And indeed the words of Christ are plain how that the Seed of the Kingdom after it is sown springeth up like the Corn which may be choaked by impediments but where it is not choaked it springeth up first to the Blade then the Ear then to the full Corn and that is its gâ—â—â—ration Now â—hen a thing is but in the Seeâ— the Life Spirit and Powers or Vertues of its nature are hid and as it were buried within the body of the Seed which because the Seed hath not a body so large nor so organized as they require therefore they do not appear till it have received in some measure a larger and organized body and the more the Body groweth up and becometh organized its Spirit Life and Powers do manifest themselves more and more which in the Seed lay as it were dead and buried and altogether unable to perform their operations as being confined as in Fetters in so narrow a room Yea further their being is so
the inferiour powers and affections of the Soul be also therewithal moved and with the words which proceed therefrom it is a good thing and comfortable in its place but not too much to be looked after But we are to be careful that we keep them in such stedfastness as not to suffer them to be moved simply or barely by meer words or outward works when the Holy Life doth not move upon them and that principally for all such motions are hurtful and not profitable It is the Coal from the Altar that is to say such a heat or warmth that comes from the Holy Life thâ—â— doth only work the true impressions on the affections whether by words or without them or doth only qualifie and concoct them so to speak after the right manner working out the evil crude and beastly humours and dispositions out of them VI. Thou art also to know that though thy present condition admit thee to do some things yea divers works both inward and outward pertaining to a Holy Life as being come in measure to be a partaker thereof yet thou art in this time of thy weakness and childhood in the Spiritual Life more to be passive than active except as to the simple acts of conversion wherein thou art constantly so much as possible to be found for thereby thou wilt be still drinking in from the Living Fountain the Waters of Life by which thou wilt live and increase more and more in the Holy Life so as to grow up from childhood unto youth-head and from that unto a perfect man in Christ Iesus Therefore it will be altogether fit and needful for thee to be often repeating these former steps of conversion and persisting therein in great passiveness and forbearance not only from all evil things but even from these which are not clear unto thee to be good or at least harmless and innocent And as thou knowst that the several ages and states of a man of infancy childhood youth-head and perfect man-hood have their several works and exercises proper unto them beside what is proper unto all these four so it is much what here for indeed the spiritual man also hath his four states as his infancy his child-hood youth-head and perfect manhood Now if thou be yet but in the infancy of a spiritual Life thou canst do but little unless to turn thee to thy Mother's Breast which hath conceived thee that is to say to the Divine and Holy Life and abide in thy conversion thereunto drinking in the sincere milk of the Word that thou mayst grow thereby And if thou be come up to a state of childhood as out of infancy yet thou canst as yet not do many nor great things but this is a good time for thee to go unto the School of the Holy Ghost and learn the things of God in his immediate teachings so as to drink in a solid sound and digested knowledg of them in some measure before thou much speak of them to others being swift to hear but slow to speak But if thou be come up to the state of a young man yet thou canst not do all those things which a man of perfect age can neither is it given nor required of thee VII Be very mindful to regard thy own measure of Life so that thou be not drawn forth or lifted up to do greater things or any things in a greater or higher strain then thy present ability of Life permits for if thou bend or screw or wind up the Powers of thy Soul too high above thy measure yea if in any thing above it it will much mar and spoil the work that thou art about and displease the Lord and grieve his Holy Spirit and Life even as the winding of some string or strings on a musical instrument above what may keep in true concord with other strings doth quite spoil the harmony and render it ungrateful unto discerning ears Yea many hereby have suffered great loss and brought many grievous burthens upon that Holy Life and also upon their own Souls in so doing And let not the greater measure of another be an occasion to draw thee forth from thy own as seeking to do things equally with him or to go beyond him also to mind and reflect by an inward observation when the Life or Powers thereof begin to cease or shut up that so thou mayst therein also follow them so as to cease at their ceasing to be shut up with them and opened with them and keep time and measure and touches with them that thou mayst not be left doing alone for if so thou art not doing the Lords's work but thy own VIII Thou art to learn to distinguish betwixt the powers given thee from the Holy Life to do such and such things and the exercise of that Power for though the Power may be said after a sort alwaies to remain with thee while the Life it self remains yet thou hast not the exercise of this Power at thy will and dispose and so thou mayst observe a great difference betwixt thy exercising thy natural Powers and these Spiritual for the natural thou canst use when thou wiltst as to speak write sing naturally c. But thou canst not use the spiritual powers though they be in thee in thy own will Therefore thou art to wait upon the Lord that he may give thee the use of them by the new and actual influence of his Spirit upon them which is as it were the key which opens them otherwise they are shut up and locked IX And lastly Watch against the enemy who lieth near thee in all thy workings one way or other to mar them For indeed so long as the body of sin lives in thee in any measure so far hath Satan a place in thee for this body with its members and powers of its unholy life is the very Kingdom and Throne of Satan in which he lives and rules after a sort as the Lord doth in his Kingdom which is the heavenly Body and Birth with the Members and Powers thereof and as the Lord doth work mightily in his own Kingdom and place which he hath gained in the Soul and strongly moveth the Soul with its Powers to concur and cooperate with him so the enemy worketh strongly in opposition to the Lord and also moveth the Soul with its powers to concur and co-operat with him And thus the poor Soul is set as betwixt two contrary streams the one seeking to carry it one way and the other to carry it to the contrary and on this account it is that the Soul sometime obeyeth the one and sometime the other sometime it is carried forward and sometimes backward yea and sometimes it doth the Lord's work and sometimes the work of the enemy and at other times the works which it doth are so to speak mixed or standeth in a mixture so that one part of its work may be of and in the Lord and done in his Power and Spirit and
but the more abundant fruit it bringeth forth this Month or year the yet more abundantly it bring forth the next Yea its life is so much in working and bringing forth fruit that if it be hindered in its movings and workings it dyeth even as the fire goeth out if it be stopt from burning and the water dyeth if it be kept from running Besides The Lord is so well pleased in the Soul that is diligent in good works through his own holy Life and Spirit that he doth reward it with a further measure and taketh delight to water the Soul that is fruitful therein the more abundantly with his heavenly vertue and Spirit even as the Husband-man doth his garden which yieldeth him good fruit But the Vine-yard which bringeth not forth Good Grapes but the Sowr and Bitter Grapes of evil works see what he doth to it Isa. 5. I will lay it wast saith the Lord it shall not be pruned nor digged c. I will also command the clouds that they rain no rain upon it But it may be said Is not faith a work and is not believing working And yet thou grants that the Soul comes to attain unto the first beginning or beginnings of a holy and spiritual life through faith and believing Unto this I answer that there is a twofold property of Faith 1. Receptive or receiving 2. Operative or working Now the Soul doth not attain unto the beginning of a holy Life through the property of faith which is opperative but through that which is receptive And least any should think this distinction too nice or subtile I shall prove it from the express words of Scripture 1. That faith is operative is clear from that Scripture where it is said Faith worketh by Love and where it is said to purifie the Heart and do a great many good things in many other places 2. That it is receptive I shall go no further then Ioh. 1.12 For proof To as many as received him to them gave he power to become the sons of God And that this receiving Christ is a believing in him is plain from the words immediately following even said he to them that believe in his Name So here is the receptive faith for receptive is as much as to say in English receiving Nor are there many examples wanting in natural things to shew that a thing may have the receptive power when as yet it hath not the operative yea that the receptive maketh way for the operative as to instance in some 1. The needle of the compass must first receive its vertue from the load stone being touched with it before it can direct it self towards the pole 2. The branch that is cut-off from its own natural stock and grafted into another it first receiveth life and vertue from the stock into which it is grafted and drinketh it in before it proceed to send forth either leaves or flourish or fruit 3. The womb first receiveth seed before the powers of nature in it proceed in their operation for its conception and formation 4. The Stomach first receiveth the meat into it before by the powers of nature therein it digest and turn it into the nourishment of the body And indeed this last example doth with great clearness hold forth the thing in hand For suppose now a man through hunger were even faint and as it were dead so that he were able to do nothing yet receiving a little food the vertue of it doth suddenly revive him and gives him natural strength whereby he may do and work as formerly And thus the Soul receiving and