THE NARROW PATH of Divine TRUTH DESCRIBED From Living Practice and Experience of its three great Steps, viz.
Purgation, Illumination & Vnion
According to the Testimony of the holy Scriptures; as also of Thomas a Kempis, the German Divinity, Thauler, and such like.
Of the SAYINGS of MATTHEW WEYER
Reduced into order in Three Books by J. Spee.
Unto which Are subjoyned his Practical Epistles, done above 120 years since in the Dutch, and after the Author's Death, Printed in the German Language at Francfort 1579. And in Latin at Amsterdam 1658. and now in English.
London, Printed for Ben. Clark in George-Yard in Lombard street, 1683.
A. D. To the Reader.
THE PREFACE TO THE READER.
I Have determined to collect and put together some of the more Notable Sayings of the Holy Scripture, which make for the better understanding of this Book, that whosoever shall please to consider them, or such like, he may be able thereby more easily, and without scruple to turn over this small Treatise; [Page]especially if he come to those places, by which the most illuminated Matthew Wyer complained of his Inward Pains and anguish (which throughout the Book he frequently did) lest the Reader thereby be frighted from them, or should account such Pangs and Desertions for absurd and fantastical.
Therefore, by means of these, he will remember and consider, that this way of the Cross (although now adaies it be almost utterly unknown and forsaken) was e'n to Christ, and all his true members alwaies accustomed and trod in. For this is that narrow way and that straight gate, by which we must enter into life: yea by this same way, viz. by sorrows, sufferings, streights, and death, our Fore-runner Jesus Christ, thorough the whole course of his life, walked even to his sepulcher; and hath made it plain to and for us all, whom he would have to be Imitators [Page]of himself, for it behooved him to suffer, and so to enter into his glory. Of him Isaiah saith, He had no form nor comeliness, and we saw him, and he was not of an aspect, so as that we could be delighted in him; a man despised, and the least of men, a man of sorrows and knowing infirmity, &c. Observe and consider, O thou devout Reader! together with all those who truly love Jesus Christ, and desire to be Imitators of him, how narrow, and sharp, and how many Pangs, and Desertions is this way filled with, which yet Christ entred into, after his last supper, and has left to us for an ensample. For then it was, that his Soul was sorrowful even to the death, then it was, that for very agony he sweat drops of blood, and prayed to his heavenly Father thrice, that if it were possible, that cup might pass from him; nor yet was he heard, nor w [...] [Page]any helper present with him. The winepress was to be trodden, and the cup to be drunk down; the flood was to be waded thorough, and obedience to be yielded unto the Father, even to the very death of the cross: upon that he was hanged naked, between two Thieeves, as the incendary & trumpeter of the seditious: presently after they divided his Garments by lot even before his eyes; many also shaking their heads at him, so that nothing else incompassed him round, but Ignominy; and Reproach, and one sorrow trod upon the heels of another. Then the Waves of afflictons were so many that they entred even into his soul (because he was deserted of his Father) that out of meer pressures and dereliction, he cried out with a loud voice; My God, My God, why hast thou forsaken me! All which are found described at large in the Evangelists, Prophets and [Page]in the Psalms, especially in the 22 Psalm, where the Prophet complains in the person of Christ: My God I called unto thee all the day, but thou wouldst not hear, I a am worm and no man. Also in Psalm 60. Save me O God, because the floods have entred into my Soul, I am stuck fast in the deep mire, and there is no bottom; and so on, to the end of the Psalm. Moreover in Psalm. 88. My soul is filled with evil, and my life approacheth unto the grave, or Hell, &c. By which and the like sayings, expressing the torments of Christ, the whole Psalter with the Prophets are perfectly filled.
But now if thou shalt say, Christ indeed, as the Scriptures do testifie, did suffer all these things, and fulfilled them in his example, yet is it impossible that any one can imitate him in such streights and desertion; it is answered, Christ himself hath said, He that taketh [Page]not up his Cross, and cometh after me, cannot be my disciple, nor is he worthy of me. Also Peter hath said, Christ hath suffered for us, leaving us an example, that we might follow his steps. Now if this were impossible, would not these and the like Sayings, read every where, up and down the Scriptures, be in vain? But what doth Paul say? I can do all things through Christ that strengthneth me; and Christ saith, That that which is impossible with men, is possible with God. For he worketh in us both to wil and to do. Yield thy self therefore to God, and commit thy cause unto him, O man, and hope in him, that he will perform and fulfill all things in thee; for he alwaies, even from the very beginning of the World, even to this very day hath put an end to the combats of his People [...] and he is faithful and suffereth no man to be tempted beyond [Page]what he is able to bear. Never yet did such misery touch his Elect, but he still, together with the Temptation, found out a way to escape. As it is made manifest in the Example of the Patriarchs, Prophets and Apostles, who all (as also the Author of these Sayings) were led through Fire and Water, through miseries and streights, and through a total desertion (yet every one according to his measure) so as they became as Gold purified in the fire, and were purged from their sins. Alas, how vastly great was that micsey, in which David cried out [...]nd complained: the sorrows of death have compassed me about, and the torments of Hell have made me affraid, the snares of death have laid hold upon me. Also when Jeremiah, for meer anxiety and desertion, cursed the day of his nativity; as we may read them in their own places. And who can express in words that both internal [Page]and external misery wherewith Job was afflicted from the Lord. Who will give unto me this (saith he) that thou mayest cover me in Hell or the Grave: My dwelling is in Hell or the grave, and I have made my bed in darkness, &c. Also in another place, by reason of his continual desertion, he openly cursed the day of his birth, as did Jeremiah, to many more such like may we turn thoroughout that whole book. And if any one shall yet desire more testimonies, let him search the holy Scriptures: for it is all every where full of this doctrine, that Christ and all his members even from Abel down to these times, have always trod in this path. If therefore any one shall thorough the grace of God, believe this, to him, I hope, this small treatise will be very serviceable and profitable. But unless every one himself shall hear & learn this of the Father, these testimonies nor any others will [Page]never help him, no not the whole Bible with all its quotations. Christ crucified was always a scandal to the Jews, and foolishness to the Gentiles, but to them that believe, he is the power of God: Blessed is every one, saith Christ, who shall not be offended in me. Which being said, I shall now put an end to this Preface. O Lord who by thy grace art able to kill, and to make alive, to lead down into Hell, or the grave, and to bring forth from thence again; shew to us thy mercy, and grant us freely thy Salvation. Amen
THE EPISTLES OF M. Wyer, Which he sent to his Familiar FRIENDS.
WRITTEN By the Author in the Low-Dutch, and published after his Death. Being afterwards turned into Latin, and out of the Latin now at last into the English Tongue.
LONDON, Printed for Benj. Clark in George-Yard in Lombard-street, 1683.
TO THE READER.
A brief Narrative concerning the Original of this small Treatise.
WHo art a Christian in good earnest before I shall begin to relate any thing of this little tract, or of it's original or subject, I am willing faithfully to exhort thee as also most earnestly to beseech thee, that thou diligently callst upon God for illumination, and for the opening of the Eyes of thy understanding, whereby thou mayest be enabled according to his good pleasure, rightly to understand, that which is here proposed, which being by the grace of God performed, thou shalt in very deed experience, [Page 287]that this book will be very useful and profitable unto thee, seeing it is every where filled with the most excellent and choice expressions, which are able to lead thee unto the true judgment of many points. Nor does it only bring most notable advantage to thee only, but also to all the Elect, who duly, and according to true knowledg, have a zeal for God, but to such as are perverse, and behold all things with perverse and blind Eyes, these things will without doubt, seem to be full of dulness, and foolishness. O that our eyes were single, then certainly we should easily perceive that these Epistles and sayings have not flowed from humane wisdome, nor through the dead letter (as to the more divine senses) nor from the outward bark only, but from the instinct of the holy Spirit, and that he who wrote, and spoke these, to have been, indeed, a man divinely illuminated, and a very intimate friend of God, and that he learnt and drew these truths out from the book of his cross, and by the means of his inward Sorrows in the School of Christ.
But let us make our approach nearer, to the thing intended, and that we may preface [Page 288]a few things concerning the original of this small treatise, let the hearty Reader know, that the aforesaid-friend of God, wrote these Epistles to his familiars, and friends, seperated from his dwelling, in divers places; to every one according to his condition, to stir up their zeale, by no other means, then the study of simplicity: with no intention to have them afterwards printed, and published, insomuch as that, after his death they being by some honest hearted searchers, collected together, were thus put together into one Volume. But those sayings of his, he himself wrote not, but only uttered them orally. And this was his faithful counsel, that every one ought to seek the thing there, where he himself had sought, and found it, and in which place only it can be found and gotten, viz. In God, the ever springing fountain of all wisdome, and goodness, and from whom flow these living streams; neither may any one (who is not willing to be deceived) draw them from strange muddy Cisterns or Lakes.
Now by what means those his sayings were (he not knowing it) taken from his mouth, [Page 289]and comprehended in one volume, we shall briefly declare.
This most religious Matthew (amongst those of his family) bred up an honest young man, whose name was John Spee, filled with an earnest fervor, and Zeale for the divine glory. This person was daily with him, so that, as there was occasion, he heard his speeches with his friends, and familiars, that came from several places to visit him; as also such discourses as he frequently had with himself. All therefore what ever he had heard, being well imprinted upon his mind, and memory, when the discourse was ended, he in his own chamber, faithfully committed it to writing: nor did he in the least acquaint any one with them, even to his last breath. But then, when he was about to die, he discovered to his friends, who stood by, that he had privily committed those sayings to writing, as they would find them amongst his written-papers. Now why that treatise of his sayings was divided into three parts, the reason was, because the aforesaid John Spee, by reason of his own private affairs, went away twice, and consequently [Page 290]had ordered, according to each space of time, a part distinct by it self even as they were afterwards kept, divided, and are here printed. But the distinction or distribution into Chapters and Verses was done by another, for the Readers sake, that by the guidance of a Table, every particular point might be the more conveniently inquired after, and be found out.
Moreover, as to the forementioned John Spee. This may be said of him: He was an unmarried Young Man, descended of a Noble Family, very pious, and having a manifest warmth and Zeale. This man seeing he was blessed of the Lord, with the true knowledge of the most holy Gospel, having bid adieu to the world, dayly studied and searched into the Holy Scriptures, being, with all his might, intent thereon, so that he might but arrive at the true knowledge of himself. And when he saw that youthful lusts, according to the flesh, did strive to get dominion over his soul, and upon all sides, rushed in upon him, he began to exercise himself with all his utmost endeavours, in watchings, and fastings dayly, and both night and day, tiring himself [Page 291]out with prayers; that he might resist those invading lusts, and cast a bridle over them. And when he observed, that sin did not yet cease from his Soul, and mind, he entred into a more hard, or strict course of life, with all severity, which he continued even to his death, out living the most pious Matthew eleven Months only, for he then died, and was carried into the true rest from all his labours on the second of March 1561. May our merciful Lord and God, grant to us all, his compassion, and graciously help us that we may in his good time be set free from al [...] our erroneous waies, and thoughts, and from all our faults and blemishes. Amen.
THE EPISTLES OF Mat. VVyer.
EPIST. I. By what means we may come to the clear perception of divine Grace.
To G. of F.
WHereas, I certainly find in thee, a desire greatly enflamed, and that thy soul even burns with a thirsty longing after the gaining the most clear perception of true divine Grace, manifested by Christ our Saviour, I could not rest contented, until, taking this matter in hand, I should endeavour briefly to shew to thee what that is, that can conduct, or lead thee thereunto, whereby those [Page 293]things may be the better discovered to thy sight, which are here a hinderance to thee, so that they being rejected, thou mayest with fear beware of what hides thy light with thick darkness.
For it is impossible, whilst there yet remains but one only (yea though it be the least) root of sin in which a man still persists, that he can ever arrive at such a degree of Grace, because at the time that Regeneration is perfected, when by that clear light, above nature, manifested to, and in a man by the holy Spirit, that same enmity, that is interposed between him and God, is represented to him, no iniquity, nor any accusation of conscience ought to be found in him; Yea so pure must that regeneration be, that that man, as far as he is conscious to himself, should have nothing, either in Heaven, or in Earth, which he shall not have already resigned up, so as to be ready with a most ardent zeal, to forsake all things, for the sake of God; Yea, he shall never have need further to sustain even the least check of conscience, but shall have beaten back all by a most invincible perseverance [Page 294]in fighting, and shall have supplanted all whatsoever may disturb his conscience, insomuch, that by these means, his soul may at last arrive to have a conscience in full peace, and void of all accusations.
For often times a man thinks that he is come to the cutting off many wicked inclinations, and that then he is in little or no want, and that chiefly, because that which is the quite contrary, whereby it's possible for him to be corrupted, is not manifestly made known to him, whereas if all that, was a little more clearly manifested to him, he would certainly then, very readily apprehend, that he was yet at a far greater distance from that degree of a more purified conscience.
Seeing therefore this is the condition of man that his unrighteousness and wickedness is greater then he can know, therefore all such things, as fall within his sight, are alwayes to be by him sedulously cut off: for he neither can sooner be able to perceive those sins which are unknown to him, or shall he observe depravities, which were not before understood, but by thus doing. For [Page 295]so long as a man liveth slothfully in known sins, the sins that are unknown, will not shew themselves: whence it comes to pass, that a man living at this rate, commonly remains in darkness, and the light never comes to shoote forth it's beams manifestly in him. For when he shall have rooted out those sins that dayly rack his conscience, there presently will arise in their stead another new accusation of his conscience, which was, till now, unknown to him, seeing that same field of accusations will never be barren even to the last moment of the combate. Wherefore the aforesaid vices are not laid open, even to the very bottom of his nature, unless they shew their faces by degrees, and that even from the very first entrance into the combate, to the very point of time, when the strivings, with the accusing sin, are finished by afflictions, and through the cross; the Soul, at last, gaining her freedome from, and becoming conqueress over them all, in a conscience truly pure, and throughly purged, apprehending nothing at all, either within, or without her self (as far [Page 296]as it is truly possible for a man, to see, and know after a most exact scrutiny made by the power of God) which she hath not fully resigned up, and denied herself in. And to declare it in short, upon this very point turns the hinge of the matter, and unto this ought all such, as earnestly endeavour after the attainment of rest, and peace, with their utmost diligence, to reach after it with their whole heart, and to Institute their lives, accordingly thereunto; unless they are willing to try how it will be, to be distracted, and drawn hither, and thither, by a wavering kind of zeale, nor ever to get free from accusations of that sort, and much less to be strengthened by a firm Faith of mind, but to be alwaies vexed, and tormented with anxious thoughts of heart, partly through the so often repeated pangs, and pricks of conscience, inwardly, and partly by the unspeakable hot zeal, of the many contenders, about the truth, outwardly, they become wracked in so miserable a manner, that at the last they grow wholly ignorant which way to take, or turn themselves.
For so long as a man is still held captive in himself, by any kind of iniquity whatsoever, and is in the inwards of his soul, privately accused of it, and yet he gives no due heed thereunto, being ignorant, how he may get free therefrom, and studieth and endeavoureth, what he can to defend it, either by scripture-sayings or by some other waies, which still hold him in this errour, nor yet is he, for all this, freed from it in his mind (his conscience all this while freely prompting, and telling him whether he doth well, or ill) and notwithstanding he endeavoureth to pacifie his conscience, by these, or such like waies, yet he shall find that all this his labour is lost, when he shall see that this same secret accusation, and laying of blame upon him, before his judge, will never give over, or cease.
In this point therefore let every one try himself, and let no man deceive himself, flattering himself with sugred words, for the day will manifest all things, whether we be willing or not, yea all whatever we now gladly hide in [Page 298]the bottome of our hearts, and yet do deny and disown them.
If therefore we say: I confess my faults: I confess my self to be as miserable, and as perverse a sinful man, as can be found any where; Go to then, let us endeavour, that that for which we are to be accounted Sinners, be taken from us, and that we be turned from all unrighteousness. For the bare confession of sins makes no Man innocent, but the very rooting out of sin. For as long as any Man is accused of any iniquity, or perverse action yet remaining, even so long is it, that he is still in bondage, nor are his Sins forgiven him: it is therefore absolutely necessary, that he should quite extirpate all such, and after the accusation thereof is made in himself, that he execute the sentence, that he may for ever die to that unrighteousness: insomuch, as that there be left in him no such purpose of ever doing again, any the like iniquity; so that, all being thus brought under, there may remain nothing covered, or secretly hidden in his Soul, which he shall not wholly desist [Page 299]from, in the true simplicity of his conscience and that he become pure, and wholly cleansed according to the utmost and best of the knowledge of himself in his own breast.
Then at length the Lord in his own time may for this Man's good meet him, as being manifested to him, through some very great temptation, and may force him upon some anxious, and horrible combate; which the poor wretch had not in the least foreseen, nor even then neither, could understand, untill all was past, and finished. Then it is, that he who, before that, seemed to himself, to have arrived at a true innocence of conscience in himself, is set at the bar of divine judgment, and from the opinion of being highly lifted up, or advanced, insomuch as he seemed to himself to touch the very Heavens, he is thrown down to the nethermost place of some most deep humiliation, even like Hell it self. Then is he blown upon, and purged by the true fire of divine Judgment, kindled within him; and the enmity that is interposed betwixt God and him, doth [Page 300]dayly decrease through Jesus Christ, who now at last doth begin to perform in him, the proper business of his office, and is about to reduce him, unto the Image of his death, burial, and resurrection, whereby at length he may be brought to the true union of a more divine constitution in Christ, together with the hope of a glory to come, which shall never more be changed, even such as shall be manifested to all, who with their whole heart, and in truth are Lovers of God above all.
Whoever he is that is brought unto this eminent rejection, as also to the acknowledgment of himself, he, as to the inward man, is afflicted with most wonderful streights and difficulties, before he can be arrived there-at, insomuch as he becomes willing to renounce, submit, resign up, yea and to account for, as nothing, all that treasure, he hath scraped together from opinion, and that strange high flown exaltation, yea and all that liberty, which is born together with us in our first natural generation. Which being full effected, at length [Page 301]there succeeds the revelation of the glory of Christ, whose likeness he, by little and little, grows sensible of, and which observed thus gradually to increase in him, he catcheth with great earnestness, inasmuch as it presenteth to him wonderful promises.
Now this last state being arrived at, he still becomes more and more averse from all things past; and by how much the more this same aversation increaseth, by so much the more plentifully do things following succeed in the place of the former, insomuch as at length he becomes quite freed, in due time, from the speech, wisdom, understanding, counsels, and actions, which hitherto he had exercised himself in, as to the creature, and was lead from infancy to perfect mandhood, according to the measure of his age in the fulness of Christ.
