KNowledge of the Mysteries and hidden Properties of na­turall things, is for the most part the study and delight of the earthly man. Knowledge of the divine and glorious Mysteries of God in the Gospell, is the study and delight of the holy and heavenly man.

Mr. Venning in ingenuous and godly man, hath of late in a small book of his, set forth a Saint in the Theoreticall and Practicall Part, in seeming contradictions, yet very lively and truly.

I shall cast in my Mite into this Treasury, though it be not worth the looking on; yet it may challenge to be of the same coin, though small.

1. He dwells in love, and love dwells in him, he loves all that bear his Fathers Image, a spark or a flame; where he beholds his Fa­thers stamp, he receives the person, he that loveth not his brother, abideth in darknesse, 1 Joh. 2.11.

[Page 2] 2. He is more inwardly holy, then out­wardly holy, he had rather be that which he seems not to be, then seem to be what he is not; he desires not the face of Ianus, but the heart of Jesus.

3. He abstaines from evill, not because men may see him, but God; he speaks like Ioseph, Gen. 39.9. How can I do this great wickednesse, and sin against God? The sight of God is more in his eye to affect him, then the sweet­nesse of sin is to allure him: As I remember a Monk being tempted to Adultery, the Har­lot brought him into a secret place, and told him none could see them there: He answers her, who is God? is he nothing? bring me to a place where God seeth not, and I will commit it.

4. He estimates himselfe the least of all Saints, as Iohn, I am but a voice and no more, Mar. 1.3. he prefers all men before him, yet he aspires to live above the highest Saint, he would be more holy then they, and yet more humble.

4. He walks so exactly as if there was no Gospell, yet he dies so comfortably, as if there was nothing but Gospell. Or thus, he so strictly lives, as if he were to be saved by his own works, yet dies, as if there was no Law, his language is Pauls, Phil. 3.14 [Page 3] I presse forward toward the marke, as men run in a race, striving for the mastery, so doth he.

6. He is never satisfied with grace, but soon filled with the world, Ioh. 6.34. Lord, e­vermore give us this bread, not now and then, but alwayes, he knowes there is more in God then can be desired, and yet he desires more then he can attain to.

Lord, feed me with the crums that fall from thy table, rather then let me want, if I may not tast the finest of the wheat, let me have the courser, so it be bread it will nourish me: Davids language is his, As the Hart pants after the water brooks, so doth my soule after the living God; not a dead letter, but a quick­ning spirit, not the title or term of a God, but the living Lord: nothing below himself will serve his turne; unlesse I injoy God in all, I want every thing.

7. He is more afraid of sin then hell; for he knowes, where sin reigns not, hell hath no dominion; and yet he can say, [1 Cor. 15.55.] O death where is thy sting? Death came in by sin, take the cause away, and the effect will cease.

8. He respects Gods glory more then his owne profit, and he will pluck out his right eye and cut off his right hand, rather then God shall be dishonoured, nothing is dearer [Page 4]to me, then him who makes me deare to him­selfe, 1 Pet. 2.7. to such as believe he is pre­cious, or honourable.

9. He is more afraid he shall not suffer for Christ, then afraid to suffer for him; I must, saith a gracious heart, tread his steps, follow him to his foot, injoy the Crosse, and then I shall know how to weare the Crowne: we must fill up the measure of his sufferings be­hind in the body; gold is not pure, till it be fire-proof, all things must be tried by fire, I count all things but losse and dung, or dogs meat, not worth the looking on: my owne righteousnesse must be burnt up, that where in I formerly boasted, must now suffer losse, I am ready not to be bound only, but to die at Jerusalem for the Name of the Lord Jesus; self and legall righteousnesse would pull me back from this suffering, but die I must to all such carnall interests; I am to be lost to the flesh, that I may be found in the spirit as for outward sufferings he expects them also, the ashes of holy men are the best compost to manure the Church; if I die in fire, God will make me out of the ashes; he saith to dry bones, live.

10. He loves all truth, for the Authors sake, not for him that speaks it. that truth which strikes at his sin, as well as that which [Page 5]shewes him a Saviour; Lord lead me into all truth, cut out my dead flesh, let not sin rule over me; rebuke them [...], sharply (or cuttingly) that they may be found in the Faith, Tit. 1.3. if God doth wound him, he knowes it is for his good.

11. He counts the highest life in the crea­ture to be the greatest death, and knowes he can never live well untill he be out of the world, Psal. 119.96. I have seen an end of all perfection; in seeing one thing in the world he hath seen all; for all in the world is but the same earth appearing in various formes and figures, the world▪ to him is but as the track of a ship at Sea, soon made and soon marr'd, all its beauty is but skin-deep, 'tis a Tohu and Bohu in a comely garb.

12. He prayes more to have sin cured, then to have it covered; Lord take away my sin ra­ther then the affliction, leave no sore unhea­led, though I suffer by it, yet I would have no sore left running, least the dogs of this world feed upon me, I would not be meat for such cormorants, as Paul (2 Cor. 12.8.) be­sought the Lord thrice against his temptation, so doth he, he seeks to weare out sin by his warring against it.

13. He knowes his happinesse consists not in knowing the nature of God, but in being [Page 6]made partaker of the Divine Nature, a bare knowing God to be, cannot make me to be; such as are joyned to the Lord are one spirit, 'tis spirit-work to know God, I must be di­vine as well as speak so, 1 Pet. 2.3. If ye have tasted that the Lord is gracious; the word [...], gracious, notes sweet, profitable, tast makes judgement, I must tast God to be good, sweet, gracious, and then I shall act and speak divinely.

14. No grief goes so neare his heart, as his grievous strayings from the life of God; he holds it as necessary in some respect to sorrow for sin, as to joy in God: they that sowe in tears shall reap in joy, there must be a seed­time before a harvest; as David speaks, so doth he, Psal. 51.4. Against thee, thee onely have I sinned: that which aggravates an evill is that it's committed against love, Peter thus went out, and wept bitterly, Semper Lachrymis suffusos habuisse oculos; some observe that e­ver after Peter had his checks furrowed with continuall tears: relapse into sin makes re­lenting.

15. He receives strikings as well as strokings with patience and thankfulnesse; a true son of Job, the Lord gives, and the Lord takes away, blessed be his Name, not curse God, and die, as the woman counselled him.

[Page 7] This effeminate woman the world is mans Tempter to miscall his Maker, look on God saith she, he afflicts thee to destroy thee, he will damne thee at last; a gracious heart answers, thou speakest like a foolish woman, Rom. 8.28. I know all things worke for my good, frownes as well as smiles, whatever is called good, or whatever is called evill; God brings light out of darknesse, unity out of disparity; as God speaks, so doth he, Esa. 54.17. No weapon formed against me shall prosper: the true prosperity of a thing is in its con­tinuance, but all things against me shall have a change, therefore not prosper: he ec­choes to David, it's good for me that I was afflicted, affliction in Gods Schoole makes us proficients.

The more you beat the wallnut-tree, the more it bears; so the Saints gaine by losses, after such an afflicton, such a mercy I had: contraries frustrate one another, life doth death, joy doth sorrow, affliction first comes, and ploughs up the fallow ground of my heart, then is the seed sowne; he speaks not as that wicked King, 2 King. 6.33. This evill is of the Lord, why should I wait any longer? but rather, what evill in me brought this? true and just are all thy Judgements, O Lord God.