drinking in that divine vertue of life that is in the divine Seed is thereby quickened and strengthened to do the things that pertain unto an holy Life in some measure All which examples and many more which could be adduced prove that a thing may have a receptive power and not the operative yea that the receptive maketh way for the operative And to this purpose these words of Christ are observable He that believes in me saith he though he were dead yet shall he live which imports that a Soul though it be dead may believe that is to say receive the Seed and principle of Life into it for this Divine Principle is of an insinuating and penetrating nature it doth make way for its own reception in the heart insinuating and as it were winding it self thereinto as the Fire doth into Wood or any combustible matter But now when this Principle doth labour to work it self into the Soul and its powers the Soul may resist and doth so many times whereby it remaineth dead though otherwise it might have lived by giving way unto or receiving this Divine Principle and Seed And thus that subtle objection may be answered which is thus Believing or Faith is an act of Spiritual Life indwelling in the Soul and can only proceed from the Soul that liveth a Spiritual Life For as a dead Body cannot walk or move so nor can a dead Soul believe From this it is inferred That the Soul must first live before it can believe or have Faith and consequently that none others can have Faith but they who are already partakers of a Spiritual Life which is contrary to what ye say that it is possible for all men to believe while yet ye grant all men are not spiritually alive But this is answered by the former distinction of the twofold property of Faith Therefore unto that proposition on which the whole strength of the objection lieth viz. that Faith is an act of Spiritual Life indwelling in the Soul I thus answer That the Operative Faith or Believing is an act of Spiritual Life indwelling I grant but as for the receptive property of Faith through it the Soul is made a partaker of the Spiritual Life by which it comes to indwell in the Soul and therefore the Soul cannot be conceived to live Spiritually before the receptive Faith This receptive Faith is the same with the Soul 's converting or turning or being converted or turned inwardly by the Lord unto the Divine Seed and Principle in it and to the Divine Presence of God and Christ Jesus therein whereof I have said somewhat chap. 4. And whether the Soul be supposed only to be passive in this receptive Faith or partly passive and partly active the matter is not much provided it be acknowledged that it cannot so much as believe even according to the receptive Faith but as it is enabled and assisted after a supernatural manner by the Lord. Also some may object This Doctrin seemeth contrary to what ye seem to hold when ye say That it is possible for all men to do the things that God requires of them and that no man perisheth for want of power to do the will of God Answ. There is no contrariety herein for when we say it 's possible for all men to do the things that God requires of them we understand not this simply and absolutely
sufferings as in a Wine-press to the end that sweet Wine might come forth that hath the vertue in it to cure men of their wounds both in relation to wrath and sin And so when he cryed forth with a loud voice upon the Cross My God c. even therein and there through Vertue went from him in that holy Breath or Spirit which had and hath a most effectual Influence upon both men and the creation for their deliverance as aforesaid for nothing that he ever did or suffered was in vain or without vertue and influence unto mens Salvation And thus having declared the great influence which the very outward coming Birth Life Sufferings and Death c. of Christ hath upon men both for their Justification and Sanctification let us now see how and in what manner we should improve the same effectually in order thereunto For indeed we shall find how the Apostles did greatly improve and make use of it in order unto Mortification or dying unto sin and living unto holiness and making progress therein unto perfection As to instance in some few examples Rom. 6.2 How shall we that are dead to sin live any longer therein Know ye not that as many of us as were baptized into Iesus Christ were Baptized into his death c. See throughout the whole Chapter 2 Cor. 5.14 For the love of Christ constraineth us Because we thus judge that if one dyed for all then were all dead and that he died for all that they which live should not henceforth live unto themselves buâ— unto him who died for them and rose again 1 Pet. 2.24 Who his own self bore our sins in his own body on the tree but we being dead to sin should live to righteousness by whose stripes ye were healed Vers. 21. Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God By all which places and many other which could be mentioned we may observe that the Saints made the chifest use and improvements of the Sufferings Death and Resurrection of Christ for the Mortification of Sin and living unto God in holiness and righteousness and that unto perfection and did not sooth or please themselves to live in much sin and unholiness and speaking peace to themselves therein because of what Christ had done and suffered for them And now I shall sum up in a few words the particular uses and benefits which the Saints receive in order to a growing and proceeding in holiness through the improving the Coming Sufferings Death and Resurrection of the Lord in the outward through the Power and Light of his own holy Spirit and Life in and by which only they can improve them aright I. As his Coming Birth Sufferings Death Resurrection c. are presented and set before us in the evidence and vertue of his own Light and Spirit in our hearts so it is made a great occasion to strengthen both our faith in God and our love towards him forasmuch as our Lord God the Father of our Lord Jesus Christ hath given by his outward coming c. as aforesaid a very great and large testimony of his love and good will towards all men for their Salvation and of his patience and long-suffering in permitting men so to use his own dear Son which was as if it had been unto himself Yea herein he gave a most convincing Testimony how he had born and suffered with wonderful long-suffering the iniquities of men which struck against his inward Life and Spirit of his Son in all ages and generations before the wounding and crucifying it in them as now they did against him in the outward By which men might be greatly convinced that the will of the Lord was their Salvation in so bearing and suffering them for had he not intended love to them herein he might have eased himself of his adversaries in a Moment and altogether delivered that tender Life and Spirit of his Son from its sufferings in them and brought intolerable sufferings upon the transgressors themselves Also herein the Lord gave a great testimony of his Power to save in as much as tho he delivered up his Son to suffer most deep affliction in and under sinners yet in due time he raised him up again even from death and did manifestly set him over all his adversaries according to the working of which mighty power he is able to save unto the uttermost all that come unto God by him And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ are indeed very forcible and prevailing to work faith in it both upon the mercy and power of the Lord and so to rest and stay its faith upon him for its full and perfect Salvation as also to work and beget love unto him in the inward sense and feeling of the wonderful love of God as manifesting it self even so in the outward II. And yet more particularly the coming sufferings and death of Christ as presented by his Spirit in the Soul as aforesaid have a very special influence to kindle most ardent love in it towards him in the sense of that love of his so wonderfully manifested in the outward whereby for the Souls saving from sin and wrath he so humbled himself by so many steps and degrees and bore such indignities and sufferings as never any one did and all in love to the Soul and for it and for its deliverance as aforesaid and that he should be manifest in the outward body and suffer so deeply therein even for the delivering our outward bodies also from sin and wrath these things I say as presented and set before the Soul in his own Spirit as it were himself telling it in a particular way how he had humbled himself and what he had done and suffered for it are strong and prevailing occasions to work most ardent and dear love in the Soul towards him and his Spirit and towards the Father also whose free Gift of Love he is III. And they have indeed a great influence when presented in his Spirit as aforesaid to work in our hearts true and real repentance from all our sins yea and a perfect and universal hatred against them as having a sense that our sins were the occasion of his sufferings yea his deepest and heaviest sufferings even in his Soul in the outward was through the burden of our iniquities which he then did bear so that the wounds he got in his blessed Body with the Nails and the Spear and the Thorns and the violent Hands of Men were nothing comparable to these wounds he had in his righteous Soul and