But now there are some who are fully contented with their own zeal, and think themselves altogether certain, and sure of that reconciliation which is acquired in Christ: Now whether this be truly so or no, shall be, at last, then made manifest, when the secrets of all hearts [Page 302]from the very bottom of their Souls shal [...] be laid open thorough him, who searcheth the hearts and trieth the reins, and will render to every one according to the works of his hands. Whereas if whilst they yet enjoy the breath of life, they themselves searching narrowly into their own bosoms, would commit or leave their course to the secret accusation of their hearts, and would not cloak their sins with such or such reasons, or also with some sayings of the Scriptures (misapplied or ill understood and used) then would they fully perceive themselves to be yet far away removed from that reconciliation, that is given by Christ, and would find in themselves nothing but the wrath of God; from which yet they cannot truly get free, unless they can come into Christ and the image of him, and consequently feel sensibly in themselves Reconciliation, Freedom, and Redemption, not without, but within their own selves; and thereof to become perswaded in themselves, not by an undue disorderly reading of the Scriptures, or from some kind of opinion of their own, make themselves [Page 303]more assured, or may expect or receive it from any creature whatsoever, but feelingly, livingly, and internally, being convinced in their own hearts, do truly become sensible of the highest love in the deepest enmity; of the greatest riches, in the extreamest poverty; of the profoundest joy in the most pressing streights, and misery; and in the fiercest combat, the sweetest peace, and (in a word) in the lowest despondencies and weakness, yea desperation and inconstancy, the highest faithfulness and constancy ought to be found in God.
Here Faith comes to be tryed, whether it be of man, or whether it be of God: for if it be of man, it refuseth to choose for it self true poverty of Spirit, together with the abnegation of proper happiness, which it elected for it self; for it denieth to assume for its conservation and happiness, any thing but what is before its own eyes, and is promised in words grosly understood from the Scriptures, and acquiesces in the doing of them only, that the Soul may be saved: but if some things seem to it to be impossible to be performed [Page 304]it layes all that upon the shoulders of Christ, as without and beyond it self, and so quiets its own conscience in the best manner it can be possibly performed. When as if from the most inward secrets of its own Soul, it would confess the truth, it would indeed tell you of a conscience not soundly pacified, but rather of one that gnaweth and tormenteth, unless it strives of set purpose to hide the true state of the matter.
But if such a one be about to object and say; This is the Devil, that thus accuseth, and blameth a man, in his conscience, from which notwithstanding any one may be freed, by and thorough Christ. Well then! it this is the Devil, that thus accuseth him without any Lie, and yet, by this accusation, keepeth him still captive in his chaines (for he hath not as yet forsaken him) then Christ, dwelling in him also, hath not, as yet, set him thus at liberty from the Devil, Hell, and Sin, that his freedom and reconciliation might be truly found to be in Christ himself; Because for him, for whom Christ dyed, in him also, he ought [Page 305]to rise again, so as Death, Sin, the Devil, and Hell may have no just right over him, yea not so much as to touch him with the least finger, because that he being plainly freed from all these, by Christ dwelling in him, he is become a member of his body, against which can no accusation or condemnation be brought: for even as the head is found blameless in innocency, so also is the whole body, with all its members.
Let every one narrowly prove himself, before he boasteth himself to be a member of this body; for Christ is not so vile in us, as we may think him to be, nor is the imitation of him so small a thing, that it can be comprehended and known by our gross natural reason. Because as he was supernaturally conceived and born; so in like manner, did he operate, and speak, yea whatever is manifested concerning Christ, ought to be most exactly expressed in us in Spirit and Life, and in divine truth; therefore he that will glory that he understands, and knows, Christ and is a partaker of him, it behooveth him in the same manner, with [Page 306]Christ to be regenerated in Spirit, so [...] that it is no longer he, but Christ who liveth in him. And then indeed no Devil, nor any accusation can touch him moreover he also will himself judge of all far otherwise, then by the light judgmen [...] of a natural man, seeing all the mysteryes of the Scripture are to all, that i [...] of Nature left in him, occult and hidden, until the man be transplanted into th [...] likeness of Christ, where not the leas [...] room is left for nature; inasmuch as she is condemned already, as being at enmity, even with God himself.
Thus I have briefly and succinctly laid before thee, those things, which are ordinarily met with, in them who conceive a zeal for God; that thou mayest learn cautiously to proceed in thes [...] matters, and that thou be not driven hither and thither by every wind of doctrine, but that thou mayest finish thy combat with a serious and most arden zeal, until the Lord shall guide thee, a [...] last, unto the regeneration, which is do [...] in spirit, being frequently invoked b [...] prayers, and sighs, after many adversities, [Page 307]and both inward, and outward sorrows, by which a man is wonderfully put forward towards that which he aims at. The Lord grant to thee his grace, in his own time, that thou mayest at last become joyfully sensible, in the secret of thy heart, of those most excellent helps, and victories, which are attained to thorough the cross, sufferings, and pains.
EPIST. II. Concerning the most subtil craftiness of Humane Nature.
To the same Lady.
THe Lord multiply unto thee the benediction of internal grace, and the right understanding of his will, inasmuch as his will cannot be acknowledged by nature, left to herself, seeing she is plainly contrary thereunto, although sometimes she may seem to be thoroughly united unto it: for all men do, with open mouths, boast of the knowledge of God, and no man will be wanting in that: every body cries, that he is arrived thereat and [Page 308]that he hath fully obtained it (I speak o [...] those who study their own righteousness and give up themselves to God, and trus [...] confidently before God, that they ar [...] made free thorough Jesus Christ) wher [...] notwithstanding such a man, never ye [...] arrived, in the least, to truly know himself and hath never as yet, observed the most crafty temptations, and the seducements of his own nature; because he esteemed that for good, which (on the quite contrary) did draw him farthest away from God, and his motions, and comes quite opposit to all those things which God willeth, and desireth.
Here, thou must diligently have a care rightly to understand, the nature, and desires of that propriety (which give me leave to call Tuity or Thiness) which dwells in the flesh, and yet bears before it a certain appearance of some spiritual quality. For all men are lead captive by this enemy, none excepted, though he be the most devout, yea though he may seem to live the life of an Angel, and may bring to light wonderful secrets, yet will he be no less, then the rest, catcht, [Page 309]and bound in these most subtle fetters. And although some begin to be aware of these snares, yet, for all that, some other, such like trap, is laid more fine [...]y, and secretly, which the fall into [...]ometimes, which afterwards, doth afresh [...]rify them, when as before they seem [...] to themselves to have obtained illumination, salvation, Yea even God himself.
Now this a man cannot know, unless [...] be lead thorough them, and tries all [...] God; for in such a man, these mat [...]ers cannot be more plainly, or deeply [...]planted, so as to abide in that presence of God; true indeed, they may partly be [...]omprehended by Nature, but when Nature is withdrawn from us, we are [...]und stark naked, because these things [...]ere not, at the first, owned in spirit be [...]re God, who only remains constant, [...]d immutable to all eternity.
For God is a spirit, and he that would [...]ow him in truth, and see his bright [...]s, and adore him, it behooveth this [...]n to endeavour after all this, in spirit, [...]d into this state, or condition, it is necessary [Page 310]that a man be truly, and properly lead by God, in his own time, yea and that it also is not of him that wills, nor of him that runs: but if so be any one be faithful, in that wherein he standeth, then shall much more be given unto him.
Concerning all these things, thou wilt find most full instruction in those two Treatises intituled the German Divinity, and that of the Imitation of Christ, the Authors of which have experienced these things in God, and do give, concerning them, a true guidance, and information, which we are to find in our own selves; although they do not put into our hand the very things it self, yet is the world deceived in this very particular, viz. that it can account of some certain semblance of a thing, for the very thing it self.
For the flesh, or Nature in us, is never willing to sit down in an inferiour seat, and if it but begins to reject somewhat that is false, yet by and by it leans upon some other such like prop, being confidently perswaded, she is acted by a divine spirit, when indeed all this, notwithstanding, [Page 311]springs out of flesh, and blood, [...] little heightened out of their natural propriety. Such is the cunning of us all, [...]one excepted.
It behooveth us therefore to apprehend, and learn all these things in God, that the light may be separated from the darkness, and that that notable difference and distinction, in this very point, be well known to us; least we take one thing for another, viz. flesh for spirit, Death for life, slavery for liberty, and for the free flowing grace of divine power.
These things, because a man, in his life time, is always willing to get, and keep Reconciliation, and eternal Salvation, are plainly known to a few, inasmuch as a man esteems those things in the place of God, and for things divine, which indeed do but hold him bound in a perpetual imprisonment, being that, which is his own nature, and propriety, viz. the fear of eternal damnation, by means of which he abstaineth from all external, and carnal filthiness, and impurity; and cuts off those things from himself: being then fully perswaded that now he is truly [Page 312]at liberty, so that he will not proceed further on, and refuseth to deny, and resign up both the proper, and the imaginary salvation of his Soul, although he should experience, or feel in himself that the true righteousness, which is acceptable before God, is that very circumcision, that is done in spirit; and thence springs up the New-creature of God. However it is necessary that every one should first satisfie in all respects his own proper righteousness, holiness, and imaginary salvation, that in the end, he may rightly understand the difference of both, viz. of Light, and Darkness, and of the holiness that is from man, and that which is from God: for if he be not faithful in the smallest things, how shall he arrive at greater? which certainly is impossible. Therefore it behooveth every one to satisfy his own conscience, and with all moderation, and discretion, to obey the testimony of his own heart, that being raised up, thorough all the degrees of holiness, and being inriched with all the affluence, riches, and imaginary goods of his own spirit, he may at length be [Page 313]brought to the divine poverty of Spirit, by the manifestation in him, of the divine righteousness, and of that degree which is, by far, the most excellent and exalted, as being that, which throws down all the rest; so as there remains nothing that can stand before it, which is not its own self. By this way we come to apprehend our selves to be poor, miserable, rejected, and condemned, yea blind, unhappy, and neglected, yea unfit to perform any the least good, who formerly ascribed to our selves all good things, righteousness, and Salvation, be [...]ng confidently perswaded of our eternal [...]ife, and divine Sonship: Then, Then I say, it is that we find our selves to be wholly in corruption, and condemnation, at length, seriously understanding, that we formerly had not so much as [...]he true tast of any good, which could compare with that good which we now [...]ee.
And then we come, and readily sit [...]own by all other men, yea though they [...]e the most profligate wretches, because, [...]ow at last, we begin to set before our [Page 314]eyes with fear, and trembling, and condemnation, and to behold our corruption at the very bottom, so that, for the future, we reflect upon no one more then upon our selves; and if before, we reviled any, repulsed, persecuted, cast out, reproached, or looked upon them with an evil eye (I speak of such as supposed, that they did these things, out of a godly zeal) now indeed we become hugely wary, and leave every one to his own Lord, and Master; because this true combate, hath done in us havock enough, and begun its cruelty.
I was willing to unfold to thee these things by these few lines, which notwithstanding thou wilt better and more piercingly feel in the very thing it self; Therefore exercise thy life in these things, and shew thy self strong in them, importunately begging, and expecting all from God above, with all long patience, and sufferance, who will in his own time, effect all things for thee; for here, we are not to run before, but follow after only.
Now therefore thou hast writings [Page 315]enough, whence thou mayest learn, how to behave thy self in external conversation, and honesty, wherein thy conscience will, most notably, both lead thee, and condemn thee too. The Lord grant to thee to meditate, to understand, and to be wise, that, according to his will, thou mayst be instructed in his School, and by his discipline, that all may be consummated in him, and by him, and to his Glory.
EPIST. III. A Preparation to the entrance into the promises of God.
To the same Person.
PRemising all due readiness of my respects, most Noble Lady, having taken hold on this occasion, I am will [...]ng to send this letter to thee. For though, for some space of time, I did not visit [...]hee by my letters, yet have I always been sollicitous for thee in the Lord, with [...] continued readiness of my heart, and [...]n inclination of my poor mind; being [Page 316]otherwise certain, that much writing did not conduce any thing to the increase of grace, but the movings of God only do. And therefore I had determined in my mind to forbear writing, least perhaps I should thereby disturb the working of thy Soul, trusting in the divine mercy, that God himself would preserve thee to become more strong, and more pure, by his inward motions in thy Soul; and by purifying it, from all inherent evil affections, and the depraved root of inbred lusts, more then it is possible ever to be effected by letters written: For this is the work of God alone, and is effectual in them, who study, and endeavour, to submit themselves unto his will. For it is impossible that they who are disobedient, and never strive to quiet the accusations of their consciences, by conversion, can be so accepted of God, as to attain to the grace of Christ Jesus, to dwell in them; for he that is not faithful in the least matters, can never be made Ruler over greater things: if therefore any one is not faithful to his own Soul, with which yet, he is one, and firmly [Page 317]united, how can he love God, from whom, as yet, he is far away removed?
In this manner it is necessary, that every one should strive, with all his might, and power, for the testimony of his own conscience, to renounce, his own proper Soul, as far as it is possible for him, in the sight of God, according to the highest degree of his knowledge: now if any one shall do thus, in that highest degree, with the greatest diligence, the Lord will in part enlighten the darkness of his understanding, as to perceive more profoundly, in himself, what is the true power of the Law, viz. what sort it is of, in him, viz. spiritual; and not only is concerned about an external abstinence from evil concupiscences, but much more rather, about the most deeply fastened root of sin in us, in which we all were conceived out from Adam.
For so long as the Root remaineth in [...]s, the action, or power of the Law, is always against us, viz. the bottom being still polluted, not being yet purged by a true amendment, but by some certain [...]d of likeness thereof: And therefore [Page 318]the Godliness promised unto us, doth not only, and properly require of us, that we should desist from external vices, but that the very inwards of our hearts should be purified, so as that a man should be cleansed, and perfected most exactly, in his understanding, appetite, and in his will, that he may no longer serve the Lord, and obey him, unwillingly; inasmuch as at first, a most troublesome task is to be undergone, in turning away his heart from temporal, and spiritual captivity: but when he is united to Christ he must perfectly be freed from all the earthly concerns of his lusts. For seeing that, in man, there is nothing nearer to God, then the Spirit, or mind of man, therefore it behooveth, in the first place, to cleanse that, from the darkness, and grossness of reason, in which we are involved, by the fall of Adam; so that we may be lead into a fuller, and more pure degree of divine knowledge, unto which no man, yet abiding in his corrupted nature, can ever come.
Wherefore whoever desires to attain the true knowledge of God, and of himself [Page 319]it behooveth him, before all things, to strive with all his might, to with-hold himself from every vice, that is become familiar to him, and to which he inclineth and which, sometimes, he committeth even in this very work. For man, even while yet he is in his corrupted nature, in which he was conceived, is not so far removed from the presence of God, but that yet he still retains, in the supreme part of himself, an occult and a most inward spark of some knowledge of God; as it is notoriously seen, that all men possess some kind of power in knowledge, by help of which they discern good from evil, insomuch as whilst they remain in the state of evil, they are accused in themselves, by that same knowledg, but when once they are introduced to the state of good, then they are at rest. If therefore a man follows the dictates of that knowledge, inherent in him, from his first nature, and abhorreth the evil that he knows, but sticks close to th [...] good, then at length, he arrives there where he comes to understand, that it' [...] utterly impossible for him to give th [...] [Page 318] [...] [Page 319] [...] [Page 320]highest, and fullest satisfaction to that knowledge, which he hath by nature; whereupon, he is brought into great troubles of heart, especially if he be diligent about the study of Good. Moreover, because man is wont to fall so back again into himself, as that he doeth that which is good, rather from the force of his conscience, backed with some threatnings of the judgments of God, then from Love, and an earnest desire of the good, then he searcheth out means, by which he may be freed from that accusation of conscience. Now when he can find no means thus to bind down the appetites, thoughts, and motions of his flesh, but they always still get loose again, then indeed it is that he apprehendeth that tho all outward vices, and transgressions were laid aside, yet there still remains in the flesh the root of them, and that he cannot be freed by all his endeavours, grievings, and mournings, from that appetite of the flesh, (which stirreth up in him Anger, Wrath, impure lusts, and vain thoughts, and such like) but some time, or other, it will again seise upon his [Page 321]Soul: and thus he comes to see, that he is not so set free from the dominion of the Law, but that he always must yet endure that accusation concerning the root of sin, yet lurking in the most inward parts of his heart.
Now although the more vulgar, and common, external knowledge of Christ, is willing to palliate, and cover over this inward stain, by the blessed death of Christ, saying, these things cannot hurt a Christian, Christ dyed for them; nor indeed shall I contradict them: nevertheless because Christ therefore came, and appeared, that he might destroy the works of the Devil, and that he might free the captive Soul, from the burthen of its sins, it is indeed necessary, that the same Christ should destroy the very foundation also of this satanical building, and by his own seed again sown therein, should thereby get the possession of the heart, and mind, as it ought to be done, and as it is agreeable to the Lord alone: Even as these things were figured out by the type of the promised Land, which was promised to the seed of Abraham, upon [Page 322]on this account, that every evil seed might be eradicated from thence. But before things could be brought to that pass, the Israelites must suffer many mischie [...]s from their enemies, by changing the lives of many, for a most cruel death: as it came to pass in the wilderness, where every thing, that was still infected with the knowledge of old Aegypt, was punished with death, that no impure thing might enter into the promised Land. In like manner also, no impure thing is taken up by Christ conforming in us the promised likeness of his most holy humanity, but all these must first be laid aside by the death of sin, that we being thus purified by him, should be fitted unto his body, together with the most perfect, and common conjunction of Christ, as of the head of this body, from which all the members derive their motion; but the rebellious members abide not in any living body, unless perhaps, by an improper name, they have the name of Members, for such do as it were cut themselves off from the body, and set themselves against it, which case can [Page 323]never take place in any true Body.
Most dearly beloved Lady, I was unwilling that these things should remain unknown to thee, inasmuch as they are a preparation to the entrance into the promises of God, into Christ. (I say) and his likeness, who alone is our hope, and mark, and aim, to which we aspire, and tend to, which also I pray thee to somewhat more exactly consider, and ponder. The Lord grant unto us all his mercy, that laying down our load of sin, we may, by virtue of him, be restored in Christ, who mightily assisteth the hearts which are prepared, and submitted unto him, and helps to repress, and stifle the growing stains of sin, and afterwards, takes in hand the very foundation it self of our hearts, where the root of evil abideth, whence all the springing fruits do proceed, even fully to burn it up by the flame of divine righteousness. If God shall please to grant it, and necessity shall require it, I am altogether ready, according to my simple capacity, for the sake of thy holy advantage, to express these things more clearly in writing, trusting [Page 324]in the Lo [...]d, that by his help, thou wilt measure all according to the rule of righteousness, nor, either to do, or think any thing, but what is of the Lord, and what conduceth to his glory, and the furtherance of us in the Lord; that under the manifold distraction of worldly businesses, not the least moment of time may remain idle in us, but being busied in temporal matters, either in mind, or working, we may always direct them for the benefit, and use of our going forwards in the true steps of a Christian life.
Most dearly beloved Lady▪ the whole bottom, or foundation of thy heart is to be digged up by thee, and to be searched into, whether any thing lyes hid there, that is contrary unto God, and would not willingly be separated from thee, and which thou thy self canst very hardly let go: if any such thing should chance to be found out, thou must, this very▪ moment, renounce it, and give it up to the Lord, with submission unto his will. My trust is in the mercy of God, that thorough the grace of Christ our Lord, it [Page 325]will come to pass, that things will go well with thee, and that thou wilt be put much forwarder, by having thus yielded up, and renounced the whole foundation of thy heart, sparing no one thing, which else thou, thorough the whole course of thy life, didst hunt after, with, at least, one half of thy heart, inasmuch as it is that, which is a state rather of enmity, and is an abomination before the Lord.
