A bundle of soul-convincing, directing, and comforting truths clearly deduced from diverse select texts of Holy Scripture, and practically improven, both for conviction and consolation : being a brief summary of several sermons preached at large / by ... M. Roger Breirly ...

The Preface of Mr. BRIERLY.

I Wot not what quaint humour now of late, To write these numbers, set my Pen agate; But whil'st my drooping Muse, in sundry fashions Was drawing Portracts of some private passions: There was presented, to my troubled thought, This Worlds wide Sea, which fiercely rag'd & wrought Thereon Christ's Ship, fore toste with gast did blow, By Satan rais'd, the same to overthrow. I much, much longing, e're the Sl•••• should split, To finde the Jonah that did trouble it. First here at home, did set my self to see; And ask my Conscience, if I were not He: Which, though it shew'd me cause enough, and more: Yet, not for any message that I bore. What hurt, if others, to themselves would try, And each one in his heart, say, Is it I? That all might joyn, their best endeavours more, Peace to pursue: then they have heretofore. My flesh presented me, with many wrongs Of lots cast on me, by some adverse tongues; Who prest me much to tell, what Countrey ground My breeder was, and whither I was bound? To whom, I say, that I from Canaan came: Of which both coast, and language too, I am: And would posterity to understand, I serve the Great GOD, both of Sea and Land; Or at the least, I do desire to doe, And by his Servants: to be held so too. Though I must say, In me, there's much out-straying, And in the unregenerate part, gain-saying. My Message is for Peace, and unitie, For fear God's Church, should much in danger'd be. These are the special, not the only end, Why on this subject I some speeches spend:

For my intent is too, to keep this glass, To view my mind hereafter, what it was. That this against my face, may witness bear, If I gain-say; what I have written here. If any say, w••ile fools do undertake it, A parable seem worse for him that spoke it. I say, I have been train'd in Christ his School, So long I trust, I am no wilful fool: But such a fool, I much desire to be, As Gods true Wisdom may remain in me. If he grant that, let men speak on, and spare not; For I at all, for other wisdom care not. But to conclude, le••••••ome may think it wrong; I numbers use, not liberty of tongue: And hold that measures limit one to sore, I say, if free, I had said little more; Only expect not here such frame and order; As in G••y Gardens fram'd in bed and border, Which through fair Allyes, answering to the eye, In well proportin'd uniformity. But some wild Forrest work, or ill fenct fields; Where grow at tandom, such as Nature yields. A Cowslop, Daffadil, perhaps a rush Sometimes arose; but ne're a Bramble bush. In sine, a speech, where things at next are sets As memorie, objects, and occasions met: Irregular my Muse, hath trac'd the bent Of such occasions, as still give it vent. A course by some, but now of late begun; Where those that method want, may row and run. Professedly, and finde a shelter fit, To cover wants, and suit a running Wit: An ess-bee, or some such little thing, Which honey bears, and yet without a sting. The thing as yet, requires to shadow out, My silly k••owledge could not bring about: But what I thought was needful to be told, As I am able, I do this unfold.

Of True CHRISTIAN Liberty.

I Was sometime (as the•• a stricter man) By some good fellows, tearm'd a Puritan. How I deserv'd that name, though I'le not say; Since best men now, must bear that brand away, But lately (ay me) Grace hath waxed cool; Flesh playing truant out of Moses School. Not through the Liberty that Faith doth give; But for because, much Adam yet doth live: Which ever and anon, or more or lesse; Is turning Gods grace into wantonness. And now men say, I'm deeply drown'd in Schism, Retyr'd from Gods grace unto Grindletonism: So that I now, a Liberty do hold, Which neither Grace, nor Godly Wisdom would, I grant, how far the Liberty I have, Is not in God, were better be a Slave: And further thus, what works of grace I do, If any are, but weak and slender too: What wicked ones may think or censure me, Is (I confesse) a thing doth little move me: But that Gods Children hardly should conceit me, Whose precious balmes, I rather wish should bee•• me. Thou God forbid, or that my latter age, Should be secluded from thy heritage. I mean the fellowship of Saints below, Which if I want, I whither shall I go. In some friends lately, I have Strangeness seen, I once thought, could not possibly have been: If O my God, this rent from thee arise, Then smell the savour of a sacrifice: But if some other Sone of man have done it, Curst be that sin, which at the first begun it But, what are these, which in Gods Church I hear? These strange contentions, stird up every where? Manasses now with Ephraim contending,