For certainly this Divine Principle which is in thee is not altogether idle or without Operation it is of a most active or operative Nature even as Fire and Light in the outward Can the outward Sun shine and inlighten the Earth and have no operation nor influence upon it or can the Fire burn and have no operation or influence upon what is next unto it Nay surely And therefore no more can this Divine Principle and Light be in any Soul but it must certainly and infallibly have some Influence and Operation upon that Soul in whom it is and that in order to Salvation whose day of Visitation is not expired And the most proper operation of it in the first place is to convince the Soul of Truth I mean of somewhat of the Truth of somewhat of God and of his mind and will of what he doth accept and is well pleased with and what he doth reject and abhor The Word of God said the Apostle Heb. 4.12 is Living and Powerful or operative and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a Discerner Judge or Reprover of the Thoughts and Intents of the Heart And this Word is in all even in the mouth and in the heart of every man and is that Word of Faith as Paul did expound it Rom. 10.8 Now if it be the Word of Faith it is also the Light of Faith for in that Word is Life and the Life is the Light of men and this is the true Light that doth lighten every man that cometh into the World as Iohn declared 1.9 Now mark the word lighten which doth import its active and operative Influence and Vertue in all men in some measure or degree really to convince them And although there be great darkness over the Hearts and Souls of all Unconverted Men and Women that they are said to be darkness yet as Iohn hath declared the Light shineth in Darkness although the Darkness comprehends it not 1.5 so the Light not only is in the darkness but it shineth in the darkness and worketh against the darkness to reveal it and remove it even as the darkness doth work in the Soul to hide and obscure the Light and as it were to extinguish and quench it in the Soul And it is a most absurd thing to acknowledg that the natural Principle hath its operation in the Soul and is not without its influence and force to move and act the Soul as also that the principle of darkness to wit the Diabolical or Hellish Principle even the very Spirit of Satan hath its operation and influence in all men in whom it is and yet to deny that this Divine Principle that is in Nature more powerful and more operative than either of the other two hath any influence or operation in them at all And this I would have thee also to consider that it pleaseth God in his great condescension many times together with his Divine Light and Spirit in thy Soul to make use of the Scriptures and arguments drawn therefrom making them of Service in the Hand of the Divine Light and Spirit as also to make use of thy own natural understanding and the natural principle or light by shining upon it and raising up in it pure and holy convictions and openings of Truth together with pure and holy desires in the Soul which as they are entertained become a true beginning of Conversion in that Soul But the way of the Lord is not one and the same alwaies to the Soul in this State for sometimes as is said he maketh use of the natural principle it self to wit the natural understanding and reason of man by shining upon it in a more active way and manner so as it may seem to be nothing else but the natural principle it self helped with Scripture Arguments and Reasons or some outward helps that doth convince the Soul of those things which it is forced to acknowledg to be true while yet it is Divine Light working in the Soul more secretly and hiddenly that hath the main stroak and hand in the business At other times the Divine Light appeareth more immediately in the Soul and more openly and scarcely at all maketh use of the natural principle or understanding further than in a passive way as when the Eye looketh towards an object or as the Ear heareth a voice or sound wherein the Soul is rather passive than active And sometimes all the natural powers of the Soul are drawn into a deep silence by the mighty and yet secret working of the Power of the Divine Principle and Light so that the Soul by none of its natural or humane powers or faculties doth apprehend what is inwardly revealed in it by the Divine Light but they all being silenced bound locked up and as it were made asleep both imagination and Reason or whatever else can be called a natural or humane faculty of the Soul being wholly suspended and laid by as of no present use and the Soul as it were wholly dead for that present time unto them all as so many dead Members the Divine Light and Spirit doth raise up and awaken in that Soul a new Sense and power of discerning of which it formerly had no experience or at lest made no reflexion upon the same which is the Spiritual sensation of God and Divine things as inwardly revealed by the Divine Light But this kind of experience is more rare to new beginners and to whom it is given is a most singular and choice mercy and favour of God which yet is most ordinary to all those who in any considerable measure are truly converted unto the Truth and leavened into the nature of it And if it shall please God at any time to give thee such an experience who art not yet so considerably converted unto the Truth thou art to receive it as a singular favor and Grace of God but if it be denied at present unto thee God not judging thee worthy of so high a favour thou oughâ—st to be content with that other way And such a convincement is a true Divine and Spiritual convincement proceeding originally and principally from the true Divine Light and Spirit of Faith and there is vertue sufficient in that which doth thus convince thee to enable thee to believe and joyn unto it and to obey its requirings according to the present measure and that is a true sufficient Divine call for the present which if thou dost slight or neglect in expectation of a greater or more clear thou dost tempt the Lord and provoke his Holy Spirit Moreover I would have thee to know that thou oughtst not to expect that measure or degree of clearness or clear and distinct discerning as perhaps thy own mind doth judge to be requisite God is wiser than thou and doth better know what is fittest for thee than thou dost And indeed this is no small engine
whence it was what was its tendency and wherefore it was given them If then thou be but diligent in thy mind to observe and give attendance to the inward Operations Motions and Shinings of the Divine Light in thee and Breathings of the Divine Life in the silence and quietness of thy Soul out of the many wanderings vain thoughts and imaginations of thy mind thou wilt certainly come to a true measure of clear discerning of the true Divine Principle Life and Light and of the operations thereof so as to distinguish it from all that which is but Natural and Carnal as also from all that is of Satan in his cunning transformings And although in the beginning it will be very hard to thee to attain to that perfect and absolute inward silence of mind from all thy own thoughts and imaginations which will afterwards become easie and familiar unto thee as thou dost experience any considerable growth in the Truth yet as thou pressest after it thou wilt find they self helped by the Lord to come into some measure of true silence And although thou canst not say that all vain foolish thoughts and idle imaginations are put out of thy mind yet if a considerable part of them be gone and evanished so that thy mind is somewhat more cool and quiet and still and empty of such things than it 's wont to be here thou wilt find thy self at some advantage and in some capacity to discern the Divine Light and working thereof even as it were in this imperfect state of Silence or half Silence as we may call it To help thee then a little further in this inquiry and search that thou mayst come to know discern and be acquainted with the true Divine Light and working thereof in thee which is indeed a very necessary knowledg and without which thou art liable to sit down in a false rest and build upon a false foundation as many do at this day taking the Natural Light and Principle for the Divine and Supernatural And so what the Socinians and Pelagians are in profession who profess no higher Principle in them necessary than the Natural these Men are whatever they profess of the necessity of having and being illuminated and led by the Spirit really in practice Therefore that thou mayst avoid this snare and come to the true knowledg of the Divine Light and Principle of God in thee I shall briefly point at some distinguishing marks and characters whereby the Divine and Supernatural Principle is truly distinguishable from that which is but Humane and Natural As 1. The light influence and operation of the Humane and Natural Principle is cold saint and dead but that of the Divine and Supernatural warm living and powerful and the warmth power and life thereof reacheth not only the Brain or Head or the animal part and affections which the natural can do and often doth but it reacheth also the heart and most inward parts even the most inward affections of the Soul and is of a Heavenly and Divine Nature as the Principle is of which it proceedeth It is said of Christ when he preached outwardly he spake with Authority or Power and not as the Scribes Matth. 7.29 and he said himself The words that I speak unto you are Spirit and Life It is the Spirit that quickeneth the Flesh profiteth nothing Joh. 6.63 And thus it is in the inward what Christ speaketh in the Soul or Heart of any Man or Woman is with Power even with a Heavenly Power and Authority that raiseth an awe and reverence in the Heart by which the Soul is convinced that it is indeed the Voice or Word of God and not of Man by reason of that innate Majesty and Glory that is in it as it is said in Psalm 29.4 The Voice of the Lord is Glorious the Voice of the Lord is full of Majesty c. And although many Souls be so dark blind deaf and stupid that many times they have no sense of any Divine Power or Principle yet when it pleaseth God to speak in the most deaf and stupid Soul he causeth it to hear and raiseth up some small sense of the same in it at that present time although soon after darkness and death doth prevail over them again and they forget any such experience as if they had never had it How did God speak unto Cain and expostulate with him We read not that it was by an outward Voice nor is there any need to suppose that when God reproved him for his anger against his Brother it was by an outward Voice and not rather by the Spirit of God inwardly in his Heart and Conscience as he doth reprove men at this day and as he did strive in man before the deluge and did judge and reprove him for sin Gen. 6.3 My Spirit shall not alwaies strive or contend in Man for so the words should be translated and Christ promised that he would send the Comforter unto his Disciples to wit the Holy Spirit and he should reprove the World of sin Joh. 16.8 Now although a man by his own reasonings may reprove himself for sin yet there is a great difference betwixt man's reproving himself and God's reproving him by his Spirit and Divine Principle in his Heart that of Man being saint cold and dead as is said but the inward reproof of the Spirit of Truth powerful hot and living which goeth to a man's heart and pricketh him to the quick woundeth him deeply and of this no man but hath some experience at times especially before sin be come to such an heighth and hath power in the Soul that it is become past feeling Now that some are so become doth plainly imply that once they had a feeling Again when a man reproves himself he doth it too partially although he will be ready to judg himself in the general a great sinner yet there are many times many particular sins whereof he is guilty that he will not reprove himself for by any reasonings whatsoever or Arguments drawn from Scripture but will rather justifie and defend himself for the natural light and natural understanding is exceedingly corrupted by the fall and therefore it cannot impartially witness against sin but is most ready to call many sins vertues and to call many vertues sins and so to put light for darkness and darkness for light and call good evil and evil good Isa. 5.20 Yea the Natural Light or Understanding is so dim and dark that it is no where in all Scripture called Light but I find that unconverted men are ealled darkness in Scripture and that by reason of the darkness of their understandings It is said in Scripture the carnal mind is enmity against God and the wisdom from below is carnal earthly and devilish All the natural powers of man's Soul are so corrupted by sin that he is but dark foolish blind and deceived in his most sublime and refined reasonings in Spiritual matters But the inward
