A DISCOVERIE OF TRƲTH: PRESENTED To the Sons of Truth.

DEar friends, I salute you in the Lord; rejoycing much to to heare the breath­ing of Christ by you. I should re­joyce to have an opportunity to ex­change somethig of the language of Christ with you, face to face I have received your Letter, the sum of which I conceive is this; that I, or rather Christ by me, would give you an answer of certain places of Scrip­ture thus.

First, what I by the spirit of God do apprehend to be the mind of God in them. 2. What conclusions na­turally may be drawne from them. Which Scriptures, as you expresse in your Letter, seemes to contradict each other: some of them breathing forth the Gospell, wherein all duties are sweetly laid upon the power of life, given in by God; the other lay­ing duties upon the creature to get life from God. To which I answer, according to that light which God hath given in to me, so is he appre­hended by me, and according to that you shall have an answer from me.

For the Scripture,Psal. 36.9. which is the word of God, none can understand but such as live in God, and so receive the knowledge of his minde, not from the second, but first hand, which is the priviliedge of the Saints; who know truth from falshood, and that by living in truth: Now this word of God, which in­deed is God but as it is looked up­on by us, and given out to us, in [Page 3]those two things is the word consi­dered, as Law and Gospell, and if you look upon these not in God as God but as the word held out to us, then there is a difference, and that thus. We may describe the law thus.Deut. 4. Lev 18.5. A declaration of duties holding forth life, not to be given to us, but wrought out by us. The Gospell we may describe thus; It is a tender of a full Christ, from a free God to a nothing creature, in which tender, God is pleased to give down life from himself, not onely to be held out to us, but also to be revealed in us. So that this light in us, really be­comes life for us,Iohn 1.4 Rom. 8.3, 4 Ioh. 15.5. to produce in us and act by us, what in the Law is re­quired of us; in which description you may consider these Corrolies.

First, that the comming of Christ from God the father, to the sonnes of men, was not the cause, but the effect of the love of God.Ioh 3.16.

Secondly, whatsoever is required of us, or can be desired by us, is to be found alone in Christ, as he is held out to us.

Thirdly,Ezek. 16.4, 5, 6. Rom. 4.5. Rom. 5.8. Iohn. 14.6. that the tender of Christ to us, is not to any qualification in us, or any good wrought by us.

Fourthly, it is Christ alone that Brings down life from God, and carries up the soul again to God.

Fifthly, what we gather from the supposition, in the description is this; that the tender of Christ in a promise, which is the summe of the promise, Christ first receives us in the going forth of himself through the promise,Ro 10 20. before we re­ceive him in going out to the pro­mise, and that is cleare from this ground: Because we cannot go out to him, till we injoy a power from him, and wee never iujoy power from him, till we by the going forth of himselfe, are laid hold on by him­selfe.

Deare friend, for the use of the Corolies, I leave to you, or rather the truth in you, which is able so to unfold it selfe, as to over­come your heart with it, and silence al disputes of reason that is against it.

Now for the Law; to those that [Page 5]see it onely by a light that flowes from it, and not according to the rules of the Gospell, it will not on­ly seem to be contrary to the Gos­pel, but will cause the beholder to convert the Gospell into Law, and preach the Gospell as Law, and that one Element where Antichrist lives. And that is the reason why wee have so many men in these daies that preach, and presse men to make bricke without straw. But passing, over that, the Law I must confesse, is not looked upon directly from the Gospell, by rules of the Gospell, which darkens to us, both the Law and Gospel: But we are to consider the law thus, that the Law is, that wherein God discovers his authority as a God over us, requiring duties of us; and although wee have lost that ability to answer Law, yet the Law continues to declare Gods au­thority, but not our ability. And for such expressions, in the word, you must work, yon must doe this and that; it is not to declare our a­bilitie▪ but left to declare Gods [Page 6]authoritie, and this is the first rule to judge of the expression of the Law, so as they may not contradict the Gospell.

Object. This seems not to be a truth, because that such expressions in Scripture are not few but many, it is not onely at one time but often; to which I answer.

Answer. Had God withdrawn and made out these discoveries, which manifest his authoritie, it would have been conceived, that when there was an alteration in the creature, that this alteration wrought an alteration in God; And so it might be apprehended, that some thing below God, had the power to cause an alteration or change in God; which the Holy Ghost will by no expression admit of such a con­struction.

Second Rule. God was pleased from his infinite love, to give a Christ, not onely to fulfill the Law for us,2 Cor. 3.15.18. Heb. 12.18.22. but also to be a light; as in us, so also a light held out to us, in which light we are to see the Law: [Page 7]For we are not now to see the Law in the valid light of Moses, but in the uncovering light of Christ; and if you thus see the Law, you shall see that which in the hand of Moses was required to get life; in this light of Christ you shall see it held out, as actions to be done by, or as begotten of life; in the other, to work that we may be loved, here to work, in that we are beloved; and this presents the Law lovely.

For dear friend know this, that nothing is injoyrd by us as it is in its self, unlesse it be apprehended by a light sutable to it self; for if wee looke upon a white object through a red glasse, the object is not white to us as it is in its selfe, but red accor­ding to the light through which it is apprehended by us. So God in the law, if judged by the bare ex­pressions of the Law, and not in the light of love, he appeares rough and not lovely; but when we being led forth, by Christ, and sweetly gathe­red up in Christ, and there see the Law, wee shall then see the Law [Page 8]lovely;Rom. 7.12. and say as the Apostle, the Law is holy, iust, and good. And so we shall not see such a contradiction betweext the Law and Gospell.

When we thus see truth in truth, we shall then see an one-nesse be­twixt truth, or rather the truth to one, and that onely one; which was which is, which shall be.

But I say no more of the Law, but come to give an answer to your Scripture in particular; according to your desire.

And first of the first; being the 14. of John and the first:

Let not your hearts he troubled, ye beleeve in God, beleeve also in me.

In which Scripture, in generall it holds forth these two things.

First, a dehortation; Let not your hearts be troubled.

Secondly, a direction; Yea, be­leeve in God, beleeve also in me: But that wee may understand the meaning of the words, before we come to draw conclusions, consider these things:

First, the party speaking; Christ.

Secondly, his ends of his thus speaking, which was this; he being to depart from them in his bodily presence, and knowing what evill disposition there was in them, knew well at his departure they would be full of feares, through much trouble, and so sin against God.

Doct. The Doctrine from thence observed is this, that it was the way of Christs care in all his teach­ings, to keep his Disciples from sin-full fear,Ioh 16.33 Luk. 12. Luk. 1 74. contrary to some mens teaching now, which preach obe­dience to be drawn forth from the terrours of a Law, and not from the power of love; which teaching produces directly such effects as these.

First, it rather drives men from God, then drawes men to God, for men are drawn to love, onely by love, and God is love.

Secondly, the creature to help it self, rather sets upon that which is properly the work of God, then for it to worke from a power of [Page 10]GOD, seeing all come from GOD.

Thirdly, Such teaching teach men rather to live upon the creature then GOD; which wee doe, first, when we live upon the actings of God to us; and secondly when we live upon the acts of God in us, to­wards himself; This condition is full of feare, and whether this be a sinfull feare ye or no, I leave you to judge, which I hope have other waies learned Christ; And so much of the party speaking, with the end of his speaking: Now of the matter spoke, and first, of the dehortation, Let not your hearts be troubled: The na­ture of a dehortation implies sin, and in this do not onely consider the de­hortation, but the parties dehorted, which was the Disciples that were possessed with Christ,Luk. 8.24 25. Mat 6.30. from whence observe their conclusion; That not onely other, but even the members of Christ, through want of knowledge of Christ, are apt to be troubled with such a trouble, that is condemned by Christ; I shall speak [Page 11]nothing of that trouble which is lawfull and approved of by Christ, nor of that trouble which is sinfull and contrary to Christ, because I have spoken of it in the conclusion before; only from one terme in this conclusion, I will draw one Corro­larie, that is this, that all trouble that is a sin against Christ, doth di­rectly arise from ignorance of Christ,Mat. 16.8, 9, 11. and so much of the dehor­tation.