My Lady, I take a liberty in these matters, and that I might write to thee what is right, and true, I am not ashamed, by which means thou mayest, in amanner, know what thou art to do, and how the matter it self is to be cordially handled, I having this firm hope, that the Lord will not be wanting, but that be will hear thee, according to thy faith, and that he will indue thee with power; to whom also I give up my self, as a fellow-helper in this outward ministry, which is, and belongeth to the creature; being with my whole heart intent upon thy improvement, inasmuch as I am also become thy fellow-sufferer.
The God of all grace and mercy behold our misery, and free us from out of these chains of sin and Satan, that we being lifted up into the communion of his sons or children, may be unloaded from all burthens of the flesh, thorough Christ, our alone Saviour, and Mediator, that we may always watch for, and expect these things, with unwearied sighings, and longings of heart. Wherewith I recommend unto God, thy self, and thy family, but especially thy husband; that the Lord would grant unto thee prudence, to take care to order thy family concerns, in the fear of God. But first thou must begin with thy own self, that if any truth abideth in thee, it may afterwards flow forth from thee, or else thou wilt make no progress, but all thy labour will prove in vain and to no purpose.
EPIST. IV. That, by true internal poverty, we come nearer to the Lord, then by any imaginary riches whatever.
To a certain Woman pressed and burdened with Tryals.
MOst dearly beloved Lady, when I understood thy condition, viz. that thou art deeply afflicted in heart, and that the senses of thy mind, will not be reduced to their former tranquillity; I am somewhat grieved, because I know, that, as yet, thou art too weak to stand under the load of afflictions: But indeed that which concerns this thy present state, and condition, under which thou art now kept, viz. that thou canst no longer enjoy a quiet mind, nor canst thou get thy conscience to be at rest, these all bid me hope the best of thee seeing it will certainly come to pass, that by these means, the Lord will raise thee up to greater degrees of grace, and favour; as it commonly happeneth to such of thy condition, [Page 328]whom God begins to afflict with grief, and temptations. For this is nothing else, but the laying bare of many depravities, with which our hearts are filled; which if the Lord is pleased to remove out of our hearts, then he thus exerciseth our whole man with Melancholy, so as we could rather choose to retain and keep them.
But it is more for our advantage, that those depravities which possess our minds, by reason of whose presence, a certain false and imaginary peace did deceive us▪ should therefore seasonably be withdrawn from us, before that we have run out (together with them) perhaps, our whole life; being perswaded that we shall gain somewhat, when yet we, being thus deceived, shall, in the end, be overwhelmed in our Souls, by an irresistible deluge of grief.
Therefore in this case lay aside all despondency of mind, for in Melancholy or trouble of mind thou pleasest the Lord more truly, and art nearer unto him, then if thou shouldest persist in a great tranquillity of mind, as that which is the [Page 329]effect of a false security and peace: even as it is wont commonly to happen to those, who do promise too much to themselves, because that they do abstain from the false religion, and from the more gross acts of unruely sinners, and from all unrighteousness, or injustice; from which indeed we ought wholly, and always to abstain, but then if any one shall, for this reason, think himself cleansed, and to be made a Son of God, certainly conscience will oppose such a one by its testimony, and will convince him, that the very bottom, and foundation of his heart does yet abound in the root of sin, and of self-love, together with all those desires, and lusts, of which Paul does testify, that concupiscence is, viz. properly that sin, which leadeth away a man into captivity.
Therefore because commonly, he is accounted a pious man, who studieth to be of a good outward conversation (for more then what is without, a man cannot see) hence it is, that a man sticks always about these things, supposing that [...]e hath accomplished all things, unless [Page 330]by chance, he falls again into some gross sin. Yet for all this the root of sin still remains deeply fastened in him: but the mind takes no further care, how it may come to the true purging out of all these, seeing it may seem impossible for a man to be freed from them. Which indeed is very true as to us, but to God all thing are possible: hence it is found in the elect, that God even quite conquereth sin in man, and will rule and govern in the man, not only by plucking out all the external acts of the more gross sins, b [...] also in the very bottom it self of the heats yea and in the most inward faculties [...] sensuality, Love, appetite, and our proper will, by which all our external actions are governed.
If this thing were made more commonly known, and should be received by many, in good earnest, men would no go up and down with such merry g [...] stures, and in such security as the do but, without all doubt, would be convinced that the are sinners, and are [...] yet, at a great distance from the son-sh [...] of God, although now they think themselves [Page 331]set on the highest step of divine grace, and that they have just hope of the inheritance of Sons. But if the Lord should take away the vail from their hearts, as it is done in thee, and should rob them of that peace, which they have gotten from without, they certainly would be involved in the like miseries, and streights, and would apprehend themselves to be the poorest of all, though a blind security doth now perswade them, that they shine in the greatest riches. Yet the Lord, who is the searcher of the hearts, and the reins, will in his own time, most clearly uncover all, and will bring them into the Light; to whom we ought to submit our selves with patience, and long-suffering, waiting for his salvation and redemption in us: for its better by real inward poverty to draw [...]earer to God, then, being by imagi [...]ary and false riches, blinded in our [...]earts, be hindred from the true going forwards unto God. I was willing hearti [...]y to discover these things to thee, that [...]he true difference of thy condition might, according to my small judgment, and [Page 332]the testimony of my heart) become more, and better known unto thee: for I am of opinion, that thou thy self, if the Lord shall leave thee, for some space of time, in this condition, wilt come to know the truth of the matter more exactly, and to perceive those things, which hitherto have layn hid from thee. Now therefore weigh all things more rightly, which perhaps hitherto thou hast not done, even as many things, are wont to be lightly neglected. Yet I trust in the Lord, that he will stand by thee every where, least thy burthen should be too heavy for thee to bear, and that thou be not tempted beyond what is meet for thy weakness to suffer, according to his mercy: For our nature is not fit, without the divine help, to bear these burthens, in regard no support can appear to it, now, from any where else; because in whatsoever thing, it formerly was wont to rest, and to trust, all that, in such a state, shrinks far away: Nor can a man, in this condition, be better advised, then plainly to neglect all external temporary means, wherewith his mind was used to be delighted, and [Page 333]to renounce them quite, inasmuch as they are such, as will else still be the cause of many afflictions: Let him therefore do this, viz. let him learn to subject his whole self to the will of God, submitting himself to all that God shall impose upon him, in this his tribulation, with a firm resolution of mind, to bear them all, so long as it shall please God.
If a man can arrive at this renunciation, and submission, he shall surely find a wonderful advantage, and a strange renovation of heart, insomuch, that that which before was difficult, and hard, will be now pleasant, and grateful to him; and that which before, was meer terrour, yea as death to him, will now be as a Sanctuary of refuge, yea life it self to him. And to tell it in short, all things will change themselves in a man, when the Spirit of the Lord ruleth in him, and impels him to the obedience of the Divine will: Whereas, whilst he [...]s miserably led by the conduct of his own carnality, he will live, as governed into meer disobedience, under his own proper will: for which very reason [Page 334]the divine will is so troublesome to us, that we cannot be subjected unto i [...] nor yield up our selves to the hand of God, but rather, as far as in us lyes, we choose to save our lives, and not to lose them. But the Lord who seek our advantage and intends nothing else but good to us, regards not that complaine [...] of our flesh, but gives up our Souls thorough much sorrow, stirred up in us by an accusing conscience, to that we ought to subject our selves, till all impurity of our inbred and corrupted appetites be by the devouring flames of the divine judgment, consumed and purged away in us.
Then at length we come to apprehend the Lord: and to be willing, and to seek out both as well internally as externally, that all our perverse thoughts and sensual appetites, may be purified▪ nor to be no longer stirred up by our own proper will to all wicked desires, and pleasures, wherewith our corrupt nature aboundeth.
The Lord illuminate our understanding, and grant unto us wisdom, and [Page 335]true discretion, that every where and time, we may contain our selves in good order, under his fear, whereby we may proceed, and grow in divine knowledge, and grace, according to the measure of our calling, and so at length, if it may be, that we may be able to arrive to a fall age in Christ, according to the divine soveraign pleasure, and commiseration. Let us with all our might and power adore the Lord, with uncessant prayers, and humiliation poured out before him, least that which is temporary, and partaketh of time, should find any place in our hearts, but rather that it be so expulsed, that the Lord himself may possess that place, even until all our thoughts, words, and works be performed only according to the will of God: and may grow forth with all discipline, and obedience, under the most mighty hand of God, and that we may with all patience, wait for, and expect his coming unto manifestation: When he himself will wipe away all tears from the eyes of his, [...]nd give them eternal comfort, and true [...]lvation, unto which it now, in this [Page 336]moment of time, behooveth them to be prepared, by a constant sorrow, and misery, by fear, and anxiety, by terrours, and by death: for they cannot like the common sort of men, spend their lives in meer pleasures, but he does always detain his under a rigid discipline, and many frights, and makes them drink down the bitter potion of tribulations, that all their internal faculties as well of spirit as of Soul, may be brought under the Cross; nor can they ever arrive at true peace, until every one of them learns, nakedly to yield up himself into the will of God, and contentedly to take of the potion mixed by God, and given him to drink, out of meer grace, and Love.
Now that this cup is bitter, is no fault of God's, but our own; and that because we are contrary, and enemies to what is good, and cannot bear to be purged, just like the vulgar people, whose troubles are increased by a mixt Physick-wine: For by nature a man flieth from all things which are hard, and produce pains, and yet there is no other [Page 337]way to be recovered, nor to come at health, then by those means, by which we are always more and more adapted to Christ, our head, by a similitude of his sufferings, death, and burial, that afterwards by a like resurrection also, we may be taken into him, and be possessed of a never-fading crown of glory. For how much we suffer together with Christ, so much also shall we reign with [...]im, not indeed in this time of tempora [...]y abode, but in the truth and perma [...]ency of spirit, and life: in which we [...]hall arise, and be excited to such a like [...]ess of Christ, as consisteth not with de [...]raved Nature, but is lifted up above Nature, and is conformed into a spiritu [...], eternal, and immortal life. Thus there [...]re all, and every one of them, in their [...]wn order, may expect it will be, ac [...]rding to the measure of the divine gifts, [...]at the enemy, may, for the time to [...]me, have no more right, nor power [...]er our Souls, by reason of sin, under [...]hich hitherto we have been bound, [...]d captivated, hoping for salvation, [...]d redemption in Christ, from all our [Page 338]internal enemys, who force our Souls into slavery, so that in tract of time, we may in all holiness and righteousness serve the Lord, as present with us, all the days of our life.
He therefore that hath appeared on earth to preach the Gospel to the poor, and to the desolate, will comfort and cure our sorrowful hearts, and graciously set the captives free, he, I say, will in his own time, appear gracious to thy humane weakness, and will bless thy internal poverty, and affliction with a gre [...] plenty of the fruits of holiness. Now thes [...] few things I was willing, according to th [...] simplicity of my heart, and my mea [...] gifts in the Lord, to write unto thee, from an earnest desire to serve thee, that [...] perhaps some means might be discove [...] ed to thy heart, thorough the divi [...] mercy, leading to a greater proficienc [...] in the knowledge of God, and th [...] thy Soul might be sealed up in etern [...] peace and reconciliation thorough th [...] grace of God, and by his Spirit. A [...] 31. 1559.
EPIST. V. For what end the Scripture was given, and how we ought most exactly to satisfie conscience, also concerning the difference between humane righteousness, and that which availeth before God.
To U. of W.
MOst dear Lady, having this occasion offered, I was willing to write a few lines unto thee, giving thanks to you all, for your friendly inclinations of heart towards us: The eternal God grant, that that bond, in which we being bound, together in him, and do profess a mutuall union to the true members, may become more firm, and may grow in Christ our Lord, according to his holy will, to his glory and our death. As to what concerns my condition, it is indeed, at present, such as is tolerable to the flesh, as long as it shall please God, for the bond of death remains in my heart, and in my members, and all the rest is known unto the Lord. The Lord himself take us all [Page 340]into his protection, that we may be preserved in his fear, this dangerous time, which, as I conjecture, cannot be done, but by most hard sorrows.
O would to God, we could, at length, come even unto the death of Christ, and feel it in our souls, which indeed is set before our eyes in the holy Scriptures, yet somewhat shadowed. O Lord, grant unto us that life, which the Scripture every where beareth witness of, yet oftentimes, by so frequent exercises of so many various readings, a man is but kept back, and distracted, when, as yet, it's in the first place necessary, that every one should observe himself in the acts of hearing, speaking, thinking, working, and in all else, where a man is busied about any other matters in things of thi [...] life, and that all these be, to his utmost put to the examination of his judgment and that he most exactly endeavours & in all, hath a care to satisfy his own conscience; for so long as the accusatio [...] thereof endureth, by the guilt of an [...] (though the least) transgression; it's impossible that peace an be found in h [...] [Page 341]Soul. Because as long as any one does not satisfy his own conscience, he is willingly kept a prisoner under sin. But the difficulty of this way hindereth many, as much as that which the Scripture saith, that no man can stand before God in his own proper righteousness; which is very true. However yet, if we are willing to trace thorough this most rocky way of our conscience, even to its utmost limit, it is necessary, that, at length, we should come to a mortification, and destruction of all our laborious endeavours, and then will our own righteousness shame us: On the contrary we all would dye, before ever we have lived, and glory that we have renounced our own righteousness, when as even yet we stick in the midst of our sins, breaking forth into outward acts. But the matter is to be otherwise, and more accurately considered, if we desire to make a proficiency in the Lord: for that life which we live in the flesh, is dead, in the sight of God, nor hath no liveliness in it, in his account. Yea furthermore, that life, which our Soul enjoys, whilst it confideth in, and [Page 342]s bottomed on these or these things, must also be changed for a death, and it's by no means to be permitted, that the enormities thereof should rejoyce in its progress. For this life, which our Soul hath taken to herself, after this manner, springs from no where else, then from out of that imaginary righteousness, and holiness which we fancy is to be found in us, and which tickles us with a strange kind of sweet flattery, and privately is very pleasing to us, yea and gives to our Souls, a kind of tranquillity. These things are hid so deeply in a man, and deceive us with such dissimulation, as if all were well with us; whence it is, that all things are ascribed unto Christ, because the man knows, that no such thing can be attained to, but by Christ. These are those things, whereof the Scripture maketh so often mention, viz. our own proper righteousness, our own proper works, our own proper holiness, and all such like, viz. if we trust too much to any of these means, which were granted unto us from the Lord, and stick rather unto them, then to the only lo [...]e [Page 343]God. For to love God, is no other thing, then most accurately to do that which he willeth, not for the hope of any salvation, or of any good things whatever; for the Love of God it self thus puts a man on, that he cannot do otherwise. And here it is, that we are able to search into the most inward corners of our hearts, whether or no we seek ourselves else where either in Soul or body, and whether we serve God, and love him for this end, that our souls may gain salvation.
But here, for the most part, it will be answered; that whatever things are done, are done, only for love: yet nevertheless men do perform these things out of the terrour, and the impulse of their own conscience, as the scripture witnesseth. I say not all this, because I would detract in the least from good works, & set light by them, but rather that we should go on further, & not to rest here: nor am I willing we should sit down, in a private kind of peace, of having gained some steps only, before we be come unto the end, nor till the scope, for whose sake all this is done, be duly attained. And though there be others behind us; who follow up after us, [Page 344]being yet a great way off; yet it is incumbent on us, because of our greater knowledge received, to put out this our talent to the highest interest, we can possibly, that in us may be found constant perseverance, if so be, at length, we can arrive, perhaps, to a true dying, having no need more to reiterate so often our renewing of death, so that all may together, and at once, remain buried also in Christ's death eternally; a more certain essential sort of death, (as I may so say) following us into that better state or condition.
Most beloved Lady, receive I pray thee, these my letters kindly, if perhaps they may prove to be of any use to thee in thy holy endeavors, and that we may, come at length, to the total renouncing our flesh, that then we may be judged according to the rule of righteousness, which the Law requires by Christ. For in Christ, sin is utterly condemned to death, and as much as we are planted together with him in the likeness of his death so much also shall we, thorough his resurrection, be received into the newness or the Spirit, who then performs in [Page 345]Man the office of a Governour, and is to him in the stead of his life, whose place, before this, our flesh supplied: all that is beyond this, the Lord himself will manifest to us, when we come thither.
If therefore we have our inward senses rightly exercised by the Lord, and do firmly adhere to him with continued prayers, then will he kindle in thy heart some living light, which my dead writings can never effect, by means of which, being inflamed with a greater zeal, to renounce all flesh, we shall be able to offer to the Lord our hearts emptied, and set free by a meer, and pure submission unto, and a firm purpose of remaining, and persevering in his will: so will the thing prosper, and our work will more happily succeed. But why this work will succeed with so much difficulty, and with such a length of time, this is the reason, because somewhat still will stick close to the heart, which we cannot wholly renounce: for when but one half of the heart is yielded up, the offering remains impure, nor is it accepted: whence it is that the Scripture commands us to have a [Page 346]great care of or to watch such a heart, which seeks double ways, and carrieth upon either shoulder, and halts on either leg, &c. For we cannot at the same time satisfy the flesh (conscience hindering us) and conscience too, (the flesh hindering us) therefore it is necessary, that we yield our selves up wholly, as a pure offering, and grateful to the Lord, for such a one is received by the Lord, and blessed of him, that thenceforth he may bring forth fruit, and at length, that thence may arise the righteousness that is available before God. Unto which may the Lord promote us, and keep us by his infinite mercy in Christ our Lord and Saviour. The Lord preserve us, that we may persevere in his grace, according to the tenour of his most holy Will.
EPIST. VI. Being a Christian exhortation, which containeth many points, very useful and profitable to all Christians.
To the same Lady.
MOst beloved Lady, seeing that there remaineth no more time to me in this life, as far as by my uttmost capacity of sense and reason I am able to judge, or is to me known, I am constrained of my self freely to open, and more and more to unfold my mind to you. Yet the true fruits of proficiency in the Lord, are not attained to by my leters, nor by our mutual converse appointed in the Lord of purpose, but only and alone by the grace and mercy of God: For that the same dependeth only on the meet divine commiseration, he best knoweth (yet only in Soul and conscience) who himself is exercised in the very work o [...] the Lord.
In the first place therefore it behoo [...] is diligently to beware, that we be not [...] [Page 348]our lusts driven to that pass, as to think, that God is the cause of sin: whereas the night can sooner be made the day, then he be any such thing. Because in God there is no darkness at all, but meer light; and whosoever would come to know this work of God thorough his mercy, they must begin this knowledge with sincerity of mind, which seeks nothing else but God alone, whosoever proceedeth with a double heart, is an abomination to the Lord. Now doubleness of heart consists in this, when we are not with out whole heart, Soul, and thoughts given up, and wholly left to the Lord; also when we pour out our prayers before him with a heart, divided in two, whence [...]lso it is, that we are not heard according [...]o our desires: For the Lord loveth us [...]ore then we our selves do love our [...]elves, inasmuch as he is averse to our estruction, and always freely bestoweth [...] us, that which is most useful, and [...]ost profitable for our happiness, which [...]deed is that, which, at first, is un [...]own [...] us, but is at length made known [...] us, though by and thorough great afflictions; [Page 349]because that we were so far falen into our desires, and into that evil which we call our Propriety, that we must first be subjected to great anguishes and griefs, before, we can become submitted to the will and obedience of God, which is that which can be never done without a spiritual death, and the mortifying of all our own powers, even as they sensibly feel, who are chosen, and lead by God into such a death.