heart of every man In and through which Seed the Divine Light Life and Power or Vertue and Glory of Jesus Christ is only revealed unto men in a saving way by the Holy Spirit VII That this SEED in the hearts of unholy men is the least of all Seeds but as the mind comes to be turned towards it in faith and love it grows up to become greater and greater till it be the greatest of all VIII That according to the arising and growth of this Seed in mens hearts the Divine Light and Life c. of Jesus Christ comes more and more to be revealed and made manifest even unto the perfect day IX That there is some manifestation and revelation of the Divine Light and Life in this Heavenly and Divine Seed in the hearts and minds of the most unholy and unrighteous unto their Salvation in a day or time of Visitation given them of GOD. X. That the nature of this Seed is so unchangeable holy pure and incorruptible that it can admit no unclean thing to enter into it nor unite therewith nor can it be defiled with any uncleanness of the spirit of man but worketh alwaies against the uncleanness and every unclean unholy and unrighteous thing in man through that Divine Vertue and Power that is in it to destroy and consume the same and work it out of the heart and mind of man XI That the manifestation revelation and shining of the Divine Light in this Divine Seed in unholy men is not of the same manner and kind as in the holy for in the holy the Divine Light shines in the immediate manifestation of the love joy peace goodness and glory of God which doth after a manner unconceiveable to unholy men refresh and comfort the Souls of the holy and doth admit them to approach thereunto and unite therewith so as to live and walk therein and have the fruition thereof But the Divine Light shineth in the unholy but in remote manifestations of the love and mercy of God and that also but as it were by glimpses and flashes and as through a vail The manifestation of the Divine Light in an immediate way that is proper unto unholy and unrighteous Souls being that of judgment reproof convictions and condemnation the Divine Word working in them as a Hammer a Sword and a Fire even as the Refiners Fire and the Fullers Sope for their mortification and cleansing XII Now it is fit that in this place I should give some description of Holiness seeing it is improper to declare of the way of attaining unto Holiness and yet not to declare what Holiness is Therefore at present referring the more large description of it to what will be afterwards more fully treated of I shall only in these few words describe it HOLINESS as a man can be partaker of it is a mans being like unto GOD so far as he can receive a likeness unto him which is by receiving the Image of God in its compleat form and having his heart soul mind and spirit with the understanding will affections and all the powers thereof according to the capacity of each impressed or stamped therewith So that the whole Soul in all its powers answer unto this holy Image as the wax answereth unto the seal or as the Cloth that is put into the Diers fat answereth in colour or die unto that in which it is dipped which is the baptism that saveth not the putting away the filthiness of the flesh but the answer of a good conscience or mind towards God as aforesaid XIII This Divine Image is according to the Lord 's ordinary way of working in the hearts of his people not found or begotten in an instant but raised up by degrees from the Divine Seed the formation of which as it requires the Divine and Supernatural Concurrence of God as a Father and as the principal cause and worker so doth it also require the Concurrence of the Soul on the other hand so to speak as the Mother to conceive it in its most inwards as the Mother conceiveth the Child in her Womb which is a Divine Birth and in Scripture is called Christ formed within and the Flesh and Blood of Christ because his Divine Light and Spirit dwelleth and tabernacleth therein and there through conveigheth the manifestation of it unto the Soul XIV Now a mans regeneration is not simply the having this Divine Image raised and formed in him but it is somewhat consequential thereunto for it is by this Image through the mighty operation of God therein that the Soul comes to be regenerate And so the regeneration of the Soul is distinguishable therefrom as the effect from the cause yet where ever this Image is raised or formed in any measure in a mans heart that man in some measure proportionable is thereby regenerated and renewed for the Divine Image is no sooner formed in any measure but it doth in some measure effigiate or impress the Soul and infuse its pure tincture Blood and Spirit into all its Powers which the Soul drinking in it becometh assimilated or lâ—kened thereunto yet still retaining its own original essence A very plain and clear Example whereof we have in Cloath which being dipped in the Diers Fat drinketh in the tincture or die even substantially and yet it retaineth its own essence so that it is the same Cloath still only hath another die and colour from the tincture which it hath drunk in and substantially got it incorporated in it self XV. But before this Divine Image can be formed in the Soul or that the Soul can be tinctured or leavened therewith the Soul must be cleansed and purified from the pollution and defilement it hath received from the contrary Image which is that of the Serpent even as according to the former Example before the Cloath can receive the die it must be washed and made clean also the Image of God and of the devil are of so contrary natures that they cannot live in one and the same place of the Soul wherefore there must be some room prepared in the Soul in its most inwards out of which the Serpentine Image must be expelled before the Divine can spring up and there must be some place in the Soul cleansed and purified for it to be conceived in for it cannot be conceived nor grow but in a clean and pure matrix or womb according to which doctrin it 's evident that mortification must go before regeneration in some measure But I do not say that the mortification must be total and pass oveâ— the whole Soul and all sin and unrighteousness in it before it attain unto any measure of regeneration for that is contrary unto all experience for that we find both the Images having some place in us for some time but they cannot have one and the same place to live in because of their exceeding contrariety and indeed the mortification and regeneration of the Soul go on proportionably so that where the
God in Iesus Christ is so near him as to be in him in a Seed as in fire for his cleansing and delivering of him from this woful Image and from the impressions and dispositions it hath wrought in him through Satan is to turn his Soul and mind inwards unto God and Christ as he doth there manifest himself Even as the Father of the Child which was bodily possessed with the Devil brought him unto Christ that he might cast him out so the Soul is to come unto Christ who is spiritually present in it that he may cast out this Devil out of it for this woful Image is a very Devil and by it the Devil possesseth the Souls of the unholy The Soul must not bethink with it self that because it is so unclean and sinful that therefore it ought not to come unto Christ for indeed one main end of Christ his coming into the world is to do good unto such to cleanse the unclean and to save the sinful from their sins Therefore let not the consideration of thy uncleanness and naughtiness prevail to let or hinder thee from coming or turning inwards to him Perhaps the Soul may say I do not find God or Christ in me how then can I turn unto him whom I cannot find If I could once but plainly find him I would think it a great step Answ. Dost not thou find somewhat in thy very heart discovering the evils and pollutions thereof in some measure Is there nothing in thee that in some measure manifests thy condition to be evil and naught and gives thee some knowledg of it upon which thou art made at times to say Oh! I am unclean unclean and evil Yea further dost not thou find somewhat secretly stirring in thy heart and moving in thee against particular evils which are under thy observation and in some measure pricking and smiting thee And yet further hast thou never observed it drawing thy heart inward unto it self though faintly and weakly Also are there not times wherein thou canst observe this to manifest it self more strongly then at other times Yea are there not times that thou find'st it lie as a burden and load upon thy very heart Yea wouldst thou not think thou feltst something in thy heart cutting it and making gashes therein yea and that as a fire burning in it which greatly paineth and afflicteth thee so that at such times no outward pleasures can comfort or ease thee Furthermore dost thou not find at times somewhat arising as it were in the midst of thy heart and sending forth a secret vertue whereby it seeketh to pierce thy whole heart and so far as it pierceth or entreth it somewhat softeneth thy heart and worketh some little relenting in thee but because of the badness of thy heart it is hindered from entring so far as it essayed to do Sure I am there is no man however bad but hath had some experience more or less of these and such like workings in him Thou may'st say I find indeed somewhat working in my heart after the manner as is declared and that frequently but most especially when I am most quiet and still in mind but I never apprehended this to be any other thing then the light of nature checking me in my conscience as I have been alwaies informed by