For the direction, Yee beleve in God, beleeve also in me:

First, Ye beleeve in God; in which words is not onely a direction but an acknowledgement, ye beleeve in God, implying thus much: which shall be as a conclusion from the words, which is this, that be­leeving in God is the onely way to remove sinfull trouble from the hearts of the people of God: Sin­full trouble ariseth in us, from the not living upon God: but from a living upon some thing below God; now so soone, and so far as a man hath power from God, to beleeve [Page 12]in God, so soone, and so far is he really taken up in God, and from thence made able to live upon God; now because it is not a bare belee­ving, but a believing rightly rectified, Christ ads this expression, ye beleeve in God, beleeve also in me. Before we draw any thing from these words, we will first consider the meaning of them, when he saith beleeve in God, beleeve in me, not that he intends God one object of faith, and him­selfe another, as being two, for they are one; Therefore he saith in that same Chapter, He that hath seen me, hath seen the Father, therefore I conceive the meaning of the place to be thus; Ye beleeve in God, beleeve also in me: That is, beleeve in God as he is held out in me; the conclu­sion from thence is this, that that faith which is the way of God to remove sinfull troubles from the Spirits of the people of God,2 Cor. 5.19. Ioh. 17.3. 2 Cor. 3.18. 1. Iohn 5.20. is not a bare beleeving of God, but a be­leeving in God, as he is held out in his Son Christ: The Devills be­leeve, and tremble, the truth hath a [Page 13]power and authority in it selfe, presented to men to subject their spirits and overturne the reasons of men, that they are so carried out to assent to truth, that they are made to accknowledge Truth to be Truth.

So Simon Magus and Iudas, &c.

This faith men may have, and go to hell,Apo. 18.13. Iam. 19. this faith though it carries men to assent to truth, yet it never gives men to live in truth: nor gives men power from muth, to live an­swerable to truth; but this faith which is beleeved in God, held out in his Son Christ is a Gospell faith▪ Such a faith,Heb. 11.1 the life of which, belee­ving in Christ is the very excellency and glory of the Godhead held out by Christ: and may bee thus de­scribed.

1. It is for a soule by the super­naturall comming in of God to en­ [...]oy a supernaturall light from him: by which the soule is made able to see a sufficiencie in him to supplie all its wants, carrying with it a con­sent [Page 14]of will. from which descripti­on we may draw these corrolies.

First, that the life of beleeving in Christ is not onely of Christ, but is really in Christ, but is really the ex­cellencie that is in Christ, which is the matter, or obiect of faith, be­leeved by all that are possest with Christ, but I speak this to shew what a sweet union there is be­tweene the object and the joy.

☞ Second corolarie, that power that produceth faith, is not the bare discoveries of God in Christ to us: But it is by a supernaturall and di­vine revelation and discoverie of Christ in us: I speak this for this cause, to shew that truth doth and must take hold of us before it can be truely beleeved by us.

Thrirdly, that soule that truely by faith sees Christ, sees such transcen­dent and matchlesse excellencie in Christ,Can. 5.10 to 16. Cant. 2.3. Psa. 110.3 that he is so overcome by it, that he is by the vertue of it volun­tarily carried out, to consent and submit to it. And this is the cause, why soules when once they come [Page 15]to see Christ, they see nothing love­ly like Christ.

Secondly, that is the cause and reason why soules delight and love to live in those sweet beams of love, which sweetly runs forth from God through Christ, which is not onely light to them, but life in them;Iohn 1.4 Gal. 2.20 dear friend, for the uses of the conclusi­ons, I shall leave to you, and so much in answer to this place of Scrip­ture.

Now the next Scripture being John 14.6, 7, 8. The words being thus: Iesus saith to him, I am the way, the truth, and the life, no man commeth to the Father but by mee; Philip saith to him, Lord shew us the Father and it sufficeth ut.

First, of the sixth verse, in which words we may consider an answer, to a querie, Christ speaking in the fourth verse, saying, whether I go ye know, and the way ye know. Thomas answereth in the fifth verse, we know not whither thou goest, and how can we know the way? This seems to be a Paradoxe, Christ [Page 16]affirming the thing, and yet Thomas denying it.

Doct. Thence we may observe this conclusion, it is one thing to know, and another to know that we know.

The second conclusion is, that Christ may know that in us, and for as, that we do not, cannot know, in nor for our selves; I speak this for these ends.

First, to shew it is a greater thing, and a higher priviledge to bee known of Christ, then to know Christ.

Secondly, it should teach us to live, not upon our knowing, but upon our being known of Christ:Hos. 11.3. He that lives upon his knowing, and not upon the thing knowne, hee lives upon the Streames, but not in the Fountain; upon the beams, but not in the body; such a man may have his discoveries of divine things presented to him, but he hath little of the marrow of those divine mer­cies injoyed in him: and now I come to the words themselves: I am [Page 17]the way, the truth and the life: No man comes to the Father but by me: In which words you may consider a sweet discoverie of that divine Ex­cellencie and sufficience that is in Christ. To speak plainely, these words hold out;

First, all that can be said concer­ning the giving downe of the Di­vine and sweet Excellencies of God through Christ to us.

And secondly, all that can be said of the sweet bringing up of a soul from the comming in of GOD through Christ to us.

And this is clearly held forth in these words, where he saith; I am the way, the truth, and the life. I am the way that God gives down him­self to you, and reveals all that is in himself for you; and I am the way through which you are given up to God, and through whch you have sweet records and Communion with God, and in which you are made able sweetly to see (as in an open glasse) the divine unfoldings of Gods bosome secrets, I meane [Page 18]the mysterie of his minde, so that a soule is minded sweetly with the minde of God; from which words thus paraphrased on, we may ob­serve these brief conclusions.

Doct. First,Coll. 2.9. 2 Cor. 3.18. Col. 2.9. that God doth no way give down himself to us, as he is in himself; but through Christ, whom was for that end ordained; by himself, he is a sutable light to pre­sent such an object. If this be so, what shall we think of those that have found out other ways to bring down God to the creature, under the same consideration before spo­ken of? Not to speak of the dead way of nature, nor much of the dark way of the Law; but also of some guilded path, and wayes of the Go­spell, which men do by using some expressions of the Gospell; do en­deavour to make a conjunction of Law and Gospell, as one way to bring down God. Nay men have an art in these times, to turne the very effects produced by God, they go about to make them causes to cause an alteration in God: My mea­ning [Page 19]is this, that even prayer and fasting, which in Gods way I much prise.

Which if true, is alone produced by a power from God; the end is, to fit and alter us and not God. Men now a dayes make these meanes, as a way to tye and constraine GOD, to alter and to change GOD; O monstrous, I desire to love the work but abhor the way.

Objest. Surely this fasting you speak of, is not so as you say, but must needs be true fasting and pray­ing, and that for this cause; because We have so many answers after one fasting and praying, of our desires in them.

Answ. To which I answer, if it be so, blesse God; and I desire to do the same. But if you judge of the truth of fasting and prayer, by an answer after it, and not by a right performing of it, then what diffe­rence is there I pray you, betwixt the Fast of David, and the Fast of Ahab? But I say no more of this thing.

