CHAP. VII.

THe service which the Lord requireth of us, and which we ought to perform unto him, is our reasonable service, as the Scriptures de∣clare, and expresly call it; which (beside other things, which might be mentioned) doth im∣port this especially, that, whatsoever service or work we go about to do unto the Lord, we do it with a true and certain knowledge that we are indeed serving him, and not our selves, nor any other. For, if I do any work, and yet do not know Page  72 certainly to whom I am working, my work cannot be called reasonable, for to do a thing rea∣sonably is to do it with a certain knowledg and judgment; and herein is man's excellency above the other Creatures, which are unreasonable, that, whereas they work only according to that, which either inwardly or outwardly moves them, not knowing what they do, so as to make a judgment of discretion betwixt causes and cau•es, man is to do all his works with such a discretive judgment and understanding, that he certainly knoweth both the end, unto which he worketh, and also the principle from which, o∣therwise his work is rather brutal than rational. And so, as we are required to praise the Lord with understanding, as the Scriptures declare, so we ought to serve the Lord in every particular step with understanding also, so as to be able to give a rational account of our service, that it is indeed unto the Lord; and this we cannot do, unless we certainly know that what we do is by the Power of his Holy Life and Spirit as∣sisting us, for it is the Lord, who giveth us both to will and to do, and without him we can do no∣thing, not so much as say that IESVS is the LORD, but by the Holy Ghost divinely and super∣naturally assisting us: indeed we may repeat the bare words without any supernatural assistance, but here they are no wise regarded of the Lord; for, if they be not expressed with the superna∣tural assistance of his Spirit, as aforesaid, they Page  73 are but dead and empty of that Life and Ver∣tue, which renders them acceptable unto him. And so any other work, if we do not work it in him and by him supernaturally assisting, we do it not to him, and if we know not that we do so, it is not our reasonable service, which he requires.

Moreover, whatever we do as a service unto the Lord, we ought to do it in faith, but, if we do not certainly know from what principle or power we do any thing, we are left in a sus∣pense and doubtfulness, and have nothing but conjecture at best to build upon, which is far from faith. Also he that doth a thing doubt∣fully, doth both displease the Lord, who for∣bids it, and brings weakness and confusion up∣on himself, for he, that doubteth, is damned, as saith the Scripture.

Now to the end that a man may know whe∣ther the work, or works, which he is about to do, be indeed unto the Lord, he is to reflect upon himself, and to enter upon an impartial examination and trial of his own Soul, whe∣ther he hath passed truly through the afore∣said steps of conversion and continuance there∣in in passiveness and forbearance, and so whe∣ther he hath attained unto any true beginnings of the Divine and Holy Life and the Powers thereof, and that before he enter upon other operative exercises, because that, unless in some measure he hath truly passed through these steps, Page  74 he cannot perform any work rightly and accept∣ably unto God.

And this examination and reflexion is the more needful, for that even these steps may be counterfeited, no less then other things. A Soul may even seem to it self to have converted or turned it self inwards unto the Divine Presence, &c. and yet not have truly converted thereun∣to. Yea I will say a great word, but that which is a very certain truth, Many do inwardly convert as unto God, but it's not to the true God, but a false, even an Image of their own framing and devise∣ing, and as unto Christ, but indeed it is unto An∣ti-Christ. And surely this is, as it were, the very beginning of the working of the Mystery of iniquity, when Satan putteth on the appear∣ance of God, and Anti-Christ of Christ, sitting down in the Temple of God, and being axalted a∣bove every thing that is called God.