Wherefore we are to endeavour, that we may most patiently accept from the Lord whatsoever he hath fore-ordained by his power over us, being to our utmost resigned up to him alone, continually imploring him by our prayers, and with hearts lifted up, importunately to beg his mercy, that by his grace we may be sustained, and preserved even to the end, nor that we may not be turn'd aside, by any temporal injoyments, or by any case happening, which is able to make us, in this life, faint-hearted, but that we may abide confirmed in this way, with perpetually going forwards in the blessing of God, and in real fruitfulness.
I do not describe the cause by which we may perchance be drawn away, and turned aside, let every one try himself, for there are diverse sins which vex us, every one in his own state, being captivated by that evil which we term our proper evil in our own will, and desires, in which every one of us are kept bound or chained. May the Lord advance us forward to the true and divine communion, and to a willing obedience unto God, that we may be set free from all those bonds, by which thorough our own faults, we are inthralled: to which freedome notwithstanding, we can never come, unless we dye, and spiritually depart, in and by which, captivity is lead forth in triumph, after the victory obtained by the most powerful hand of God, in the Resurrection of Jesus Christ, we being-raised up again in Christ unto the true eternity, in the life of the Spirit; when that which is become old, shall remain cast off, neither shall any pardon be given it, but be condemned to death, and to be perfectly separated from life.
Let this therefore be our rule thorough [Page 351]our whole life, that we endeavour to lay aside that which is a stop and hinderance to our hearts in the way of the Lord, which yet is nought else but our own selves, who do oppose our selves to the Lord, so that we come before him praying with half a heart only: whenas notwithstanding, if our hearts did spread themselves before the Lord, with a perfect resignation, and could abide in a continual progress of such a resignation, and in a firm purpose of catching at nothing more, being free, simple, and nakedly poured forth before the Lord, we should then find with an admirable success the power of the Lord in conquering of sin.
Yet it's not possible to arrive at such a liberty of heart, but by the special mercy of God, to which also are to be joyned our unwearied endeavours and prayers; For we have so encompassed our selves about with such a wall of separation, that we want the true discerning of our intellect by reason of that thick darkness, wherewith our senses are deeply benighted; whence it is, that we always place without [Page 352]our selves, the cause of our holding back, and of our barrenness, and complain that we are hindred, and over-ruled by things external, the contrary of which, if things proceeded aright, and we were sound at the bottom of our hearts, would come to pass, so as that which is internal, would contain, and rule in a due order, all externals; nor would it be hindred by any thing external: and thus all would prove well for our use and advantage in the Lord. But the Lord will much better inform us in these matters, and effectually cause, that if any temporal things that are less necessary, become a burden unto us, that we shall lay them aside, so far forth as it is allowed to us, by our Conscience, in the Lord, yet not without a most exact consideration thereof.
For he who thus knoweth himself to be weak, so as he may easily be hindred by and from things external, standeth altogether in need, that he should constantly and earnestly beg of the Lord, that he may be kept unpolluted, and that his Sensitive faculties be thus, thorough [Page 353]urgent necessity, always kept exercised with continual prayers, and an elevated heart, which would never be done without necessity: for no prayer, doth more truely hit the mark, then that which floweth from necessity: for by how much the more pressing the necessity is, by so much the more piercing are prayers made. So that in these very evils themselves a remedy is found which leadeth us unto God; if so be our ultimate end be nothing else but God; and as to things outward, we propose to our selves to be obedient to nothing but the divine will, and to perform it most exactly. But this case doth wind in a man, into such difficulties, before it can be brought to pass, that it will concern him to ingage his utmost resolution, and powers to strive, with divers and most difficult pangs, and desperate temptations, which increase upon him dayly more and more. For just so it is with these combatants, as with the poor wild creature, which is driven up and down by the hunters, till the time of the Lord be come: Now the Lord preserveth us when we know it not, yea [Page 354]when we sink into swoons, and are swallowed up by straights: and then doth our death truely begin when all our arrogance is quite blunted, and supprest. By reason of the weakness of my hand I could write no more, recommending you herewith unto the Lord, who can promote us all in his own way, and preserve us in a constant diligence, and in a perseverance of divine graces.
EPIST. VII. Which is the true way of coming unto Christ, very useful for Youth.
To G. of R.
MOst dear G. I gave this to thy Cosin upon his departure hence to be delivered unto thee, that thy blooming youth may be more and mo [...] put on unto true zeal, for I was always in my mind, perswaded, that thou did [...] search out after that which is good. [...] therefore we are, in some measure, [...] serve one another, and to help forward in the ways of the Lord, it is necessar [...] [Page 355]that thou shouldst exercise in practise, that gift which thou hast received, and advance it unto fruit bearing, that thou mayst not only search after knowledge, and Science, but also to think of this, how thou mayest reduce thy self unto a oneness, which is not done by knowing many things, but in many things desisting from our our own will, and in breaking our desires even in the flower of Youth.
For our own proper desire is indeed contrary to God, and this is the chief root out of which all Sins do grow. To him therefore that would arrive at the state of Christ, there is no other way allowed, then that, by the Law, he die to his natural desires and lusts. He that would retain and keep his lusts, and desires, supposing that only for a knowledge of Christ, apprehended in his understanding, he shall be accounted before God for a believer, this man certainly will wander far out of the way. Inasmuch [...]s this same faith goeth no further, then [...]nto the understanding, his salvation also [...]n go no further then into the under [...]tanding, and reason; so that it must at [Page 356]last needs dye in that death that is so necessary to all Christians, viz. wherein Reason is destroyed: for in this death there remains nothing but the Soul, or mind only.
But if it be objected, that our faith, and knowledge do penetrate even into the most inward regions of the Soul, and mind; I answer thereto. That then also it is necessary, that this our Soul and mind, when it shall live with such an estrangedness from the flesh, that it cannot but with great Nauseousness and tedious disdain, bear in its self all the desires and lusts which spring from the nethermost parts of the flesh, so as it would rather dye infinite deaths, and to be freed from them, then with pleasure, even once to perform them in the verv act.
Behold, my G. this brief proposal, how every one ought to prove and try h [...] faith. If any man believeth in Chri [...] from the very bottom of his Soul, [...] must need be wracked with great do [...] lours in his Soul by reason of sin, so th [...] he will account of sin for the most grievous torture that can be found in all th [...] [Page 357]world, and for his greatest enemy, and how then for the sake of acting it, can he enter into a friendship with it.
Although therefore the Vulgar knowledge of those who glory in the Gospel may say on this wise; Sin, if so be it is not perpetrated in the very act, though it should lurk in the heart, doth us no hurt: yet do thou (I pray) hear how Christ doth nevertheless assert; that he who looketh on a woman to lust after her, is already guilty in the sight of God: by which words surely Christ excuseth not, but accuseth the lusting of a man, and will really have it accounted for sin in the sight of God. Dearest G. I beseech thee, do not despond in thy mind, because of this hard saying, for all things are possible to God: I only write this of purpose, that thou mayest seasonably learn to judge of all things, least thou shouldst consume thy youth unprofitably, and that thou mayest bear fruit to God [...]in thy own soul, they in the mean time who are of the dregs of the Vulgar though they may have knowledge, yet they lye down tired in sloth, nor do they oppose [Page 358]sin with the least burning zeal, or brea [...] its impetuous assaults.
Nor yet doth this external abstinence from sins, and the debilitating of them suffice, for it's necessary to descend to the very bottom it self, when even the thoughts are to be judged in the presence of God. Far therefore be it from us to commit sin in the very act.
Also this my Letter intends this at least that thy young limbs be stirred up both night and day to the worship of God, by continued prayers, in temperance, purity meekness of heart, long-suffering, lov [...] of thine Enemies, as also in the Reading of Scripture, in holy proficiencies, an [...] in other virtues conducing to Christian discipline: Concerning which, thy ow [...] Conscience will afford to thee a testimony all which being performed, thou wi [...] every day rejoyce in thy great success i [...] the work of the Lord, that at last, whe [...] thy most miserable condition is known thou wilt be a terrour to thy own sel [...] and therefore thou wilt so much th [...] more diligently call upon God for help that his most powerful right hand ma [...] [Page 359]at length gratiously support thy Soul, and conquer the power of the enemy in a real victory. The Lord have mercy on us all, and heal our diseases, and effectually cause us to hunger and thirst after his righteousness, least we be left naked in our own impurity.
EPIST. VIII. How any one who is studious concerning the way of the Lord ought dayly to exercise himself.
MOst beloved Neece, Because I understand, that thou earnestly desirest such a disposition of heart, as truely to walk in the ways of the Lord, I could not withhold my self, but must write to thee these few things, for thy greater confirmation in them; that thou being once entred into this way, shouldest not desist from vigorously proceeding forward, and to adhere to the Lord with thy whole heart, together with a total suppression of thy carnal part. Be therefore diligently studious, that thy diligence be not tired out in reading, in humanity, in Silence, [Page 360]in meekness, in temperance, forbearance, patience, and compassion; also learn to exercise thy self in all studyes of virtues, that thou being found faithful in little things mayest be made ruler over much greater: for if thou shalt not be faithful in these few things, assuredly thou wilt never be entrusted with more.
But I hope that thou wilt receive wisdom and prudence from the Lord, that thou wilt have a care of, and diligently attend unto thy own self, least some bitter root should spring up in thee, and so thou and thy Soul tumble head-long into destruction: for the flesh doth very subtilly assault a man, to beguile him, and turn him away from Godliness. Wherefore making a strict watch upon thy life and conversation, carefully incompass thy self round, having cut off the world, and all wantonness of life, speech, and thoughts, preferring every one with all gentleness, and patience, not only the good, but also the evil, and the immodest. Learn also to bridle in thy self and to humble thy self, being always turned to the Lord in thy heart. Never let vain, evil [Page 361]and unworthy thoughts arise in thy mind, but always oppose them with great earnestness, pouring out to the Lord fervent prayers: and if thou gettest any spare time on holy days, or otherways, employ it in reading the holy Scriptures of the Old and New Testament, or else of that little book intituled Of the imitation of Christ, and in these exercise thy self, and learn to ponder them often in thy mind. If thou readest any thing which thou doest not understand, call upon the Lord with ardent sighs and dayly tears, that he would open to thee the true sense of his most holy word for to be the Necessary food of thy Soul: for the more thou shalt follow the Lord, the more thou shalt understand of holy Scripture, and by how much the less thou art intent to wait upon the Lord, by so much the less shalt thou understand Scripture.
Therefore let thy constant endeavours be to approve thy self faithful in these things, which are viz. made known to thee in and by mortification, and a continual access to God by prayer, nor let any [Page 362]time slip by thee in vain, and withou [...] thus doing. If thou repliest that thou understandest not what thou readest; again say; that though thou mayest no [...] understand all, yet is it incumbent o [...] thee, to exercise thy self in the sacred word of the Lord, as also to be unwear [...] edly sollicitous about it. For by thes [...] exercises thou shalt sooner be amended then by idleness; and these are the be [...] means of instituting and of exercising an [...] man for a better life. Wherefore I pray thee, be thou intent to the diligent reading of the Scriptures, and apply them unt [...] the amendment of thy life, to the mortifying of all unrighteousness, and to th [...] instruction of thy own self, until th [...] Lord shall please to give thee a great [...] measure of understanding the fundame [...] tal meaning of Scripture, that thou mayest not be lead up and down by an [...] man, but mayest be taught by him from heaven.
Now though all men boast of th [...] that they are endued with the Spirit [...] God, and are divinely taught by t [...] Spirit of Christ, yet are they still a [...] [Page 363]great distance from what they boast of: for else they all should have fought otherwise, then as yet they have demonstrated, before the door to grace could be set open.
They think indeed that they are wholy dead, and yet feel sin, and the accusation of transgressions to be still alive in themselves: nor are they nevertheless willing to listen, when one tells them of the mortification of such sins, and do always defend their state and condition by these or the like reasons, notwithstanding the gainsaying of Conscience, which they strive to quiet by outward performances, or ceremonies, concluding that the obedience due to God consisteth in these performances, and so pretend to [...]ield obedience to God without or out of themselves, when within themselves they find nothing but meer disobedience.
Whenas in truth, whosoever he shall [...]e, (no man excepted) who makes all is aim at the true marke, he is concern [...]d first to satisfie inward accusations, and [...] dye to every sin; for if we are dead, [Page 364]to one sin, we shall wholly run into error if the rest be left still alive.
But say they; Christ dyed for these sins, and it's impossible we should be fully perfect: Well then! if Christ dyed for one sin, certainly also he dyed for another, whence it will follow that there is no manifest need that we should dye either to this or to that sin: let us therefore abide in the old nature of our flesh seeing that Christ dyed for our sins, and will make satisfaction for us. So is it (add they) but we are bound to mortif [...] all sins that we can, but to be compleatly made pure, we cannot. We tal [...] thus, when we cannot get forward any further for men are apt to think that tha [...] which exceeds their power, is also impossible to God. But in good truth when a man can go no further, an [...] hath born the sharpest conflict of all, an [...] still something is wanting to him, the God worketh in him such things, as a [...] above all humane Understanding, an [...] does thus cleanse him from those sins, from which, formerly, he could not be let go [...] free, but they always did inwardly accus [...] and blame him.
Whosoever therefore affirms that he may come into communion with God, whilst he still remains under the condemnation of sin, that man deceiveth himself; for God hath no communion with sin. He that would have a Communion with God, and Christ, to be extended also to himself, must be a sanctified Man, even as he is holy, without all accusation. Let not therefore more be ascribed (I pray) to us, then becomes us, nor let us boast our selves richer then we are. My dearest Neece, I write these things to thee, least thou shouldst here or there, according to these or these ceremonies or external works be deceived, if some body should perchance propose such like unto thee. Rather first purifie thy self from all unrighteousness which sticketh fast unto thee according to the testimony that thy own Conscience giveth thereof, as also the Scripture bearing the same witness; and never look without but always within thy self: for thy own Sin, thy own Idolatry, thy own Pride, thy own Malice, thy own unrighteousness is to be made known unto [Page 366]thee, and from them thou must dye, then will the Lord freely bestow more upon thee: and as thy soul shall come to want some more things, it shall abundantly obtain them. Herewith I recommend thee to the Lord who is able to lead thee into all Godliness, and into the true study of walking in his ways.
EPIST. IX. How one may arrive and come at the best portion which is God himself, thorough many tribulations.
To the same person.
MAy much grace and salvation fruitfully abound in thee, in a true and dayly proficiency in the way of the Lord, into which we being in our weakness entred, are obliged diligently to go thorough therein, that being freed from our weakness and inconstancy, we may at last be lead unto the truth of eternal Union with God: least that in the multitude and variety of things we be drawn hither and thither and be further sollicited, or [Page 367]rested but that we may obtain the best por [...]ion, which is God himself, and never more be deprived thereof.
But before we can come at that, all those faculties must first be mortified, which hinder God from accomplishing his work in us. Now how much any one laboureth in that mortification according to the most inward testimony of his conscience, and approveth himself faithful, so much fruit also shall spring up from this deadned seed, which is to endure much hail and snow, and cold, and miseries of weather, before it can put forth true fruit, and such as will prove advantagious to a man.
Thus also is it with the seed of that [...]hin tender knowledge which is sown in us; if this is at length to produce such fruit, as may be useful to any man for to be a true nourishment inwardly to his soul, then indeed is this knowledge to be purified with many temptations, assaults, difficulties, griefs, desertions, yea all such like hardnesses, and least it should remain carnal it is plainly to be slain and mortified.
Alas! what sighs of heart break out, before this year of tryal be run thorough, in the Wilderness; partly because of the ruggedness of the way, and partly because of that pinching hunger and thirst of Soul, and the want of all divine comforts: then flesh and blood look back again to Egypt, and repent that they came out from thence. In this state we must act cautiously, and vigourously call upon the Lod, least we be tyred out, and the tediousness of the ways roughness quite overcome us. For sure it is, God will make good his promises to the full, leading us from and thorough hardships, to a more soft condition; thorough disquiets to peace, through wants, to all plenty, and thorough defects, to all abundance; where all tears are to be wiped away from our eyes, nor shall any sorrow be ever able to touchus any more.
My Neece, I therefore write these things, because, I know, that diverse tribulations hand over us, under which if we demean our selves with courage, we shall certainly be endued with great grace from the Lord: Let us therefore [Page 369]rightly observe the perswasions which are dayly set before us from the Lord, least we fall back again into the self-same misery
Trust not thy flesh, for it is manifestly contrary, and in enmity to the divine will, and therefore it is to be suppressed strongly by using all diligent watchfullness, or else it will deceive thee by its subtilty, & will seduce thee to a turning aside, although it may appear very gentle unto the.
Submit thy self to sufferings, that thou mayest with a ready mind bear whatsoever is grievous, burdensome and tedious, and endure, even to the end, and in this dayly cross possess thy soul with patience. Let not the Length of time be irkesome to thee, offer up to the Lord thy carnal mind opportunely, for all that belongs unto it must at last be made subject to the Lord either sooner or later. Endeavour this sedulously, viz. to give up freely to the Lord thy flesh and blood, thy soul and spirit, that he may do with them according to his own good pleasure, so as thou mayest never hereafter find any contradiction in thy self about these, but that Christ alone may be in [Page 370]thee, thy will, life, and sole governour. The Lord have compassion on us all. I pray thee give my hearty commendations to A. the wife of thy brother, and give her this letter to read, in some measure to stir her up to the Lord, whereby she may, with a heart prepared, endure her many griefs, and sorrows, and willingly to accept them from the hand of the Lord, as from him who by these means, striveth to chasten, and to purify her; So that she also bewareth that she be not insnared by any sin, but will strictly observe her life, viz. to please God, and to perform that which will be pleasing to him, yea also let her learn to sustain willingly, what he shall lay upon her, that that which is at first sharp or sower, may at last become sweetned to her in the Lord, and she her self at length may remain wholly yielded up to the Lord. And thus I recommend thee to the Lord, who can advance both thee, and all of us by his grace, that we may become his living Sacrifice, and sweet Savour to his heavenly father, that our labour may not be in vain, but [Page 371]may dayly increase with fruit-bearing.
EPIST. X. A brief information, how a man who begins with zeal, is used to be lead thorough continual sufferings, and conflicts: and what kind of fruit are at last brought forth from those dolours.
To his Sister, A.