Doct. The second conclusion from this first thing is this,Ioh. 6 44. that no soul does or can give himself up to God, till he enjoys power from the sweet giving downe of GOD to him through his Sonne Christ; There may as well be reflections of the beames of a Sunne without a Sunne, as returnes to God without the en­joyment of God; then things act really to its proper end, when they act not only from but in their own Element. But what it is to love from the strength of love, and to act living acts, to a living end, from the distil­ling of a living power, I leave you to judge, whom I hope lives in those sweet streams? Whose spirit is fild by living under the drops of that divine fountain.

Doct. The third conclusion, that we see nothing truly in God, nor have no reall communion with God, but that which we see and injoy in Christ as the way; And so much of this first thing; I am the way.

He saith also, I am the Truth; [Page 21]Christ, may be said to be truth these waves;

First, in that he is the cause, de­claring truth.

Secondly, he is the object or mat­ter declared by truth; for all the Prophets writ of him; for all the Prophesies, and promises, pointed at him.

Thirdly, he is not only so truth, but he is truth essentially; For God was the Word, and the Word was God. He faith he is also life, that hereby he may appear to be as he is, all in all.

There is but three things essen­tiall in a mans way.

First, a way to walk in.

Secondly, a light of truth to dis­cover the way.

Thirdly, a power to carry us on in the way, or else you must lye still. So by this you may see, that Christ is all in all to a Christian soul. For we are by Christ in Christ carried out to Christ, he being the way to God, and the truth that discovers God; and also the life that carries [Page 22]you on according to the truth disco­vered to God in that way.

Doct. And therefore the conclu­sions from all this,1 Cro 1.30. 1 Cro. 3.22. is this; That Christ is all in all to a christian soul, he is all in them, all to them, all for them.

The use of this should teach us;

First, to see all in him.

Secondly, to look for all from him.

Thirdly, to teach us to give all to him,

Now for the next words, where­in Christ saith, No man commeth to the Father but but by me; This is but an explication of, the former words, and the same conclusion does natu­rally arise from it, which was this; That we see nothing truly in God, nor have no reall communion with God, but that which we see and en­joy in Christ, as the way; and I shall say no more of this conclusion, nor of this verse.

Now I shall speak a word or two of the eight verse, where Philip said, Shew us the Father, and it suf­ficeth [Page 23]us; In which words in gene­rall, is discovered these two things.

First, a manifestation of a great de­sire, in these words; Shew us the Father.

Secondly, the reasons or grounds of this desire. First, he is a Father; Secondly, the knowledge of him is a satisfying good, in these words; and it sufficeth us.

In the desire, consider first the party desiring, with the speciall oc­casion producing that desire, which was the sweet manifestations of God by Christ, how he was to be under­stood as held out in Christ. The per­son desiring, was a soul possessed with God, from whence observe this conclusion.

That the discoveries of God by Christ,Doctr. Cant 5.4, 5,16. do abundantly inlarge and take up the heart and desires of that soule, that is really possessed with God, as he gives forth himselfe through Christ.

Every-thing loves to live in its owne light; God is the light of a soul possessed with himself.

Secondly, every thing loves, and in love is most inlarged to its owne center; but the foul which is posses­sed with God, is by him really cen­tred in him.

Thirdly, nothing stirs up a thing, or inlarges the desire of a thing, so much as that which is the onely su­table good to the thing: but that soul that is possessed with God, and the life of the joy in the soul really flowes from God, nothing is so su­table good to that joy, as the unfold­ing of God himself.

Fourthly; men are carried out most sweetly and swiftly to that they apprehend most lovely. But that soul that understands the un­folding of God, from being really possessed with God, sees nothing so lovely as God himself, as he is held out in his sonne Christ. I say no more of this conclusion.

Secondly, in the desire, you may observe, the matter desired shewes the thing desired was to see God; hence observe this conclusion.

Doct. That the manifestations of [Page 25]God in the way of the Gospell,Iohn 4.10 Iohn 4.41 is a very desirable thing, and they that know it will desire after it: From the termes of the conclusion you may observe this;

That the sight of God is an ob­ject worth viewing.

Secondly, the Gospell is the one­ly way to see God in the objects of love.

Thirdly, that no soul can truly desire God in the way of the Go­spell, till he by him has a knowledge of him.

Fourthly, that soul that ever had a reall knowledge of God, can be satisfied by seeing nothing but God: And so much of that conclusion.

Thirdly, we are to consider not onely the thing desired, but the ex­tent of the desire; Shew us. Philip did not onely desire it for himselfe, but for others as well as himselfe: Thence observe this conclusion.

Doct. That those desires that run forth to God, and really flow from God, are not desires limited within a mans own breast, but extends it [Page 26]self for the good of others, as for it self. That life which is given out to us and produces desires in us, doth really produce a self-divi­ding power in us: That is the cause why Christians are so free in their desires for others, and in their discoveries to others what is disco­vered in them.

Streams that flow from the foun­tain as their center, need not have secondarie causes to carry them to their center again, for they natural­ly run into it, being really, one with it: So it is with Christians, they stand hot in need to have something put in their mouthes in a secondary way:Mich. 3.5. Like those Priests in Micah, whom unlesse you put something in their mouthes will bite: Or like some, whom when they hear that there is an opportunity to preach Christ to creatures, they presently demand what they shall have from the creature? And if they can have more from the one then from the other, their desires is taken off from the least to the most, though there [Page 27]is most need where there is lest: it is to be feared, that it is not the need of the man, but the love of the meanes and mony that carries him. It is not so with soules possessed with Christ, whose desires run out for o­thers as well as for it self, in a self­denying way, they cannot chuse but breathe forth to others what Christ breaths forth in them: So much of that conclusion.

Fourthly, consider the object of their dsires, or the person of whom they desire, which was Jesus Christ, in these words; Lord shew us. The conclusion from thence is this.

Doct. That it is the sole work of Jesus Christ,Mat. 12.27. to reveale God the Fa­ther to the sons of men: Hee alone was designed of God the Father for that end.

Secondly, none can truly and ful­ly discover God, but those who tru­ly and fully know God; but no man truly and fully knowes God in the first sence, but the Lord Christ: Ergo, none can make known God the Father to the sonns of men but [Page 28]Christ: Besides, if you consider what the true knowledge of God the Father, is through the teaching of the Sonne, the very nature of that description will confirme this do­ctrine.

First, we will show you what this knowledge is not.

First, not a naturall light of seeing God, wherein reason in apprehend­ing doth so comprehend, that rea­son is the proper judge of what is apprehended.

Nor secondly, do we intend a le­gall knowledge, which light flowes from the Law; wherein the soul is made able to see God, as a God o­ver him, but hot as a God for him, unlesse they be for him.

Nor thirdly, we do not intend a gospel knowledge in a notionary way; by that I mean, mens run­ning out to fetch in notions of the truth, and are not fetcht in by the power of the truth, and so they ra­ther carry notions of truth then the power of truth carries them: And that is the cause why some walke [Page 29]loosely in, the profession of the go­spell, which is a matter of great grief. But men do exceeding ill in laying these scandals upon the truth, and not distinguish profes­sors from possessors of truth.

But to give you a description of the true knowledge of God through Christ, we may describe it thus;

It is a supernaturall light set up in the soule by God, the life of which light hath his residence in God, the actings of which light is all together for God.

From whence you may observe these corolies.

The first is this, that all means,Mat 11.27. nay the perfection of all things be­low God, cannot bring a naturall man spiritually to understand God, for it is produced by a supernaturall light, set up in the soul; from that word set up in the soul, you may observe this corolie.

That that soul that really under­stands truth from being possessed with truth,Iohn 3.29.30. phil. 4.8. nothing in that soul is exalted above truth.