[Page 8] 16. He sees nothing of the flesh dwelling in another, but asks at home, Is not this evill in me? As Plato, when he saw any one dumb in the street, would speak to himself, Num e­go talis? Am not I such a one? the more in­ward any thing is, the more strong, whether it be good or evill; sin is most aggravated by a supposing secresie, he makes inquiry as the Disciples, Mat. 26.22. Master, is it I? He loves to ask, though he be not guilty.

17. He is as holy in his Closet as in the Church, when from the Saints, as well as with them; in all his walkings he is as light in the world, Mat. 5.16. no society of men can ex­tinguish his fellowship with God.

18. He so pursues holinesse, as if he held free-will; yet he prayes for it, as if he had power to do nothing, 2 Cor. 3.5. We are not sufficient of our selves to thinke one good thought, man cannot work in Gods Mystery, 'tis an Art, which all the Masters of Art are yet but punies in this School, divine lessons are weightier, harder and higher then their di­vinity Lectures.

19. He counts no sin small, but believes e­very sin hath weight enough to weigh him to death; if he discern a mote in his brothers eye, he thinks there is a beame in his owne; he had rather make sin more then it is by ag­gravation, [Page 9]then seek to make it lesse; for he that hideth his sin shall not prosper.

20. He is more zealous for power then forme, he had rather leave undone smaller matters, then neglect the weighty things of the Law; righteousnesse, justice, truth, these have Gods proper stamp upon them, there­fore to be most looked after.

These are some cleare demonstrations of a practicall Christian, for there are many false Christians now gone out in the world.

GOD in this last age is making out his truth in plainnesse, whereas in former ages it hath been much clouded; therefore marvell not, if thou readest that which will be gain-sayed.

It hath been a great dispute amongst men, whether Repentance go before Faith, or Faith Repentance? I shall not erre against truth, nor yet disagree from some men, to say that Faith is alway before Repentance in the con­version of a Sinner to God; and if this be [Page 10]true, then it will necessarily follow, that Faith ought to be preached before Repen­tance.

For, I judge Faith to be the instrumentall cause of Repentance, and not Repentance the cause of Faith: It is true, that in the con­version of a sinner to God, Faith and Repen­tance ever go together; yet Faith is the first-borne, and may challenge the right hand of fellowship.

Now the difficulty seems to be opened in this particular: It is very true, that Repen­tance is (for the most part) discovered be­fore Faith to men, therefore men judge that Repentance is, and must be before Faith.

I answer: First, that it will not follow alwayes true, that the first in appearance, is first in the soul; Faith I compare to the seed cast in the ground, Repentance I call the blade sprung up from that seed: Now no man will judge so weakly, that because he seeth the blade first spring up, therefore the seed is not there.

Againe, you may understand it by this al­lusion; when a candle is lighted in a room, and I come into that room, true it is, I have the light first in my eye, and see that first, yet the candle was there before the light was; so it is often true, that repentance is first appre­hended, but not first wrought.

[Page 11] Consider secondly, that if Repentance be before Faith, then I ask, what doth that Re­pentance avail man? If that place be true, Heb. 11.6. Without Faith it is impossible to please God? I may then safely conclude, if Repen­tance is first, why was not Ahab and Judas their repentance accepted? was it not for want of true Faith? I never found in Scrip­ture, that any did truly repent before faith; Job in his last Chapter when he had seen the Lord he abhorres himselfe; Isai. 6.5. so Isaiah when he had seen the Lord, he cries, Woe is me, I am undone; so that generall promise runs, Zach. 12.10. They shall look upon him whom they have pierced and mourn for him: all implies a seeing before sorrow.

I put the case thus: Suppose a man should meet with his friend, but disguised, and so should take him for his enemie, and kill him; now when his vizard is taken off, and he finds that it was his dear friend, what think you, will not sorrow follow? so untill a soule come to apprehend that against his Saviour, his Father and Friend, he hath wounded him that loves him, when he seeth this, he will sorrow kindly indeed.

For a man will never be willing to account his own state bad, untill he is brought into a beliefe of a better state in Christ for him; [Page 12] Peter, who was a Disciple of Christ, could ne­ver have repented of his sin in denying his Ma­ster, if he had not looked upon him; much less is a sinner able to repent of his sins, but from a saving sight of God in Christ.

Now this being undeniably true, then faith in Christ must be first preached: And herein I know, many godly men in their preaching go against their own principles, who all say, that repentance without faith is dead, yet they preach repentance first, and qualifications; a man must be so and so humbled, before he must lay hold upon Christ: and by this means many poor souls are kept under the hatches, dare not lay hold upon Christ, untill so far humbled; I my self having repentance, being kept four years under this law, and thought it presumption in me to believe my sins pardo­ned, untill qualified. Truly I must judg this to be a branch of Purgatory, and meerly legall, where men put knots upon a truth, that it can­not be nakedly discovered to sinners on earth.

Object. But an Objection may arise: Did not Christ in his first Sermon on the mount preach repentance when he said, Repent, for the king­dom of heaven is at hand? Mat. 4.17. Did not John also preach the same doctrine? Mar. 1.4. so did not Peter preach the same, Acts 3.19: Repent, that your sins may be blotted out?

[Page 13] Answ. I answer, that it is true, Christ did so; but note, it was before the Gospell was come; Repent, for the kingdom of heaven is at hand, presently to follow upon it; and the word ( [...]) repent here signifies a change of the mind onely: Christ he was a fulfiller of the Law, and spoke many things as in that relation: and this doctrine was suited to the Pharises, who thought all was well; Christ tells them, they must be of another mind, or els no salvation; they must have another kind of faith then what they already had: Now here men mistake, who take repentance in the latitude of it, and so suppose humiliation and sorrow must first be, before faith. I would ask any soul that had true repentance, this questi­on, When they were in a state of sorrow for sins? What made them thus sorrow? Was it not first because they had offended a loving Father? Or secondly, had they no secret hope in them that Christ would be merciful, though at present they durst not lay hold upon him? why did they sorrow els, if they had no dram of faith they should be saved, their tears were then spent in vain. I am confident, never any man was yet converted, but he had the sparks of faith, though not flaming. Therefore I may safely conclude, that for any man to preach repentance before faith, is not to preach the [Page 14]Gospell, but the Law: And further, if they own the title of Ministers of the Gospel, why then they should obey his generall command, Mark. 16.l5, 16. Go ye and preach the Gospell, he that believes shall be saved, he that believes not shall be damned: Surely if Repentance must first be preached, then why should Christ exclude it in this great command? I know not who can teach his Master, and if the word (Gospell) signifies glad tidings, as all men judge, I wonder in the order of the Gospell wherein should the Gospell excell the Law, if it bids men first repent, and then believe? this is no good newes, to tell me I must first repent, be humbled for ray sinnes, the Law speaks this of it self, such a kind of preaching is as if I should first put out a mans eyes, and then bid him look upon me.

I. Object. But some may object, What is the meaning of that place in Acts 20.21. where Paul testified to the Jews and Greeks repentance towards God, and faith towards our Lord Jesus?

1. Answ. I answer: That true it is, in the conversion of a sinner to God Faith and Re­pentance ever go together; yet Faith is first in order of nature in the soule: and for that place of repentance towards God, I under­stand not that it must be preached or wrought, but Paul here onely distinguisheth [Page 15]the objects of Faith and Repentance; God considered absolutely in himselfe, is the per­son whom we have offended, or disobeyed, repentance must be in respect of him; God came in Christ reconciling the world to him­self, and so under this notion there must be faith upon Christ; so that this Scripture makes nothing as to the order of faith & repentance.