my Teachers But I say unto thee therein thou hast been mis-informed as in many other particulars for this thing that worketh in thee after the aforesaid manner is the very Seed of God or the Divine Seed in which God in Iesus Christ is really present in thee and in and through the Seed worketh in this manner in thee for the Salvation of thy Soul neither ought'st thou to think it so strange that he worketh in thee in such a small and weak manner of manifestation for this is in great part because of thy weakness for thou art not able to bear great and powerful workings and manifestations in this state And seeing that the way which the Lord taketh for the saving of Souls is after the sort of a real generation such as regeneration is it is most proper to begin it from a Seed and it were an easie thing for the Lord to appear in this Seed by such manifestation of power as on a sudden to remove all impediments and instantly to cause it to spring up into its full stature growth and proportion But it hath pleased him to do otherwaies for he can bring Glory to himself the more in the Creatures Salvation that he beginneth it yea and carrieth it on in a weak and foolish appearance to the natural eye Now this is it which Christ himself taught that the Kingdom of God in man at first is like unto a grain of Mustard-seed the least of all Seeds but after it is grown up it becometh the greatest of all Herbs Wherefore despise it not though it be a very little thing in thee for as little as it is it is the Kingdom of God for God and Christ is present in it and manifesteth his Power therein as a King doth in his Kingdom And because the Seed is little therefore the Power of God worketh but in little and small manifestations to bear a proportion unto the Seed and according to the growth and increase of the Seed by the same proportion the Divine Power becometh greater and greater in its manifestation But how small and mean soever the working of the Divine Power in this little Seed doth appear yet it is abundantly sufficient to begin the work of thy Salvation and still where more power and more powerful working from God is needful to carry on this work it will be seasonably afforded But a man may readily object that he doth essay to convert or turn himself unto God but cannot get it done because of his weakness and impotency finding himself bound as with a strong Iron Chain yea with many Chains which doth so avert and hold him back that he cannot convert himself Answ. To require any man to convert himself as by himself without power given him from God for that effect were to lay a burden upon the Soul too grievous to be born but indeed the Lord who is present in this little Seed sendeth forth at times yea very frequently some secret Divine influence and vertue upon the Soul through the Seed to enable it to convert or turn unto him and he toucheth the bonds and fetters in which it is bound at times and shaketh them off so far that the Soul may turn unto God yea the Lord is the chief and principal Worker here and man but the instrumental So that the Soul its converting it self is through the Lord's converting it that is to say inclining it by a Divine and gracious touch and influence upon its will to convert and in a manner I may call it upon the Souls part rather a suffering it self to be turned by the Lord according to these words in the Scripture Turn thou me and
little and diminutive that though they had room they could not perform the operations of their nature till by their more through generation and formation they be encreased and augmented And thus the little embryo or conception in the Womb be it of Man or Beast cannot perform the operations of a Man or Beast nay though the Child be born and come into the world how little do the powers of manhood appear in it But as the Body of the Child groweth up the powers of manhood do more and more appear as of Vnderstanding Speech Memory and the like And so it is much what in some manner as to the Divine and Spiritual Seed or if the Soul doth not receive it and convert unto it as aforesaid and that it be not permitted to take root and plant it self in the Soul its life and powers will not be generated or raised up And so the Spiritual generation of the Seed is the raising up of its life and Powers and bringing them into manifestation in the Soul which the Soul drinking in it comes to be regenerated or renewed thereby and still more and more according to the growth and increase of the Seed endued therewith Now the Powers of the Seed of God which proceed or flow from its Life and Spirit are these noble and heroick Christian Vertues enduing both the understanding and will yea and all the other powers of the Soul according to the capacity of each such as love joy peace gentleness meekness temperance righteousness fortitude patience and holy wisdom and understanding and the like upon the distinct and particular enumeration of all which I shall not now insist These are the powers of the Holy Life which are as natural to it as the natural passions and affections are unto the natural Life and Soul and by these Powers man can only perform the exercises and practices of Holiness and Righteousness which powers and the Life which is their root are not in all men though the Seed of them be in all as is said and is elsewhere demonstrated Now it is through the generation of the holy Life and Powers thereof in the Divine Seed and Birth that the Soul cometh to have union with God for the Divine Birth with the Life and Powers or Vertues thereof is that noble chain which tyeth and joyneth the Soul unto God being of a middle or mean nature betwixt God and the Soul and so the more apt for such an effect For as it is inferiour unto the Godhead so is is superiour unto the Soul being Christ the Image of God according to which the Soul is made and by it enobled and dignified And the excellency of this Holy Life and Seed above the Soul appears greatly in this that whereas the Soul can corrupt and degenerate with all its gowers this holy life can never in the least admit of any corruption for it ever abhorreth all sin it may indeed be killed or crucified by it but never corrupted And so it is a most fit medium or mean to unite the Soul unto God and the Powers and Vertues thereof are as so many Chains whereby the Lord doth unite the pure and righteous Souls unto him Ye must understand therefore the Soul's union with God is not simply immediate but mediate through this Seed for no Man nor Soul save Jesus Christ alone by his Soul and Manhood conceived by the Power of the Holy Ghost in the Womb of the Virgin Mary hath this dignity to be immediately united with God for which cause God hath highly exalted him even the whole Manhood of our Blessed Lord and Saviour Jesus Christ above every Creature not only Men but Angels that at the Name of Iesus every knee may bow to whom be Glory Power and Dominion for ever This union of the Soul with the Seed and the Holy Life and Powers thereof through which the Soul becomes united unto God is gradual and becometh more and more intimate and near as the Soul advanceth in Holiness and Righteousness and until the leaven of the Holy Life hath diffused its pure Vertue through the whole Soul and all its powers the union cannot be total nor through but in part even until all sin and iniquity be wrought out for there can be no union with that which is holy with that which is unholy Wherefore if there be but a part of the Soul as it were purified only that part receiveth union with the Holy Seed and with God therein Therefore the first step and degree of the Soul's Conversion unto the Holy Seed and to God and Christ therein is not to speak properly union for the Soul at its first step of conversion bringeth it self or converteth unto God as it is viz. all filthy and unclean with sin yea it bringeth its sins and sinful Members unto God that he may kindle his Fire in them for their destruction but there is no union until the Soul be cleansed in some measure but when the Soul converted unto God in that part or measure of it which is purified its conversion so far may be called and is truly an union with God Furthermore it is to be observed that the Soul's union with God consisteth not simply in meer acts as when it exerciseth acts of conversion towards God these and other acts of the Soul by the powers of the Holy Life do contribute and conduce unto this union and begets it yet the Soul enjoyeth a more constant and permanent union with God then by acts whether of one or all its powers for if the Soul's union consisted only in acts then when it did not act but were wholly suspended in its actings towards God the union should cease which is false for when a righteous man sleeps so that perhaps his Soul exerciseth no acts yet his union remaineth with him buâ— because the Soul enjoâ—eth an union with God by its acts of conversion as aforesaid proceeding from the Holy Life and its Powers therefore this union enjoyed by acts may be called Actual Vnion and the other which abides without acts or while acts are suspended may be called Potential because the Soul remains in union with God simply through its powers being as it were glewed unto or cemented with the powers of the Holy Life Now any sin which the Soul committeth doth certainly break off its actual union with God but though the infinite mercy and Grace of God doth not quite break off the potential though it weaken and many sins weaken it much yea some sins may break it quite off but theâ— it hath been but partial and not through and total for if it had been total the Soul could not have committed such sins as could occasion the breaking it quite off Moreover it is to be noted that when at times we say God is the Life of the Soul as to its Spiritual Actions and at other times the Life of the Soul is begotten of God from a Seed we understand this in different respects