MY most beloved Sister, That all may be well with thee in the fear of the Lord I desire with all my heart: and thy further growth in him, does very greatly rejoyce me. For although in these dangerous times, many new things are here and there produced from multiplied discords, one shewing this, and another that way, by all which the hearts of many are disturbed, and they are disquieted contrary to the intention of Godliness; Yet God hath prepared an eminent glory for them, who, with a valiant mind, do break thorough these things. Also because now a narrower way is proposed, [Page 372]then in times past, therefore also a greater grace is now apprehended to be in man: for by the benefit of straights and anxieties are gotten all the good things, which God hath promised unto man, and nothing is more contrary unto God, then an imaginary peace and tranquillity, and such a condition, as in which it is well with a man, and in which he liveth a quiet pleasant life free from any vexation of adversities, misfortunes, and other mischiefs. Briefly, God is never farther absent from us, then when all things happen unto us according to our own wills, and when we enjoy every where a prosperous success; whereas straights, misfortunes, a cross, and a pressing need are nearer to God, be they in matters great or small, provided that in these evils, we so behave our selves, as to bear our sufferings with a willing mind, and with joy as from the hand of God, that thereby we gaining the knowledge of our captivity, and chains, do endeavour forthwith to put them off, and to dye.
For so long as we find any thing yet [Page 373]in us, which stirreth us up either to sorrow, or to joy, so long are we bound and captivated to our own selves, and are the Slaves of Nature: Now if we being set free from the first natural generation should penetrate to the other that is spiritual, and should be led into the true state thereof, certainly then no adversitie, misfortune, injury, yea nor fire, nor sword, nor any thing else that is a relict of nature can overcome a man, which should be accounted by us for evil, as the Vulgar accounts them for evil; for whatsoever happeneth to a regenerate man, is accounted by him as a means to the eternal glory of God, so that to such a man nothing is sweet or more worthy his esteem, then every adversity, and injury, wherewith he is wont to be treated from others; so that by how much the more of them are sent him from God, so much the more he will judge that he is propitious to him. But there are many things required first, before we can learn to acknowledge the hand of God: for when we are first overwhelmed by any adversity, then [Page 374]we either throw the blame upon man or we complain that God doth afflict us: and this proceeds from this, that we yet stick, and lye in our sins, because of which, we are accused in our own conscience, and rendred Enemies to God. Therefore are all things to be laid aside, whatsoever we acknowledge to be unjust, though they may seem never so small, and we must, go forward with a stout, zeal, so that we must both day and night fall down upon our faces in prayers unto the Lord, that he will please to bestow on us freely wisdom and understanding for the true knowledge of our selves, consisting not in words but in deeds, that afterwards we being our selves destroyed, may truely dye, also that we may reflect upon no man in the World, but upon our selves, by which at last we may learn to acknowledge the good hand of God, who gives to his own, nought but the cross: and this is the supream and safest way, by which a man is saved.
My dearest Sister, I have here in few words described to thee the Type only, or [Page 375]the picture and shadow of that fruit which groweth out of the cross, yet if thou art willing to know the thing it self in the truth thereof, and to apprehend it with a right faith, thou thy self wilt seek it properly as from thy own experience. But before thou canst believe that the cross is of such great advantage to thee, thou wilt feel certainly many adversities, and miseries, and it will behoove the to cut off many of thy accommodations, that so thou wilt behold no body else but look at thy own self: for it behooveth thee to find salvation in thy own self, and so also thou art to make experiments of dying, for thy self: He that is honest without himself, he also is saved without himself, and the salvation of such a one stands allways in need, that being corroborated with the sweetest promises, it should of beten renewed, because it proceedeth not from God, but from man, whom it concerneth to use an external comfort because he is destitute of all internal comfort. For the dwelling of God is not but in the most inward recesses of our Soul, and we then [Page 376]at last acknowledge and own his voice, when we are wholly freed from nature, else we remain always seprarated from him, by and thorough that Enmity which is put betwixt God and out nature. As much therefore as we still persist in our own nature, so much are we still separated from God, and do understand his whole Essence, government, means, directions, gifts and discipline in a sence depraved, and parverted by nature, for it holdeth us so captive, that as often as God sends us certain means and helps for our [spiritual] death, presently this very nature by her counsel turns us off from them to others, that at last this chastning rod becomes frustrate, and fruitless, and these gifts of God are accounted for plagues, afflictions, and heavy burthens, and are received with murmuring, and indignation. Most high God! how evil is our eye! may the Lord gratiously please to open our eyes in his own time, that at length we may be able to see.
EPIST. XI. An admonition how Youth may be put off from the world, and how it ought to seek the Lord with all modesty.
To J. M.
DEarest J. That which I peculiarly desire, is that which also, I trust, the Lord will effect, to direct thy ways to the chiefest scope, whereby thou mayest now in this lifes-time modestly compose thy senses to the studyes of the paths of God, and to the dayly and nightly endeavours, after virtue. Thou hast now seen the world, and hast experiencedt hat there is nought to be found therein, in which can be any quiet of Soul, inasmuch as she is much rather lead in this world into disquiets, and troubles.
Because therefore the Lord by his long-suffering hath born with thee, and hath deigned most indulgently to wink at thy youth, it now altogether would become thee to be more diligently set upon thy watch, by better using thy time, [Page 378]then as yet hath been done, whilst thou art still tossed up down by the waves of this world.
The Lord will, I hope, more and more draw thy heart with fervour to himself, that thou mayest seek him more seriously, even as formerly thy mind was wont to be stirred up by the novelties of the world: and which yet have in time vanished, or will yet vanish, seeing none of all things temporal could ever persist, as we dayly observe with our eyes that all are subject to change. If therefore any one shall indulge his inclination in time, it is needful that he be, together with time, afflicted with sorrow, so, that nothing is more safe, then to withdraw himself from time, even with the loss of all, and to turn himself to eternity, which is capable of no mutation, and in which nothing dwells in our hearts, but a pious and constant tranquillity. That we may come thither, we must endeavour with all our might, to learn to blunt the Edge of all our pleasures, and to abdicate our own will and appetite, so that all things may be cut off [Page 379]and supplanted, in which our flesh would live, and play the wanton. Then shalt thou truly please the Lord, who also will strenuously help thee to rout the enemies of thy Soul, that thou shalt be carried from one righteousness to another, together with all proficiency and increase in divine knowledge and Love. Herewith I commend thee to the Lord.
EPIST. XII. How all things are to be accepted from the hand of the Lord with true Submission.
To a certain betroathed Gentleman.
DEarest N. The Lord will in due time turn thy grief of mind to be for the better: for as in all, so likewise in this are we to be given up to the divine will only. When the time shall come which he hath proposed to himself, no man shall, or can prevent the matter, but if the time be not come, we indeed may desire it in our own wishes, but the thing shall want its success. Not that I strive, as it were, to resist thy desire, [Page 380]but that the alone providence of the Lord is to be accepted, so, that there be no difference of choice in us, whether we are to wait, or whether to go forwards, and on the contrary. For this is to wait expecting on the hand of God, to stand submitted to God, and not to live to ones self, or to follow ones self, or to desire.
If we find any difference in our selves, so, as that we desire rather this then that, then the whole thing is from our selves, and not from the Lord; for that which is from the Lord is free, and wholly commended to God, without any desire of this or that thing, so that the divine will be done, which also is done, if we find our selves uncloathed of all desire, how advantagious soever the business may seem in our eyes.
Yet by all this I shall not intangle thee, for I know, that thy mind earnestly affecteth a freedom from all appetite of fulfiiling desires. The Lord who is a true helper in all needs will be mindful of thee and of all of us, and will comfort thee with his wonderful operations and [Page 381]will lead the from the Love of the Creatures, to the Creator of all; whence all have their Original, and emanation, and to whom, as unto their end, all things do return in their own time: so that we also, even all of us, must appear in him, by our departure and death, in which notwithstanding his eternal subsistence is manifested, as being that which is to be glorified in all those who, by the benefit of his death, and of the death of all those which are found created in them, do arrive at that eternal communion, which by the most powerful hand of God, quickeneth and raiseth up the dead, but not the living.
If therefore we would enjoy the same resurrection with Christ, we are also to be transplanted into the same death, being yielded up to God with all our might, and becoming obedient even to death.
May the Lord instruct thee with a true understanding, that thou mayest meditate on his will with a piercing and continued consideration, and may that [Page 382]be a help to thee in thy sufferings, according to his mercy, and may it direct all things for thy benefit, as they are decreed in him from eternity. Which is what I confidently believe he is about to do, and to bring all to the desired end, by his eternal grace.
EPIST. XIII. An Exhortation raised from that consideration, that whatever is without God, tendeth to eternal death, and destruction, and how we ought always to set the divine judgment before our eyes.
To the same person.
MOst beloved N. That it is so long since I wrote to thee, this is the cause, that I wanted an opportunity according to my desire, as also that I placed more confidence in the Lord, then in my own letters being fixed in this firm hope, that he would direct all things to the best end, and that he would apply a remedy to [Page 383]all distractions of thy heart, and that he would thrust them all under his obedience: For even as I my self according to my simple way, do confide in the Lord alone, in all my necessities, waiting for help from him only, so also I judge the like of thee, with firm belief, that the Lord will out of his compassion behold and look upon thy case, and will deliver thee from all thy troubles of heart; although this thy state may press thee to so much the more diligent, and fervent, and more continual calling upon God, and to a greater abode in his fear, because else it an be no otherwise done, but that all labour, glory, cogitation, fruit and pleasure of the flesh, with all those things which belong unto the world, and have communion therewith, do all, at last, together tend to eternal destruction, nor can they, by any hope of life, be firmly fixed to eternity; for Death, and an eternal blotting out do pass upon all things which are without God!
But the faithful and merciful God will have compassion on us, that we may be subjected to his chastisement, with [Page 384]a continual meditation on the divine judgment, under which it behooveth all flesh to tremble, and to give glory to God alone, that thus being yielded up unto God, we may be wholly governed by him, and that we may serve him in all righteousness and holiness, as it becomes the Sons of God.
God grant this to thee, wch I wish from the very bottom of my Soul, as the Lord also knows, that we may together remain given up to the Lord both in body and soul. O would to God, that our hearts could be always mindful of that misery, destruction, and eternal death which hangeth over all flesh, and where it is truly made manifest, how far all joys are distant from us, as also the pleasures in this earth, together with all the advantages, pride, and other vanities that are pleasing to our flesh, and all the other motions tending thereunto.
Nevertheless from the Lord I always hope that which is best, viz. that it wil [...] come to pass that he will purify us miserable creatures, even as gold is purged by the fire, and that he will wash us from [Page 385]all impurities. The Lord grant that our familiarity which we have in divine love, may not, by these sufferings, be diminished or decreased, but rather be comfirmed by the divine benediction, which is fertil in all who are patient, and who in Goliness, and the fear of the Lord, do constantly persevere even to the end of the fight, although they were vexed with all manner of tryals.
The Lord of all grace have mercy on us all, that we may never but be proficients, and seriously, and diligently walk in the way of his fear, that we may always be more and more endowed with his grace.
EPIST. XIV. A brief Instruction how any one may in due order arrive at Regeneration, and whence it is, the new creature may have its Original.
To the same person.
DEarest N. I could not withhold my hand, but must send this letter to [Page 386]thee, seeing I am not at leisure to come unto thee, therefore this Epistle shall supply the want of my presence. For I am wholly perswaded in the Lord, that thy heart, yea, when not admonished by me, will not yet be tyred out of the continuance in the work begun, and in the growth in the fear of God our Saviour, least that any one happly should disturb & confound thee by these or any other perswasions; for to come at the very thing its self, there is no need of many rules and exhortations.
Search narrowly into thy own self, and if thou canst find any thing for whose sake, thy conscience shall accuse thee, then it concerns thee to desist from that, and to dye thereunto. This therefore is requlsit, that thou learn to examine thy self, whether thou sufferest any thing against thy will, and with a certain kind of indignation, nor art thou willingly subjected with humility to all others: For its necessary that in all resepects, thou shouldest account of thy self from the very bottom of thy heart, for the least, and the most despicable, and that thou [Page 387]willingly submit thy self to every body, yea to him that injureth thee. If thou wilt endeavour this, thou wilt soon find in thy self a great defect, nor wilt thou willingly perform that, but wilt be moved to indignation, and to impatience: But if thou art never looking back, and art subduing the flesh with a just and true zeal, and wilt accomplish the rooting out from thy self the serpentine nature, at length, by the breaking forth of the divine illumination, thou shalt find great grace in these things.
But here is need of great and accurate examination, and the Lord is at all times both night and day to be call'd upon with a fervent mind, that he will bestow wisdom on thee to know thy self, and all thy stains of nature, even the most hidden, that thou mayest be able to cure them diligently, to renounce them, and wholy to dye unto them. For after that the flesh is withered, and nature dead, the new creature may at last be planted in thee, whose source is out and from God, and not out and from man, and the admonitions of man, nor out [Page 388]and from any external ceremonious rite: for it is born of God, who is a spirit, in our spirit; so also is all the true spiritual circumcision of all things internal in our Soul, where it is also promised to us, that by the holy Spirit, the eternal God, the Saviour shall be raised up in us out of his own seed, who shall abolish all enmity, which still lieth between God, and the inward man himself, and will eternally unite us with God, and will bring us to our Original, which is God himself.
Dearest N. I should indeed writ more of this to thee, for I further desire, that thou wouldst thy self set too thy hand to the performance of these things, and that thou wouldst get a living sense in thy heart of all these. For in thy own self thou wilt find a true monitor, who will, more rightly then I can, observe thy defects; neglect him not, but lend thy ear to his accusations, and then forthwith will thereupon follow certainly, very notable advances. Also the Lord, who heareth the desires of all who persevere, will not reject thy prayers and tears, but to all whatsoever thy [Page 389]heart, pressed down with straights, and griefs, proposed to its self, he will behold with merciful eyes, and succour thee with a strong hand. And if sometimes he may seem plainly to have deserted thee, nor that he will ever hear thy prayers, then do thou fully believe, that at this very time he is nighest unto thee, that he may succour thee with his help: for by how much the more miserable, the more anxious, and the more deserted any one is, so much the nearer is God to him, the helping of whom he then most speedily performeth, when no comfort, nor help is found [unto or] for our desires. And this is the true knot of all piety. The Lord grant, in his own time, that thou mayest truly apprehend this in thy own self. For the grace, and word, and promises of God do abide in man in a living sense, nor can it be expressed in words, how the very thing it self properly is: and although all writings may give testimony of this word, and of this grace, yet are not they properly that very word, and the very Salvation of God, for the virtue [Page 390]and operation of these ought to be livingly expressed in us. The Lord be mindful of us all thorough his mercy!
EPIST. XV. How Youth is to be supported during its weakness.
To F. S.
DEarest F. We hope it will so be, that the Lord will direct all to the best end, and will stretch forth his helping hand to that young man to make his voluntary entrance, that he may be brought to a greater firmness, seeing that he is not yet exercised in the ways of the Lord, and he still flourisheth in his Youth. But the hand of the Lord is liberal towards young and old, and is stretched forth with plenty of grace, where, and whensoever he shall please.
Therefore the Lord (I hope) will remember this weak one, and will hear his dayly complaint, and in his time will help him; for when all the creatures sail, and all remedies vanish away, and [Page 391]there is no other deliverer found or invented, then will God alone, of necessity, present himself as a Deliverer: For the Lord will look back upon all such, whose hearts he hath of purpose put in the winepress of tribulations, that being left nakedly poor of all evils, so as they appear dryed up, yet after they shall thus be subjected to his judgments, they shall not want retribution, but shall abound in his blessing by the communion of the blood of Christ poured forth, and of his eternally prevailing merits, and of the reconciliation made betwixt God his father, and our miserable humane nature.
It would be profitable for him, if he should remain with thee, all the winter, that so he might enjoy a further introduttion, and should learn more firmly to set his feet in the ways of the Lord [...] now when he is yet of an infirm age, and is more infirm in zeal: for it is our duty to lend a hand to the weak, and to be a prop to them, as it was done for us, in our youth: although I my self have not extended my age very much: yet have [Page 392]the bonds of death bowed me down under the judgment of the Lord, in the prosecution of my misery with continued terrours: The Lord have pitty on me, and graciously discover to me his countenance shining with the light of grace, and so enlighten the darkness of my heart!
EPIST. XVI. A fair admonition to his Cosin German; wherein he very greatly demonstrates a most tender care of his Soul, hitherto had with solicitousness.
To M. D. W.
MOst beloved Cosin, I was altogether obliged to write, in what state our affairs are, for though hitherto for some good space of time, we have been somewhat separated as to bodily presence, yet I am assured in the Lord, that we were so much the more diligently excited to a mutual care, by an inward presence of mind. The Lord knoweth, how mindful I am of thee, and how [Page 393]much care I have for thee in the midst of my most sad conversation, filled with all griefs, and in my constant combate. But I trust in the eternal God, and his providence, that he will with stretched out arms lead and keep us all under his own discipline.
Now because I have crept thorough many dangers of mind, how great the power of corrupted nature is, is very plainly manifested in me, by and thorough the power of God; though that also is come to pass by and thorough innumerable anxieties, in all which yet, the glory of God every where revealeth it self, upon which account I am deeply concerned with a most vehement sollicitousness for those who are my fellow-sufferers in these straights, to whom the Omnipotent God will reach out his hand, and seasonably set before their eyes the virtue of his grace, which lyeth hid under those sufferings, that at last the man may be stirred up to the desire of the true cross of Christ our Lord, in which all the treasures of divine grace are known in their highest beauty, without which [Page 394]no man can be set free from out of the chains of his nature.
And here indeed there is need of great caution, and we must diligently adhere to the Lord both day and night; for often times nature cloathed with the outward shew of good, presents her self to us, but if she be tumbled down into death, then will her fruits be at length truly made known, and the power of God will shine forth so much the more gloriously. The Lord of his mercy be mindful of us all, that we may wisely order our conversation, and the forces of all our enemies being all overcome and broken, we may at length arrive truely at the true brightness of God. For the wall of separation hindering that clarity, is great, which it behooveth with unwearied labour to diminish thorough the benefit of the cross, and with daily torture of mind to destroy.
Yet the eternal and merciful Lord pierceth thorough all darkness as doth the Sun, and so refresheth those that are in an agony, with their pains, that his grace and glory never shine forth more [Page 395]clearly, then from under sufferings; although whilst we yet remain subject to vanityes, and are still captives to creatures, that claritude is still very much diminished; for so long as we yet are busied about images, the efficacy of truth (which seeing it is to be without any image, cannot then be united to them) is very wonderfully hindred. For God is but one only, and to know him from the very bottom of our hearts, is all the skill, and is such as is never learned in an undisturbed life.
Dearest Cosin, I do open to thee as it were the interiour bosom of my mind, shewing, whither all my labour tendeth, and at what mark all my whole being, and all my words and thoughts do aim at with grief, and which I continually, with tears of heart, pour forth before my God, and do with hope, account the Lord will not reject me poor wretch, but chastise in his way, and will bless with increase my labour after the decease of my nature. My Cosin, as to what concerns those friends who have changed their dwelling, their outward condition [Page 396]is as yet tolerable, as also the outward conversation both of the Mother, and of them also is full of piety, even as formerly: But if we look further, even to the utmost power of nature, and to the very bottom of the Soul, about these, the business have not so well succeded, even as neither can these be attributed to them all in common, nor are they wont to be given, or received by words, and admonitions. To the Lord therefore I commit them, who in his own time, and according to his own good pleasure will advance those persons higher. For they earnestly listen, and are delighted with my present discourses: but how pleasant they be to them even in their very Souls, the Lord knoweth, for I do not apprehend that their progress forwards is yet so great: and perhaps, the Lord will yet for some time keep them so.