2. Object. But doth not Paul say before faith came we was kept under a Schoolmaster, and the Law was our Schoolmaster to bring us to Christ? Gal. 3.24. Doth not that humble us for Christ? and if so, then we are to be quali­fied in some sense before we believe.

2. Answ. I answer: That Paul saith the Law was, he speaks of it as in the time past, that is to say, before Christ came the Law was a Schoolemaster, and we were ever learning, but never able to be proficients by it; but it was but untill faith came, there faith is taken objectivè, for the object of faith: we were un­der the dominion and killing power of the Law, not that it can prepare us for Christ, for then Christ could not be a perfect Saviour: And although most men interpret it by allu­ding to a Schoolemaster, who fits Schollers for the University, so (say they) the Law is a Schoolmaster to prepare men.

For my pare, I rather with submission to [Page 16]the unbiassed judgment, suppose the word [Schoolemaster,] rather notes this, that the Law had the mastership and rule over us, and we was subject to what it threatned; but when Christ came this Schoolmaster had us not un­der his bonds and punishments, as if by it we could be taught everlasting life; and as Christ saith, Call no man your Master, but one even Christ: so that the Law cannot be under­stood in this sense, that it prepares us for Christ, unlesse this preparation be meant that it leaves us under condemnation; Rom. 3.20. For by the Law is the knowledge of sin, yet not an efficacious knowledge of sinne, so as to shew us a Saviour, but it will cause us to run from him.

And indeed take a man simply considered, as obeying the Law, he never cares for a Saviour, thinks he is well enough, as the practises of the Pharisees testifie fully to us.

3. Object. But how are those promises true, where God calls (Mat. 11.28.) such as are weary and heavy laden, and I dwell with him that is of a humble and contrite spirit, and the whole have no need of the Physitian, but they which are sick? Must not men first be qualified before God call them?

3.Ans. I answer: First, these places do not demonstrate that every man must be so before [Page 17]faith, but only declares, that it is possible men are, and may be by the Law so terrified for sin: yet this also is by the spirit, altough they may have terror, yet this cannot be true humiliati­on, but a legall afrightment for sin: These promises are only to testifie Gods bowells of compassion to such as well as others, and from his mercy calls them to believe in him, mean­ing, as I candidly interpret it, that unlesse God calls them, they wil stil be mourning, and think they are not qualified sufficiently for him; and therfore God manifests his love towards them.

2. Ans. But secondly, I answer, if the Gospell must be preached only to such upon conditi­ons, then I ask how can it be a free Gospell? which notes it comes without any such condi­tions to be performed by us. And further, how can a man follow Christs command to preach the Gospell to every creature, if qualification in any sense must go before? Paul teacheth us another lesson, Tim. 1.15. This is a faithfull say­ing, Christ came to save sinners, of whom I am chief, he saith not if they are humbled, but calls to sinners indefinitely, qua sinners, Christ comes to give us faith, that we may be humbled.

Qu. But may not repentance then be prea­ched? yea, in its proper place as a fruit of faith: I would have all that go under that no­ble title of Preachers of the Gospell to [Page 18]consider Pauls speech to the Corinthians, 2 Cor. 5.20. Now then we are Embassadours in Christs stead, as though God did beseech you in us: We pray you in Christs stead be ye reconci­led to God; That is to say, we speak in love to you, that through love you may receive and believe that testimony which God hath given of his Son; and what is this testimony, but to believe that record that God is a Father to us in Christ? I might mention divers other places where Faith is first laid down, as Acts 8.37. where Philip said to the Eunuch, If thou believest with all thy heart thou mayest; so Joh. 6.29. when they asked what they should do to be saved, why Christ answers, This is the work of God, that you believe on him whom he hath sent: To end this question with that place in Acts 5.21. Him hath God the Father exalted to be a Prince and a Saviour to give repentance and remission of sins; this is plain, Christ gives repentance, but how? through faith: Therefore Christ must first be discove­red according to the whole tenor of the Gos­pell.

THe glory of man is to understand truth distinctly without confusion: Prayer in generall is the going out of the heart to God from a divine discovery of a greater good then man hath yet attained.

Men cannot pray for that which they ap­prehend no need of; emptinesse is the womb that produceth Prayer, and as fire is the cause of heat, so the sense of a want of God draweth forth the spirit to cry after him: Before Adam fell, there was no necessity of Prayer, for he wanted nothing; neither do I conceive if Adam had stood Prayer had ever sprung forth, so that we weare it as a badge of our imperfection in this life.

Qu. Whether it be the externall voice that makes Prayer? some think that no man can be said to pray, unlesse he speake with his tongue.

Answ. I answer: That the externall de­livery of words cannot be a substantiall part of Prayer; for if it be, then I may teach a a Parrot to pray: but thus far I acknowledge, that it is the outward forme, and that which [Page 20]God hath instituted to be amongst men; for no man can say, I pray, unlesse there be utte­rance, and in outward expressions another Saint judgeth of my heart, so that as to out­ward appearance, no man can demonstrate anothers praying, but from the heart to the tongue.

But let us take heed of confining prayer onely to a way of utterance; for I prove that a Christian may pray, and never speak a word, as in Rom. 8.26. The Spirit helps our infirmities with sighs and groans unutterable: Sure then the tongue cannot manifest what is in a Christian many times when he prayes; for these sighs and groans are the immediate goings out of the heart, which there is a want in words to expresse.

Further, the Spirit saith, Pray alwaies, sine intermissione, 1 Thes. 5.17. Without any ceasing, for so the word [...] signifies; now no man can verbally pray alwayes, for if so, then he could have no oportunity to do any other exercise: If it substantially consist in voice, how then shall a dumb man pray? some were born tongue-tied, yet I hope no man wil say they may not pray; so likewise I would ask how many, or how few words make a prayer, if properly that be any thing as to the substance, what made the Publicans saying, [Page 21] God be mercifull to me a sinner? there were but six words, was it not his heart that made it a Prayer? yea, sure. Put I conclude this with Hannahs Prayer, I Sam. 1.12. When, she prav­ed, Eli marked her mouth; now Hannah spake in her heart, only her lips moved, he thought she had not prayed, because he heard not her voice, but the Spirit saith she prayed; alas! many are not able to speak words as other men can, shall we conclude upon that that they may not pray? God doth not so much respect what words he utters, but with what heart he cries to him; therefore let none ju­stle out one truth with another, for a Prayer is demonstrated both wayes, yet I say, he that hath the spirit of prayer will use both, and let no Professor judge prayer only in outward appearance, as the world doth, but judge righteous judgement: This I hint at onely for the comfort of some Christians that want words to expresse their heart.

THis question not rightly understood, makes a difference of judgements a­mongst men, some saying, we ought to pray for pardon, others we ought not.

And it may seem strange, that one justified, pardoned, should after this pray for pardon of those sins that are already pardoned; this may suppose Christ hath not fully satisfied, so then the question will be, whether we may pray for pardon of such sins as are done a­way by Christs death? For I say, this is unde­niably true, that the Father is fully satisfied for all the sinnes of those which believe on him.

To understand this then, I understand par­don with this distinction, that there is a two-fold praying for the pardon of sin.

The one is as to a Judge.

The other is as to a Father.

Now the right apprehending these two will resolve the scruples.

1. First then as to a Judge, I may after the manner of men, give this allusion; God sits [Page 23]as a Judge upon the Bench to execute Malefa­ctors: Now for a believer to pray unto God for pardon under this notion, is not according to truth; for I am not now to suppose God sits as a Judge to me, and so pray, this is only for unbelievers, as I may demonstrate it by this instance.