And Ephraim back again, his counter forces bending: 'Gainst little Judah, both of them partaking Ruben's divisions, great heart sorrow making. O let not thus Christs seamless Coat be torn, Or Sion travel, and no Child be born: By that foul sin, which shares with bloody Sword, This live Childs limbs, accurst before the Lord: And that hard mother Step-dam judg'd to be, That can not grieve her son thus mangled see. But lest I too much from my self should wander, J freely grant; this is at all ••o slander. That once (when time was) I did thus mu••h see, Which now is almost, out of memory; To witt, a wonderous beautiful condition, On that which now, is termed new Religion: By name deliverance, free Justification; True Liberty, glad tydings of Salvation: Which may be call'd new too, in some respects, Of objects, times, and different effects. As which the Spirit of our mind renews, Which to Samaria, was so joyful newes. New wine, first Love, the Christians sweet beginnings: Fine gold, rich pearls, the godly Merchant winnings, Christs yoke made easie, by the spirits oyls, The Joy of Harvest, or dividing spoils: Not that I then did, or do look to find Some strange Religion, of another kind, Then that, wherein I ever have been trained, Since first, I from my mothers breast was wayned. For so to do, as I consider well, Were t•• make sure work, soon to get to Hell: But even the same (say I) that hath been taught, Since God his Gospel, into England brought; Gods very Truth, which that it doth not fit All ears and seasons: man is faulty yet. But to be short, then was the time (alass) I can but only say, That then it was. I was (I say) more sensible of sin, And of the danger, it had brought me in:

But shall I now, begin God's love to storie To me his wretch, and is it for his glorie; Especially, If I shall there withall, Shew how his favours on a dung-hill fall; For though Sun-beams, do draw from flowrie brinks Sweet smell, yet carrion send forth filthy stinks. Lord, I confesse much sowen, small increase found Of fruitful crop, within my barren ground. O let my soul ne're draw this curse upon her, Thou can'st not bless her, but with taint of honor. 'Tis only thou, w••o can'st an answer yield, Whether I Dung-hill be, or fruitful field: But if at all, thou ought in me hast sowen, Bring to perfection, that which is thine own: And leave me not (as sin gives cause to doubt) Among these Virgins, who shall stand without, Nor what I have, from me in Judgement take, But me a harvest for thy mercies sake. I will say on then, what my Conscience tells me, And clear the truth, since thus the case compels me. The Good I did (I say) seem'd then more slender, The ill more vile, my Conscience much more tender, Then now it is: as having felt the smart Of God's great judgements, with a troubled heart. Gods Sp'rit (what say I) who now scarcely know, If e're I ••elt it truely, yea, or no; God's Sp'rit I say, for so as then I thought, Had to my Soul, such happy tydings brought Of Gods great mercy, in delivering me, Who had so long try'd the forbidden Tree: And thereby plundge me in such deadly danger, As to Gods Cov'nant almost made me stranger: That then me thought, I felt his love more free, Then I before, could it conceive to be. His love more free, (I say) my self more vile Then er'e before, unless I me beguile: Then say I, what? Not liberty to sin, Because of freedom God hath set us in. So that one may, whoredom and these commit,

And not withstanding, not offend in it. Nor that the Spirit, so renewes the will, As quite excludes all motions unto ill, O Blasphemie! dute any brag of ground; Wherein there may such cark o•• grace be found: Nor of Gods presence, knew I ere such sense: As drives from his, all sin and doubting thence: So that one would not thereof be beriven, No not to change it, for the joyes of Heaven: Nor that the Spirit, doth without the Word, Unto our Souls sufficient light afford. Nor that one may, adventure on a sin, Because God will be glorified therein. But this I saw, that there's a rest of faith, Which sets Believers free from hell and death: That out of us, our health and life is wrought: That out of us, the same is to be sought. That Gods elect, even from their second birth, Unto their death, are strangers on the earth. That precious liberty, they thereby win: How sweet a thing it is to master sin: How this new Law doth set Believers free, How Christ his yoke is perfect libertie. How this can be, that men can part from ill, When dangerlesse, they may do what they will. That God sometimes, his presence so reveals; That for the time, both sin and sorrow vails: How such shall think that while, be't short or long, They nev'r shall move, their hi••l is made so strong: That more one doth from this degenera••e, The more he falls to pride or worse estate: How God doth draw, by his sweet cords of love Souls here below: to live with him above: Who whil••s they see, Gods will is so (o strange) Their present bless, for greater would not change. Not but, that they full freedom would require, But thus to Gods will, linkt is their desire. Wha•• power with God, this law of love doth give, How in his Members, Christ is said to live.

