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
into the hands of sinners to be so dealt with as it came to pass in the fulness of time And according to this in a true sense it may be said that he bore the weight of his outward sufferings in great measure from the very beginning As even among us men what we do certainly foresee of sufferings or trials to come upon us for the future doth affect us with no less weight many times in the foresight of them then in their accomplishment yea sometimes more as every one knoweth by some experience And that he was given up and resigned in the very beginning to come into the World outwardly and suffer those indignities and cruelties with many other deep trials was certainly a sacrifice of a sweet smell before the Lord and was very acceptable and satisfactory unto him VI. And thus according to the plain and genuine sense above mentioned obvious to the weakest capacity we may truly say that all the benefits and blessings which come upon men or have come upon them from the very beginning for either their justification or sanctification have a spiritual relation and respect unto Jesus Christ both in his inward and outward coming and his doings and sufferings in both by which he gave perfect obedience unto his Father and thereby he hath obtained the free Gift to come upon all unto justification of life Therefore we are not too nicely to distinguish betwixt the influence of his inward and outward coming and the effects thereof but rather to take them conjunctly as in a perfect conjunction having a perfect influence upon all mankind for their reconciliation and renovation unto God as obtaining that measure of Light and Grace from God unto all and every one whereby it is possible for them in a day to be saved VII And indeed we do very freely and willingly acknowledge that the 〈…〉 aforesaid by his obedience and suffâ—â—â—ngs even in the outward hath by his satisfaction unâ—o God obtained it that man may come into justification and favour with God but not any otherwise but upon these terms viz. upon their Faith and Repentance Mortification or dying unto sin and living a new life of holiness and righteousness unto God otherwise all pâ—etence unto Justification by Christ his Satisfaction is but a deceit and a cloak for men to sooth and gratifie themselves in their sins and lusts for the Lord justifieth only his own Seed and them who are begotten and born of it in whom the righteousness of the Law is fulfilled through the Power Life and Spirit of Christ manifest in them who walk not after the flesh but after the Spirit to whom there is no condemnation And these terms videlicet Faith and Holiness are very gentle and easie forasmuch as Christ is freely given of the Father unto all men to enable them to the full performance thereof Also here is another great errour and mistake among Professors generally that they do not conceive that Christ did really suffer for and by mens sins but only at his outward coming which mistake is grounded upon this other mistake that Christ had no being as man but at his coming into the outward and consequently could not suffer which consequence behoved to be admitted if the ground on which it was built were true but it is utterly false for it is most certain from the Scriptures Testimony that he suffered all along by mens iniquities as where it is said I am pressed under them c. Amos 2.13 and that he was the Lamb slain from the foundation of the World yea that he endured the old world with much long-suffering and many other places For even from the beginning he was Mediator therefore he is said to be the beginning of the creation of God the first-born of all creatures And why might not Christ suffer in men before his outward coming as he doth now suffer in them long after it even as Paul speaketh of the sufferings of Christ which remained to be accomplished in him for the Seed which is Christ according to his participation with the Creatures hath been the same in all Ages and hath had its sufferings under by and for the sins of men in them all for the removing and abolishing of them This outward coming of the Lord Jesus and his Conception Birth Life Sufferings Death Resurrection and Ascension c. is one of the greatest and profoundest mysteries of the Christian Faith and hath an exceeding much deeper sense and consideration than most apprehend or than any can apprehend but as it is opened unto them in the Life Light and Spirit of Christ in their own particulars And therefore I do admonish and warn all yea I obtest them in the Power and Spirit of Jesus Christ that they do not make any slight account of it or undervalue this great and glorious mystery that shall be the eternal object of the Saints contemplation for which as among other things they shall eternally adore and admire the infinite goodness wisdom mercy and power of the Lord in and over all his works And if the mystery be not opened unto them as aforesaid let them be silent and hold their peace not meddling to measure the