Then from this word,Psa. 21.13 set up in soul by God; from whence you may observe this corolie:

It is alone the power of God that exalts truth. And from this expres­sion, the life of which light hath his residence in God; observe this corolie.

That soul that truly knowes God from the commings in of God, that light is really maintained by a life that is in God.Col 3.3. Cant. 4.16▪ Then from this word, the actings of which light is altogether for God; thence observe this corolie.

That all true light that flowes from God doth sweely carry out a soul,Ioh. 1.2, 4, 5. Gal. 1.16. in every act to live to God: the light of knowing is the life of con­forming, and so much of that con­clusion.

The next thing is the matter de­sired, Shew us thy Father. Whence observe this conclusion.

Doct. To see God as a father,Esa. 63.16 is that which is very desirable; that is the way that God presents him­selfe through Christ to the sonnes [Page 31]of men, to draw forth love in them to himselfe. It is the very tenor of the gospel, thus to present God, and thus to see GOD. It is a relation that upohlds and indeers more then any: it remove feares, and con­firmes faith: we are not to present this relation in the gospell to be be­gotten by obedience, but to beget obedience; but no more of this con­clusion.

The last thing is the reason; and it sufficeth us. Where you may not onely see the reason, it sufficeth; but the extent of it, it sufficeth us: Thence observe these two conclusi­ons.

Doct. First, it is a satisfying good to a soul possessed with GOD,Psal. 4.6, 7. Ps. 17.15. to see GOD; such a soule as he lives and so sees, so also he lives by seeing, and so far as he sees GOD, so far he re­really enioyes what he sees, and in the inioyment can see nothing like it. And as Iacobs sheep, who was made to conceive by a sight of the speckled rods in the Troffes where they drank; so Beleevers who are [...] [Page 32]forth to drink of these still waters, which are to refresh the City of God, and in them see the beautie and sweetnesse of God, and imme­deiatly conceive and bring forth fruit sutable to God. It is reported that the Dove is made fruitfull by kissing, but I am sure that Beleevers who are called Doves By Christ, by the lest kisse of the mouth of Christ, are made presently to returne re­flections of love to Christ: My belo­ved is mine, and I am his. No more of this conclusion.

And from these words not onely satisfie, but saisfie us, you may see;

As before the desire of Philip, that others as well as himselfe might see God; so in this place you may see his faith and knowledge in this word; It will satisfie us. Thence obserue this conclusion.

Doct. That those that are acquain­ted with the effects of the truth in themselves, can also judge what satisfaction other enjoy from truth as well as themselves, that live in the same truth with themselves. [Page 33]But I shall speak no more of this conclusion nor of this verse.

The next Scripture is in the 21 of the Revelation, and the latter end of the ninth verse, Come hither and I will shew thee the bride, the Lambes wife; The Revelation holds forth two things:

First, a discoverie of Christ;

Secondly, a discoverie of Anti­christ.

First, of Christ, and that in these things; in the sweet excellencie of himselfe.

Secondly, the neer onenesse the Saints have with himselfe.

Thirdly,Reve. 1.13, 14, 15 16. & 5.12. & 9.7. & 12.9. & 13.1, 2. & 13▪ 4, 5, 6, 7, 8 and 18.2. the great victorie and priviledges the Saints have by Christ.

Secondly, the discoverie of Anti­christ is held out in three things:

• First, in his Rise.
• Secondly, in his Reigne.
• Thirdly, in his Ruine.

The discoverie of Christ in the last thing, which is the priviledge; the victory, and the deliverance the Saints have by Christ, is sweetly [Page 34]held forth in t [...]ese words; Come hither and I will shew thee the Bride the Lambes wife, In which words you may consider two things.

First, an exhortation in these words, Come hither.

Secondly, the reasons or incou­ragements to back on the exhortati­on in these words; And I will shew thee the Bride the Lambes wife.

1. Of the exhortation, wherein you may consider these things.

First, the partie exhorting, an Angel.

Secondly, the partie exhorted, JOHN, a soul possessed with Christ; from thence observe this conclu­sion.

Doct. That God hath not onely men but Angels if need require,Revel. 1.1 Luk. 2.10. to preach the priviledge that comes by Christ to christians; Nay, rather, then they shall be untaught, God will teach them himselfe so much for that conclusion.

Secondly, consider the exhortation it selfe, in these words, Come hither, in the bowel of which exhortation, [Page 35]is included a sweet admiration; from thence observe this conclusion▪

Doctrine. That the understanding of the union between CHRIST and CHHRISTIANS,Ephes. 5.23. is ful of high divine misteriall wonders, and this will appear if you consider the na­ture of it, the priviledges the Saints have in it, or the glorious effects that flow from it, nay if you consider no more but this, the nearnesse betwixt the seeing, and the object seen, and the sweet, and swift acting of the spirit when it sees, in running out to the thing seen, so that it really in­joyes and lives in the thing seen: but no more of that. Now from this word, come hither, his meaning is, not to come from one place to ano­ther, nor from one person to ano­ther, for places and persons, of them­selves, and from themselves cannot farther discover truth. So this word, Come hither, doth imply a drawing up of the spirit of JOHN to a higher degree of the injoyment of the light of God, that from thence he may be made able to understand a further [Page 36]discoverie of God, from thence you may observe this conclusion.

Doct. That no soul can nor doth any further see the manifestations of truth,Reve. 1.10 Psa. 26.9. then they by it, gathered up in it; the reason of this is because that the truth is as well the life of the eye, as the glory of the object, un­lesse the eye be inlarged, as well as the glory of the object, we cannot see what is dicovered, and the being taken up in the truth, is the inlarge­ment of the eye to see the truth; and there is a sutablenesse betwixt the eye and the object: that is the reason Bats and Owles do not love to flie but at evening tide, and that is the cause the Eagle loves to look up­on the sun, because the Eagles eye & the Sun hath a sutablenesse on them, and so, people legallised, by the Law, do not delight to look upon the glo­rious discoveries of the Gospell, and those that are Gospellised, love to see nothing else but the glory of the Gospel, but I shall say no more of this conclusion. And so much of the exhortation, now for the incourage­ment. [Page 37] I will shew thee the Bride the Lambes wife.

First, I will shew thee, thence ob­serve this conclvsion.

Doct. That the manifestation of Christ,prov. 8.31.31. is incouragement enough to Christians to hearken to Christ, that soule that ever was acquainted with it needs no more incouragement to draw sorth its Spirit to Christ, then to heare it shall have a manifestation of Christ, they see such excellen­cies in it, and receive such sweet content by it, that by the discoveries of the misterie of the Gospel, ye may even as with a twined thread leade a soul Gospellised round about the world. So much of that conclusi­sion.

Come hither and I will shew thee the Bride, in these words is the mat­ter showne, which is the marrow of the incouragement set out in these two words; The Bride the Lambes wife.

1. The Bride, which metaphor sets out the onenesse betwix Christ and his church, therefore the spirit de­clares [Page 38]her to be a Bride, and to make this title appear gloriout he saith, the Lambes wife; that so it may appear that this title given to her by Christ is so far glorious, as it flowes from union with Christ.

But first I will begin with the word Bride, from whence observe this conclusion.

Doct. That there is a sweet Ma­trimoniall contract betwixt Christ and his Church,Hos. 2.19. Isa. 26.5. Iohn 3.29 for proof of which conclusion, I shall do these three things.

First, I shal prove it by Scripture

Secondly, I shall shew you how it agrees with a Matrimoniall con­tract too, and therefore fitly set out under that title.