How grace doth with a Metamorphose strange: Deep threatnings into exhortations change. That th'World Flesh, Sin: yea, Satan and the rest, Are for Gods Children sorc't to worke the best. So God for his, good out of ill doth draw. What's life to God, what's death unto the Law. How first the Law, doth Man in bondage bring; How Christ his death hath tane away the sting. But now of late (as I must needs confesse To Gods great glory, and my shame no lesse: I have been through the Tempters subtiltie, Tost with temptations of inconstancie: Not in respect of our Religions ground, I ever doubted to be safe and sound. But in regard of some particulars, About the which, have been so many jars: As whether there be any living wight, Who like to Gideon, walking in his might: Doth sin down right, like Midian's host destroy, Whose heart God fills with such continual joy: In his great love, such strength against their sin; That faith in them, hath long unshaken been. In which his love, their souls are so set free, As they therein can walk at liberty. Such as that sin, can neither break their peace, Nor upright walking, confidence increase. This hight of Grace, do so exceed my skill, I needs must say, that title it who will: For mine own part, I utterly disclaim it; I mean the having, not the will to gain it: No, not the will to gain it, so I say; Wherein I trust, I go not far astray: For sure I am, if faith were fir••ly ••here; It Lyon like, the li••bs of sin would ••ear: More faith, more love the surer is the knot: Yea, such a one, as sin dissolveth not: But rather shrinks to nearly to ap••roach The Mint of faith, its copper c yn to broach: Or if it do, its but as though a rush,

Gainst shining shields, his pricks should proudly push. But wo is me, how should I frame my tongue, That some men here, should not conceive me wrong: I do not I, broach newes of such a state, Where blocks of sin ly not in graces gate. But that his heart's more safe, that's better guarded; That fortress surer, which is strongly warded. Faith is a fortress, Love lyes strong within To keep the hold, lest Foes should enter in: When Gods bright cloud his Temple doth fulfil, Lesse room I trow, remains therein for ill: The Bridegrooms presence, whiles the same doth last, Workes joy and chear, men need not then to fast: Though slender shot, doth cause the Fool to fall, Canons scarce make sign on the Castle-wall: The Assailants strength, the Objects weakness do Ever contrare, to make a deadly blow. This is the cause, why tender flesh by dint Of sturdy steel, receives so deep a print: And here especially, it must be so, Where th'ones strength doth, from th'other weakness grow: Like mushroms, which from harreness of soyl, Doth suck his sap, and filthy liquor boyl. And if you think, whiles Faith stands firmly sound, Yet sin that while, can strike as deep a wound, As where ••ts weak, you speak things quite contrary, And so affirm impossibility: Indeed I grant most men coin such a Faith, As may of sin abide the better breath, And not be sick; but such a Faith say I Will with his Master live, and with him dye. So then such Faith my soul desireth not As is a Poyson, but an Antidot: Not such as flesh might freely sin as much As it desires, and conscience feel no truth: But a perfume which casts such smells behind it, As foul, as made us cannot once abide it: Such as prevents that sin, can bring no smart, For that it first so purifies the heart:

And though this life afford it not in prime, The less it is, the more the fault is mine. And who imagins sin and this agreeing, Feigns a new fiction never yet in beeing: Yet is it true, that our Salvations ground, Rests not herein, what good in us is found: But in another, higher seat doth sit, Whick makes our works but underlings to it: Hereof it comes that our Divines well say, (Which words Lewd men may wrest another way) That if from works, or more, or less, thou measure Thy certainty, thou heapest copper treasure: Since God in Christ before all times and place, By His Decree, determined our case; Not from the good that we should after do, But of free choice ordaining us thereto Then make not that a cause which is th'effect, Of Gods dear love in them, He doth elect: But whoso draws from Faith by true descent, The Pedegree of Works as consequent, May thereby judge if no such fruits appear, That sound assurance is in no wayes there: For good and ill trees by their fruits are known, And fruitful seed will spring, where it is sown. So when I say, I wish in God his love, Such confidence, as sin might not remove. My meaning is, I wish a ••aith so stable, As t'enter therein, sin might not be able: Or if it did, yet hope should not be lost, But hid in him, whom it so dearly cost. As i•• that case, when Sin and Law is over, This were I trow the next way to recover: Nor would this cause Gods goodness to despise: But in new life still more and more to rise: Unless Corruption do abuse the same: Which if it do, yet grace is not to blame. And 'tis most true, that Unbelief is Mother Of every sin, adulteries; thefts and other: By which is writ, the sins of graceless men,