But for my part, I order my conversation, for the most part, with my self only, because many discourses and admonitions to others, do very much disturb me: when yet all concerns, as well [Page 397]inward as outward, I freely would so deliver up and oblige to the Lord, that I would think, say, or do nothing but to the Lord alone; yet how much difficulty I shall every where find in all these, the Lord himself knoweth.
Yet he who is faithful, is never left destitute of power, as most miserable I do find thorough the mercy of God, who helpeth my arm to fight.
As to our other familiar she-friend, she receiveth all with her whole heart, and a willing mind, whither they concern the understanding, or the will: but because of that sollicitous care wherewith she is involved in outward things not a few, as also because of her trade, the true fruit cannot yet spring forth from the true root. But the Lord who is faithful, administreth, as I perceive, all means for the removing away by divers sufferings, these hindrances, and of bringing forth this fruit with deep pangs, so that I hope, at length, that the death of nature will follow in the end. The Lord look in mercy upon her, as likewise on us all, that in his time, and according to [Page 398]his good pleasure we may come to the true essence of divine clarity, and that we all being delivered out of the hand of our enemies, may serve him without fear in holiness and righteousness all the dayes of our life, now and for ever incessantly, in inaccessible clarity, Amen. In the year 1552.
EPIST. XVII. A wholsome Admonition, in what steps the progress of the Just doth consist, with a Conclusion concerning Esau and Jacob.
To J. W.
I Heartily wish that all thy affairs may have good success. Having an occasion thus offering it self, I was willing to write these lines unto thee, that by the benefit of them, we may be promoted to continued progresses in the Lord. For I hope thorough the grace of God, that thou maist daily go forward in that truth, and in the true Circumcision of thy heart, [Page 399]and not in the acquisition of many Sciences, and of divers Knowledges, wherein the greatest part of our time is consumed, and not upon that, for the sake of which yet, life is given unto us, viz. that we may know God. But God cannot be truly known by science, but by finding him in our selves, so, as that which we know of God is found and expressed in us, and in our Soul, so that we our selves are not far distant from that which we acknowledge for good, but are united with it, not in or by opinion, but in very deed and truth. But these things can never be fully accomplished, unless first we dye to all those which we our selves have and possess in our selves, which is that that is called the old man, who very subtilly exerciseth his dominion in man, according to the variety of mens conditions. If the flesh be still gross, also its fruits, and vices are gross. Now if any one will supplant his external vices, there is another more subtile thing dwelleth in man, which he had never before known, because it formerly did stick to him in a [Page 400]grosser substance. And seeing that the Scripture also doth sufficiently propose it, we are diligently to labour according to that Scripture, because it is that which is ordained of the Lord for this end. Having therefore received of the Lord sufficient knowledge concerning these things, let us be diligent in our indeavours; for little knowledge is necessary thereunto, if so be the heart it self be but prepared, which incessantly, both day and night called upon the Lord, with intimate desire aspiring to a union, so that no creature can any more move it against the Lord, and turn it away from him.
May the Lord give unto his, mercy, and be a help to our misery, in which we being yet bound in the darkness and chains of death, are still captive. My John, I communicate my heart to thee in my letters, even as I enough know that thou also seekest my prosperity so that let us both together seek the Lord being perhaps not far distant in the Lord, one from another. Presently after thy departure, it was decreed by [Page 401]the Senate that E. and W. do leave their dwellings, so that they must be gone from hence. The Lord bestow on them his grace and mercy, that they learn to bear these things in true patience, even from their own brethren, and to accept from the Lord that cross, for their own advancement, and for the rejection of all other things, and that they may resign up all to the Lord, and turn off from them, their brotherly Love. For Esau always remained the brother of Jacob: but that Jacob received the blessing, was done of grace, according to the election of God, in which indeed Jacob did stand, but yet without boasting, and without pride, for it behooved him always to bow himself before Esau, in sufferings, without murmuring. And although Esau behaved himself with a very proud carriage towards his brother, yet the blessing was continued to Jacob, though Esau endeavoured to snatch it from him again by persecution. For Jacob lived not only in shew, but in truth, when he dwelt in tents: On the contrary Esau cared only for all outward things by labouring [Page 402]and hunting. The Lord grant, that we may so rightly immitate the birth of Esau, that Jacob may at length come forth: for the birth-right was due to Esau, but for this end only, that Jacob should be brought forth. The Lord have mercy on us.
NB. The birth of Esau, signifies the birth out of works under the Law, but the birth of Jacob signifies that that is of faith under grace.
EPIST. XVIII. Being a most excellent admonition concerning the Education of Youth: together with that wide difference, wherein the old Philosophers are far distant from Christians.
To Dr. J. Velsius.
DEarest Dr. That my young Nephews have succeeded well in your house was to me altogether grateful and most cordially acceptable, for I know that you will take care of their affairs by a diligent inspection, for the sake of that relation that is between us, whereby these growing twigs may be advanced in their [Page 403]true increase; for they stand greatly in need of a prudent overseer, till by their own experience in the future access of age, they also do attain unto prudence. The Lord grant to them his grace, that they may well place their time as well in studies, as in piety, in which all consisteth, seeing that the Lord ought to be the end of all studyes. To this mark therefore are they to aim, and to seek the glory of God, and not their own, nor are they to fall into themselves.
Also I hope that my Uncle will deliver them to you with all advice unto obedience, and subjection, and I hope that they will persevere in the fear of the Lord according to the capacity of their age: But we conside in you, that you will not be wanting to them in the best counsels, especially that they may lead a Godly, and sober life, and that they may be turned away from all youthful appetites, and from such errours as break forth at such an age; moreover that if they commit any thing against the Lord according to their slender wit, they may in time be brought to the observation of [Page 404]their conscience, by the benefit of which they being more diligently restrained, may always abhor to sin. My D. that I thus write, nothing but my inclination towards my Nephews causeth it, for else I am aware, that you will educate them prudently, and in the fear of the Lord wherefore pardon the liberty I take, that I blush not to propose somewhat like thereto, inasmuch as that what I do, is with an eye to that zeal wherewith we are both heated to find out the ways of the Lord, when as I apprehend us to be both alike, and to have altogether the same inclination of heart mutually one towards the other. The Lord help us yet more and more in love, as far as pleaseth him, so that we may but be found in a continual progression thorough his grace, least our time be found to prove empty and void of fruit before the Lord, but that we may always proceed from righteousness to righteousness. Even also I wish the same to my Nephews, that forthwith, at the very beginning, some agreable distinction of Religion may be instilled into them, that they may learn [Page 405]to discern all things with judgment, and not easily to take up their rest in outward means, one only excepted, viz. Jesus Christ as expressed in his true obedience & finished in his Soul even unto the death of the cross. He is set before us for an example, as our only scope, by the benefit of which we may in true illumination come to the eternal mercy of God. It will be therefore very profitable for them to be led as it were by the hand unto this scope, and that they may learn radically to satisfy their own consciences, exercising themselves in them, from their tender years, and to have no confidence in any other meanes set or contributed out of themselves. And although they should find some virtue in themselves, such as it wont to be found in the serious studyes of some of the heathen, such as are Temperance, Long-suffering, meekness, rigour and severity of discipline, or any other, that may be introduced into our minds by sedulity, and natural discretion; yet are not all these that very thing, which is proposed to us in the image of Jesus Christ: For their aim was no other then to temperate [Page 406]and govern their bodyes under the discipline of honesty, and to keep them in due order by the moderation of Nature: but in Christ a certain kind of life is produced, which consists not in nature, but above nature, and unto which the Wise Gentiles could never arrive, because they were led only by the light of nature, in which God doth only so far operate, and manifest himself, as far as he can be know out of himself from his creatures, which also hath its defects and limitations, and may be changed: which things are such as are not in God, because he remains eternally, and abides glorified in his own subsistence and essence for ever and ever.
Now how much they have written concerning the knowledge of God which is in Man, and which they have in diverse places attributed to the mind, that ariseth not from elsewhere, then from the ingenious principles of the purer wisdom, a [...] far forth as they were able to comprehend of it in their more elevated reason: But they had no light and virtue of a certain real and essential immutation, as it were in its own self, as being that which manifesteth [Page 407]it self far beyond science, and that by this way, our most high God expresseth, and giveth forth himself not only notionally, but also essentially in all who receive him, with a superabundance of those graces, which in his Son he poureth forth upon us; so that our labour, diligence, and studys are plainly useless to this matter, but the grace of God alone produceth this supernatural life, and new creature in man; the natural man, all this while, together with all his old age, being utterly silent and condemned, yea dead. Therefore no active power, nor any life can remain extant in us; for if any such thing sheweth forth it self in us, then in truth, we are not dead to our selves, but we yet live in our own proper work, neglecting the promise and grace which hath appeared in Christ. I do not therefore say thus, because I can contemn and reject that same honest and tried life of the Heathen: for I wish that we all could subject our life to such a discipline, and that we could by far outstrip them! There are not therefore to be deprived of their praise, but rather we [Page 408]ought more commonly to be filled with shame, seeing that we will boast of a greater grace from the Lord, and yet are not come to that state of virtue, which was in the heathen, but we are hurried too and again in all confusion of carnal lusts.
The Lord correct us in his mercy, and help us all seriously to endeavour to insist on the best ways, even as also I heartily pray in the behalf of those my Nephews that they being lead thorough their whole youthful age, in the wayes of the Lord, may subject themselves to discipline, and apply the bridle to their carnal inclinations, even from their tender youth, satisfying their consciences, and the testimony of a most close examination made before God and their own Souls; that they may be further advanced by the Lord, if it shall so please him, to that eminent grace, and expression of his most high glory in the life of the spirit, which being in a flourishing condition, all things past do vanish away together with their glory, that all may be renewed by the first fruits of Christ, and the powerful [Page 409]hand of God, manifested in the Resurrection of the Lord.
Now therefore I trust in the Lord, that he will effect all things well, and direct them unto the best end: yet let us employ all the diligence we have, lest being conquered by sin, we become subjected to our flesh, and may my Nephews exercise themselves, the most they can, in those endeavours, that they may learn to repress their youthful and inordinate affections and appetites, which will without doubt spring up in them at their own season. The Lord seasonably grant to them to own the witness of their conscience against all these, that being kept safe from them all, they may never consent to any depraved inclination.
EPIST. XIX. That there is a certain especial difference between the exalted rational Zeal, and the Zeal that is pure and Christian.
To the same Person.
I Have recommended thy case and purpose to the Lord, who can safely keep [Page 410]us all by his Grace, and shew to us our errors: for though we are for that purpose subjected to sufferings, yet nothing is more wholsom for us than a discovery of our spots and defects, which is not wont to be done without our indignation and opposition. But if the Spirit of Christ must restore and enliven us all, then plainly must there be no place left in us for bitterness of spirit against any one: For this is alone the Doctrine of Christ: Learn of me for I am meek, and humble in heart. For all hearts that are puffed up, are in his time to be brought low, even as alas we find it in many. The Lord keep us most miserable worms, for I never am frighted with greater horror than when behold my self. The natural man scratcheth to himself by appropriating to him self all things whatsoever God bestows upon him out of free grace, so that all thing also which are in themselves pure, by this appropriation, become as it were infected with poyson: Now if Nature were deadned, and the understanding purified then indeed such usages of Gods gifts would not be so multiplied. But now that evi [...] [Page 411]which we call [I] is so great, and our corrupt Nature, through its own self-pleasing, is so faln and sunk into its own self, that we wait not for the time of trials with some difficulties, and rest [...]int, and prayer, together with a hope [...] the promises of God to be fulfilled in a fit season, as it hath been foretold by the Lord. The Lord be mindful of wretched me that write thus, and be helpful to thee, according to his own, and not according to my will. I also very earnestly intreat thee, that thou take not in bad part this my freedom in writing to thee; for my mind never desisteth from having a kindness for thee. But high pride of heart, and a contemning esteem of our Neighbour, as also the doing him injury, never is allowed a place in the Christian State, but rather that which hath a fair shew of some sort of Zeal that is natural, mixed with Mosaical rigour. For nothing hath appeared in Christ, but meer sufferings and death, silence and patience even to the Cross, upon which even to the last gasp of his life he signalized his obedience, in which he was subjected to his Father withour murmuring; [Page 412]also that his Majesty of his eternal Godhead he did not take up again, as he might have done, but rather bore in himself humanity, and imbecility, and abiding in hu [...]ty, and contempt even to the very death, he was crowned with Victory. For if the external assaults of his enemies could have moved the internal nature of his eternal birth, then indeed that which is immovable, could have been moved by some outward violence, even as alas, it most commonly happneth to us, that our whole humanity is shocked inwardly and outwardly, when yet we do think it to be the zeal of the Lord. But before we can come to the purity of these motions, as it manifested it self in Christ, against them who dishonoured God and profaned his Temple, certainly there are many things to be eradicated out of our fleshly part, if we would be thought to be wholly burning in zeal of spirit. But, as I hope, the Lord will, in his time, manifest these things to us more clearly: for when we are grown old, we must carry so no things with great pains, which whils [...] youth flour sheth with a flaming zeal we [Page 413]cannot own and undertake: Because all that is talked of death and dying to young persons, they cannot in good truth come to them, seeing that their bones and marrow are alwaies full of all fleshliness with that fervent vigour, together with a full strength of the growing faculty, and voluptuous tendency, which for the sake of its own power and the glory of self-will, is wont to oppose it self to God.
But then if any one proceed further, and draweth forth all his strength even unto the top of all his age, then comes decreasing, that we are unwillingly lead into the will of God, by a manifest other process; and then those judgments seem to hang over us, which once we decreed to others, and that youthful life free and wanton, swelling with zeal, is now by the just judment of God, under the decreasings of old age, condemned to death; but then at length succeeds understanding and discretion, together with continual sufferings in the ways of the Lord even unto our death, and the proper sentence pronounced to us: for just as all that ought to dye, that is possessed of [Page 414]life, also is that matter here. For God alone, if he be truly in us, is conjoyned with death, but not with our life; because no flesh, how pure so ever it be, can abide in his sight. For whatever shined forth externally in Christ, even that by a like death, must be done inwardly in us, if so be we are willing in the resurrection to be incorporated into a communion of his glory. Otherwise we stick only but in the flesh of Christ (though glorious) contemplating alone the life of Christ's humanity not yet glorified, but we hinder the growth of that fruit which through the death of Christ in the resurrection by the supernatural birth and a new life is poured forth into us with eternal grace. The Lord open my mind to you, for here I acknowledge my understanding to be too weak and slender.
EPIST. XX. An acknowledgment concerning the disputation held at Francfort between John [Page 415]Calvin, and Justus Velsius, of the power of Man, or of free-will.
To A. G.
THe Grace of our Lord, and his mercy be upon thee, and on all those who fear the Lord and seek his truth.
Most beloved A. concerning what thou didst write to me, about that dispute held at Franckfort betwixt Velsius and Calvin, my opinion is, That Velsius did stumble therein, whilst he attributed too much to the power of man, for humane power is judged and condemned by the Lord, if it be before a man is made partaker of the divine birth, because what is new born is of God, and not of man, it is eternal and immortal, even as he is who begat it. But on the contrary Calvin failed in that point wherein he rejected all the powers of man universally, which indeed I allow to be true, unless that I also judge that that knowledge which lieth hid in man, and convinceth him, doth yet partake of reason and humane power, although the Lord doth afterwards offer to the heart [Page 416]the light of the Gospel, and the understanding of a man submitteth it self to that: But for all that he is not yet one with the light, for no man receiveth this light, but he in whom the reason and strength of man are on the Cross become dead with Christ; now such a one thence-forward, because of the communion he hath received with the death of Christ, is also again raised up by the same Spirit of Christ, so as the Spirit of Christ thence-forward becometh his life, his own reason and all his own powers abiding in death, nor is there a Soul living in him, but by the vertue of God: and thus the man comes to renounce all his own strength, and all his own righteousness in the sight of God, and becomes conformed to the righteousness of God in himself, which the natural man never knoweth, nor can arrive thereat. Therefore because the Judgment of Calvin reaches not so far, and he himself is not yet dead to his own reason & strength, he indeed bore witness against his own self, because that which in the Epistle to the Romans is demonstrated to be death, by [Page 417]the Gospel (Rom. 8.10, 11. and 6.5, 6.) keeps him in life; the light of the Gospel serving him for that purpose, even to his own proper commodity. For the Gospel was not divulged till after the Resurrection of Christ. And then at length Christ the Son of God was acknowledged to be in us, otherwise our acknowledgement was not concerned, but only about the person of Christ according to the flesh, from whence it is apparent, that we our selves are still carnal, and though we be not plainly like to the ruder part of the World, and do account our selves for imitators of Christ who have left all, yet still we are to be made liker unto Christ, and to be planted into his death. Furthermore, I here further acknowledge, that no man by the strength of Nature, derived from Adam, can ever attain unto the eternal mercy of God. That study indeed, and that labour by which such a man in his solicitous endeavours is tired our, before he can arrive at the grace of Christ, I acknowledge for humane, and that it is subject to the Law; but that righteousness, which one acquireth by this study, [Page 418]is not as yet that righteousness which is prevalent in Gods sight, for this is, at last, after the Law, constituted in us by Christ. First therefore a man must labour under the rigour of the Law, even to the highest perfection of himself, and to the greatest innocency he possibly can; yet when all this is done, the Soul is to feel, at length, the judgment of God, and seeing it cannot possibly abide therein, it falls manifestly down into death, and then at length, is it by Christ raised again into the life of the Spirit.
But now the acknowledgment of the righteousness of God, in common, is by the Church, which is nearer to us, proposed in such a manner as this; That God thorough and by Christ crecteth salvation meerly without any addition of works: which I grant: But because these, under the law, obtained no righteousness by the benefit of Works, there being put no study or rigour, therefore they also cannot for Christ; sake renounce, nor forsake their goods, seeing as yet they had gained none. For they would have them renounce, what they have not, [Page 419]but in the interim, they suffer loss also in that which they have not yet arrived at. That therefore which they say, is true, but it is not rightly apply'd by them, as all the Scripture doth demonstrate, that it is by their own faults, that they come not to the truth. Nevertheless I am unwilling to deny unto them all grace for their portion and according to the measure of their gifts (seeing that they study with all their might for Christ, and by the help of the Scripture do hear somewhat of him) provided they be faithful in what they acknowledge, and that to the utmost. He that neglects this, is condemned by his own proper judgment.
EPIST. XXI. The difference between Repentance and Regeneration, in relation to a little book of Diederick Phillips, which was printed concerning the New Creature.
To. J. W.