Thirdly, I shall show you where­in it transcends all other matrimoni­all contracts in the world; for this ti­tle is but a metaphor, and metaphors are not to compare, but to declare Christ, and therefore there is a tran­scendent excellency in the union be­twixt Christ and his church, that is not to be found in the limits of this metaphor.

But first for the proofe of the thing. Hos. 2.19. I will betroth thee to me for ever. Esa 62. the latter end of fifth verse; As a Bride­groome rejoyceth over this Bride, so shall thy God rejoyce over thee. Joh. 3.29. He that hath the Bride, is the Bridegroom.

And for the second thing, where­in it doth agree wish the matrimo­niall contract, therefore fitly so cal­led; as appeareth in these things.

First, because there is a perticu­ler woing, before there is an actuall possessing or uniting; as you may see 2 Cor. 5.20. Now we are Em­bassador for Christ, as though God did beseech you to be reconciled. Gods woing is nothing else but the sweet expostulations of love with the soul, by which he brings home a soul to himself, and makes a soul one with himself.

Secondly, a mutuall consent of will is the essence, as in other, so in this marriage. 1 John 12. To as many as received him; but the word should be read, as many as consented to him, [Page 40]unto them he gave the priviledge of the sons of God.

Thirdly, as in other Marriages so in this, there is a speciall living with each other, Christ lives with the soule and the soul lives with Christ not onely as domesticks, but as bo­some friends, in which familiarity, there is sweet imbracemehts and spirituall salutings, and making kriowne the miseries of each others minde to each other, through which they are sweetly wrapped up in each other, these soul-ravishing refresh­ments, that the Saints enjoy in this fellowship with Christ, none knows but they that injoy it, for Christ lives so with a soule, and a soule so with Christ, that under that consi­deration, a soul is but a Nowne adje­ctive, and cannot stand nor sit by it selfe, without Christ.

Fourthly, as in other Matrimoni­all unions, so in this, the soule is made fruitful by living with Christ, for it is alone the sweet & glorious discoveries of Christ, that makes a soul bring forth fruit sutable to Christ,

Fifthly, as in other marriages there is a kinde of trans-acting of each o­thers condition to each other; the riches of the Husband to the Wife, and the povertie of the Wife to the Husband: So it is betwixt Christ and a Christian, as you may see in the 2 Cor. 5. and last; He that knew no fin became sin for us, that we might be made the righteousnesse of God in him.

Whatsoever Law, sin, or consci­ence hath against a man, is taken away by Christ, he being one with Christ, and all that is in Christ given forth by God through Christ, is made over to a christian made one with Christ, and is as really a chri­stians as Christ himself.

Sixthly, as in other Marriages there is a sympathising one with the other, so in this Christ sweetly simpathises with his spouse, and the spouse sweety simpathises whith Christ.

Seventhly, as in other matrimo­niall union so in this; in their ab­sence from each other, where is much [Page 42]longing for each other, and in the presence of each other much rejoy­cing and delight in each other: And so much of the second thing.

For the third, where it trans­cends all other matrimoniall con­tracts in the world; that it doth in these perticulars.

First, in that the mutuall consent of will, flowes from one and the same power; it is not so in other matrimoniall contracts: for though a man hath a will to marry a Vir­gin, yet he hath not a power to make her willing to consent to him. But it is so with Christ, that, that power of love that carries out Christ to be willing to make himself one with us, the same power makes us willing to be one with him.

Secondly, in other manages mens love is caried out to the party belo­ved, as being beautifull; but it is not so with Christ, for Christ doth not match with us because we are beautifull, but being deformed, to make us beautifull: And this you may see in the 16. of Ezek. 5, 6, 8. [Page 43]where you may see the time of Gods love was, when they were in their bloud: And God there en­tred into covenant with them, not because they were beautifull, but even when they were in their bloud, and this he did to make them beau­tifull. As you may see Ezek. 16.14. where God saith, I beautified you in my own beautie: If a Moses marry an Aethiopian, she is an Aethiopian still, but it is not so betwixt God and the soul.

3. In other mariages, commonly men marry such that are sutable in portion, but Christ never maries such that are rich, but being poore he marries them to make them rich; and for that end, Christ became poor that we might be made rich.

Fourthly, in other marriages in­firmities in a wife, or accusations against a wife, doth many times take off the love of a husband from the wife, but its never so with Christ: Will the divell accuse Iob to the Lord? Yet the Lord is not changed by it, but declares the [Page 44]same approbation of Iob as before: And so the Spouse who hath infir­mities in her, and she confesseth the same, saying she is black; yet Christ to the same Chapter saith, she is fair and comely.

Fifthly, that which is a just ground according to law, to take off the love of a husband from his wife, so that there is no acceptance to be found with a husband in the returne of his wife; its not so betwixt God & the soul: And this you may see at large in the third of Ieremiah and the first verse.

Sixthly, that which makes a sepa­ration in part or whole betwixt a man and his wife, neither in part nor whole can make a separation betwixt Christ and a christian.

As poverty, imprisonment, and banishment, may make a separation in part, and death makes a totall se­paration; But know this, if the world makes a christian poore, or sends him into prison or banish­ment, all this cannot deprive them of sweet fellowship and commu­nion [Page 45]with Christ; who hath inga­ged himself to be with them, and to unfold himselfe to them, not lesse but more at such times: when Iere­miah and Paul were in prison, when more enjoyments from God, and unfouldings of God than then? And then for death, tis so far from separa­ting us from God, that then is the time wee have a full injoyment of God. And herein I have discove­red, wherein this matrimoniall con­tract doth transcend all other: I should draw a corolie from each of these particulars, but for brevities sake I will passe them over; and make onely a briefe use or two of in­struction, from the whole conclu­sion.

And first to instruct us; if this be so, then let it teach us to look upon-Christ as a husband; and that we do when we do these things:

First, when we look upon him, as none like him.

Secondly, when wee look for all lawe and government from him; It is not the vives duty to make lawes, [Page 46]but to obey lawes; so it is not the churches duty to make laws for the worship of Christ, but to conform to such laws for worship, given forth by Christ.

Thirdly, we are said to look up­on Christ as a husband, not onely when we go on in our duty to con­form to him, but also when we lay all our povertie and debts upon him. But it is here with christians as it is with some simple women, who out of a pretended humilitie (though reall pride) instead of lay­ing their debts upon their husbands (whom have enough) they pinch themselves to pay their debts from themselves: So many christians, when the law and conscience comes to them with a writ, they not knowing their freedom from them, do not send them to Christ, and lay them upon Christ, but endeavour to answer, such things from their re­solutions against sin, and from their conformitie to Christ; and so set up their resolutions and conformity as a Christ.

Fourthly, in looking for all maintainance from him.

Fiftly, in doing all things for the honour of him.

Next use is of comfort; to com­fort all the people of God, that they have such a husband provided for them, which is God: It is a com­fort to them in these perticulars.

First, in that he is a husband, that lookes for nothing in you to draw his love to you.

Secondly, no infirmity in you, can draw his love from you.

Thirdly, nothing that befals you can make a separation betwixt Christ and you.

Fourthly, he will call you to no duty, but he will give you a power sutable to perform duty.

Fifthly, ye may be sure he is such a husband, that will be so farre from failing in his love, that he will transcend all in love: So much of this use, and of this conclusion.

For these words, the Lambs wife; which is an explication of the for­mer, to make the former title glo­rious; [Page 48]Thence you may observe this conclusion: That titles gven to us by Christ, are so far glorious, as they flow from union with Christ. Nay, we may adde one word in the conclusion, and draw it thus.