Now to open this a little more, we are to consider, that all men have some notion or image of God in their minds, by which when they speak hear, or read of him, they some way think, and form their thoughts and conceptions of him, according to that objective notion or Idea with which they are acquainted. Now though it is also certain, that there is in some measure a true objective concept or Idea of God put or plant∣ed by God himself in every man's mind, which is in and of the Divine Seed, sown in every man, yet the usual knowledg that men commonly Page  75 have of God, doth not proceed from this true Idea in the Divine Seed, nor is it the pattern or example, according to which they usually frame the thoughts and conceptions of their minds, when they usually speak, read, hear, or con∣sider of him in their minds, forasmuch as the Divine Seed, in and through which the true Idea is received, in most men, yea in all wick∣ed men and unconverted, is greatly burthened and oppressed, through the lusts and iniquities, which prevail in them; whereby it comes to pass, that frequently that true object concept or Idea or manifestation of God in the Divine Seed, which in Scripture is called 〈 in non-Latin alphabet 〉 i. e. that which may be known of God, is vailed and clouded in them, so that the Soul doth no more apprehend it, then if it were not. And when by the Power of the Lord in his Visitation up∣on the Soul this objective concept, as aforesaid, is brought into some measure of manifestation, yet the Soul is so intently taken up with its sin∣ful lusts and pleasures, that it doth little observe it, and many times not at all; even as if some friend passed by before me in my view, yet I being much taken up with looking at some o∣ther persons or things, should know nothing of his being so near: And indeed it is even so as to this matter, the Lord doth often visit the Soul, and passeth by it, and so far draweth by the curtain or vail, that he maketh somewhat of himself plainly manifest in the Soul, calleth, Page  76 yea pusheth and pricketh it, as it were, with a sharp pointed goad, that it may be made sen∣sible and convert the intention of its mind un∣to him, which calleth and toucheth it; and if at any time the Soul converteth or turneth it self towards him, that so calleth and toucheth it, how speedily doth it turn back again? For it liketh better to be taken up with its sinful pleasures, then to remain in its conversion to hear the Lord expostulate with it, by the re∣proofs and convictions of his Spirit. Where∣by it may appear, that it is a great matter for the Soul to convert unto the true and real ap∣pearance of God in the Divine Seed, for some∣times it is so vailed, that it cannot perceive at all, as is said, and at other times, when it is made manifest in some measure, it is so intent upon other objects, that it doth not observe it, tho it could.

And thirdly, Though at sometimes it be made to observe it, even will it, nill it, yet it is so un∣pleasant and ungrateful a thing, to convert or turn unto it, that it is very unwilling, even more than the School-boy, whom his Master findeth at his play, and calleth him back to be reproved or whipped therefore.

But now as for that Image or Idea, which the Soul hath framed unto it self of God, the God of its own making, which it hath made like unto it self, the Soul can without difficulty con∣vert or turn it self unto such a God, and conti∣nue Page  77 in its conversion therewith long enough, and so be taken up with the contemplations of it, that it, as it were, standeth in great passive∣ness, and forbearance from all these exercises which would avert it from the contemplation thereof. So that with great reason and wisdom the Lord put this, as the first of all the Com∣mandments engraven in Stone with his own Fin∣ger, Thou shalt not have any other God before me, and this the second, Thou shalt not make unto thy self the Image or likeness of any thing, which doth plainly import, that among all sins, which men are readiest to commit, the very first is to have some other God then the true, and to make and frame a God like unto themselves. And though many do not this outwardly, as others who are more gross, yet how many do it inwardly? So that the object of all their con∣templations and adorations is in no wise the true God, but an Idol: And in this Idol Satan seats himself, as God, yea he hath helped the Soul to form it after a very sublime and artifi∣cial manner; and truly this is the God, whom many in their conversions do contemplate and adore, and with whom they do converse at times with great intentness of mind, yea are, as it were, so occupyed with their interior re∣collections towards him, as if they were whol∣ly taken up therewith, and stood in a total pas∣siveness and silence and forbearance as to other things.

Page  78Again, The Soul may be altogether defective in the way and manner of its converting it self, even while it endeavours to do it unto the true God, as if it labour to perform its acts of con∣version simply by its own natural Powers, which is impossible for it to do: For only when the Lord visiteth and calleth it, and moveth and toucheth it inwardly, is it put into a capa∣city to convert and turn truly, and unto the true God, as aforesaid, which times of the Lord's visitation are frequent enough within the day of their continuance, yea many times in one day, or one hour, yea they are so fre∣quent, that they cannot be numbred, or par∣ticularly determined by us, how often they come, and how long they continue, being much what like unto the lightning, which of∣ten appeareth and disappeareth in a short space.