The Judge that sits in the seat of Judica­ture hath many malefactors brought before him, he condemns them according to Law.

Now suppose it lies in the Judges breast to acquit whom he will; he clearing any from the punishment, the prisoner is cleared from that fact; now he knowing himself freed sayes no more, Good my Lord forgive me, if he doth the Bench will tell him, he is already pardon­ed, and so bid him hold his peace.

Now under this notion all men stand be­fore God as guilty; now it lies in the heart of the Father to pardon whom he will, when he in Christ manifests this salvation, then the penalty is taken off as to finall Judgement, you will then plainly judge it at least weak­nesse in such a man to say, Lord forgive me, when he knowes his sin is pardoned: For this is only a prayer of unbelief at best, as Paul testifies, Say not in thy heart, who shall ascend into Heaven? this is to bring Christ down from above; that is to say, this denies that Christ [Page 24]hath not performed what the Father sent him to finish, this is derogatory to Gods love ma­nifested in his Son.

But I must confesse a converted man at first by reason of misapprehensions may pray for a further assurance of that pardon, for few men at first have full assurance.

Object. But it may be objected, that David after converted, prayed, Psal. 51.9. Blot out mine iniquities; it seems David by these words thought his fins not all cancelled.

I answer, David might thus pray, as not thinking all his sin was pardoned, but it was father his want of Faith, then that they were not pardoned; and in that Psalm we may read, when Nathan the Prophet came and told him he was the man that killed Ʋriah, the suddenness of the word struck to his heart, and so from thence he thought God had not forgiven all his sin: He ought to have sor­rowed for his going aside, but not de­spaire.

Now we are not to suppose a change in God concerning this act, but onely in our selves, as David describes the blessednesse of the man to whom God imputes not sin, Rom. 4.7. And whose sinnes are forgiven and covered: This word covering is a metaphoricall speech, shewing that God looks not now upon us as [Page]sinners, in respect of condemnation, but only in Christ, and so hath fully pardoned and acquitted us from that condemnation that might fall upon us; for we are not to consider God in this sense, one while forgiving sin, and another while imputing it to us: And indeed where ever any man that truly believes so prayes for sin to be pardoned, is but a deceit of the Serpent to keep us in continuall fears to think God at one time sits over us as a Fa­ther, another time as a Judge: For, it is not necessary for a Believer to doubt, as many say, though I know God hath many ends for our good in that also.

I conclude this particular with this afferti­on, as before is cleared; That for any Belie­ver once justified (in foro conscientiae) to pray for pardon, as to a Judge, not onely makes Christs death imperfect, but savors somthing of Popery, as if I could not be fully saved by that satisfaction; and I advise all that truly beare the name of the Lord, to take heed of Prayers made thus in unbeliefe, for they hereby bring themselves under the Law of Workes, and hinder the progresse of much spirituall good in their souls.

But secondly, there is a praying for the par­don of sin as to a Father: Now in this sense my judgement is, that a believer ought to pray for pardon.

[Page 26] For want of this distinction that is laid down, many (though otherwise godly) think they ought not to pray for pardon, and all that they have for it is onely taking pardon but in one sense, and do not distinguish it.

But some suppose God seeth not sin in his people, because he is fully well pleased and reconciled to us in Christ, and so if he takes no notice of sin, then it is our weaknesse to ask forgivenesse of that which God seeth not; and for this opinion that place of Scripture seems in the letter to favour, Numb. 23.21. He hath not beheld iniquity in Jacob, nor trans­gression in Israel; now we must understand the ground of this speech, Balaam had recei­ved command from God to blesse his peo­ple, and Balaak thought that cursing should be pronounced against them, therefore this place onely testifies that God seeth not sin in his people, so as to condemne them, nothing shall prosper against them, God doth not so see sin in them as to cause the fruit of sin to take hold upon them, for there is no inchant­ment against Israel, they are covered with his garments, therefore freed from all such sor­ceries.

But I hope none will deny God to be a Father, and though sin is said to be covered, yet it is absurd for any to conceive sin can be [Page 27]carried out of Gods sight, for he is every where, and such an opinion makes God not omniscient, and consequently not God.

Further, I would ask whether that place be true, 2 Sam. 11.27. the sin David commit­ted was evill in the sight of the Lord, now David was a Saint in as true a sense as any are, yet God saw his evill, and we can­not believe but if man may see sinne, God much more.

But some say, God may see it, but in re­spect of his will, he hath bound himself not to see it by abolishing it out of his sight, and cloathing us with his righteousnesse.

I answer, God hath in his will determi­ned not to see sinne, so as to condemnation and punishment: he will not so strictly take notice of sinne in them as in the wicked, in such a capacity, Hebr. 4.13. all things are naked and open in his sight, that is, not the least things, but the most inward and secret things of the heart, they are dissected or ana­tomized, ( [...]) cut up as Chyrurgians doe a creature, to find every vein, or muscle; thus if God seeth sin, then it makes way to prove that pardon of sin may be prayed for: Now Christ hath not taken away the relati­on of God as our Father by his death, none will judge that true.

[Page 28] What then is the relation of a Father, may not he chastise his son? yea, sure; as for in­stance, A father that hath one only son that is sole heire to his lands, the son sometimes may crosse his fathers command, and he may correct him for it, yet he bids ask him for­givenesse, and I will not chastise you, yet the son knowes his father cannot disinherit him for his untowardnesse.

Thus God is a father to a believer, who somtimes may disobey a command; now may not God in this relation of a Father in love chastise his child for good? and though a Saint knowes God will not disinherit him, yet he will ask forgivenesse in this sense; as Augustine saith, Abyssus peccati invocat a­byssum poenae, one deep calls upon another, the deep of sin on the deep of punishment; but to a Saint I judge that all punishment for sin, according to the terme of the word, is taken away, only a loving correction, whe­ther God castigates for sin, or from sin, I have a latitude in my judgement to suppose both may be true; and I believe that Christ never so satisfied God, as that he should not correct his people; for Christs death did not at all extend to that particular, when Christ bad his Disciples pray, he exhorts them to say, forgive us our trespasses.

[Page 29] Now if they need not to ask pardon in this sense, why was this Petition included? so it is spoken to Saints by the first words, say, Our Father; now in what sense this Prayer may meane we should aske pardon? I answer, onely as to a Father, and no otherwise; so John, If we confesse our sins, he is faithfull and just to forgive us our sins, 1 John 1.9. why, was not sinne for­given before? Yea, in respect of justifica­tion; but this confession and pardon is on­ly under a fatherly relation: Yet hereby I doe not understand, that our Prayers make any change in Gods Will, but rather in praying God doth manifest what he will do to us and for us; so then I judge that a Christian ought not to pray to God as a Judge for pardon, but may consider him as a Father.

GOD from age to age brings forth some old truth as new unto the world; there­fore let not the Reader stumble, if he find that here which may at present be contrary to most mens judgements.

For that opinion of some that say the world is judged already in the Saints in some respect is true, to him that lives in spirit; but I will not speak of that, I leave the end to try all things.

My discourse shall only be of this question, Whether this visible frame of things shall be destroyed, or changed, which is a great que­stion amongst godly men; which I say not that I will resolve, but only hint at it as the truth is manifested in me: First, that this vi­sible world shall be destroyed by materiall sire, as some places seem to allow, as 2 Pet. 3.7. where the heavens and the earth are kept in store reserved unto fire, some think that as the old world was destroyed with water, so the Anti-type must be like it, that is to say, de­stroyed by fire.

[Page 31] An argument for this opinion may be thus framed.