as thus God is the Life of our Souls as an efficient câ—use of Life and that originally and immediately but not as the informing or formal cause thereof such as the Holy Life begot of the Holy Seed is which is even the formal cause of it CHAP. VII Shewing How the Soul is to reflect upon it self and enter into Trial and Examination of it self whether it hath truly passed through the aforesaid steps of Conversion and continuance therein in passiveness and forbearance and whether it hath attained unto any beginnings of the Divine and Holy Life and the powers thereof before it enter upon other operative Exercises and how or by what Rule or Touch-stone it may infallibly know the same THe service which the Lord requireth of us and which we ought to perform unto him is our reasonable service as the Scriptures declare and expresly call it which beside other things which might be mentioned doth import this especially that whatsoever service or work we go about to do unto the Lord we do it with a true and certain knowledge that we are indeed serving him and not our selves nor any other For if I do any work and yet do not know certainly to whom I am working my work cannot be called reasonable for to do a thing reasonably is to do it with a certain knowledg and judgment and herein is man's excellency above the other Creatures which are unreasonable that whereas they work only according to that which either inwardly or outwardly moves them not knowing what they do so as to make a judgment of discretion betwixt causes and cauâ—es man is to do all his works with such a discretive judgment and understanding that he certainly knoweth both the end unto which he worketh and also the principle from which otherwise his work is rather brutal than rational And so as we are required to praise the Lord with understanding as the Scriptures declare so we ought to serve the Lord in every particular step with understanding also so as to be able to give a rational account of our service that it is indeed unto the Lord and this we cannot do unless we certainly know that what we do is by the Power of his Holy Life and Spirit assisting us for it is the Lord who giveth us both to will and to do and without him we can do nothing not so much as say that IESVS is the LORD but by the Holy Ghost divinely and supernaturally assisting us indeed we may repeat the bare words without any supernatural assistance but here they are no wise regarded of the Lord for if they be not expressed with the supernatural assistance of his Spirit as aforesaid they are but dead and empty of that Life and Vertue which renders them acceptable unto him And so any other work if we do not work it in him and by him supernaturally assisting we do it not to him and if we know not that we do so it is not our reasonable service which he requires Moreover whatever we do as a service unto the Lord we ought to do it in faith but if we do not certainly know from what principle or power we do any thing we are left in a suspense and doubtfulness and have nothing but conjecture at best to build upon which is far from faith Also he that doth a thing doubtfully doth both displease the Lord who forbids it and brings weakness and confusion upon himself for he that doubteth is damned as saith the Scripture Now to the end that a man may know whether the work or works which he is about to do be indeed unto the Lord he is to reflect upon himself and to enter upon an impartial examination and trial of his own Soul whether he hath passed truly through the aforesaid steps of conversion and continuance therein in passiveness and forbearance and so whether he hath attained unto any true beginnings of the Divine and Holy Life and the Powers thereof and that before he enter upon other operative exercises because that unless in some measure he hath truly passed through these steps he cannot perform any work rightly and acceptably unto God And this examination and reflexion is the more needful for that even these steps may be counterfeited no less then other things A Soul may even seem to it self to have converted or turned it self inwards unto the Divine Presence c. and yet not have truly converted thereunto Yea I will say a great word but that which is a very certain truth Many do inwardly convert as unto God but it 's not to the true God but a false even an Image of their own framing and deviseing and as unto Christ but indeed it is unto Anti-Christ And surely this is as it were the very beginning of the working of the Mystery of iniquity when Satan putteth on the appearance of God and Anti-Christ of Christ sitting down in the Temple of God and being axalted above every thing that is called God Now to open this a little more we are to consider that all men have some notion or image of God in their minds by which when they speak hear or read of him they some way think and form their thoughts and conceptions of him according to that objective notion or Idea with which they are acquainted Now though it is also certain that there is in some measure a true objective concept or Idea of God put or planted by God himself in every man's mind which is in and of the Divine Seed sown in every man yet the usual knowledg that men commonly have of God doth not proceed from this true Idea in the Divine Seed nor is it the pattern or example according to which they usually frame the thoughts and conceptions of their minds when they usually speak read hear or consider of him in their minds forasmuch as the Divine Seed in and through which the true Idea is received in most men yea in all wicked men and unconverted is greatly burthened and oppressed through the lusts and iniquities which prevail in them whereby it comes to pass that frequently that true object concept or Idea or manifestation of God in the Divine Seed which in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that which may be known of God is vailed and clouded in them so that the Soul doth no more apprehend it then if it were not And when by the Power of the Lord in his Visitation upon the Soul this objective concept as aforesaid is brought into some measure of manifestation yet the Soul is so intently taken up with its sinful lusts and pleasures that it doth little observe it and many times not at all even as if some friend passed by before me in my view yet I being much taken up with looking at some other persons or things should know nothing of his being so near And indeed it is even so as to this matter the Lord doth often visit the Soul and passeth
in question and debated among people in this day But now for the further opening of this Particular I find it with me to add somewhat more as 1. When I say Do nothing doubtfully I do not understand it so that thou art not to do a thing if there be any objections which thou findst arising against it either from thy carnal reason or unbelieving part till thou get rid of them for notwithstanding them thou maist find a good clearness in thy mind which shuts them out or puts them under And so thou maist proceed upon thy clearness from the Lord in thy mind notwithstanding these objections altho' thou canst not give them any direct and positive answer but this that thou art clear of the Lord to the contrary yet if the objections should so far prevail as quite to cloud thy clearness so that thou losest sight of it this is indeed thy sin so to have permitted them to do yet till thou get them in some measure removed and clearness in some measure be given thee from the Lord thy safety is to forbear Again Whereas some wrong Spirits may take an occasion from this unjustly to shelter themselves under a cover in their omissions and neglects of those things which the Lord requires saying they find not clearness to do them therefore I must add this also that if thy unclearness proceed from a wrong and deceitful part of thy heart which is unwilling to be cleared because it is unwilling to obey it is another case for then thy forbearance is thy sin though thou be unclear because thou mightst have been clear hadst thou stood singly and yet if thou dost things in this unclearness thou sinst also Thou maist say then What shall I do For this is a strait â—â—se I answer Come unto the Light and turn to it in singleness and that will clear thee and so thou art to do them V. Be careful to keep thy heart and mind in a sense and feeling of the Holy Life and Powers thereof at all times as much as is possible I know at first and for some time it will be hard for thee yea at times till thou witness a further growth and become more inwardly acquainted with the enemies workings thou wilt as it were lose much what all and clear and distinct sense feeling and discerning of the Life as if it were not in thee But this is as it were a fit of a Lethargy a fainting or falling into a swarf for even the Spiritual Life suffers these things at times especially when it is young and tender no less than the natural But now as one live in the natural Life doth what in him lies to be kept out of such fits which bereave him of the present use of his natural senses and doth greatly desire alwaies to have the free and lively use of his natural senses which are very needful unto him for his preservation from outward dangers even so one who is come to live in the Spiritual Life and hath once received the powers of of the Spiritual Senses whereby to hear see taste smell and feel heavenly objects as also to have a sense of what hurteth from the contrary life and powers thereof he will and ought to be very careful to preserve the free and lively exercise of them for they are given unto him both for his comfort and also to be helps unto him whereby he may know things good and evil profitable and hurtful unto his spiritual condition that so he may chuse and imbrace the good and refuâ—e the evil Now if he run out from the inward sense and feeling of the Holy Life and its Powers till he be restored again into the sense thereof he is out of any true capacity to know either the things he should do or the manner how to do them Therefore it plainly appears how needful it is unto a man who is come to be a partaker of the Holy Life to be very careful to live alwaies in the sense and feeling of the same and the powers thereof and this he shall the more readily attain unto by the due and right use and observance of the former Advertisements and those which yet remain to be mentioned This particular is contrary unto the Doctrin that passeth generally among the Professors who are taught to say that they should not seek to live by sense but by faith alledging the Apostle's words but this is a meer abuse of his words for he doth not say We walk by faith and not by sense but thus and not by sight whereas a man may have the exercise of divers other senses and yet at present have not the exercise of his sight Now there are divers other spiritual senses besides the sight whiâ—â— is the clearest manifestation and it 's true that many times the Children of the Holy Life can believe when in some sort they do not see yet I altogether deny that any can believe without some inward spiritual sense or another whereby that which they should believe is proposed unto them objectively for otherwise it were a groundless faith Also by these works We walk by faith and not by sense may be understood the outward senses or the inward which reside only in the lower