DEarest John, that acknowledgment of Diederick Phillips concerning [Page 420]the New Creature, I do partly own for truth, if it be not stretched further then it reacheth, viz. that it can, according to the testimony of Scripture, lead to Repentance, and to lead a pious life. But if that Repentance, and life so corrected thereby, he would have to be put for the New Creature, whilst yet the Conscience is still under the burden of sins, then is it erroneous; for whilst that no death hath as yet happened, and still sin lieth so powerfully in the whole man, that by means of an accusation it often driveth the soul into sadness, the Soul is yet under the Law, for by the Law in our consciences we are convinced of sin. And though a man may force into silence that accusation, and that burden of sin that tormenteth our conscience, and that by Scripturepromises, and so comfort himself, yet it must be confessed, that then he still abides in the state of the old Man, and is not yet arrived at the death of it. For the New Creature is not subject to sin, therefore also no accusation of the Law in the Conscience can touch it, for then a man liveth wholly under grace, and his [Page 421]mind stands in no need to be sustained by the external comforts of the Scriptures, or also by the absolution from sins, according to the testimony of Scripture, it should bring forth to him a greater confidence; for his life is in the Spirit, and consisteth under the Law of the grace of God: wherefore also the conscience in its purity enjoyeth the highest peace, remaining sealed by the Holy-Ghost: but in them who are still under conscience, the Law of sin still exerciseth its power, and conscience doth still accuse perpetually for some sins, so that it hence appears openly, that such are not yet dead to the Law, because the accusation of the Law doth still remain in its power, so long as by the transgression of the Law somewhat is committed against conscience: and though we will not confess, that we are under the Law, or under the accusation thereof (notwithstanding, that there can be no accusation, but by virtue of the Law still reigning here or there) yet is the thing manifest by conscience its self, which thorough an accusation for sin, rendreth us guilty. If therefore we could [Page 422]stand in purity by the blood of Christ, according to the inward man, then indeed the Law by its virtue, which it hath in the Conscience thorough sin, durst not so assault the Soul of a man, as that he must seek comfort out of the Scriptures, and to be reconciled with God, and to be confirmed by a new promise of grace; because grace in the regenerated hath taken most deep root according to its own true nature, so that such have certainly no need to seek out some remedy out of their own selves. Which whilst others do, they do in this very point testify that they have not attained to that of which they boasted, and which they, by the testimonies, of the Scriptures, attributed to themselves, in the very truth, and according to the proper essence of the thing. For the old man, who always by force usurpeth the empire in man with transgression (which indeed is termed a tripping, and is made light of, yet nevertheless in the sight of God, it can never be tollerated in the new man, without real mortification) alledgeth a contrary testimony, viz. that we yet live [Page 423]the life of the old man, nor as yet are disposed unto death, because that no sin can be committed against our wills, and without pleasure or delight. Hence therefore is it manifest, that we still are kept in the life of the old man, and are not yet arrived at the new life: for a man comes not to the death of natural strength, in his carnal life, and with the complacency of proper will, or by the study of proper righteousness and austerity, but against its own will, viz. it is to be subjected on the cross, to the obedience of God, by the means of pouring forth of the blood of Christ Jesus our Lord; into whose communion we are taken by a like death, according to the inward man, so that on the cross we wholly put off our natural life which we had in the flesh, being buried with Christ, and afterwards raised up again into another supernatural life: so as the power of the Law, which being as yet not perfectly killed, lurketh in the members of our natural body, is wholly enervated in the mind and Soul, and in the whole humanity, having utterly lost all right in and upon the life of man: For [Page 424]a man is not excited into such a life, ove [...] which the jurisdsction of the Law can domineer with a deadly accusation, but when it hath fully finished this judgment in man by this death, the man also, by the benefit of the same death, is altogether freed from that Law.
EPIST. XXII. Being a fundamental Relation, in what properly consisteth the Oeconomical Government of the Family of Love.
To the same person.
MY John, I received thy letters together with the books, and having somewhat perused them, I gain'd the understanding of the greater part of the opinion, yet I shall keep the Books till thou comest. But the opinion of the Writer is contrary to my mind, because it consisteth in the knowledge only of a seeming divine truth, and not in an essentia [...] truth of God. And this is my opinion seeing no man can be more instructed according to this way, than the Writer [Page 425]himself of these Books. If I may understand his fundamentals from his Books, it cannot possibly be, that any of those who are inferiour to him, can more happily explain the thing to me. Yet I am willing, that thou shouldest enquire how they carry themselves in their conversation, & that thou wouldest as exactly & as possibly thou canst, find out also the rest of their state or condition, for when thou shalt come hither, I shall more fully discover to thee my opinion concerning those Writings. Now I only ask pardon, seeing that matters are thus, the cause whereof, if it shall please the Lord, I shall tell thee, at thy coming. May the merciful and faithful God have mercy on them and us, that in an acknowledgement of their darkness, they may be led by the Lord in the straight way unto his essential truth, before which the natural Reason which inordinately appropriateth God to it self, may utterly perish: whereby I fear they are still too much bound, though they think themselves clearly set free therefrom. For all that for which they labour and contend, and which they [Page 426]account their utmost aim, as far as I can imagine, must yet be judged of God; for that which reason endeavoureth to effect with them by knowing, all that, must be God himself, so that nothing but God can acknowledge himself in us; we in the mean time, being by a real death of body and soul, as to our creaturely part, wholly laid aside: and then that life, which ought to be in us, can be nothing else but Christ, as Paul saith likewise, so that after we are buried by death, we are no more raised up again into Nature, but into the Spirit; For nature remaineth condemned upon the Cross, and being once dead, is not again revived: Now I judge that nature in these people is still egregiously, and in very deed, and especially alive; although they may think, that they are already purified, because that they perswade themselves, through their ignorance and blindness, that they have already plainly conquered that combat of an accusing conscience. I write all this to thee with the greatest brevity, because thou didst demand my opinion, but when (God permitting) thou shalt come thy self, [Page 427]we will talk more concerning them. My Opinion therefore (as I said) is contrary to these Writings, and my mind can no waies assent unto them. For that aim (which the Writer himself calleth the Intellect of God) in my sense is indeed nothing else, than that they would have Nature, as yet not deadned, to become a propriety to themselves, when indeed Nature before it be dead cannot be otherwise in it self: for in it the highest death consisteth. True indeed that by reading I find somewhat concerning Death, and of the abnegation of the reason, and the discretion of Nature, so as that the Author would have all humane wisdom and knowledge overturned, before we can come to the truth of God: yet nevertheless the Soul of a Man doth remain proper to him, yea though he renounceeth his intellect, so that in this very point the Writer erreth, in which he taxeth others, and in truth far more vilely, seeing that he thereby would come to a greater knowledge, but especially that he, by the means of his temerity, would arrive at that, which others seek by [Page 428]means of worship and ceremonies. For these, from a vow, do love their body, goods, wife and children, that they may possess the inheritance of heaven: but they do forsake their natural and humane wisdome and reason, that they may obtain something that is better, viz. the understanding of God, and yet both of them are still captivated in that, that their Ipseity or Iness still remaineth proper to them, although to some more miserably then to others. Now it is impossible that they should, this way, arrive at the truth of God, and can possibly be planted into liberty, as in the sight God▪ because that they are not lead in tha [...] true, and as it were that essential death▪ to be found in both Soul and Body, bu [...] are only instructed by knowing (though for this very reason they reject others [...] of a certain death that is knowable to the humane wisdom. And because a [...] to their own strength in which they live they dye not in body and soul, being wholly condemned before God, henc [...] it is that they usurp to themselves, as thei [...] propriety, that intellect of God, that is [Page 429]that they themselves might by the benefit of that thing conserve life which properly ought to be the condemning sentence, and the death of their ipseity. For if the Truth of God should enter into them in & by a certain essential state, it would be impossible, that a man could endure one spark thereof, without being melted quite down. Therefore we must dye, not only as to our wisdom in the highest degree, but as to our own proper Salvation, that God alone may be our Wisdom, life, and Salvation. This done our ipseity is condemned before God, and thrust down into a death (according to the flesh) which is as it were essential, whence nothing can again bud forth, either in respect of God, or of the Creature, so that whatsoever had bin ours, ought to be altogether made subject to its death, judgment, and sentence of condemnation. That same small last Chapter is contrary to that writing, inasmuch as it determineth, that sometime calm seasons may be gained, even according to the flesh (for so I transfer it, even as the writing its self speaketh) so as they [Page 430]then may esteem themselves pure, because they who are purified, know how to apply all things to a true use. Which I also affirm, but in its own meaning, but that at which this writing aimeth, is contrary to my mind: for the liberty of Christ belongs to the inward man, and doth only affect the mind unto eternal salvation in Divine Truth, but the flesh is condemned, and suppressed and bound down into death, so as that no man can then rightly use the Creatures of God, but with grief and misery, because that in all these a man may behold his own death, in which formerly he had thought to have found life; and yet with these very things he is well contented, acknowledging this divine judgment for truth, and so remains yielded up into death. But the Inward man is then conversant in eternal joy, being signed or sealed by the Spirit of God.
I have wrote this in haste, that I might satisfie thy desire, according to the testimony of my mind. The Lord have mercy on them, on us all, and pluck us quickly out of our errors. Alas! who [Page 431]am I, a miserable wretch who thus writeth? I beg Grace of the Lord, for without his Grace I shall never be advanced, nor abide in him.
EPIST. XXIII. A further consideration concerning the opinion of H. N.
To his brother A. W.
DEarest Brother, thou maist read over this small Treatise, and send it back again to me, because I must treat something thereof with N. that I may oppose him somewhat about those things which he accounts for true; for that which he makes his scope is not pleasing to me, which they call, the Intellect of God, in which both heaven and earth are indeed locally moved, and every creature vanisheth out of its condition or state; and yet in the same mystery and inheritance they conclude nature to be left alive; whereas notwithstanding Nature cannot in and by its life arrive at that pass, but only and alone by the [Page 432]benefit of its death introduced into it, by Christ our Lord and Saviour, and that in so much verity, that Nature appears no more with its own proper life, but remains eternally cast off with the death and curse thereof. But that Nature which thay call purged, and dead to its reason, in my opinion, doth indeed only depend on principles of understanding and science, but not on Truth it self, for hitherto it hath not approached to the essence it self, nor is united therewith, for though Reason layeth aside its natural discretion, that thereby it may be nearer to the divine intellect; yet for all that, the intellect is not yet then made one with the Essence, but is rather contrary to it, and as it were, an enemy to Truth, seeing that that spiritualized Nature hideth it self under the shew of intellect, but not of essence and is in that still entertained. Who shall deliver a man from these intricacies? The Lord have mercy on us an [...] My Brother, I therefore write thus, that I may also discover to thee my opinion for that man is endowed with no sma [...] understanding: yet he is deeply seduced [Page 433]and is deeply wise, but withal he is deeply to be disputed with. The Lord keep us humble in the Truth, that that which belongs to death, may be also thrown off into death, but let him reign and rule to all eternity.
EPIST. XXIV. Being a brief argument, that the foundation of the family of Love is laid and built upon carnal liberty.
To the same person.
I W. was here, and hath utterly and cordially renounced the thing its self, because he had experienced & found from their presence, that they were infected with the venome of carnal liberty, and that all issued out of that fountain. Also I restored to him the books, if haply they might be willing to have them restored again to them; he also was most fully satisfied, admiring that so sublime an understanding was subject to errours, for he confessed that my opinion was, beyond all doubt, true, seeing that a man is always [Page 434]to be subjected to divine terrours. But that such elevated spirits do fall into errours, is from thence, that they too much covet their proper security, whence at length springs up boasting, and pride, and then, after that, a fall. The Lord preserve us all from evil, according to his great mercy, that seeing it is of grace that we are saved, so also in grace are we conserved, and not thorough our own selves.
EPIST. XXV. Concerning the Opinion of Plato.
To the same person.
MY brother, I send thee back the little book concerning Plato, which when I had read, I found just so as thou writest: For the falling of these (who call themselves the family of Love) is subtile, though in that small tract they are mightily defended, all things being interpreted for the better, yet the excuse relisheth not well with me, except I should say that by their ultimate scope, to which they [Page 435]think they shall come, by the means of Love, their wisdom is shameful, as in them, so also in us, yet with this distinction: for what in them is righteousness, truth, and wisdom, must be to us unrighteousness, falsness, and foolishness; if so be, that glory to the Lord, must spring up thorough us: all which yet they are willing to reserve and ascribe to themselves, as also did the Jews, though in a more excellent degree. Now it behooveth a Christian to dye as to them both, and by the Lord to be condemned to death, viz. as to wisdom and righteousness. Moreover, may the Lord also freely bestow on us his grace, according to his most holy will.
EPIST. XXVI. A Christian consideration concerning the Resurrection.
To the same person.
DEarest brother, we will beg of the Lord, that he may have mercy on us, and that he will lead us into the [Page 436]power of the Resurrection, every one according to the measure of his illumination, by the quickning power of his spirit, by the benefit of whom all seeds do put forth their faculties in growing. For the natural life, faculty, understanding, wisdom, and sense do all tend to death in time, and though a man deluded by some fair shew, may imagine to himself an eternal permanency of these things, yet when the sun is risen to a burning strength, all these will dry up, or wither; nor is it possible for them to consist or abide the just judgment of God, as being that which melteth all down: yea furthermore the very discretion it self of the soul must dye likewise, as far as the natural man studyeth to preserve it, if that that man, according to the testimony of his conscience, is willing to satisfy the Law, least that soul do tumble down into utter destruction. Now because it is not the proper disposition of the natural man to lose any thing, but rather with the top of the life of the Soul, to preserve all things, therefore it is subjected to the divine judgment, that is, to death: and because he [Page 437]is willing to conserve life in himself, and in his Soul (now there is life no where but in God) the soul cannot come at the true nourishment of life, but is to be deliveral up to death, inasmuch as the natural man properly is death it self and belongeth to death. For they are bound up together into one body, and both, viz. the body from the soul, and on the other part the soul from the body are moved together, whether it be to grief, or to joy, yea though it be in the state of the highest knowledge, unto which the soul, according to the natural rule of life could possibly ascend. For she cannot be elevated higher in understanding, unless first as to her knowledge (by which the natural man is informed by her) she shall dye, so, as that it behooveth both soul and body, as one man, to dye, after that the spiritual conception is; now out of that deadned seed, is wont to spring forth a new plant, enriched with divine fruitfulness, which no death can touch any more, neither according to soul, nor according to body, because this generation, not of man, but without man, nor [Page 438]out of his will, but without his will, not with hope, but without all hope, arriveth at the state of eternity, out of the eternal grace of God, so as that it is of God, and of life, always abiding, nor is it corruptible, even as also God is in his own nature. Every thing therefore returneth to that, out of which it first sprung, viz. the natural man, with its perfect body, and in its sphere, to death without any resurrection at all according to its own proper nature; and the supernatural man in its perfect sphere, to eternal life, abiding eternally in God, and yet as a Creature, but glorified in God. He who comes to this state cannot deny the truth of the thing: but he who partaketh nothing thereof, also as a natural man uttereth with truth, that he believeth that there is no resurrection, and although he should confess it, yet even that confession of the resurrection must dye, because unto the natural man, as such, there never (even eternally) belonged any resurrection; even as it is impossible for a seed sown, to come to a perfect death, unless it be wholly corrupted in its self. If therefore [Page 439]it can be brought to pass, that a man can give up himself to death, with a hope of receiving forthwith another life, and as to that state, and according to that rule of his knowledge, wherein he is dead, a better (for no man can, whilst his present understanding is in being, attain to another understanding or life, unless the former be first dead) then indeed there would be no need to proceed to a further death, because it can only follow that which had been in being before. Now therefore there is here place for death, when by the benefit of corruption, through the operation of God, a new plant ariseth according to the nature of the corruption done, every thing according to its own kind, as there is example in all creatures, and in the corruptible propagation of them. So that by how much the more the natural man affirmeth that there is no more Resurrection, by so much the more he confirmeth it, because he truly is preparing himself for death, and uttereth publickly his Testimony concerning his corruption, and his eternal death: for there is to be no Resurrection of him: and thus also to [Page 440]his, may (together with the Keepers whom the Pharisees set) a Testimony, concerning the Resurrection of Christ, be given, which also by this means is mightily confirmed for them, who stand in the very door to such a state, and do believe it. For when the Pharisees having sealed up the Sepulcher, had concluded, that they had shut up a kind of dead Corpse, and to have kept it in that pit of Death, the keepers of the Sepulcher, who yet were sent to do mischief, became witnesses of his Resurrection, although it is not believed to this very day, but by his Disciples (by the Keepers is meant the natural man.) My Brother, this my own true Epistle will clearly open to thee my mind, and will be to thee, as it were, the hand of a Dial which thou must well eye and consider, that thou maist likewise write back thy opinion to me, whereby it may appear, wherein we agree, and wherein we differ, if we are careful concerning this opinion. The Lord look upon us all in his mercy, and bring us into his own clearness.
EPIST. XXVII. A faithful Admonition concerning the Resurrection of the Flesh.
To his Brother A. W.
MY Brother, Let us go to that man, and let us set before him Death, and Life, Resurrection, and incorruptibility, all unfolded in their own degree and nature, and it shall be at his pleasure to make choice of any one of these. For if he shall choose nature in his life, then in good earnest he must perish in an eternal death, nor shall he ever arrive at such a life as he seeks: but if he will approach unto the truth (even as also the thing is) he shall live while he dieth, and he shall acknowledge the true Resurrection, which else is denied to him. My Brother, May God exhibit to him and to us his mercy according to the variety of his compassions: nor may he ever leave us in our miseries, but remember us in this life subject to so many sufferings, in which we cry out laboriously unto the Lord with many sighs, [Page 442]that by his hand we may be promoted to incorruptibility; which can by no means be effected, but by our death, which comprehends in it self the relinquishing of all those things, which we know by nature, and possess, and love, and in which we live. The power of death shall be known to all things living, but by so much the more difficulty, by how much the greater knowledge some have on this earth: for at the time of death, all things are to be given up to God, and then all things are shut up, and ended in the truth of God. The Lord unite us with himself, who himself is the beginning and end; old and new; yet is he one, and immutable, void of all increase in himself, though in the temporary creature, he is known with increase and decrease.
As much therefore as we depart from temporariness, so much are we united with God, in whom there is no time, and in him who is the last and the first, with an everlasting presence, and in him all Multiplication and Substraction of time is taken away and made co-equal; and all flesh, which is spiritualized, and which [Page 443]was wont to express it self in time, doth melt away before eternity. The Lord be merciful to us all, as of one flesh, that bidding farewel to that shadow of time, we may grow in his fear, and let his name be more and more sanctified over all his creatures in time, and let our life perish and vanish away like smoke, even as in is evidently done to all flesh: together with which, all things do tend to corruption, whatever it was that ever sprung from it, whether they were deeds, or whether there were thoughts. But it is not so with him, who is godly, for he, with all his works, is preserved, and will grow and live to Eternity, because every appetite, life, and desire of his, is nothing else but God, and therefore whatsoever is his, tendeth to Eternity. As on the contrary, the desire and scope of a worldly man, is nothing else but flesh, which alone doth also move and direct him: therefore the effect must perish with the cause, as experience testifies: for the fruit cannot be otherwise then is the root whence it is sprung. May our eternal Saviour Christ Jesus purifie us, that in him we may bring [Page 444]forth true fruit, and according to the multitude of that his most abundant Grace, which God hath richly poured forth upon us, from the very beginning of the World, we may abide permanent in him. Amen.