mysteries nor this mystery of God with the weak and shallow capacity of their own apprehensions And seeing the Lord has given me some in-sight and knowledge thereof in a measure and that by the Revelation of the Spirit and Life of his Son in my heart I may not forbear to mention and declare somewhat of it unto others which I warn and admonish all that shall read or hear of it to beware of judging of the same but in the express sense feeling and opening of the same Life and Spirit in their own particulars It hath been commonly taught and supposed that the coming of Iesus in the outward and his becoming man had no further in it but that the WORD which was from everlasting did assume the true nature of man in Soul and Body â—nto an immediate union with it self commonly called the Hypostatical or Personal Vnion and that this Manhood of Chriâ—t was conceived in a miraculous way by the Power of the Holy Ghost in the Virgins Womb. All which is willingly granted and truly and cordially believed by me But I say there is yet a further thing in it than they yet speak of or apprehend and it is this That even that holy Birth and Conception as it had the real and true nature of man so it had much more viz. a certain Divine Perfection as I may so call it through the wisdom given me of God whereby it was not only the whole and intire Nature or Birth of Manhood but was more yea much more than a man It 's true it is commonly granted that Christ was more than a man yea both God and man which is true but yet they do not apprehend the thing whereof I speak For tho they grant Christ was both God and man yet they do
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
heart of every man In and through which Seed the Divine Light Life and Power or Vertue and Glory of Jesus Christ is only revealed unto men in a saving way by the Holy Spirit VII That this SEED in the hearts of unholy men is the least of all Seeds but as the mind comes to be turned towards it in faith and love it grows up to become greater and greater till it be the greatest of all VIII That according to the arising and growth of this Seed in mens hearts the Divine Light and Life c. of Jesus Christ comes more and more to be revealed and made manifest even unto the perfect day IX That there is some manifestation and revelation of the Divine Light and Life in this Heavenly and Divine Seed in the hearts and minds of the most unholy and unrighteous unto their Salvation in a day or time of Visitation given them of GOD. X. That the nature of this Seed is so unchangeable holy pure and incorruptible that it can admit no unclean thing to enter into it nor unite therewith nor can it be defiled with any uncleanness of the spirit of man but worketh alwaies against the uncleanness and every unclean unholy and unrighteous thing in man through that Divine Vertue and Power that is in it to destroy and consume the same and work it out of the heart and mind of man XI That the manifestation revelation and shining of the Divine Light in this Divine Seed in unholy men is not of the same manner and kind as in the holy for in the holy the Divine Light shines in the immediate manifestation of the love joy peace goodness and glory of God which doth after a manner unconceiveable to unholy men refresh and comfort the Souls of the holy and doth admit them to approach thereunto and unite therewith so as to live and walk therein and have the fruition thereof But the Divine Light shineth in the unholy but in remote manifestations of the love and mercy of God and that also but as it were by glimpses and flashes and as through a vail The manifestation of the Divine Light in an immediate way that is proper unto unholy and unrighteous Souls being that of judgment reproof convictions and condemnation the Divine Word working in them as a Hammer a Sword and a Fire even as the Refiners Fire and the Fullers Sope for their mortification and cleansing XII Now it is fit that in this place I should give some description of Holiness seeing it is improper to declare of the way of attaining unto Holiness and yet not to declare what Holiness is Therefore at present referring the more large description of it to what will be afterwards more fully treated of I shall only in these few words describe it HOLINESS as a man can be partaker of it is a mans being like unto GOD so far as he can receive a likeness unto him which is by receiving the Image of God in its compleat form and having his heart soul mind and spirit with the understanding will affections and all the powers thereof according to the capacity of each impressed or stamped therewith So that the whole Soul in all its powers answer unto this holy Image as the wax answereth unto the seal or as the Cloth that is put into the Diers fat answereth in colour or die unto that in which it is dipped which is the baptism that saveth not the putting away the filthiness of the flesh but the answer of a good conscience or mind towards God as aforesaid XIII This Divine Image is according to the Lord 's