With Diamond point, and with an Iron-pen: For Conscience Paper is, Ink unbelief; Th'affections Pen men, whereof Will is chief. So then lewd life, and true ••aith are no kin. For Christ is not the Minister of sin. Nor yet doth freedom, preaching in such minds, As that sweet Doctrine fitted for it findes: By its own kind, abroad such bastards set, More than doth Nature monstrous shapes beget: But if this new cloath wider make the rent, It only falls out so by accident: As when it meeteth with an hardned heart, Which wholesome food to poyson will convert; As oft it doth too (I confesse) yet so: As that the Law of other sort makes moe: I mean of Hypocrites, who while they hear The hideous thundrings, of the same through fear: Worke with a vengeance, till their backs do break; Wishing mean while, their wrath on God to wreak: Who still (think they) most like a cruel Master, Layes on more load, and bids them worke the faster, Yea gathering ever, where he hath not strawn: And heaping profit, where he hath not sown These when they see, the Law no mean, nor measure, Doth hold in loading, then they take more leasure. And having not the Son, to set them free, Are tyr'd at length, break out at liberty: And so a freedom, of their own they have; But such a liberty, as God nev'r gave. Whereout off too springs th'Atheist filthy swine, The carnal Protestant or Libertine: Or else such Hypocrites, as still make sure, They take no peace, but what they may indure: Gaining like peace, by that their formal walking. As doth the Fowler get, by Fowlers stalking: Much like the Crab, their eye sight one way bending, The whiles their footsteps are another ••e••ding: Whereby it falls out, that these counterfeits, Are of all other seldom set in Straits.

Whiles formal walking keeps them flesh & bone, From being br ken on the Corner-stone: A cause, why Harlots, place in heaven find, Before that w••••ke proud Pharisaick kind. As for the Law, this ground of Faith it gaineth, That graceless men, it civilly restraineth; At le••st, until some exigent betide; Such as it said; and ••ake them turn aside. Then wha•• wayes best, for thee who art a gleaner, To make thy God herein the greatest gainer. Since that most like, as in our Statute Law; Ou•• of the yoke, lewd men their necks can draw: By this or that exception; or pretence; Or otherwise, by wresting of the sense: And that in our Experience every day, Those words prove true, that Christ himself did say. We pipe to you, yet you no measure keep; We mourn to you, and yet you do not weep. 'Tis not (alace,) in offering oyl, though fountains; Nor though all thine, were sheep upon the Mountains: Nor that thou dost thy Neighbour sorrows grieve, Nor yet the poor with all thy goods relieve. 'Tis not in this, nor that corruption killing; No, nor in Rivers of salt tears distilling. 'Tis not thy foot, from outward evils turning, Nor yet thy body given to the burning. It neither is in this, or that mans teaching, Nor is it in the Law, or Gospels preaching. No, no, 'tis not in him, that wills or runs; But in Gods mercy, which creats us sones: Yea, Lord, it is thy Spirits mind that blows, Which none can tell, from whence or whither goes. But saith one (for so I hear one say,) I thought at length, these fellows would display What minds they bear, reposing in such wise Themselves in God, the means they do despise. O God forbid (alace,) let not one brother Such eager censures lay upon another. The means I reverence, as the thing whereby,

God saves his Children ordinarily: Nay, th'only way, wherein all Gods elect, H••s saving Grace, a••d blessing can expect. Nay, who neglects much more who it contemns, Gods Ordinance, for his souls health condemns. Yea, 'tis in b••ief, Gods worthy Instrument: Us'd in his hand, his Children to prevent. Yet he offends not, who more p rases puts Upon the workman: then the axe that cuts. Nor is his tool the worse: Nay who contends For workmanship, the tool therewith commends: Like th'Orator, who whiles of kin doth raise Himself, the whiles, he Eloquence doth praise. For he who saith, that God alone doth all, Makes not men dead stones in the living wall. Yet this in reverence, we must all confesse, What good in us is found, beet more or less, Is of the Sp'rit, which like sap even flows From out the root, even to the utmost boughts; It self transforming into diverse actions, As numbers do, into their several fractions: Nay, rather like, the sap within the tree Which grows both branch, and bud, and fruit to be: Yea, and leaves also: for 'tis nothing else, But sap which runs through Natures secret cells, Into the tender tops, it self conveying: It's sap, green liquor, more and more, conveying: Till it to leaves, and fruits, from whence it lyes, In sundry sorts, and shapes diversities: Where Nature taking time by the warm Sun, Frames and concocts it, till the work be done: When as, by wondrous workmanship we see, It turn'd from sap to leafe, and bud and tree: Being in hardness, fashion, coller, taste Transform'd, and in new mould and manner cast: And so is called by another Name, Then meerly sap, whereof at first it came: Yet is it of none other Nature made, Then that whereof, it first beginning had.