Doct. That all titles given to us by Christ, nay our very actings to­wards Christ, is so farre glorious as it flowes from union with Christ; for if we beleeve,Ioh. 15.4. or love, or re­joyce, or conform, this is no farther glorious, then it is a fruit of Christ, flowing from union with Christ: But no more of this doctrine, nor of this verse.

The next Scripture is the 40 of Isaiah and the 11. verse, the words being these: He shall feed his flocke like a Shepheard, he shall gather the Lambes with his arme, and carry them in his boseme, and shall gently lead those that are with young; Which Scripture is so ful of divine sweetnes that I do not know how, briefly to give an answer to it; all things that are essentiall to the bringing home of a soule to Christ, and all divine [Page 49]priviledges belonging to a soul, thus brought home, and all objection that can be made by a soule against these, are swetly held forth and an­swered in this verse.

If a soule doth object and say, I am dead and have no power? How shall I come to Christ? Christ an­swers; I will gather them with my armes; the arme of Christ is his, the streength of Christ, and the strength of Christ is the power of love held forth in Christ, and further, whereas they may object and say, If I am brought home to Christ, I shall have many oppositions, troubles and tri­als, how or where shall I be preser­ved?

Christ answers; That, in this word, I will carry them in my bosome, an expression full of divine refresh­ment: and whereas they may fur­ther object and say. I am but weake and newly begotten by Christ, and am not able to answer the com­mands of Christ, Christ sweetly an­swers; I will drive them gently that are with youg, We will begin with [Page 50]the first expression.

First,Ioh. 10.16 Iohn 14.6 I will gather my Lambes with my armes: Gathering implies, bringing home, thence observe this conclusion.

Doct. That the bringing home of a soul to Christ, is the sole worke of Christ; And this is cleere from many places of Scripture, and so if you consider these things.

First, what conversion is.

Secondly, if you consider the me­taphors the Holy Ghost takes up to declare conversion by.

First, what conversion is, it is not a turning from a rude course of life, by the power of education, nor it is not a legall conformitie to the Law, produced by the power of convicti­on, that meerly arise from the ter­rours of the Law, neither is it a bare profession of the Gospell, without being possessed with it: but it is for a soul, by the supernaturall com­mings in of God, so to be taken up in God, and overcome by God, by the vertue of which he is carried af­ter God, against all oppositions, [Page 51]whatsoever, from the termes of which description, for your better information observe this coro­lie.

First, that it is above the reach of nature to bring home a naturall man to God,Pro 161. but it is singly and solely, the power of God.

Secondly, that every soul brought home to God by a power of God, is sweetly taken up in God himselfe; Christians are not onely under love, but they really in love, they doe not onely rest on, but they sweetly rest in the bosome of God him­selfe.

Thirdly, That the excellencie shewed in God, by soules brought home to God, is an overcomming excellence: Truely friend, a man cannot speak of this from a real in­joyment of it, but he is really, sweetly and swiftly overcome by it; O what divine wonders, what refreshing sweetnesse, what objects of love, nay what all love, doth that soul see in God, that really lives in the bosome of God. It is not posible for a [Page 52]soul to see it, but he must, he shall be overcome by it.

Fourthly, the running forth of the Excellencie of God, seen in God, is the vertue and power that carries on soules after God.

Fifthly, that no oppsition against Christians in the following after Christ, can any way take off the love and desire to Christ.Esa. 43.2. Ier. 33.3.

The reason is because the more they are opposed for professing of him, the greater incomes they have from him.

The second reason is, because they see a macthlesse excellencie in him; once see Christ, and none like him: water will quench fire in any place, onely in lime, and there it will make it burne the more.

Oppositions may hinder mens go­ing on in professing of Christ, if not possessed with Christ; but they that are not only professors but possessed with Christ, it will make them run forth after Christ much the more: the kingdome of God suffereth vio­lence, and the violent take it by [Page 53]force. And so much of this first thing, what conversion is.

Secondly, for the metaphors that the holiest takes up to declare con­version, doth declare it is done alone by the power of christ, and no­thing else; sometimes he saith it is a begetting; well he may so say, for a childe can do as much toward his own begetting,1 Pet 1.3. as a man toward his own conversion.

Secondly, he compares it to a re­surrection; he may well so say, for a man may as well rise out of the grave and live of himself,Col 3.1. as a man can rise out of the grave of sin, and live to God, without a power of God.

Thirdly, it is compared to a crea­tion; which is to make something of nothing,Ephes. 5.10. which is proper to an infinite power: What shall wee thinke of those then who preach for preparations for christ, and stir up men in the worke of conversion too, to work with Christ; and think they do well in so doing? We may say of these men, as those the Apostle [Page 54]said would take upon them to preach the law, put knew not what they said, nor whereof they affir­med: But I say no more of them but this, the Lord lead them and us so forth by the truth, that in all our expressions of such things, we may lay down all things, and exalt the truth: so much of this first con­clusion.

And from the second thing, I will carry them in my bosome: First, I will carry; then I will carry; them in my bosome.

From the first, I will carry them, observe this conclusion.

Doct. That all soules brought home to God through Christ, shall undoubtedly bee carried on by Christ; That appeareth from these grounds.

First, because the power of carry­ing on to God, is the same power that brought a soul home at the first to God, which is alone the power of God; therefore we may draw the sillogisme thus.

That which depends upon the [Page 55]power of God, that should stand.1 Pet 1.5. But as well the carrying on a soul, as the bringing home a soul, depends upon the power of God; Ergo, Ier. 32 40. it must needs stand.

Secondly, that which hath a de­pendence on the faithfulnes of God without us, and not to any qualifi­cation within us, that must needs stand: But our carrying on to God as well as our being converted by God, hath a dependencie upon the faithfulnesse of God without us, Ergo, it must needs stand. But if this be so, what shall we think of those that would have a man be a childe of God to day, and a childe of the devill to morrow? but I say, no more of that thing.

Next Use, is a use of comfort to the people of God; in that their pre­servation and carrying on to God through Christ, is really done by a power of Christ: For we are kept by the power of God, through faith to salvation. So much of this first thing I will carry them: Now for the next thing, I will carry them in my bosome.

The word bosome, is a metaphor, in generall it holds forth love, from that we may draw this conclusion.

Doct. That all soules brought home to christ, do not only live by, but really in the love of christ, but this word bosome, holds forth many particulars.

First, it holds forth a neerenesse to christ.

Secondly, a familiar and sweete communion with christ, from which particulars observe these con­clusions.

Doct. First, that there is a sweet neernesse betwixt christ and a chri­stian, this is set out in divers things by christ himselfe, where he saith, You are the Branches, and I am the Vine; A Vine and the Branches live by the vertue of one life, they are of a nature, they bring forth one and the same fruite, this neernesse and onenesse is to be considered in these things.

First, in their being, A christan hath not onely a being in God as a creature, but he also hath a being [Page 57]in him as a christian, which is a riches being consideredy m [...]erl in the will and free love of God; and this was before for him, before he was brought forth into the world by God: and what is christ consi­dered as christ; but the bright­nesse of his Fathers Image, which is nothing else but the runnings forth of the fathers free love, what­soever directly flowes from a thing as the first efficient cause hath a direct beinig in the thing that is thus the cause of it; and so christ as a christ, and his Father are one.

Secondly, there is an union of persons in time, and that two fold.

First, an union of possession, or as some would have it, an union of por­tions, and that is by the righteous being that was in God before all time, and doth in time through christ put forth it self in the revela­tion of it self in a soul, and takes up the soul in it self, and gives the soul actually to see it self to bring forth fruit sutable to christ.