parts of the Soul which are wrought upon by natural and outward objects by these we are not to walk nor expect to have the Lord to propose himself unto us in order to satisfie us by our outward senses or by the inward sensible affections in the lower parts of the Soul for it is the excellency of a Christian Life that gives us to walk with God both confidently and comfortably to follow him in the waies of obedience when we have nothing from these inferiour senses to help or encourage us but many times to the contrary And as for that which they call sensible devotion which some say we must not much seek after if by sensible devotion they understand that which only affecteth the inferiour sensible powers of the Soul such as the phancy and imagination whereby the inferiour affections of love joy fear grief c. are moved and stirred which can be doâ—e by some pathetick discourse or deâ—cription of things by a form of words I agree unto what they say But if by sensible devotion they understand that which moveth the very spirit and will of man with the supream affections of the Soul by the workings of the Holy Life and the powers thereof upon its spiritual senses I say this Devotion is most needful in some measure and is to be sought after by all for it is the highest and noblest kind of Devotion and the most rational even that we have a real sense and feeling upon our hearts of the power of the Holy Life of the only and true God when we worship him so as to be inwardly melted into a holy tenderness before him through what we feel and taste and savour of his Divine Power and Goodness And if
not apprehend nor acknowledge that that Birth had any thing of its own nature more than the Birth of any other man which I say it had according to the Revelation of God given me concerning it And this is demonstrable also from Scripture â— But I shall soon put an end to both these reasonings and yet also speak or declare freely that which is given me concerning the same and in plainness so far as the nature of the thing can admit I say then that neither is the God-head it self conceived or born in this Birth nor yet is it a particle or portion thereof For I confess to say either of these two were very unsound and is altogether contrary unto and inconsistent with the dignity and Glory of God And as for the God-head to speak properly it is not discerpible into particles And thus I have plainly cleared my self of the least ground of suspicion of Blasphemy or unsoundness as to the nature and dignity of the God-head that is without all variableness or shadow of change And now to that question viz. If that Birth have in it and that substantially and in its very nature somewhat above the common nature of man what can it be but the God-head it self I answer Yea it hath and yet it is not the Godhead it self but a certain middle nature substance or being betwixt the God-head and mankind that is as far yea and much farther transcendent in Glory above the common nature of man as the nature of man is above the nature of the beasts yea it is even above the nature of the Angels This will be thought the more strange of by many because they have been commonly taught and have commonly received it that there is no middle substance betwixt the God-head and us at least as to the inward for they have supposed that the spirit or mind of a man or an Angel is next unto the God-head which I deny for the Heavenly or Divine Substance or Essence of which the Divine Birth was both conceived in Mary and is inwardly conceived in the Saints is of a middle nature Now this middle Nature I call a Divine Substance or Essence not as if it were the God-head it self or a particle or portion of it but because of its excellency above all other things next unto the God-head as on such an account men do call other things Divine which are very excellent yea some call Holy men Divine and some call these who teach the things of God Divines as Iohn who wrote the Revelation is called Iohn the Divine Also this excellent and intermediate being may be called the Divine Being on such an account as because the God-head is most immediately manifest therein and dwelleth in it as in the most Holy place or Holy of Holies For thus even according unto the manner of men we commonly say such a place in the outward is such a man's being because of his dwelling or abiding there And so it may be called the Divine Essence or Being for that God doth dwell in it though he dwelleth in himself also and so did from everlasting And truly I cannot but in Charity construe this to have been intended by some in some other places who affirmed that Christ as man was born of the Divine Essence or Substance for so say I according to the foresaid explanation that he was not only born of it but of the essence or substance of man also thro' Mary And thus he was both the Son of God and the Son of Man according to his very birth in Mary and therefore even according to that birth he hath a Divine perfection and virtue and that substantial above all other men that ever were are or shall be who is the Heavenly Man by vertue of which Divine Perfection he was united with God in an immediate manner and replenished with such a fullness of the God-head as no other man or men are capable of yea by vertue thereof the fullness dwelt in him bodily as the Scriptures declare And this Divine and Super-eminent perfection of this birth above the common nature of man yea of Angels is that wonderful nexus tie or bond betwixt God and him through which he hath immediate union with him yea it is and may be called the union viz. that by which God and man is made one and such and union as no other Creature hath or ever shall have for that the union of God with all other creatures is but mediate whereas this is immediate Wherefore he and he alone ought to be called Iesus Christ both God and Man and no other And by this Divine Perfection he carrieth the Image of God in his very outward birth as also he carried in the same the true nature and image of Man through his partaking of Marys substance And thus he hath our whole and perfect true nature as man being like us in all things without sin in Soul and Body so he hath also somewhat even as to his Soul and Body much more excellent than all other men and that substanstially so that his body hath not only the perfections of our body but also much more because of its being generate not only of the Seed of Mary but of a Divine Seed and his Soul hath all the perfections and properties which the Soul of man in innocency hath but it hath also much more excellent properties and perfections and that substantially And therefore his body tho it could suffer death yet it could not suffer corruption and his Soul could not sin nor be corrupted with Iniquity but did ever suffer under it and by it which Soul of Christ is the Quickening Spirit as Paul hath declared 1 Cor. 15. Now because of the wonderful and Divine excellencies and perfections of this birth therefore it is ordained and appointed of God to be that Universal Balsam or Medicine to cure and restore not only all these of Mankind in Soul and Body who shall receive him inwardly by Faith and Love but also to cure and restore the whole outward Creation from its Distempers and Corruptions that are come upon it through sin Yea this is the little leaven that shall leaven the whole lump of this visible Creation by its Pure Heavenly and Divine Vertue into most wonderful Sweetness Purity Vertue Beauty and Glory whereby all things shall be made new and that which is but natural shall be as it were spiritual Yea this is indeed that Stone of the Wise-men which by its touch shall in due time change not only the Bodies of the Saints but the Body of the whole Creation and purge it from all its weakness and impurity And truly another Philosophers Stone even in the outward at least to that Latitude as it is commonly defined shall men never find but this even this Holy and Divine Body and Birth which now 1669 years ago was brought forth through the Power of the Holy Ghost in and by the Virgin Mary For what can
perfectly cure and restore the sick and diseased Body of Nature either in man or other things but his incorruptible body through the Power of the Spirit that dwelleth in it who said Behold I make all things new and for whose coming to renew them all the Creation is invited to rejoyce because of their being to be delivered through the same from their Bondage and Vanity Yet I shall not deny but that it may be possible for men through the Wisdom of God to find out such a substance as may do great cures on the Body of Nature but I say it can never perfectly cure it otherwise the Body should become immortal which never shall be through the Vertue of any other Body but that of Jesus Christ as is said And though such a Substance have been found or may be as supposing it which could turn the other Metals into Gold yet this were not the universal Balâ—om or Stone for even the purest Gold on Earth hath its Corruptions and Distempers from which when it is refined it will more excell what it is now than it at present doth excell the basest Metal Stone or Sand or Turf And to the end that this excellent Body or Birth of Jesus Christ might be the more prepared forsuch an effect viz. To cure and restore all things therefore it pleased the Father to give him up both in Soul and Body to suffer such deep inward afflictions sufferings and trials for by these that hidden Divine Vertue and Perfection which was in the center both of his Soul and Body was raised up and brought forth as into the circumference even unto its fulness and perfection According to which it is said in the Scripture that he the Captain of our Salvation was made perfect thro sufferings for so it is indeed as to all other things which have any perfection or vertue further in them than is manifest as it were hid in the centre which perfection is raised up and brought into view or manifestation through its sufferings as by mortification calcination melting it in the fire heating it pounding and pressing it bruising and squeezing boiling and many such kind of things well known to Chymists and Physicians And thus was our Blessed Lord used both in his Soul and Body his deep sufrings in both were like a Wine-press which served to squeeze and press out the hidden Wine that was in his Grapes even that pure and precious Water and Blood which came out at his Side on the Cross and when in the Garden he sweat that drops of Blood fell to the ground these very drops of Water and Blood had a most excellent vertue in them beyond what man's heart is able to conceive of