Some may say, If these things be so, then who can be saved? We are almost quite discouraged, to hear of these difficulties and hazards of being deceived in the very entrance.

ANSW. This is no more but what Christ hath taught himself, Strait is the gate, and nar∣row is the way, which leadeth unto life, &c. Yet these things are not mentioned for the discour∣agement of any poor Soul, but indeed to be an occasion unto it, that it may apply unto these steps, with the more diligence and circumspe∣ction, and may get the more safely into the true way, and not divert into some by-path. Page  79 And for thy more encouragement (poor soul•) I have this to tell thee, the Entrance though somewhat difficult, yet is not impossible for thee, yea it is very possible, and on some ac∣count very easie and plain, forasmuch as he, who offers himself to be thy Guide and Lea∣der, is the Lord strong and mighty, even IM∣MANVEL, God with us in Iesus Christ, whose Spirit is given even unto the blind, and to those who are out of the way, to lead them into it, and no less to begin them in the way of Holi∣liness, then to carry them on therein. And yet for thy further encouragement, I say unto thee, Many have found this way, and have got a safe and sure entrance into it, and do walk safely and surely therein, who at first were as unacquain∣ted with it, as thou art now, yea as blind and dark, and as weak and indisposed every way, as thy self. And seeing the same help is admi∣nistred unto thee, which was unto them, why mayst thou not find it, and enter thereinto as well?

But thou mayst say, Are there not some signs and marks, whereby I may discern whether I have truly converted unto the true God, and to his true appearance in his own Seed, yea or nay? As also, Whether or not I have passed truly through the o∣ther steps aforesaid, in some measure? And, whe∣ther I am become a partaker of the Holy Life, and Powers thereof, yea or nay?

Page  80Answ. Yea, there are certain infallible signs, which, if thou canst truly and plainly read them, will discover unto thee, if thou hast truly converted unto the true and real Presence and Appearance of God in his own Seed, and these are the aforesaid effects and consequences of the true Conversion, which are particularly men∣tion'd in the 3 chapter. And if thou hast truly these effects in any measure, thou mayst be sure thou hast truly converted or been converted, and passed truly through the aforesaid steps, in some measure.

But thou mayst reply, that yet the difficulty remains, how the Soul may know that it hath such effects wrought in it, yea or nay, seeing there may be counterfeit resemblances and likenesses of these effects wrought in the Soul, by its own hammerings and toolings, and the sparks of its own kindling, the enemy concurring therewith.

Answ. Indeed this is a very weighty objecti∣on, for there may be counterfeit effects, inso∣much that the Lord scarce doth any thing in the Soul, but Satan labours to counterfeit it, that he may deceive the Soul: therefore it is said in the Revelation, that he shall work lying and false wonders, and cause Fire to come down from Heaven, videlicit, in appearance, to deceive them who dwell upon the earth. Yet we have a plain and ready answer to this objection, which is this, The Presence of the Lord in the Soul, in the Divine Seed, doth send forth such a mani∣festation Page  81 of his own Light and Spirit in it, which discovereth infallibly the works and deeds, which are wrought in the Soul, whether they be of God, yea or nay; and putteth the Soul into a capacity infallibly to discern them, and to know whose they are. And though the Enemy be never so near in his subtle workings to deceive thee, the Lord is as near, and nearer, to reveal him. But as for them, who deny Immediate Revelation in these days, they leave the Soul at an utter un∣certainty, that it cannot know the work of God in it from the work of the Enemy. For, seeing they deny that the operations of his Spirit are ob∣jective and objectively manifest, they are but as cer∣tain blind or blank lines and impressions drawn upon paper, which no man can read or perceive. But having shewed this at more length elsewhere, I shall not further proceed in it at present.