Secondly, there is a union of will and affections, and that is that which Christ aimeth at in the 17. of Iohn, speaking thus, He came not to do his owne but his fathers will, and in the 17 of John, he praies to his Father, for his disciples, that they may be as we are, one; and yet they were one in the first and second sence, & ther­fore the un on he praies for, is of will and affection, the perfection of which union, is the highest pitch that ever the creator shall attain to, this union is increased & built up by the commings in of God, and that thus, God is pleased by the sweet, unfoldings and commings in of himselfe, so to fould up the spirit of a man in himself, that so the soule is brought not onely to will suta­ble to the will of God, and love su­table to love, but is so minded with Gods minde, that hee will in his will, and loves in his love; the use of this is, to teach all christians, not to comprehend, but so to appre­hend, as to admire the wonderfull depth of the riches of the love of [Page 59]God in making his people thus one with himself, so much of this conclusion Secondly, the word bosome holds forth a sweet familiarity and acquaintance; from thence observe this conclusion.

Doct. That all that are called home by Christ, are not onely called to be his servants, but they are called unto a sweet familiarity and friendship with himself, they are called to be bo­some friends, they shall know the heart of Christ, they shall be dandled upon the knee of Christ, they shall be hugged in the sweet imbracements of Christ, they shall be refreshed by the kisses of the mouth of Christ, they shall sup with him, they shall lie with him, they shall live with him; they shall die with him.

How lovely is it to live and die in the armes of love, none knowes it but he that enjoyes it, this love is the pri­viledge of the Saints; And so much of this conclusion.

And so much of the second thing; I will carry them in my bosome.

The third is, I will drive them gently, that are with young; he sets the drivings of the Gospell or love, in opposition [Page 60]to the driving of the Law, hence ob­serve this conclusion.

Doct. The drivings of the Gospell are gentle drivings.

That which carries one on by the power of love, and not by the terrors of a Law, that is a gentle driving; but the drivings of the Gospell are so: Er­go, Therefore they he gentle drivings.

Secondly, those commands which doth not onely command duty, but in the bowels of the commands brings a power to perform duty; that is a gen­tle driving: But whatsoever Christ in the Gospell requires of us, those com­mands brought home to us, brings power in them to conform a soul sweet ly to them▪ these and many other ways may we prove the conclusion: but I shall not at this time speak of. But from all this whole verse, in a conclusion of what we have said, we may gather this conclusion in a way of comfort to poor souls.

Doct. That whatsoever can be ob­jected by them, concerning their brin­ging home to Christ, and their preser­vation in Christ, and their being car­ried on after Christ; by Christ is an­swered [Page 61]for them in these words: I will gather my Lambs with my armes, and I will carry them in my bosome, and drive them gently that are with young. But I shall speak no more of this verse.

The next Scripture is in the 16. of the Revelations, and the beginning of the 19. verse, the words being these; And the great Citie was divided into four parts.

I shall speake something to these words, though not much: I might speak something of them in referenc to the words going before; and so we may speak something of the seven Vials, and something of the three unclean spirits, that came out of the mouth of the Dra­gon, and out of the mouth of the Beast, and out of the mouth of the false Pro­phet: The unfolding of which things, would give a great light to discover what the City is, and what the three divisions are: But I having spoke so largely to the other Scriptures, I shall not speak much to this Scripture: And therefore passing over all the matter before, I shall speak briefly to the words themselves.

And first for the great City. If you [Page 62]ask me what I conceive that to be? I answer, I conceive it to be the Anti­christian state, or the state of Antichrist, which state is against Christ, and con­demned by Christ. It is a state of pride, which word begins with P. And for those three divisions here spoken of, it is three Powers or Governments which live in it, and is dawn forth of it as dranches from the body; and sure­ly in that they live in it, they must needs be like to it: And I told you the great citie was the state of Anti­christ, a state of pride; that is set up in opposition against Christ, and being a state of pride as I told you before, be­gins with P; and those three states in it, or branches drawn forth out of it, unquestionably is like to it, and as that begins with P, so I beleeve do they.

As first, Poperie.

Secondly, Prelacie.

And as for the third state in it, or branch flowing from it as part of it, un­questionably it begins with P, as well as the two farmer; but when we see it, or rather feel the smart of the executi­on of it, then shal we the better under­stand it; & be able to give a description [Page 63]of it; but I speak no more of this Verse.

But you may object and say, though I will not give forth my thoughts any further of this Scripture, or especially of the third state that lives in it, or flowes from it: but you say we shall better understand it when we feel the execution of the power of it; but may we not in the mean time have some symptomes how to discover it?

Dan. 7.8. Popery and Pre­lacie did rather in deavour a continua­tion with each other th [...]n a ruine of each o­ther.To which I answer, that unquestio­nably it is made up of pride, and must needs begin with P. as the rest do, Da­niel gives some light for the understan­ding of it. First, in that he saith it is a little horn; it doth not appear great in substance, but sharp in the nature; co­vered over with fairer shews then the other, fairer in expressions, but as evill intentions as any. It is a horn that throwes down other horns to set up it self; and it is a horn as it is the least, so it is the last.

And Daniel seemes to hold forth something for the understanding of it,Dan 7.20. given forth in the languishing of it: Therfore surely in the language and do­ctrine held forth in such a power, we may somewhat guesse of it; and that [Page 64]doctrine which doth directly crosse and contradict the doctrine of Christ, must needs be the doctrine of Anti­christ: as these doctrines do, which I shall name to you.

First, that doctrine which teaches men not to worke from a power of love given forth by God, but teaches men to work, and in their working so to work, as to alter God, and get love from God, that is a doctrine of Anti­christ, and not of God.

Secondly, that doctrine that holds forth Religion as onely entred in a law, and not produced by love, that is not a doctrine of Christ; who was sent by his Father, onely to hold forth a doctrine of love.

Thirdly, that which ties the seat of Christ to be regulated by the law of a creature, that takes from Christ, and gives to the creature, that must needs be a doctrine of Antichrist.

But that doctrine which holds forth such a Religion, as to binde the con­science in matter of worship, which conscience is the seat of Christ, to be regulated and only guided by the law of the creature, I mean the civill Law [Page 65]of the nation,Further observe from verse 19.29. that the fall of the Nati­ons, and the filling of the I­lands was not till this third division appeared. Heb. 3 5, 6 this must needs derogate from Christ; and if this Argument holds good in one civill State, it must needs hold good in all: Then so many sundry States, so many sundry Lawes, then so many sundry rules of worship, to worship Christ by. And how in­jurious this is to Christ, and contrary to the minde of Christ: who was as faithfull in his house as Moses, I leave to you to judge.

Fourthly, I beleeve it is such a do­ctrine or language, that ties all further discoveries to a present light: But no more in answer to these things, nor to this Verse.

The next Scripture, it seemingly speaks not as the former have done; and is in the 10. of Hosea and the 12. verse, the words being these;

Sowe to your selves in righteousnesse, reap its mercie; break up the fallow ground, for it is time to seek the Lord, till he come and raign righteousnesse upon you. To give my thoughts of this Scri­pture; consider.

First, that the expression is sutable to that Law which was a covenant of works: which taught men to work [Page 66]for life, as I told you before, but did not teach men to work from a power of life to acknowledge life;Lev. 15.18. Eze. 20.11. Rom. 10.4 2 Cot. 3.11. Gal. 4.5. Heb. 8.13. which co­venant by Christ we are freed from. But because the duty in it, in an Evan­gelicall way is to be observed by them that are freed from it, therefore we shall speak something to it.

And first we must know this; that being freed from that old covenant, which taught men thus to work; so the language of that covenant proper to it self, must be kept to it self, and not applied to them that are freed from it.