Fire is an element strong and fierce, there­fore all matter that is tangible by it may be consumed, but the visible world hath matter fit for fire to feed upon, therefore it shall be burnt.

But this argument is more logicall then theological, and it wil not be a hard matter to prove that a great part of the earth, and hea­vens is not matter for fire, but rather fights a­gainst it.

In the 12. Verse of the aforesaid Chapter, the heavens being on fire shall be dissolved, and the element shall melt with fervent heat, that as fire consumes all stubble, so there shall be an ut­ter consummation: So in 2 Thes. 1.8. he shall come in flaming fire taking vengeance: some from these places conclude, that it will be materiall fire, and all things shall be burnt up.

Now to answer these places, there are some Scriptures that speak not of an utter desola­tion, and if I erre, consider with thy self I am not alone.

I may ask whether those former places speak of fire in a metaphoricall sense, and by way of allusion and no more; that as the na­ture of fire is to purge and purifie drosse out of metalls, and it suddenly burnes up all [Page 32]combustible matter, so this may note the sud­dennesse of that change, and that it will purge the world of its drosse: And for the havens melting with fervent heat, it may point this to us, that they shall melt so as wax doth by the candle, where it is not destroyed, but onely made pliable to receive the impression of the scale: so the heavens may thus be said to melt, that is to say, not destroyed, but only changed from those corrupt qualities that are in it, not of the substance, it shall receive the deep impression of Gods image and glory.

Now to illustrate this, that there will only be a change, 2 Pet. 3.13. Neverthelesse we look for a new heaven, and a new earth, wherein dwells righteousnesse. This seems to allow, that only the corruption shall be taken away, and we shall have a new heaven and earth in righte­ousnesse. They shall be brought forth into a state of purity, freed from bondage, Non per interitum pristinorum, sed commutationem in melius; not by a destruction of the old, but by a change into a better: so David speaks, Psal. 102.26. The heavens shall waxe old as a gar­ment, as a vesture shalt thou change them, and they shall be changed. He saith not here de­stroy them.

[Page 33] Now the changing a thing is a converting the same to the best advantage.

And the allusion seems to be strange, that as a vesture when changed is not destroyed, but onely refined, drest, the best side outward.

So the world hath at present corruption covering it as a garment; therefore it may be translated into a better state: For, if Davids words hold true, then it must be changed, but not destroyed. And indeed the worst side of the world is now outward since Adams fall.

But I will not determine whether this change will be by materiall fire, or whether fire in those places be a figurative speech. For the instrumentall cause of this change, I may have some ground to suppose the contrary, but will leave this to the end which tries all things.

Some have converted these Scriptures into other mysterious senses, and I judge a spiritu­all use may be made of all things: Yet let none be so ignorant as to bind one sense up­on such places as these are; for some Scrip­tures have both a literall and a spirituall mea­ning under them.

For instance, where Christ is said to raise the dead, cleanse the lepers, heal the sick, and the like, no man can truly deny but that CHRIST did fulfill this in the letter: [Page 34]yet he doth it in a spirituall sense: also every man hath Microcosmos, Ecclesiast. 3.11. a little world in him: Now God in order to the great change; begins first in mans heart, therefore let Christians take heed of denying one truth by binding it to another: For to avoid error I would take such Scriptures in the largest sense, for both these meanings may be in few words.

THE whole Creation since Adams fall hath been subject to innumerable evills and changes: Now some are of opinion that all creatures shall be restored, excepting such as are for the food and cloathing of man, and they give this reason, because man shall have no need then of such helps, but shall be per­fect.

I answer: By the same rule all creatures shall not be restored; for every creature in its kind doth conduce to the life of man, as might be made easily to appeare: For what­ever concurres to life may be called food and [Page 35]cloathing; so that if any creature may be ex­cluded from this liberty by the former opini­on, then all may.

But doth not that place testifie that all shall not be restored, Isai. 60.19. The Sun shall be no more light by day, nor the Moon give light unto thee, but the Lord shall be thy everlasting light. I might give a spirituall sense of these words, but shall only answer as to the que­stion; it seems by this place that the Sun and Moon shall be destroyed.

I answer: The Prophet speaking of the glo­rious appearing of God, intimates all such lights shall be darkened as we have walked in without himselfe: But if it may be litterally understood, then mark the words, he saith not the Sun and Moon shall be no more, but they shall give light no more; that is to say, their light shall be no more in respect of that profit man hath had by them, for God shall be our light, our state will be beyond the creatures perfection, much lesse shall we want their light: Yet they may be, though we have no benefit by them, as no man is so blind in judgment as to say the Sun is not, because it is under a cloud; and as the greater light swallowes up the lesse, so this testifies onely that the light of God will swallow the light and lustre of all excellencies, as to our ad­vantage, [Page 36]yet they may still be. So then I judge there will be a restauration of all things, and those words witnesse it Rom. 8.21. The creature it self was made subject to vanity, and it shall be delivered from the bondage of corruption into the glorious liberty of the sons of God.

Now then the bondage of the creature what is it, but a subjection to corruption? Look then what liberty the sons of God ex­pect, the same all creatures are to have; but it is in suo modo, in their kind, or according to their nature: I say not a part of the creati­on, but the whole creation (or every crea­ture) groans for the manifestation of the sons of God. And although they have not a sense of liberty, yet they have of misery: so Acts 3.21. mentions a time when there must be a re­stitution of all things. Now if the whole creation hope for that which they should ne­ver attain to, why are those Scriptures menti­oned so fully to this point?

Therefore I conclude, that there will be a generall restauration: but whether they shall be restored to the state in Adam, or more glo­rious, I will not fully determine: yet suppose it will be a more glorious perfection.

THis question being more difficult then necessary, I may not search into the time, holding it godly wisdome to be ignorant of it; yet many men have weakly betrayed their wisdome in spending much time upon this particular.

I will onely hint at some probabilities that divers have supposed about it.

First, there were many Jewes got an opi­nion from one Elias a man eminent amongst them, who said, that as the world was made in six dayes, and the seventh God rested, so the world should stand six thousand years and no longer, and strengthened his opinion upon 2 Pet. 3.8. One day with God is a thou­sand years, and a thousand years one day, and thus taking a day for a thousand years, six dayes make six thousand; but alas, he con­sidered not the ground of this expression, which Peter onely useth to confute the sleep­ers of those dayes, that thought God was far enough off, he condemns their security, and informes them time is nothing to eternity.

A second sort were such as by Arethmetical [Page 38]numbers, as by a witty invention calculated the time, as one did out of two words, Con­fLagratIo MƲnDl, finding so many numeral letters in these words as make up 1657. from thence concluded, that in that year the world must end; and to hold up this opinion, they say Noahs flood was in 1657.

So others, as Picus Mirandula, said it should end in 1905. And formerly in Ger­many divers went about, saying, in such a year it must end: As I have read one Thoda a wo­man in Germany in 848. went about streets and told people that she had it from an An­gell, that the world should end that yeare, whereby many became prodigall of their goods, fearing they should not spend them in so short a time. Others more moderately divide the world into six Ages, and say the seventh Age the end must be; the Ages are thus divided.

• First, from the Creation to the Flood.
• Second, from the Flood to Abraham.
• Third, from Abraham to David.
• Fourth, from David to the Captivity.
• Fifth, from the Captivity to Christ.
• Last, from Christ to the end of the world; so that the beginning of the seventh age will be the full restauration: And as Enoch was the seventh from Adam, and was translated, [Page 39]for God took him; so this may be a figure of this state, that the seventh Age God shall be fully manifest: This opinion my judge­ment leads me to believe nearest to truth; for certainly this is the last age, as Heb. 1.2. witnesseth.