EPIST. XXVIII. Being a most beautiful Admonition, very profitable as unto the death and departure of Nature.
To a Sick Man.
I Heartily salute thee in the Lord, most dear N. as to what concerneth thy disease, I hope the best of thee, according to the mercy of God, and that his hand was not in vain lifted up over thee. For he by his Discipline will lead and conserve us, that no rottenness shall grow in us, but that by his judgment we be still more and more purified, and cleansed from all impurity of Nature, bred with us and dead (still lurking in us.) The grace and mercy of the Lord be with thee, dearest N. in that thy misery and disease, which thou [Page 445]must bear in the flesh, and may he grant to thee true submission, and yielding up, under his hand, that with a bowed heart, thou maist bear all things in obedience to him, according to his holy will, concerning thy miserable self; that thou maist be lead in his way, with perseverance to his glory, and be preserved in the death of thy flesh, whereby the life of the spirit may from day to day, more and more increase in thee, and be manifested in the heart of thy dying body.
Moreover, I beg of the Lord, that he would strengthen thy Limbs for his service, so that if they become deficient as to Nature (which yet must be done by continued labours in the way of the Lord that our essence may in time wax old, and decrease) yet through Christ they may be raised again to an eternal, and fresh-springing youth in God, where no fainting, nor old age, nor death can touch them. The Lord preserve us, and his mercy be present with us, in all our adversity, lest perhaps that prove able to hinder us in our way, that our continued anxiety conjoyned with the highest danger, [Page 446]to which, in this combat, we must subject our selves, lest it be in vain, nor draweth us back, but rather may fruitfully promote us to a perpetual progression and success of his grace, and of divine benediction: maist thou remain recommended unto God, who will free us out of this present Dungeon of this temporary flesh, and imbecility, according to his own acceptable will; will elevate us into the sublimity of Eternity, into the life of the spirit, through the Resurrection of Christ, to whom be the glory to all Eternity.
EPIST. XXIX. How a purified mind ought to bear without any commotion, the failings of his Neighbour with all patience.
To his Brother D. John W.
DEarest Brother, that that man is affected with such streights, and with such griefs of heart, that we also must suffer together with him: For in that that he is alwaies subjected to sufferings, nor can come at any peace, is indeed not the [Page 447]work of man, but the gift of God, yea a great, and eminent gift to endure the folly of another, and to cover it over with an unvariable mind towards his Neighbour. For though we be unduely used or handled by our Neighbour, yet in truth a purified heart ought not to be moved by it, but must alwaies act according to the bond of Charity, which is alone its aim, for in that there ariseth no suspicion of evil, and although modest reason also may descend to make an excuse, yet even all that too must be alwaies done without any motion of mind, for as much as he is such a one as the injury and trouble of no creature can move him, because he remains confirmed in that which is truly immovable.
Dearest Brother, I therefore write thus, that if that same trouble should be reiterated, thou maist alwaies have this aim fixed in thy sight. For although as to the creature the justice is on your part, yet the mind ought to remain alwaies free, without the use of this right, otherwise there would arise an enmity from thence, and a bitterness of heart: For thus, that [Page 448]which is earthly, overwhelmeth that which is heavenly with such a blindness, that it plainly seems to a man, that he hath some divine right; whenas yet God cannot but love, nor doth he require any other thing of us according to the measure of his Justice. Not as if I would willingly lay some blame upon thee, do I say thus, but that thy heart may not be, nor that any rule should be wanting to thee; if you behave your self otherwise, thou wilt be obnoxious to a heavier judgement, except thou proceedest with caution. My Brother, strive to have a mind unmoved, which cannot be hindred, but rather promoted by the enmity of the Creatures. All things to a just man turn to good, whether it be death, or life, or dissention, or love: for such a one, overlooking the Creature, taketh all, as from the Creator, whether they be grateful or ungrateful, and though we may not as yet come thus far, yet is this to be accounted for a rule, and to be followed with all endeavour. And with this I would have thee recommended to the Lord, who will be helpful to us all, and keep and promote [Page 449]us all more and more in his own way.
EPIST. XXX. How a Noble Plant springeth up out of the Dead Seed, through the Divine fuitfulness.
To his Brother A. W.
DEarest Brother! The Herb we have received, The omnipotent Lord who from his eternal beaming forth hath made to come forth the out-flowing powers of all his Creatures, according to the common and out-streaming operation of the Law of Nature, replenish thine and the common emptiness of others, with increase in the blessing of the most noble Plant of God, according to his nature, that that only Seed, which by the benefit of corruption hath utterly lost all its own propriety, in a deadly and eternal intemperance, and is eternally united with the earth of an imperserutable perfection, will fructifie in thee through God, contrary to all hope or glory, to the greater [Page 450]glorification in the vertue of God.
Moreover my Brother, we received all, which are to be brought back again to God, as to the Original of all, with thansgiving even unto the scope of our death. Thus we miserable wretches in this our received way, are faln down into to that, which we call our propriety, so that when we are to depart from that our assumed life, we are overwhelmed with sorrows and bitterness; although all this is done out of the just judgment of God, that all may come unto his truth, even as the heavens and the earth are called unto the truth, because undeniably all things must come to this state; and to render their source glorified by their death, and by their being melted down thereinto. I wish thee my small portion of health in my state of rejection and disertion from the Lord, which I suffer, but yet not without mercy; that, which may happen also to thee, but with real commiseration, according to thy calling, as also to all that are the holy ones of God. My brother, be mindful of us all, may the mercy of God and [Page 451]his eternal, and (to all creatures) his incomprehensible grace come upon us with plenty, that by the virtue thereof, that miracle of the supernatural, spiritual, and eternal life may be discovered and acknowledged, together with the spiritual salvation in Christ, his eternal, and only begotten son, in whom miserable we are depressed down into death with verity.
EPIST. XXXI. Concerning the right uncloathing of self, and of the yielding up of the soul in all sufferings.
DEarest brother, The Lord be mindful of our misery, and first to behold me the most miserable one, with commiseration, and offer to himself my heart made bare and emptied by many pressings together, and that he will renunerate it with the blessing of fruitfulness, in a divine and eternal redemption, and freedom from all the Enemies of my heart, who hold it captive in the chaines [Page 452]of darkness, out of the just judgment of God, to whom I am subjected, being ignorant, whither at last I must go hence, seeing that my anxiety, the longer it is, is so much the more vehement, so that I must always fall into the hands of the Lord, seeing all else are fallen away from me. The Lord look upon my nakedness, and be my preserver, that being kept up by and in him, I may bring forth fruit to his glory, and to the sanctification of things temporaneous, in the effusion of the blood of my own proper life, and in the liberty of the divine obedience. With these I recommend thee to the Lord, who can advance us higher in his ways, and can fasten us firmly to the cross in true submission and yielding up of our wills, that in him we may be kept safe all that short space of our faintings in this time, being in his fear delivered up unto death, according to the ordination of his judgment impending over us, that so we may be led and get forwards in his ways and that we may bid farewel with all our might to time, that eternity may take place in us, and that we may so dye [Page 453]to our selves, that we may walk here on the earth only as Pilgrims. The Omnipotent God deal with us in his good pleasure, according to his mercy, and lead us thorough with Victory, even in our imbecillity unto the very end.
EPIST. XXXII. Concerning the death of all created things, and of all those which are born out of them.
MOst beloved brother! All things do tend to the end, and death of their created nature, whence do arise many sighs and a most bitter agony. But the Lord will again bring forth his holy one out of death and the grave, that he may not see corruption. My brother, thy pressure is great and severe: I know thou desirest comfort, but from God only, who cannot come, but thorough the death of all creatures, or of the whole created nature; until the last breath of life be also breathed out, nor can any refreshment of members be hoped for. Let us in a [Page 454]free communion be made partakers of thy sufferings, with divine compassion, patiently expecting the accomplishment of the judgment in its own order; furthermore we will labour according to the will of God, and we will sweat till we come to the appointed end, even as the hand of the Lord shall over rule us. May the omnipotent Lord, by his fatherly grace lead us thorough this most difficult labour, and strengthen us according to the inward man, that we may forsake that which is external, and deliver it up to eternal corruption, from out of the first judgment, to his eternal praise and glory, to which we all aspire everyone of us according to his own manner and service, but not for our sakes, or for our commodity, as some now unjustly do, and think: wherefore also this counterfit opinion shall sink down into defect and death together with the death of the creature, by a most hard and terrible fall. Because all that, that we possess with a lye, in time, must be yielded up to the eternal truth, but all to the glory of God, so that at length, one may become a looking-glass [Page 455]to the other, and God at last may overcome all, and persist alone, but we in our lies must perish. My brother, the times of our parents, and forefathers are passed, and labor belongeth now to our time, to the end also of which, all things preparatory are at hand. The Lord stretch out his hand with mercy, over wretched me, and over us all, that we may be taken into the order which is pleasing to him, thorough faith, under the obedience of his eternal will, so that our will, life, and choice being subjected to his judgment, may be condemned and consumed. May the Lord give to us all, communion in God, with a consideration of eternity, according to his unspeakable mercy. Moreover my brother, as to my state or condition, that abideth in perpetual agony of death, with most sharp persecution, performed within me, after various manners, yet to one only end, for whose sake all must be done. What the Lord may in time do with me, is known only to himself, and his eternal decree. But which way soever I turn my self, and whatsoever I consider or [Page 456]behold, nothing but a vast abyss, and a parching heat of all misery do continually represent themselves to my eyes. The Lord in his commiseration lead most wretched me, by his fatherly hand, thorough things present and to come in this unknown, uncertain, desert, and desolate condition: yet I give thanks to his goodness that under this his powerful hand, he revealeth to me his fatherly mind. The Lord be my helper, and my conducter in all things, and keep me, and teach me in his School, and under his discipline. His grace be over us all, together with his unspeakable mercy. Amen.
EPIST XXXIII. How ignorant Nature well stumble in much disputing, and will comdemn its neighbour: also how the sense of all Scriptures ought to be apprehended in our own selves under the cross.
MOst beloved N. I pray the Lord, that he will promote thee in his way, in which thou mayest follow most [Page 457]diligently his will, without much disputing by which the flesh, rather then God's spirit hath to do; we therefore must lay out our time with more advantage. For when, for the most part, we think to speak from the spirit of God, perchance nature, lurketh under the fair show of the spirit, so long as we are still cloathed about with flesh: so that when we least believe it, yet we then account of the flesh instead of the spirit. Therefore we are to walk before the Lord with fear, without any bold disputings, and we must beware, as much as in us lyes, to walk innocently before God, and before men, lest we fall into our own condemnation, whilst we are condemning others, if not in words, yet in heart. Moreover most dear N. that writing which I received pleaseth me well, although I have not read it thorough so accurately, by reason of the weakness of my head: For though I cannot truly reach the sense of any writings, unless I can apprehend the virtue of them in my own self under the cross, whence the true fruit is manifested, seeing I tread no further, then unto the state in which I then consist, by [Page 458]suffering I always follow the steps of Chirst, where the latter always discover the defect and imperfection of the former: Yet let every man mind his own calling, and observe it diligently, so all in time will clearly appear, and come forth into the light. Salute P. N. our friend heartily God will look upon him to his advantage, and will make his dayly sighings fruitful thorough his eternal mercy, which we are all to expect, none excepted. The Lord endow thee with wisdom and prudence, that thou mayest act aright in all things, and that thou mayest walk before him with trembling. There are books enough for us to look into, if we will but perpetually observe our own consciences, that we may most accurately follow their dictates. Moreover thorough the providence of God we have the Old and New Testament for our only external rule, but the holy spirit, above all these, for our alone master, or Teacher. Blessed is he who is deprived of his own proper wisdom, and is instructed and instigated by the spirit of the Lord alone. The Lord be with thee and with us. Amen.
EPIST. XXXIV. Concerning a certain danger that hung over that place, by reason of persecution, unto which he was about to go.
DEarest Brother, may the Omnipotent Lord preserve my mortified body according to his mercy in his divine will. I have purposed to go to that place, and to expect the will of God concerning me, beseeching him from the most inward and deepest bottom of my soul, that he will set me before the enemy, and that the remnant of my life, which is very small, may not tend to the destruction, but to the salvation of any one, this I beg from his eternal goodness and mercy, withal hoping, that this danger will prove destruction to me only, and will go no further. The Lord make known his will to me in this one desire of mine, according to his commiseration. If the Lord shall suffer me in this tabernacle, tolerably to pass through, so as still to subsist, as I have occasion I shall signify it to thee. But my brother which way soever I turn my self, or look [Page 460] [...] [Page 461] [...] [Page 460]back, all things renounce me, and of the present there remains no place more for me. And therefore I convert my self to that, which the forsaking of all creatures sheweth unto me. The Omnipotent God take care to secure me under his own protection.
EPIST. XXXV. An answer sent to his brother, concerning a woman that dyed, also concerning his own condition, together with a devout exhortation.
MOst beloved brother, a real grief hath possessed me, for the departure of that woman out of this temporary world. I trust in the Lord that all will be done for a good end, and from him I expect peace, and tranquillity, with commiserating grace, which we all hunt after, and heartily seek for our Souls, together with an expectation of an eternity to come. I find in my heart, that I am now obliged to her children, and I love them with a true tendency of mind, according to my poor slender ability. May [Page 461]the Lord for his mercy-sake turn all for the better. Moreover as to what concerns my condition, the same kind of bonds do always hold me bound, according to the will of God, in a disease and an infirmity. So long as it shall please the Lord: May he direct my ways, and bow them down under his fear, in the obedience of his most holy will: and may he bestow freely his grace on us all, that we may continue our lives in righteousness with devotion, and a diligent observation of all our works and counsels, least in all our actions, there be somewhat found, that is contrary to the will of God. May the Lord give his grace to us all, that we may go forwards in his way, and bear such fruits as may be pleasing to him.
In the eight following Epistles, is somewhat described of that great misery, into which the Lord cast him a little before his death.
I.
MY brother, my body hath an increase of some strength, just as a man groweth, but very slowly, so as it can scarcely be observed, though yet it [Page 462] [...] [Page 463] [...] [Page 462]proceedeth on. Yet is the purpose of God unknown to me, although like a pestiferous cloud, a many difficulties and sorrows are set before my eyes, out of which I can spy no deliverance, but by death, that so I may wholly penetrate even un [...] God: which will come to pass, if the times shall prove prosperous, yea and further also, of all means shall fail me. The Lord prepare us all, that we may be, made fit for his work, in those things, which he himself seeth, and judgeth.
II.
My brother, the condition of my body is tolerable, as it always was, but I remain unshaken in my heart, and the trust or confidence of my life is so small, by reason of want of strength in my limbs, that I can only walk up and down the house, with trembling under the hand of my God. True indeed I remain like others, as to outward appearance, but at heart, and over my orignal and root of life, there impends a judgment, and by my unconsidered steps thorough the terrours of death, [Page 463]it threatneth an end, and my departure out of this time: such is the constitution of my whole life, way, and conversation. May the merciful Father open the bowels of his paternal inclination to me, a most wretched creature, that he may keep me safe from the evil one, and preserve us all by his eternal grace. Be mindful of forsaken and for lorn me, as my compassionate brother, if perhaps the Lord may be willing to exhibit his mercy to us.
III.
My brother, mine accustomed infirmity still remaineth, as long as the Lord will. The Lord be my promoter in his commiserating grace, and may he preserve me, and continue to hold me in his discipline, under a suffering obedience of his holy will. The cause why I have wrote no mere is the weakness of my hand. According to the Lord my writing is not necessary to thee, seeing that he himself will operate by his own grace in thy heart, thorough the influence of his Spirit, from whom all words, and all writings, may [Page 464] [...] [Page 465] [...] [Page 464]be separated, by reason of his immense and glorious clatitude. The Lord keep and promote you all in his ways, under his fear, and likewise us, thorough all the time of our earthly combat. And so I heartily salute you.
IV.
My brother, as to what belongs to my condition, it still conflicts with its usual and difficult disease, so long as it shall so please God: He, according to the order of his Justice, put me down into this death of corruption, and with his own hand plucketh me up again, that I may wait for eternity, which springeth up from out of the seed of this corruptible mortality. May the Lord freely bestow on us all his mercy, as, with a long-suffering constancy, we hope from the Lord it will be, that with a heart prepared, and submitted, we may receive all from his hand, and may, be lead thorough, even unto the end. Herewith I recommend thee to the Lord, who will lead us all, with all our strength, and essence, unto the true [Page 465]death in Christ, that he out of this [...] may build up an eternal life, whi [...] [...] never more be subjected unto any [...]
V
My brother, my condition is the [...] that it was, when you departed: b [...] [...] consideration thereof doth shake al [...] [...] powers, into a trembling, and a ter [...] because of that evident death, by the [...] of the Lord, which as it were an ob [...]re cloud of death, I have always before my eyes, even from that very time wh [...] thou wert with me: the reason b [...] [...] its beginning, and of its end is wh [...] hid from me: the truth it self will b [...] it self forth in its own meaning and o [...]der. As to my outward body, which respecteth my disease, I am not at all chan [...], but anguishes have taken full possession on all my faculties. Be thou recommended to the mercy of God.
VI.
My brother, The Lord help us poor [Page 466] [...] [Page 467] [...] [Page 466]w [...]ches in this dangerous condition of this natural, and mutable life, whom it behooveth to be kept with believing under all uncertainties, in the fear of God, according to the faith, whereby we believe that all the certainty, and firmness of our purposes are to be wholly destroyed, corrupted, and annihilated, that another [...] fruit may spring up, to eternal life, [...] [...]ising out of the foregoing corruptible seed. The Lord grant to us his salvation, and grace, that we may adore, or worship [...] in Spirit, and in Truth, even as he himself desireth.
VII.
The Lord in his mercy help us all, and free us from our errours, in his own time. For I poor wretch do suffer the justice of the Lord, and do bear his judgment upon me, as long as this carnal spirit, in this my dying nature, still breatheth. May the eternal and merciful God appear to me by his grace, yea and to us all, and lead us into his own will.
VIII.
My brother, The Lord is my deliverer [Page 467]in my necessity, and will confirm me in his grace even unto the end. My brother, I am willing thou shouldest know that my body cannot possibly endure any longer this immense misery, without dying. God assist me in my sufferings to the last, and receive me into his eternal rest. My Weakness is great, all things are known to the Lord. Thy brother in the highest streights, the most wretched in the Lord.
M. W.
To his Sister the ninth day before his death.
DEarest Sister, whilst I am writing this, I am so ordered, that I can write no more. My dearest sister, be mindful of thy younger brother, and of his wife and small children, that they may be the most advanced and helped as the time may need. My most beloved Sister, I am in the highest content in the Lord my God, and by his grace do bid the farewel with this my dying hand; being according to the will God bound in so short a chain, as he proposed to himself. The Lord our God grant peace to our beloved brothers and [Page 468]sisters! And now I turn me to my present call, viz. to that eternal peace thorough the death of my flesh, which now hasteneth it self to its end. And now my most beloved Sister, behold my dying salutation, and my last farewel to thee from the bottom of my heart; wherewith saluteth thee, as departing out of this life, thy brother.
He died in the Lord 25 April in the year of our Lord 1560. and of his own age the 39.