ordinary way of working in the hearts of his people not found or begotten in an instant but raised up by degrees from the Divine Seed the formation of which as it requires the Divine and Supernatural Concurrence of God as a Father and as the principal cause and worker so doth it also require the Concurrence of the Soul on the other hand so to speak as the Mother to conceive it in its most inwards as the Mother conceiveth the Child in her Womb which is a Divine Birth and in Scripture is called Christ formed within and the Flesh and Blood of Christ because his Divine Light and Spirit dwelleth and tabernacleth therein and there through conveigheth the manifestation of it unto the Soul XIV Now a mans regeneration is not simply the having this Divine Image raised and formed in him but it is somewhat consequential thereunto for it is by this Image through the mighty operation of God therein that the Soul comes to be regenerate And so the regeneration of the Soul is distinguishable therefrom as the effect from the cause yet where ever this Image is raised or formed in any measure in a mans heart that man in some measure proportionable is thereby regenerated and renewed for the Divine Image is no sooner formed in any measure but it doth in some measure effigiate or impress the Soul and infuse its pure tincture Blood and Spirit into all its Powers which the Soul drinking in it becometh assimilated or lâ—kened thereunto yet still retaining its own original essence A very plain and clear Example whereof we have in Cloath which being dipped in the Diers Fat drinketh in the tincture or die even substantially and yet it retaineth its own essence so that it is the same Cloath still only hath another die and colour from the tincture which it hath drunk in and substantially got it incorporated in it self XV. But before this Divine Image can be formed in the Soul or that the Soul can be tinctured or leavened therewith the Soul must be cleansed and purified from the pollution and defilement it hath received from the contrary Image which is that of the Serpent even as according to the former Example before the Cloath can receive the die it must be washed and made clean also the Image of God and of the devil are of so contrary natures that they cannot live in one and the same place of the Soul wherefore there must be some room prepared in the Soul in its most inwards out of which the Serpentine Image must be expelled before the Divine can spring up and there must be some place in the Soul cleansed and purified for it to be conceived in for it cannot be conceived nor grow but in a clean and pure matrix or womb according to which doctrin it 's evident that mortification must go before regeneration in some measure But I do not say that the mortification must be total and pass oveâ— the whole Soul and all sin and unrighteousness in it before it attain unto any measure of regeneration for that is contrary unto all experience for that we find both the Images having some place in us for some time but they cannot have one and the same place to live in because of their exceeding contrariety and indeed the mortification and regeneration of the Soul go on proportionably so that where the
the other part may be of the enemy yea the Soul may begin to do something well and in the Spirit and yet end it in the Flesh through its weakness and inadvertency Nevertheless we must not conceive any such mixture possible as if what the Lord doth in the Soul and what the Soul doth with him and by his Power and Spirit could be corrupted and defiled by the Enemy Nay for the work of the Lord is still pure so far as it goeth But now the Soul giving way to the Enemy he enters and so putteth a stop to the Lord's work at that time but he can never defile or corrupt it And thus the Lord's part of the work is still his and the Enemy hath no share in it nor any influence upon it so as to defile it but he may stop it as the Lord permits him and as the Soul gives him way so to do Now one may readily object According to this it would seem that so long as sin hath any life or power in the Soul it being as is said the Devils Kingdom it were impossible for it to do any work unto the Lord and in him from fiâ—st to last but that it should be marred and stand in the mixture as aforesaid for the very state and condition of the Soul being in the mixture as partly the Holy Life and its Powers having place therein and partly the unholy life and its powers How can it be but that the work it self should stand in the mixture also and that proportionally according to the mixture of the Souls own state and condition For while the Soul is working that which is good by the Powers of the Holy Life in and with the Lord will the powers of the unholy life be idle and asleep or rather will they not work in opposition Yea will not the Devil move strongly in them to resist and mar the work of the Lord Answ. This objection indeed doth evince that the things is somewhat difficult but not impossible It 's true the powers of the