Now, if thou wouldst desire to know the truth of thy Conversion, by a way prior to that of effects, which is needful, yea, it were needful for thee to know in the very first in∣stant, in which thou setst about to perform thy acts of Conversion, whether they be true, yea, or no; Also whether that be the true presence or manifestation of God, unto which thou dost convert, or but that false and framed god above-mentioned, or Satan transforming himself into the likeness of God; thou shalt know thus:

If it be the true God and the true Christ, he doth manifest himself so to be, for God is Light, and Page  82 Christ is the Light of the world, which lightens eve∣ry man that comes into the world, that they may believe and turn unto God. Now as there is no way to know the Light (even that which is outward) but by it self, and the manifestation that comes from it, so there is no other way, so cer∣tain, to know God and Christ, but by the Light and Spirit of manifestation which pro∣ceed from them. And of this I am verily per∣swaded, that there is no man upon the face of the earth, but that there is some manifestation of God so plainly and evidently set before him, as that he cannot but be convinced that it is the LORD, and that frequently, whose appea∣rance in the heart is so far different from every false appearance of Satan, or any god or image of him, which the Soul makes to it self, or can make, that it may very plainly and infallibly di∣stinguish the one from the other, and needs not to be deceived, unless it wittingly and wilfully give up it self to be deceived.

And if thou ask, Wherein doth the appearance of the one from the other so far differ, that it may be so easily discerned?

I answer, In this, the true appearance of God and Christ Jesus is against every sin more or less in thee, whether of Flesh or Spirit, and by it thou art reproved of every sin in some measure, yea, and it worketh (as Fire against the Bria•s and Thorns) against every sin in thee, and the body and root of it, though at first thou wilt Page  83 not be so sensible of it, as to have a particular observation of all thy sins, yet thou wil• find it working against them all, as it were, in a heap, sparing none of them, nor reconcileable to any of them. So that, what ever particular sin is brought under thy particular observation, thou wilt find the appearance of Christ against it, as much as any.

But now the false god, which a man maketh unto himself in his mind, is very reconcileable to many sins, which thou art plainly convinced to be sins, and he can dwell with them, and let them flourish and grow largely in the heart, and not be a devouring fire against them, yea, the false and counterfeit god is an enemy t• no sin at all, and would never reprove or disswade thee from any sin, but o〈…〉 thee. And this is the hypocri•es 〈◊〉, and the high flown notionists god, whom they in some sort stand in awe to offend, as to some •ross outward acts, or even some inward also, be∣cause they have shaped him in such and such a form, as is contrary in appearance to such and such sins. But as for thee, love him that re∣proves every sin in thought or desire, word or work, and is dreadful unto every transgressour more or less, yea, is as a devouring fire against them, for that is the true God.

Now this appearance of God thou shalt ob∣serve to manifest it self in a little small Seed, the least of all Seeds, in the very inwards of thy Page  84 heart, which is meek and holy, and pure and harmless, and is contrary unto nothing but sin, can be reconciled with any thing save sin, but with no sin in any measure.

I have found it with me the more to insist on this particular, for that I certainly know, there are many, who are wofully bewitched with a mystery of Iniquity, in relation to this mat∣ter, being like Capernanum exalted to the Hea∣vens, as it were, in their notions about God, so as to think they daily contemplate and enjoy him: and yet it is but an Idol, and by the chil∣dren of Light they are seen and felt to be it▪ darkness, and the Seed is felt to suffer in them, and to •e in the very bonds of death, notwith∣standing all their high and lofty imaginations.

Now, if the Seed be raised in thee, so that the Holy Life and Powers thereof become formed, though but a little, thou wilt feel it and its powers as manifest to move, stir and spring in thee, as ever the Mother felt the Child to spring in her Womb; so that thou canst no less doubt of the one, then she can of the other, and so by the stirrings and movings thereof thou wilt begin to be acquainted with the Spiritual refreshments and joyes of the Children of God.