Even so, the Spirit: is the root and ground Of all the Good, that is in any found. As for example, into thy froward Will. Flowes God, and doth its hollow cisterns fill: Whereby such sweetness to thy soul it sendeth, As to its lure full bu••imely it bendeth. Likewise he doth, invest thy inward sight, And fills thy understanding part with light; With these much like, the moon making thee shine With borrowed light, which yet he counteth thine. Lord, is it so, that we so base and vile, Shall with thy beautie be adorn'd the while. Shal thy life streams from out our bellies pour; And yet for all that, be accounted our. Wilt thou bestow both wine and milk, yet say, That it is bought, though we have nought to pay: Then Lord, so do, let me right beautious be Through thine own beauty, which thou sets on me. My Soul into the wilderness allure: Speak kindly there, and it to me assure My Fathers house: O! cause me to forsake, That thou mayst in me greater pleasure take: Yea, be 't so Lord (as spake the Mother Maid) So be it Lord, to us as thou hast said: Then ours shall be the joy, and endlesse blesse, As thine the Kingdom, power and glory is. But to return, me thinks, it should be best, For winning Souls in Christ, his rule to rest: Who meeting one, that needs would Heaven get By his good works, a combrous task himset. Now of this sort, all unregenerate be; Who Christ his blood, their ransome doth not see: For having not that endlesse blessed Store; Which, whoso hath, is rich for evermore. They of their works, will needs a present bring, Such as may gain the favour of the King: Which whiles they strive at, with a bended back Still, still they strive, and still they strength do lack; And thus must needs, to exigent them drive,

Who that in vain, against the stream do strive For strugling till, they see that what's amiss: More than th•• other infinitely is: Mean while, G••ds Trumpet, sounding in their ears Blasts of amaz••ment, horror, bl••od, and fears: Then Clouds of wrath begin to boyl and brighten, And thundering Canons, in the Conscience lighten: Their high topt Mount doth sm••ake, and quake, and quiven; The Rocks do rent, & into splinters shiver: And were't not that, sometimes a small still voice, Doth cause a stand, the Soul her sayles would hoyse, And into Straits, of deep despair streight run her; Crying to Rocks, and Hills to fall upon her. Yet must I grant, a lower sail doth carry: Go smoothly on, and times and tydes do tarry: Dancing full defly, in a merry gale. With wind and weather, to the black Prince hall. But of these paths, its difficult I say: Which a man takes at turning of the way. Whether towards the cape good hope aright. On terrors tide, or senseless sound he light. And where before I say the Law doth drive Those from self trust, who for performance strive: It's only objectively that I mean, After the letter and the outward strain: Even so far forth, I say, as means can go, In such like working, and no more but so: For 'tis God's proper work the soul to waken, It's he that hath the Conscience tardy taken. But what need is there thus t'apologize, For who thinks I the work master despise. When I say this or that, the means effecteth, Though it be never named who directeth; For men will think my meaning to be this, Gods Words the Tool, himself the Work-man is: Let none è contra then (whiles thus I praise, God all as worker) thence conclusion raise. I utterly the means thereby exclude, Nay wish they should not past their place intrude,

Yet true it is, they ofttime so do. Through our default, not by their nature too: Men therein towards Papistry much bending, Beginning their Devotion there, and ending: And thats more danger as I understand, Than doubt of leaning on the other hand: Yet this I say, that who excludeth either, Disjoyneth those which God hath linkt together. Yet do I wish man would in any case, Give both of these their due and proper place: And let who fear (when as they hear some say, That God in working bears the praise away. Lest man thereby secure of means should grow: Beware, lest they to far on lest hand go: By giving so much to the outward deed, As they thereby, meer Formalists may breed, If men here in an equal hand would carry: None need about this point so much to vary. For Paul but plants, Apollos he doth water: But God alone yields both the work and matter. And in this race men bend their bodies whole, And stirr their stumps, and lo••k at God the G••ale. It's read in Wars, some Nations set before them: Their chiefest Virgins, to shew valour for them. The Crown of Life, puts much more life within, And makes men strive, Immortal prize to win. I mean this Crown, but as it m••n respecteth: Not as it back to God again refl cteth, And yet there is a motive more than this, Which not by Nature, explicable is. And yet no dream, no fancie, nor temptation, Nor to be call'd in scorn New Revelation: Which as I take it on me to expresse it: So 'tis most true: I cannot I: confesse it: Nor do hereby boast my self to know it, But sure I am, some of Gods Children do it: If any know it not, yet scoff it so: Let him before God answer thereunto: But those that do, say what they list, and spare not:

For well I hope, that scoff at it they dare not. But whither run I, all I have to say; Is that Gods VVord affordeth us the way. For winning souls, who first for sturdy Rocks, A hammer hath for sin and Satans locks: A powerful key with many wondrous wardes; From which no time, nor place so secret guardes. For every sickness, Medicines sweet affording; To every person, and degree according. Not only so, but teacheth to apply; And giveth reasons, when, and where and why; As bidding us not grieve, whom God would glad: Nor strengthen them, whom he would have be sad. As Reasons serve, rebuke, exhort, reprove: And all these with long-suffering, and with love: Yea, warn the wicked of his wicked way, On mourning Souls, some balme of Gilead lay. With many other such like rules: yet this May be a thing too, which belonging is: And that is Christian Wisdom, to discern The proper state of those who are to learn. Whether wild fallow, that needs plowing up, Or gapeing dry, that showrs of grace would sup: Like skilful cooks in season to prepare, And each Stomack, wholesome fitting fare. I w••uld not be mistaken here, as though M•• me••ning were, s•• deep in others bow To draw: as ••hat I here presume to lay A Pl ••form to direct our Preachers way. No, no, let none once such intention dream: If ••ny do, I speak it not to them. My meaning only is to manifest, Wh•• I d•• h••ld in this, as in the rest. I h••ld it fit, that each one fitted be, As to his need, and want do best agree: Which being difficult of to discern, (Those needing most, who least desire to learn) Teachers must crave Gods spirit so to finde it, For in their own case, hearers oft are blinded.

Thinking they knew enough, we wish more still, Then can be kept subjected to their Will: Or comforts to their hardned hearts applying, Else loading Conscience, that's already lying: The first (I needs must say) is oftner seen, For in the latter, few to blame have been: Most hearers being such, whose wounds do fester: Needing sharp cor'sives, more than healing plaister: And holy things must not be cast to Dogs, Nor precious gold, before such angry Hoggs. For though these Halcion dayes, which God hath sent: Men may the Churches orderly frequent, And so be formal: th'unassailed Senses Blinded, and guld, with Satans sly pretences: The strong man arm'd, in peace posession keeping, Tryals not rousing yet the dog that's sleeping. Yet sure full many, who the means thus use: Do not forthwith, God for their portion chuse. But rather in the Closet of their Hearts: With Sin and Satan, secretly take parts: Yea all that live in unregenerate state: Do God his truth, and Children deadly hate: Whom i•• they could but at a dead lift see: On God himself they would revenged be. Who being so to that they love so dear: They cannot choose, but needs his Force must fear: Knowing, if he live; they are sure to smart, For that from which, they are so loath to part: Whose forc'd good works, though ••e regardeth not, Those dear earn'd goods, that one a stone are got. Yet are they turn'd through his ov'r ruling hand, For him and his, in righ•• good stead to stand. To make his power known, and shall to th'free, Hewers of wood, and water bearers bee. But to return, most hearers bring now: Such as the truth in, words at least allow. Yet wanting vigour, in the inward part: Gods graces into wantonness convert: Yea Gods dear Children, which regenerate be;

(So far as carnal) are not herein free. For Wanton flesh soon taking heart at grasse, The soul bewitcheth with her whorish face; And saith, since Christs robes on man, nev'r fear it; Thou'rt safe enough, though slovenly thou weare it. It's meet, the hammer of the Word should wound: The Laws loud Trumpet, much and often sound To such hard hearts: for it's at all no wrong; Since Law and Works of right to them belong: At least so far forth, as they carnal be, Or not ingraft in Christ, the living Tree: And so works taught them, in another kind: Than those that are of a more freer mind: At least, until it bring their brazen face, And iron sinnew into other case: For there's difference, and a main one too: 'Twixt works that carnal, and regenerate do: So do the Governments, that they are under, Differ as far, as heav'n and earth is sunder. Th'one under grace, things good and well do act: Th'other bond slaves, rest with the ontward fact. Yet is the first far nobler Government, Harmonious, and full of sweet content: As which doth here, with noblest minds accord, How much more fitting for the noblest Lord. Especially, since where man cannot look, He ope'ns and reads it in the heart-seal'd Book. It's this, no doubt, which shall forever be The Saints Companion, through Eternity. This golden Rule, which to be wished were, Instead of all Laws, might be Ruler here. And no discouragement to Princes tho, Whose Rule were n••arest to G••ds ••rder so. Then should long sufferance sweetly make supply, To friend or foe, to any Injurie If Injurie at all amongst so many, Graces of Love, there could be offer'd any: Which reaches foes, for a regenerate state: To friends and foes, its goodness will impart.