Now to such as will descant upon time, to shew their learning, I will leave them to learne what those words meant, Mark. 13.32. But of that day and hour knoweth no man, no not the Son, save the Father.

ALthough I am against such as prefix a time to this change, yet as great men send Harbingers before them to give notice of their coming; so God hath divers mes­sengers that proclaime this coming.

1. First is the unsealing of the Scriptures, God reveals not all at once, as time shuts up, truth opens, God hath truth for severall a­ges; Daniel was bid to seale up the book till the end, Dan. 12.4. the nearer the end is, the more open will such truths be as concerne [Page 40]the end; God will not draw his curtains ful­ly open, not shew all at once, men shall run to and fro, and knowledge shall increase.

First, this intimates an inquisition in people after the Lord; they shall inquire the way to Zion with their faces that way: as snow ga­thers by rowling, so truth shall mightily increase by going to and fro, the nearer the Iudge is, the more the people run and in­quire when he comes.

Secondly, to and fro notes the sweet­nesse of fellowship amongst brethren, they shall run to and fro, backwards as well as forwards, not to this friend, or that friend, but to back friends as well as bosome-friends, there will be no respect of persons in this sense: this notes his coming nigh who is him­selfe no respecter of persons: The poor and the rich will be one with a knowing soule, the language will not be, I will go to the rich mans house; no, the rich hath many friends, but the poor are destitute. When a house is on fire, men say not I will stay at home, because I am rich, or an Officer, but all run to quench the fire; so when there is a fire of an inlightened understanding kindled, then we shall see Saints go to a Lazarus as well as to a Dives: Knowledge is much im­proved in these days, I wish it be as well pra­ctised.

[Page 41] 2. The second note is, the coldnesse of love amongst Professors: Many shall be no­table quench-coales in this last age: Honest Latimer saw love so cold in his time, that he thought Dooms-day at hand: But alas, how dead are Professors now in love! And the reason is, because mens affections are placed upon Opinion, and not upon practice: Such a man is of my opinion, therefore I love him; this is self-love: Lord, what a hellish fire will this kindle! May not a man be thy brother, and yet not like thee in all things?

I would ask all Professors this question, What is it you love in one another? Is it the form, or the power of god linesse? One part divides from another, because they are not in way, or that way of worship: But consi­der, this is not Christ all, and in all?

I suppose none ought to be so ignorant as to say, A man is the lesse a Christian, because he is not of the Presbyterian Church so cal­led; neither is he the lesse a Christian, because he is not of the Independent Church so cal­led. If you all hold the Head, you are of one mysticall Body, and I hope will meet one day meet together as the generall Assembly and Church of the first-born, whose names are writ­ten in heaven, Heb. 13.23.

Have fellowship then in the spirit of truth [Page 42]and uprightnesse. Basil complains of his time, That he saw more union in Arts and Sciences, then in Divinity, by reason of those conten­tions that were amongst brethren. For, men in disputes rather dispute for self, then truth: Pride will not let men submit, though con­science tells them they speak against truth. This coldnesse of love demonstrates the change not far off.

3. The third note is, the working of mi­racles, Matth. 24.24. Men usually admire a thing done beyond their capacity; such works have naturally a great force upon mans fancy: As the Jewes require a signe, so the zealously ignorant shall mightily follow and adore such men.

Many there are that out of weaknesse of judgment think there can be no preaching, be­cause the Apostles did work miracles.

I answer, that miracles were not in any de­gree essentiall to make a Minister: For, the Apostles might preach without them; onely God was pleased to use them, for the first planting the Gospell: And although some may expect miracles in these last times, which I confesse must come to passe, yet I know no place that mentions, that God will send any of his people that shall work them, but rather they shall be false Prophets, as Mat. 13.22. te­sties. [Page 43]The Papists in their Legend of lies tell the People, that they are the true Church, be­cause they work miracles; but they are lying miracles.

Signes are only for unbelievers, and the Kingdom of Heaven cometh not by observa­tion. Such then as will not believe untill they see miracles wrought, I may say to them as A­braham to Dives, Luke 16.31. They have Moses and the Prophets, if they will not heare them, neither will they believe, though one rose from the dead.

So that where working of such miracles are, it is a signe of a false Prophet; and I will never follow a man the more, because he may have this gift.

4. The fourth note is, when the Gospell is going through the whole world, Mark 13.10. And surely God is beginning much in this work to gather his Saints together: More in­struments God wil raise for this purpose, then ever were since the world began: For, we see God is breaking down those Lawes and di­stinctions that hindred many men from this glorious work: But I will not absolutely de­termine the severall wayes God useth to con­vert men: For, a man may be converted by the reading some Scriptures, or by some thoughts of God; that is in a sense a preach­ing [Page 44]to the heart, when God speaks within him, saying, this is the way, walk in it: Sure I am that the Gospell shall run and be glori­fied.

5. The fifth note is, when the fire of love goes out, then the fire of persecution comes in; the brother shall betray the brother: the nearer Antichrist is to his end, the greater will be his rage: And this must come to passe: For, I observe, the more zealous any man is for form then power, the greater persecutor will such a people be, when authority is on their side. The reason is, Because such men do it out of conscience to God. Paul was the greatest persecutor we read of among the Jewes: The time shall come when men that kill you shall think they do God good service, Iohn 16.2.

He that is born after the flesh will perse­cute him that is born after the spirit: Ishmael will trouble Isaac. God hath pulled, down one horn of this Antichrist, I pray God we may not see a sharper rise in its stead, when the face of Religion is onely washt, but not the heart; an outward reformation, but an inward deformation: Ier. 9.4. Then trust not in a brother, for he will utterly supplant: it is hardest to reconcile brethren, for love causeth jealousie.

[Page 45] When you shall see the abomination of de­solation [Mat. 24.15.] standing where it ought not: surely there is no place where abomination ought to stand: This alludes to Jerusalem, a place where Christ and his Disciples had preached, they offered sacrifice, but to their own nets, made a shew of wor­ship, yet under it acted abomination, persecu-and injustice.

I pray God it, may not be so with thee, O England, to be a professing people, talk of holy walking, yet in this holy place to act wickednesse, injustice, oppression, self-seeking and covetousnesse, to make Religion a skreen to all irreligious practises; this is an iniquity to be punish'd by the Judge: How abomina­ble is it for one man, to pretend his neigh­bours good, yet under that notion to take his lands and livings over his head? Many men make use of Religion as a stirrup to get a horse-back into the worlds preferments; Lord! whether will that man run, horse, ri­der and all to destruction! Such men have Gods censure, you eat my people as bread, to shew thy selfe as if thou wouldst feed Gods people, yet under it act such abomination as is odious to all; as the fisher baits his hook with meat for the fish, when he intends onely to make the fish meat for himself.

[Page 46] This is such an abomination which God in­tends to pull downe in all, as he hath most gloriously begun this work, so come Lord, is the language of a true Israelite, throw it down in me and every one.

The scarcity of upright, unbiassed hearts notes the end nigh; a reall friend like Christ who shall find, to prevent this mischiefe that may justly come upon us? I advise all that professe the name of the Lord in sincerity, however they are called or distinguished by the corrupt man, that they would love all that be are their fathers image, though it be small, not for form sake, but for godlinesse sake, love the truth as it is in Jesus, not as this man, or the other man speaks it, and untill this be, for my part I believe divisions will increase, which is the rode way to persecution. Mark the words of James, Pure Religion and undefiled before God and the Father, is this: To visite the fatherlesse children, and widdowes, and to keep your selves unspotted from the world, J am. 1.27.