whereby they entred into the very kernel and quintescence of the whole Creation to its very heart for its deliverance and restauration And this was as a Seed that was then sown in the very heart of the outward Nature by which it is blessed of God in some measure and through which it shall in due time be perfectly delivered and cured of its vanity corruption and bondage Therefore it was that at the sufferings of Christ the whole outward Creation fell into a wonderful passion and suffering in so much that there was a great darkness over all and the very Earth was as it were rent for that secret and excellent vertue which went forth from him at his Sufferings even in the Water and the Blood pierced into the heart of the body of the World and wrought in it like Physick that worketh strongly against the corrupt humours in man's body that doth greatly affect the body with sufferings And thus it was even fit that the Creation should after its manner suffer with him which was to partake of such glorious effects through his sufferings And though the outward Creation be not yet cured through the secret Vertue of that Water and Blood no nor yet the Bodies of the Saints yet in due time they shall even through and by the Vertue of these Sufferings But as I have said above so do I again repeat it that it may have the more weight viz. that we are not too nicely to make a difference betwixt the Influence and Effects of his outward and inward Sufferings but to understand them in a perfect conjunction and that the end of his Suffering in both was this viz. 1. Both to quench and allay the wrath of God which was kindled both in Mens Souls and Bodies and also in the whole Body of the Creation And 2. To purifie and cure both Men and also the outward Creation from Corruption Vanity and Bondage And so in relation to Men this I say that the Sufferings of Christ and his Obedience Life and Righteousness both inwardly and outwardly hath a very blessed influence upon Men both to remove the Wrath and also to remove Sin the cause of it and to bring in everlasting Righteousness to cover the Soul with by a real participation of it over and beyond all imaginary reckonings and imputation of man though the imputation of God unto man â—we own And this I say further that the Wrath is no further removed from Men by Vertue of Christs Obedience and Sufferings than Sin that is the cause of it is removed and thus Justification and Mortification and Sanctification go on equally And by what is said way is also made for clearing of that concerning Christ his bearing the Wrath and Anger of God for us to which I say he did so bear it indeed that he bore it up from falling upon us in its full weight which if it had done it would have sunk us into an eternal state of misery and he stood in the way and bore it off that it did not drown and consume us with everlasting Death and Destruction but that he did bear the Wrath of God either in that manner or measure which the damned in Hell do or we should have done had not the Lord recovered us I altogether deny for he could and did satisfie the Father well and acceptably without bearing it in that way But if it be queried If he suffered by that wrath when he stood betwixt us and it I answer He suffered a trial and chastisement by it and so it is called a Chastisement but it could never be said that the Father was offended or displeased with him even while he suffered for us for the Father was satisfied and well pleased in him in his greatest sufferings which he did bear in most perfect resignation love and willingness both to please his Father and also to save and reconcile men unto God And tho the Lord did not withdraw that sensible comfort from him when he suffered on the Cross it was not for any displeasure towards him but for a trial and as is said to raise up and draw forth that excellent vertue and perfection that was in him the more So it pleased the Father to bruise him and press him with
Conviction Judgment and reproof of the Spirit of Truth and Divine Principle is wholly impartial and is a most Faithful Witness in man's Heart and Conscience against all manner of Sin reproving and condemning those Sins in man which man himself by his corrupt reasonings doth excuse and justifie 2. The operation of the Natural Principle in man as concerning God and Divine things consists only in bare Speculation and Notion and mostly if not wholly in tedious and laborious Reasonings by drawing Conclusions from Premises which weary the Soul even as a long and tedious Travel doth weary the Body Hence Ratiocination is not unfitly called Discourse whereby the Soul runneth through many things from one to another before it can come to any certain determination or conclusion Hence they that go about to prove that there is a God by the light of Nature or a Natural Principle how many tedious Syllogisms and Argumentations are they forced to make use of especially against an Atheist if he be of a cunning and subtle Wit And when a man is inwardly pursued with Atheistical Thoughts and tempted in his heart to think that there is no God if he go to reason the matter and essay to overcome that tentation by his meer natural reasonings he will find the Devil a stroug Adversary and Disputant against him he will suggest unto him â—any subtle and crafty answers to the most cunning reasonings he can invent Not that I judg that it cannot be truly and convincingly demonstrated by reason that there is a GOD but I say such a conviction and knowledg of God by meer reason and the hammering and working of the meer natural Principle is still but a bare and naked Theory or Notion it hath no life in it it giveth the Soul no true sense or feeling of God no intuitive knowledg of him but only that which is abstractive and notional even as the knowledg is which a blind man hath of Colours or which a deaf man hath of Musick and pleasant Sounds Whereas the operation of the Divine Principle the Divine Spirit and Light in man's heart exciteth and begeteth in him a true living sense and feeling of God and of his Goodness Love Mercy Power Holiness Purity and Justice and this is more effectual than all demonstration of Reason or of the Natural Principle for I cannot doubt of the being of that which I have a real sense of which I see taste and feel nor do I need any exercise of my Reason to perswade me of its true real existence And although unconverted Souls feel little or have little sense or tast of the Lord's Love Goodness and Mercy by reason of their great sins that do so distemper and corrupt the true capacity or faculty in them which can have a true sense and feeling of the same even as a Feaver doth corrupt the natural tast of the Mouth that it cannot trâ—â—ly rellish the sweetness of Wine or Honey but it seemeth unpleasant Yet in the Unconverted and Corrupt State men are truly sensible of the inward work and operation and appearance of God in the Divine Principle of his Light Life and Spirit in Judgment and Wrath and Terror so that they can feel the Word of Life in them as it pricketh and woundeth them in their hearts and is as a Hammer an Ax a two-edged Sword and Fire in their most inward parts against not only all manner of actual Transgression but against the very habits and habitual Inclinations of Sin laying the Ax to the Root of the Tree and striking at the very nature and being of sin in the heart Blessed is the Soul that being truly sensible of this inward work of judgment hath a true love unto the same and doth patiently lie under the judgment the pricking the hammering the wounding and bruising and breaking in pieces vea the killing and burning and as it were utterly consuming and destroying the Soul until the life and nature of sin be slain therein and the Soul be throughly cleansed and redeemed thereby Now whatever Soul hath the least experience of this kind it may certainly conclude it is the true and infallible effect of the Divine Light and Principle and not of the Natural and Humane for even as the light of the Moon has no heat nor can burn any thing though never so combustible but is sensibly cold even so the Natural Principle in its utmost extent has no true heat to tender or melt the Soul can kindle no true Fire in it to purifie or refine it from sin or consume truly the least sin hence 3. The Operation of the Divine Principle in its very first appearance by an innate purity and perfect contrariety to sin doth work in the Soul against all sin and the nature of it and hath a wonderful antipathy against it even as good Physick doth work in the Body against a Disease and this contrariety is most sensibly felt in the Soul and as it is entertained causeth powerful and unusual motions to seize upon the Soul and sometimes on the Body also until Sin be utterly vanquished and overcome But the Natural Principle hath no such perfect contrariety to Sin as being it self exceedingly corrupted and defiled therewith 4. The Divine Principle worketh most powerfully and sensibly when the mind is silent and doth rest from its own meer natural workings and especially from its soaring imaginations and lofty reasonings And although in the unconverted state it seldom or never is perfectly silent yet at sometimes it is more silent quiet and calm than at other times for even the Sea doth not alwaies rage although it alwaies have some motion 5. The Divine Principle never worketh at or in the will of man but only in the will of God Whereas the corrupt and depraved will of man can set the Natural Principle on work when and how it pleaseth 6. There is somewhat that is unexpressible and cannot be named in words but can be inwardly felt both in the Divine Principle and all its Operations whereby through an innate self-evidencing Power and Authority it doth really distinguish it self and may be really discerned as distinct from the natural and humane principle and all its workings as also from the more subtle and cunning transformings of the Enemy if the Soul be but diligent and watchful to observe the same and have a true desire to understand the difference and clearly to distinguish the one from the other And indeed this innate self-evidencing Power of the Divine Principle is that principally whereby it can be discerned from the Humane and Natural for although it is truly distinguishable also by its effects as Christ said Ye shall know the Tree by its Fruits yet the question at present relates to the state of those who are but newly convinced and so have but little experience of its effects in them Also seeing there are counterfeit effects as a counterfeit Holiness Purity Humility c. The true effects cannot be infallibly