It's general unto Christians in their way: And unto foes, to win them if they may. Which may be so, yet wickedness and sin, Through indulgence, men though not fostered in. (For evermore, he loves his friend most dear, Who least can with his faults and strayings bear.) This is that love, which from good conscience springs And a pure heart, like to the heavenly Kings: Who is loves fount, pure, infinite divine, Who sends his sun, on good and bad to shine. Then would be pouring out abundantly, To other men, as God had pour'd to thee. Yea far beyond ability, a will: As large as is the light, that all doth fill. Then would be no envying one another, Nor lifting up our self above our brother. Nor yet disdain with th'elder son to see, The younger in his Fathers grace to be. No though the while, his brothers feast did laste, Sowre herbs instead of dainties he should taste. No contumelious, nor opprobrious words: Which wound the heart, more deep than piercing swords. No seeking for our private wants supply, Letting our Countreyes, and out neighbours lye. No Practices, no bitterness, no hate Gainst private persons, or the publick state: No ill surmise allow'd in friend or foes, Without a t••yed and a grounded cause. No prejudice, against a deadly teacher, Nor fear of words, wrong wrested from the Preacher. No busie hunting after higher places, Nor no disdaining men of meaner graces. No soul rejoycing, in committing sin, ••ut Gods sweet savour, and go••d conscience in. No wrong invasions, n••r no hateful jarring: No disobedience, nor no cause of warring: Nor any thing, which might a hinderance be, ••o sweet concordance, and firm amity. ••ave that perhaps our conscience would not reach,

To guide us what's most fit to do in each. But if the judgement were inlightned too Accordingly, then were no more a-do. But sweet content, a life of joy and mirth; And in a word, a Heaven upon the earth. A goodly golden Common-weal to see, Through love each others Lord, and Man to be. But since not had on earth, God hath ev'n here, The better our Infirmities to bear, Full well provided Common-wealths and States; Masters and Servants, Subjects, Magistrates. Such men as may, the sword of Justice draw, Wrongs to redress, and keep lewd men in aw. With other sundry means to end the strife, And difficulties of this present life: Which all are Rudiments, and helps to lead Towards that life, where none of these shall need. Without the which who could remain an hour, But violence would life and goods devour Which shews how much, we here estranged be, From that perfection of Eternitie. I tearm it thus, since most here, if not all, Is violent, so not perpetual. At least so far, as God doth not reduce, And recreat it: for his nearer use. Which I confesse, the more that he shall d The less corruption it is subject to. As being brought to that sweet calm and peace, The very Center of all happinesse. Yea sp'ritual made, which how much more they be, With this his nature, nearer they agree. For even these, our Massie bodies shall, Again be rais'd bodies spiritual. Yet so, as they must holy be and pure; For otherwise, he can them worse indure. Hereof he natures, goodly order set; As shaddow (though but of a portion yet) In this that actions, natural we see; Furthest from violent coaction be:

Wherein the Creature, doth it self intend, Towards that calm, and uncreated end. In which fair Book, are plainly manifested, Gods power and purpose, towards man regressed. Who such a stamp, on silly man can frame; Like to himself, I do not say the same: For his pure Essence, Infinite in blesse; To Creatures in communicable is. Two Infinits there cannot be for letting: And bounds and limits, each to other setting: So Creatures he, out of himself createth; Whiles he his working, outwardly dilateth; Outward, I say dilateth, for within; The Trinity, hath each to others been Eternally: most letles of destraction, In some serene, calm, pure, perpetual action. Without all motion, change or alteration: VVhich is far otherwise in this Creation. VVhich made of nothing, daily doth intend Towards a Period, and a final end. And would accomplish it, save that this power, Upholds the former, and matters every hour: For this our world is but the younger brother, So call'd by some a shadow of the other; That spiritual, and immaterial He, The second ••erson in the Trinity: And hath a temper, said to be compound, Of parts in nature quite contrary found: A cause yet too why creatures it produceth, Of sundry shapes, and for so diverse uses: For, God forbid, I should in any case, Once seem Gods Works and Creatures to debase. The least of whom that live the heavens under, Than they have parts, contain more cause of wonder: But thus considered, as we them compare, With their Creator, so they nothing are. Who all their parts creats, and frames and joyns, Whose least parts bigger than the other loyns: In whose wide womb all creatures lye unmolded,