unholy life do of their own nature incline to work in opposition to the work of the Lord and Satan will never be wanting as much as he can to move and stir them up but this answers it plainly that as the Soul turns unto the Lord and breaths unto him through the Powers of his own Life and Spirit for preservation and continueth thus inwardly turned and converted unto him in fear watchfulness and singleness the Power of the Lord God cometh over the unholy Life and its Powers yea and over the whole power of the enemy therein and doth bind and captivate them that they can no more prevail to hinder the Soul from doing the work of the Lord in purity and perfection in a measure then if they had no such place in it Even as in the outward if I were doing a piece of work and some strong bodied man had a resolution to stop or mar me yet if a stronger than he come and bind him up I may do the work compleatly maugre him he may fret and make a noise like a mad Dog or Lion upon a Chain but he can do no more And truly we have found the truth of this many times in our own experience that as we have kept diligent nigh unto the Lord with our minds towards him in tender breathings and desires that we might be preserved we have found him chained as aforesaid But when we have but a little become remiss and suffered our minds to slide back from that diligence and watchfulness as was requisite then the Lord suffered the enemy somewhat as it were to break loose upon us and use his strength in some measure against us to the end that thereby we might be stirred up unto the more watchfulness And indeed many times we find it so with us in this matter as it was with the Jews at the rebuilding of the City who were so put to it that while they builded with the one hand they behooved to fight against the adversary with the other Thus ye may see that there is a time wherein sin and its powers may be captivated before it be utterly slain and the strong man may be bound before he be utterly cast out CHAP. IX Shewing How that though Works can have no great influence upon the very first beginnings of a Holy Life that being only received through a receptive Faith yet they do greatly conduce unto the growth and continuance thereof also unto the killing and mortification of the sinful and unholy Life with its powers more and more till it be utterly slain where also the distinction of a twofold property of Faith viz. Receptive and operative is somewhat opened WOrk out your Salvation said the Apostle with fear and trembling It is observable he did not bid them begin their Salvation with works but that they should work it out or proceed in it through works which is a manifest proof that works have a great use and service promoting and carrying on the Salvation of the Soul though they cannot begin it and concerning the great use they have unto this effect Paul the same Apostle said again Rom. 8. If ye live after the flâ—sh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live Wherein these two things are plainly implied 1. That carnal and evil works that is a living after the flesh occasion death upon them who are come to some measure of spiritual life evil and unholy works are deadning and killing they are like a cankeâ— which eat out the life of the Soul 2. That good and holy works serve not only to preserve the measure of the holy life already attained but to increase and improve it And this same the parable of the Talents doth plainly hold forth for he who received but two Talents yet improving the same and putting them to use they became multiplyed into four so he who received the five by using them gained other five Many other Scripture exaâ—mples could be brought to prove the Trâ—â—â— of it but these shall at present suffice Moreover the very nature of the thing doth also demonstrate it for it is here the same as to the spiritual life as it is in the natural for the natural life and the powers thereof become stronger and stronger the more it is upon motion and exercise as we see by dayly experience but there is this difference that the natural Life after it hath come to its heighth doth decay and even spendeth or consumeth it self in its motions or workings for it is but a temporary thing Whereas the spiritual life is eternal and doth never at any time decay or diminish through its workings but is thereby perpetuated It is such a good plant that it ever groweth and flourisheth and bringeth forth twelve manner of fruits every Month where it is well occupyed or improved and never of its own nature decayeth or waxeth barren