GLorious things are spoken of this last age, and divers opinions there are about it; some conceive a personall reign of Christ, as Rev. 20.3.4 They lived and reigned with Christ a thousand years; but I understand this spiritually that he shall reign in them, not as he was upon earth, as some dream, for Acts 3.21. saith,the heavens must retain him til the time of restitution of all things: Some thinke this thousand years began at his birth, others at his Resurrection, there being books extant on this subject, shall not speak more of this; for to me I find not the least ground of a per­sonall reign of Christ: when he went away, he never said, I will come a gaine personally, but I will send my Spirit that shall lead you into all truth, not that I will come again in flesh upon earth, and live a thousand years, but in Spirit; and in that place it is said, they lived and reigned with Christ a thousand years, but it saith not upon earth, for there is no such word.

But I must truly say, there will be a glori­ous [Page 48]rest for the Saints in divers particu­lars.

As first, in powring out the Spirit, Joel 2.8. Acts 2.17. In those dayes I will powre out my Spirit on all flesh, your sons and daughters shall prophecie, you shall not say one to another know the Lord, for you shall be all taught of God; this promise in my judgement hath this meaning in it, that we shall no longer rest in men, ye shall not need that any man teach you, man with his principles, parts, learning: you shall no longer say to this man, or that man, teach us, for ye shall all be taught of God, you shall be brought off from that sot­tish opinion in the world, that think none but men learned in Arts can teach, no my Spirit that shall teach you, ye shall then come to acknowledge Gods teaching in all, for ye shall be made to confesse, that it is not Paul, Apollo, nor Cephas, but Christ in ail that tea­cheth: this promise doth not overthorw the preaching of the Gospell, as some men may judge, but is a comparative speech, signifying what knowledge shall be in these last times, and no man shall therefore believe a thing true, because the Minister saith so, but they shall have a spirit of understanding given to know things, as 1 Joh. 2.27. declares to us, that as the same anoynting teacheth us, so we shall [Page 49]judge whether it be God or man that speaks, and those weak words shall be laid aside, as we now say, such and such a man taught me, this is a destroying thy Maker; therefore thou shalt say, It was the Lord, and I knew it not.

I have many times admired why Christians get so little by hearing, and I find the cause to be this: they go to hear men and not God, and so they divide; if you be not taught of God to love another, you can never learn it of men: Alas! man is but the cane in which sugars lies, the trunk through which God speaks; man is but John Baptist, a voice and no more; this will be a blessed time when we shall give every thing its due, not say such a man can teach me more then another, this is a calling upon Malcham, to make some King or Ruler over thee, besides the true God; Call no man therefore your Master, (or Tea­cher) but one even God.

2. Secondly, there will be much love and quietnesse amongst people; the Lion shall eat straw like the Oxe, the Wolf shall dwell with the Lamb, they shall not hurt, nor destroy in all my holy mountain: These are metapho­ricall expressions, to note God will mightily restraine the spirits of men; what a wonder is it to see a Wolfe lie quiet with a Lamb? so it will be, all Lion-like devouring, tyranni­zing, [Page 50]prosecuting spirits shall be as a Lamb, made still, and stirre nor, God will turn Lions into Lambs, great abominable sinners into gracious Saints: Knowledge shall cover the earth, as waters cover the Sea; that is, compa­ratively to former times: Men shall be filled with this divine wisdome, the fool shall con­demn the wise, the weak the mighty, Isai. 2.4. They shall beat their Swords into plow shares, what ever was as a sword to kill, destroy lives, liberties of one another, that sword shall be turned into a plow share, it shall now worke for the good of all: this notes to us abun­dance of peace that will be in mens spirits; no more cries or persections shall be heard in our streets, the time is coming that persecu­tion shall cease, Mic. 4.5. All people will walk every one in the name of his God, and we will walk in the name of the Lord our God; all such Lion, and Wolvish spirits shall be taken a-away.

3. Thirdly, for an outward peace how far that will extend, take a few hints: That cer­tainly tyranny shall be abated much, and ju­stice shall run down like a river; Esa. 32.18. The people shall dwell in quiet habitations; and shall sit every man under his vine and his fig tree and none shall make them afraid, Mic. 4.4. No power outward or inward shall dismay them, [Page 51]for the mouth of the Lord hath spoken it: the abundance of corrupt Lawyers shall be pulled down, and when that is done, then re­joyce, O ye inhabitants of the earth, for Ba­bylon, or confusion and deceit is falling, and untill this be done, we must expect no fulfilling of justice to run as a river: we have some streames already, but those de­ceivers stop the currents they are such as darken caunsell, Luke 11.52. keep the key of Knowledge, and by that gaine wedges of gold to themselves, and Diana must down in all. To performe this worke, God faith, Isai. 1.26. I will restore unto you Rulers as at the first, and Judges as at the beginning; God sits now a refining and gives us great hopes of Judges and Rulers, hating cove­tousnesse and selfe-ends; there must be such as are like Melchisedeke, to know no kin­dred or friend, when in Authority for­get all relations, but doe justice to all without respect to this or that friend, Levit. 24.22. There shall be one manner of Law as well for the stranger as the countrey­man: The Law shall be plaine, easie, let corrupt men seek what they can to hinder it, the stranger shall know it, he that hath no learning, as well as he that hath; the same to the poor as to the rich.

[Page 52] So from all this I say not that the Saints shall have only an earthly glory, grow high, and they onely possesse the high places of the earth; but my judgement is, that there shall be a sweet moderation in Government: and though we cannot expect all in Authori­ty should be Saints, yet man (though car­nall) shall have a spirit for the liberties of the People, and shall deal justly.

Now when God will accomplish this worke he hath promised, I may not fully conclude, but say it shall be wrought within these few yeares; for I see God is coming to throw downe oppression, injustice, tyranny, in all powers on earth, and he hath already laid the way and foundation for this worke in these last eight years; therefore rejoyce O ye people, for God is delivering you from those outward bondages.

DIvine Joy ariseth from a sight of, and af­fection to the most glorious object: Now in the working of joy it is necessary, that there be a union, to and with the object, for no man can delight in that which he neither knows nor affects: and indeed these two are the wings of the soule that heighten this joy.

Now in the order of joy, these two things much aggravate it.

First, Contemplation in the mind of man, fixed upon the object; for every man, by a se­rious and solid meditation of what the affects, hath a various delight in him, according to the nature of the object.

Therefore God, by way of expression as to us, did not so much rejoyce in his fiat, as in his vidit, not so much when he gave all crea­tures a being, as when he saw their good­nesse; and he had much delight in his works made, because in them he beheld his own I­mage and glory.

A soul thus beholding God, as one with him in Christ, being taken with the object, the thoughts of God are sweet to him, as Da­vid, [Page 54]I thought of thee in the night season, and it was sweet to me; for serious meditation carries this soul sometimes in a rapture above it self; and when a Saint comes to apprehend their infinite good in God, he is swallowed up in himself, and all fears are vanquished in him, and is as Paul whether in the body, or out of the body he can not tell; Paul had for­got his former state by the present pursuit of his desire, and overflowing of his affections towards that immortall good he saw, he had forgot himself, and had a new self. Thus the soule when filled with joy, all its former fears are buried in the present joyes, as Jacob when he heard his son Joseph was alive, his great fear of the losse of Benjamin was at present o­vercome by that joy he had of Josephs safety: Thus a soul, when touched with the loadstone of the Spirit, is drawn up into a greater joy and glory. Joy in this sense makes death light and small in a Christians eye; for suting of en object opposite to death, which is life, and by this beats out the dismall apprehen­sions of it, and with Paul 'cries, O death, where is thy sting? As Mariners when they come to land, make a shout to note their joy of a safe arrivall; so the soul by divine joy is carried from the sea of earthly confusion, and arrives safe into the land of Canaan, where [Page 55]his joy is unexpressible: thus divine Joy comes through the understanding, and works much upon the other faculties: This we may ob­serve in all men, that according to their con­templation, so commonly is their joy or de­light; for the mind of man feeds upon his de­light, as the Bee sucks sweetnesse from the flower, as a worldly man his mind, and con­sequently delight is most upon his riches.