But in the Evangelicall observing any duty in it, it is to be observed not according to the obligement and language of the old covenant from which we are freed, but according to the language and rules of the covenant which we are now under, which is of a more noble nature: In which cove­nant God is pleased to make the bles­sings that were annexed to the old co­venant, which was the end of an act under that covenant, now to be a cause producing acts under this covenant.

And so according to that rule, should we observe all the duties we do observe [Page 67]as to instance in some particulars: Whereas the Prophet saith, the Lord will be with you while you are with him, that is the language of the old co­venant. 2 Cor. 1.15, 2.

Now we are not to understand it nor observe it thus, that the Lord is kept with us by our keeping with him, but we are kept with the Lord by his being with us: And so the prophet in ano­ther place, where he saith to some that had not the Lord; Seek the Lord, and ye shall finde him: We are not now to understand it nor observe it as though our being found of God, was the fruits of our seeking; but wee are to under­stand it thus: That our seeking God is a fruit of being found by God, for none Evangelically seeks God, till he is found of God. So in this place, Hos. 10.12. Sow to your selves in righteous­nesse, reape in mercy: Which words seem to hold forth so much, according to the language of the old covenan; as though we were to act righteousnesse before we receive mercy, but beleevers under the covenant of grace are not so to observe it; but we are now to ob­serve it, so that we act righteousnesse in [Page 68]that we have received mercy. For Christ and his Apostles still drawes forth du­ty from a power of priviledge, as ap­peareth by such expressions as these; blessed are they that hunger and thirst; the blessednesse is not placed in the fu­ture tense, as a thing to be got by hun­gring and thirsting, but it is placed in the present tense, as that which is the producing cause of it. So the Apostle saith, seeing we have these promises, let us cleanse our selves. According to these rules, are we to understand this Verse; Sowe to your selves in righteous­nesse, reap in mercy: And understanding these words according to the former rules, this conclusion will arise.

Doct. That acts of righteousnesse are fruits of mercy. If you aske me in the first place,Rom. 2.1. Luk 7.47. 2 Cor. 7.1 what I mean by acts of righteousnesse? I answer, by that I mean the acts of sanctification. If you ask me in the next place, what the righte­ousnesse of sanctification is? I answer, it is a conformity to the will of God, produced by the power of God, in which the soul is carried out to live to God in perticular acts. If you in the next place ask me, what I mean by [Page 67]mercy that the acts of righteousnesse is a fruit of? I answer, by that mercy I mean the sweet & glorious commings in of God, by which the soul becomes really possessed with God, and is made able to live in the light & love of God, and so is made able from thence to bring forth acts of righteousnesse su­table to God: and therefore thus I de­sire to speak to all that love God, act righteousnes sutable to God, in that you have received mercy from God.

The reason to prove this point is this; No soul can act a living act with­out a living power, but no soul injoys a living power, till he hath received mercy from God, therefore no soul can act acts of righteousnesse, which are li­ving actes, till they have recived mercy from God which is a living power, the use of this same is, to shew the folly of two sorts of people.

First, those who teach men to work to get mercy, and not to act from a power of mercy received, they may as well say to a dead man, act living acts, and I will give you life.

Secondly, it serves to shew the folly of those who say, they have received [Page 70]mercy from God, and yet walk loosly with God, I know not what they say; For that heart that really hath received mercy from God, in being possessed with God, they are so overcome with God, that they love to live to him, and look upon the duties they are to per­forme, as a high priviledge, but no more of this conclusion.

And for the next words, break up your fallow grounds, which is an ex­plication of the former, or a direction for a right performance of the former, for as it is a foolish thing to sowe in unbroken ground, so it is an impossible thing to act righteousnesse, with an un­melted, or unbroken heart, from whence observe this conclusion.

Doct. That a heart is changed and broken by God, before he can bring forth acts of righteousnesse to God, an old principall cannot bring forth new fruite, when I say, God breakes the heart, I do not mean; breaking the heart by the terrours of the Law, but a melting of the heart by the commings in of love, but I say no more of of that conclusion.

For the next word, It is time to seek [Page 71]the Lord. Iplying, that is, some speci­all times of seeking God, or that it is a a speciall thing to seek God, thence observe this conclusion.

Doct. That it is the duty of all souls possessed with God to seek God.

The ne next words are, till I raigne downe righteousnesse upo you; im­plying thus much, That that soul that hath power from God, to seek to God, for the powring down of his mercy, shall surely have answere; From thence observe this conclusion.

Doct. That God is not, nor God will not be a forsaking God to a seek­ing people; This is cleer if you look upon the promise of God, consider the love of God.

God cannot, will not, forsake a seek­ing people; Why? because it is alone from the enjoyment of God, that we seek God and under that sence we may as well say, God can as well for­sake himselfe, as forsake those that seek him, from an injoyment of him.

Vse.

First, to informe us of one coro­lie that naturally ariseth from the Con­clusion, [Page 71]and that is this, that no soule can seek God, til he is found of God, the reason to this corolie is this: Because the power of our seeking, is the fruit of Gods finding, then this shewes the folly of those men which stirred up people to seek, not from a power of being found, but stir them up to seek, that they may be found.

The next use is, a use of comfort; If our seeking be a fruit of Gods finding: this should comfort Gods people thus, that there is no sear of failing to finde God, when we seek him, because the power of seeking God flowes from the priviledge of being found of God, and so much of this conclusion, and of this verse.

And for that place in Jer. 4.3. and beginning of the fourth verse, which words are these.

For thus saith the Lord to the men of Iudah and Ierusalem, break up the fallow grounds, and sow not among thornes: Circumcise your selves to the Lord, and take away the foreskin of your hearts▪ and had I time I should speak to this Scripture as I have spoken to that in Hosea, which is to be understod in the [Page 72]same way, and according to the same rules, before laid down, but at this time I shall speak no more.

Dear friends according that smal abi­lity I have given me by God, I have given an answer to your desires: if I had more time, & more light, I should speak more fully and more spiritually, but I must needs confesse that it is but a little of God, I do yet know, but may desire for you and my self, is that we may know God, from God, that we may rather live upon our being known of him then knowing of him, so at this time I say no more, but leave you to God, and the Word of his grace, who is able to build you up, and to give an inheritance a­mong all them that are sanctified;

DEar friend, and brother in Christ, my indeared love presented to you, giving to you thanks for all your love to [Page 74]me: this is to put you in minde of your promise in sending me a leter, in the letter I beseech you give me an answer to these four questions.

• 1. Is a Christian freed from the morall Law yea, or no?
• 2. Whether a Christian tempted to sin, should strive against sin, yea or no.
• 3. Whether sanctification can evi­dence justification, when justification lies darke.
• 4. How shall a poor soul that hath not the witnesse of the spirit, nor can­not se any goodnesse it selfe, how I say shall such a soul take comfort? or on what foundation shall we tender com­fort to such a soul.

Dear friend, I pray fail not to give me an answer, I long to speak with you, that I may tell you how abundantly my soul is overcome by God, and findes sweet content in God, since I have had a discoverie of free Grace: Which Doctrine I was not onely ignorant of, but oppofite unto, till I by the love of it, was fetched into it, and I now see it is not a Doctrine of loosenesse; but if any thing indeares a soul to God, and makes a soul able to bring forth fruit to God, then it is to know God in the way of [Page 75]his love. O that the world did but know what the Saints do injoy in this way, then the pulpits would not be so full of Calum­nies, and the presse so full of reproaches, against the doctrine of free grace, as now they be, so in hast, I rest, leaving you to God.

I Have received your letter; I rejoyce much to see and hear of the sweet com­mings in of Christ: I desire to blesse God in your behalfe, and for your questions, I have here sent you an answer according to my small ability, as God hath given in unto me.

Vale.