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 the Revelation that he shall work lying and false wonders and cause Fire to come down from Heaven videlicit in appearance to deceive them who dwell upon the earth Yet we have a plain and ready answer to this objection which is this The Presence of the Lord in the Soul in the Divine Seed doth send forth such a manifestation of his own Light and Spirit in it which discovereth infallibly the works and deeds which are wrought in the Soul whether they be of God yea or nay and putteth the Soul into a capacity infallibly to discern them and to know whose they are And though the Enemy be never so near in his subtle workings to deceive thee the Lord is as near and nearer to reveal him But as for them who deny Immediate Revelation in these days they leave the Soul at an utter uncertainty that it cannot know the work of God in it from the work of the Enemy For seeing they deny that the operations of his Spirit are objective and objectively manifest they are but as certain blind or blank lines and impressions drawn upon paper which no man can read or perceive But having shewed this at more length elsewhere I shall not further proceed in it at present Now if thou wouldst desire to know the truth of thy Conversion by a way prior to that of effects which is needful yea it were needful for thee to know in the very first instant in which thou setst about to perform thy acts of Conversion whether they be true yea or no Also whether that be the true presence or manifestation of God unto which thou dost convert or but that false and framed god above-mentioned or Satan transforming himself into the likeness of God thou shalt know thus If it be the true God and the true Christ he doth manifest himself so to be for God is Light and Christ is the Light of the world which lightens every man that comes into the world that they may believe and turn unto God Now as there is no way to know the Light even that which is outward but by it self and the manifestation that comes from it so there is no other way so certain to know God and Christ but by the Light and Spirit of manifestation which proceed from them And of this I am verily perswaded that there is no man upon the face of the earth but that there is some manifestation of God so plainly and evidently set before him as that he cannot but be convinced that it is the LORD and that frequently whose appearance in the heart is so far different from every false appearance of Satan or any god or image of him which the Soul makes to it self or can make that it may very plainly and infallibly distinguish the one from the other and needs not to be deceived unless it wittingly and wilfully give up it self to be deceived And if thou ask Wherein doth the appearance of the one from the other so far differ that it may be so easily discerned I answer In this the true appearance of God and Christ Jesus is against every sin more or less in thee whether of Flesh or Spirit and by it thou art reproved of every sin in some measure yea and it worketh as Fire against the Briaâ—s and Thorns against every sin in thee and the body and root of it though at first thou wilt not be so sensible of it as to have a particular observation of all thy sins yet thou wilâ— find it working against them all as it were in a heap sparing none of them nor reconcileable to any of them So that what ever particular sin is brought under thy particular observation thou wilt find the appearance of Christ against it as much as any But now the false god which a man maketh unto himself in his mind is very reconcileable to many sins which thou art plainly convinced to be sins and he can dwell with them and let them flourish and grow largely in the heart and not be a devouring fire against them yea the false and counterfeit god is an enemy tâ— no sin at all and would never reprove or disswade thee from any sin but o 〈…〉 thee And this is the hypocriâ—es 〈◊〉 and the high flown notionists god whom they in some sort stand in awe to offend as to some â—ross outward acts or even some inward also because they have shaped him in such and such a form as is contrary in appearance to such and such sins But as for thee love him that reproves every sin in thought or desire word or work and is dreadful unto every transgressour more or less yea is as a devouring fire against them for that is the true God Now this appearance of God thou shalt observe to manifest it self in a little small Seed the least of all Seeds in the very inwards of thy heart which is meek and holy and pure and harmless and is contrary unto nothing but sin can be reconciled with any thing save sin but with no sin in any measure I have found it with me the more to insist on this particular for that I certainly know there are many who are wofully bewitched with a mystery of Iniquity in relation to this matter being like Capernanum exalted to the Heavens as it were in their notions about God so as to think they daily contemplate and enjoy him and yet it is but an Idol and by the children of Light they are seen and felt to be it darkness and the Seed is felt to suffer in them and to â—e in the very bonds of death notwithstanding all their high and lofty imaginations Now if the Seed be raised in thee so that the Holy Life and Powers thereof become formed though but a little thou wilt feel it and its powers as manifest to move stir and spring in thee as ever the Mother felt the Child to spring in her Womb so that thou