2. The second assistant to joy is hope, or confidence in the mind, whereby a man waits for the accomplishment of his desires; as a man in prison inferrs joy to himself from that hope he hath of liberty; for indeed hope doth enlarge joy, by carrying us from our present fears, to our future joys, Rom. 12.12. Rejoy­cing in hope; this quickens our present joy by hope of a more full joy; for confidence addes strength to the weak, and courage to the fear­full, so hope drawes in joy as the loadstone doth thee needle; Rom. 5.2. Rejoyce in hope of the glory of God: it makes absent things pre­sent, and we feed upon those joyes that are to come; now besides those grounds of joy there are others that much widen it.

1. First, the sudden and unexpected ap­pearance of any good to us surprizeth the soul with much joy, as the long departure of a dear friend, his return to us not looked for, [Page 56]or expected, causeth more joy, then if he had given notice of his coming.

The reason of this is, because they surprize us, and so stir up that affection in us more ear­nestly. Sudden joy hath so wrought upon some bodies, that they have died pleasantly in the midst of their joyes. I knew a man in Christ two years ago that was carried up in spirit into the heaven of joy, that at present he wisht he might die instantly, to go to that blessed fellowship. Some have been so trans­ported beyond themselves, that they have forgot their worldly businesse, and were as men lost to reason.

2. The second is strength of desire: For, strong desires are never at rest untill they are satiated with the object of their desire: For, desire is like a woman with child, never qui­eted till she obtains what she longs for.

When Darius in his flight drank muddy water, he professed he never found greater pleasure in his drinking, because the appetite of thirst being strong, was much delighted where it met with a satisfaction. Thus the soul of a Christian having strong desires in her, she never rests till she in joyes the object of her desire: For indeed a man can never re­joyce in that which he hath no desire after. Proverbs 13.19. Desire accomplished is sweet [Page 57]to the soule: it brings much joy and comfort to a Saint when his desires are fulfilled: As the Hart pants after the water brooks, so doth the soul after God.

And truly the ground why a Christian hath so little joy is, because he hath not the strength of desire, and is not yet drawn by a divine power to thirst after the living God.

3. The third is imagination. Imaginati-in in man is either the foundation of de­light or sorrow; Conception of any good in things moves delight in them: There­fore when Diogenes in his melancholy fan­cie took more delight in his tub, then o­ther men do in their palaces: For, the fan­cie loves to feed upon some quaint thing distinct: And as imagination works, it binds the heart to a delight in whatever it con­ceives pleasant. Divine joy moves in the same manner as earthly joy doth, but one­ly pitcht upon a higher object. These two wayes divine joy manifests it self to us.

First, union is the principall conduit-pipe through which this joy proceeds. A soul uni­ted to the Lord hath all from him. What an o­cean of joy coms into the soul, with that ap­propriating title, God is mine! For all true joy flowes as naturally from this, as the [Page 58]river runs from the Sea; and indeed the cause of mans misery in earth ariseth from a not-knowing himself united to the Lord by one Spirit; for this union is much more glorious then any relation on earth, and carries all sweetnesse and delight with it: The knot of union is tied so strong by divine love, that what ever is Gods pleasure, can never be a Saints paine, propriety gives life to a cause, when a soul can say, God and all in him is mine, and for me, what joy do you think it will produce?

Then secondly, possession adds much to a di­vine joy; thus faith doth give the soul a posses­sion of him, who possesseth all things; untill a man hath possession in his own lands, he can ne­ver fully rejoyce: for this aggravates my joy, when I have so much as at my command. Good old Simeon when he had imbraced Christ in the arms of faith, then for joy desired to die, that he might fully possesse him: Thus a soul when injoying Christ in the arms of faith, his sor­rowes are gone, what joy was there for the lost Prodigall when he was come to his Fathers house? As in outward delights those of incorporation are better then those of adhesion; so inward joyes they are strongest, because they proceed from a fruition of good, not a speculative apprehension: Now God [Page 59]is such an infinite eternall good, that the soul is united to him; joy by this dilates and opens the heart, whence it is called Latitia, which signifies joy to be a spreading passion, for the object is so universally good and sweet, that divine joy cannot be bound, but runs out freely to this glorious object; and there can be no locking up of divine joy, but it runs forth as the father to meet the lost Prodigall: The nature of this joy (as one saith) is like the water of Esculapius his well, which is not ca­pable of putrifaction. This I am sure of, where the soule joyes in God, there can no poison mix with it, and there can be no ex­cesse in this delight, for heaven is its proper title, which signifies a Kingdome of Joy; At thy right hand are pleasures for evermore: Now the excellency of divine joy further appears in two things.

1. First, it beholds life in eternity, for in all naturall things joy doth arise from some kind of life or motion.

Eternall life is the womb of divine joy, that first brought it forth, and is the nurse that feeds it and strengthens it: Therefore when the soule rightly understands that it shall live with the Lord, the spirit is exalted to satiate it self upon life; on the contrary, take a man that knowes not this life, for the most [Page 60]part, when he comes to die, he is sad, despai­ring, for death naturally produceth sorrow as life doth joy.

Therefore, there shall be more joy in hea­ven at the conversion of one sinner, then of nine­ty nine that need no repentance; to intimate unto us, that the joy of a dead man raised to life is much increased by the difficulties it met with in conquering death.

2. Secondly, Divine joy transports the soul beyond a fear of suffering; nay, the soul thus set upon glory, rejoyceth in tribulation it selfe, Col. 1.11. Therefore the Saints of old rejoyced that they were counted worthy to suffer: Now affliction is an evill not to be desired; yet considering the event all suf­ferings, that they make way for a greater glo­ry, thus a Saint in divine joy sees to the end of all sufferings: And as a woman in tra­vail forgets her pains, for joy that a man­child is born into the world; so divine joyes snatches up the soule above all earthly bur­thens. As some Martyrs sung in the fire, M. Philpot said, the world wonders how we can be so merry in such misery, but they con­sider not that God turneth our miseries into felicitie. So Vincentius laughing at the tor­tures laid upon him, said, they were his Jocula­ria & Ludicra, matters of sport and pastine to him.

[Page 61] Now another reason why Saints joy in suf­fering, is Christ went as a patterne before us, Heb. 12.2. Who for the joy that was set before him indured the Crosse, despised the shame: Old Latimer tells us, that it's the greatest promo­tion God gives in this world; thus a soul in di­vine joy calls death no more Marah, but Na­omi.

A man in heavenly joy, we may ask him, quid agis? but may as well draw in all the breath of the world, as tell what a Saint is a­bout, not that there is want of words, but want in words to expresse it: Therefore it is called unspeakable joy, 1 Pet. 1.8. not but that we may speak of it, but we cannot describe the dimensions of this joy.

Thus far of the nature of divine joy.