canst no less doubt of the one then she can of the other and so by the stirrings and movings thereof thou wilt begin to be acquainted with the Spiritual refreshments and joyes of the Children of God CHAP. VIII Wherein divers Advertisements and Cautions are given unto the Soul in relation unto its applying it self unto Works or operative Exercises inward or outward through the Holy Life and the Powers thereof WE are his Workmanship said the Apostle created unto Christ Iesus unto good works that we should walk in them So that the Lord giveth not unto any man the being of a holy life with its powers in vain or for no effect but that he should make use of it and them to bring forth good works even as the Husbandman planteth his Vines and other Trees that they may bring forth Fruit. We must improve and make use of our Masters Money to profit withal that our Talent may encrease to the honour of him who hath given it unto us and to our own happiness and comfort
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
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
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The good House-wife made a Doctor Or Healths Choice and Sure Friend Being a plain way of Natures own Prescribing to Prevent and Cure most Diseases incident to Men Women and Children by Diet and Kitchin-physick only With some Remarks on the Practice of Physick and Chymistry by Thomas Tryon Student in Physick The Second Edition To which is added some Observations on the Tedious Methods of Unskilful Chirurgions with Cheap and Easie Remedies by the same Author price bound 1 s. 6d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or a Treatise concerning Baptisms Whereunto is added a discourse concerning the Supper Bread and Wine called also Communion by Thomas Lawson Dagon's fall before the Ark Written Primarily As a Testimony for the Lord his Wisdom Creation Products of his Power Useful and Necessary Knowledge Capacitating people for the concerns of this Life Secondarily As a Testimony against the Old Serpent his Foolishness with God his Arts Inventions Comedies or Interludes Tragedies Lascivious Poems Frivolous Fables Spoiling Philosophy taught in Christians Schools Wherein as in a Glass Teachers in Schools and Colledges may see their concern neither Christian â—or Warrantable by Thomas Lawson A short Work but of greatest Concern by William Tomlinson price 3 d. A Collection of the Writings and Epistles of our Antient Deceased Friend Iohn Whitehead price 3 s A Collection of the several Books and Epistles of our Antient Deceased Friend Charles Marshal price 3 s. The Spiritual Guide which dis-intangles the Soul and brings it by the Inward Way to the getting of perfect Contemplation and the Rich Treasure of Internal Peace Written by Dr. Michael de Molinos Translated from the Itâ—lian Copy 9 d. Christ's Spirit A Christians strength Or a plain Discovery of the Mighty and Invincible power that all Believers receive through the Gift of the Spirit First held forth in two Sermons on Acts 1.8 and after Published for the Instruction and use of those that are Spiritual anno 1645. by William Dell Minister of the Gospel of Jesus Christ. 6 d. Christ All in All. Opened in a Sermon by Mr. Stephen Crisp late of Colchester in Essex Exactly taken in Short-hand as it was delivered by him in the Meeting-Houâ—e of the People called Quakers at Devonshire-house without Bishops-gate London And now Faithfully Published together with his Prayer after Sermon 2 d. Tender Counsel and Advice to the Flock of God every where By a Lover of Truth and Righteousness William Bingley 4 d. An Abridgment of Eusebius Pamphilius's Ecclesiastical History in two Parts Part I. A Compendious Commemoration of the Remarkablest Chrâ—nâ—ligies which are Contained in that Famous History Part II. A Summary or brief hint of the Twelve Persecutions sustaind by the Antient Christians with a Compendious Paraphrase upon the same Whereunto is added a Catalogue of the Synods and Counsels which were after the days of the Apostles together with a hint of what was decreed in the same by William Caton 1 s. The Saints guide or Christ the rule Manifested by way of Positions Conseâ—â—aâ—ie and Queries Wherein is contained the Efficacy of acquired Knowledge The Mission and Maintenance of Ministers And the Power of Magistrates in Spiritual things by John Webster the third Edition 6 d. A Brief History of Trade in England Containing the manner of its Birth Growth and declenâ—â—on and the several Occasions thereof With some proper Remedies to recover it from its present Languishing condition to its former Flourishing Estate by Thomas Tryon Merchant 1 s. 6 d. Instructions for Children and others By way of Question and Answer Demonstrating to them How they may come to know God and Jesus Christ whom to know is Life Eternal by S. Hunt price 3 d. Where may be had also Bibles Testaments Concordances Spelling-Books Primers Horn-books with Writing-Paper Paper-Books c. and Marriage Certificates on Parchment Stamp'd