Before all times, unsearchably unfolded: Whose spiritual nature is without exception, Most infinite in Goodness and Perfection: The very Heaven of a blessed Soul, (Though I a place grant too above the Pool) These things to creatures, never can agree: Which only spiritual in a measure be. And circumscript, subject to time and place: Motions, exposes, changes, and disgrace By Nature; save as it is said before) As to perfection, God shall them restore: Which shall be once, when they are purified: And sp'ritual made: their nature rectifi'd: Extract into a quintescence so pure: As meer created Natures can indure. Lessons hereof, some Artists seem to spell By Nature: as in Mathematicks skill. Who (void of Rules, in th'abstract) through defect; Place its perfection in the Intellect. As that which is more spiritually intent: And so by consequence, more excellent. For spirits do all bodies far exceed; As forms above their matter, have their meed. I do not say, with some all spirits be No substances, but meer quality. But this I say, These are so near of kin, That with one name, they sometimes named been. And what in us, but qual ty men call, In our Creator is essential: From whose pure Fountain, Streams still overflow To Creatures, as from head springs Riv'lets do. Love, patience, meekness, peace, ••nd righteousnesse, Joy, wisdom, pittie, truth and holiness. No marvel then, though a regenerate soul, Down these clear Streams, of Gods pure pleasure roul And bathe it self wi••h sweetest delecta••••••n: Re-sold therein by wond••••us transmutation: Re-sold I say, l••ke th'air which some c••nclude, Those cold moist concaves of the Earth include:

Till in that Kingdom having long conversed: It's turn'd to water, and in springs dispersed: Made fellow riv'let, with the rest to be: To run along in one fraternitie. Or (if it fitter seem) like clouds of water, From which the Sun, extracting subtil matter, Changeth them peice-male, till the whole dilated, Be into the air, in time evaporated: The aires kind kinsman, 'twixt it self and water: Becoming so, a partial Moderator. Thus doth the Soul, most truly undergo, Both generation, and corruption so: Though not for substance, yet for quality; Till in Gods Image it invested be. The rather when, this body too is made: To the pure soul then subordinate: Like those in Luke, who bidden go, did run; Do this, and it was incontinently done: For bodies once, their Souls must fitly suite, It's pure designs, better to execute: While both full blest, eternally shall run, Down those life Streams, till Gods good will be done. And as his Will is evermore a doing. So shall that stream be evermore a flowing: They needless of constraint, herein for thriving, As water is oft down the Channel driving. Or as the Tree, which doth by Nature grow, Bears fruit and blossomes, though none bid it so: Which Kingdom here is actually begun, So soon as one, by faith is made a Son. And as the Soul, within the body lives, And the••eunto, both life and motion gives. So doth Gods Spirit, the soul therein abiding, With endless pleasures and delight it giving; Wherein the lesser violence doth need; Nearer men are to happiness indeed. As liker to the purest Nature, which In all compleatness of perfections rich: Who needs no labour, nor no motions make,

For any business he doth undertake: But is an Eye, a Hand, a Tongue and Ear, On all occasions, when he list, and where: Yea is that Ear, that at one Instant hears, Within, without, and far beyond the Sphears: That Eye which doth most infinitely see, What's past, what's present, what shall ever be. A powerful hand (where e're he list to shew it) To hurt or help, and when he list can do it. That Wisdom deep, that understanding might, To whom all Secrets, and all hearts are light. That will which is a work, and when it listeth, No Creature in the Heavens, nor earth resisteth: That Providence, which with one act doth guide, What shall for all Eternitie betide: That Sinnowie love, which in embraceing Arms Clasps all his Creatures, and them sweetly warmes. And in a word, that good without defection, Which is incapable of Imperfection. How can that Soul then, but most blessed be, Who bears a part in this sweet Harmonie, So far as Creatures can in any wise, With this their great Creator sympathize? This is that Ocean of Immortal Bless, Wherein the blest Soul sweetly swallowed is, Born and contained, for 'tis more right to say, That rather it contains, and bears than they. That River pure, from Paradise that's flowing: On whose green Banks, the Tree of life is growing. With monthly fruit, with leaves that never fail; All sicknesses, and maladies to heal; That chearful, fresh, and everlasting spring: Which stintless, endless, boundless joyes do bring: Pure light where birds of Paradise are skirming: Clear Streams, where fishes numberless are swiming Fresh Floods, whose Channels, love is ever filling: Their blessed body, through whose veins distilling. O Sacred Mount, where love do build her nest! O, VVorld of Immortality and rest!

VVhen shall my soul once and for ever be; VVholly possest, and swallowed up of thee; Of thee the harbour of all happinesse, The Sea of comfort, Son of Righteousness: Of thee who art the life, the light, the love, Of those celestial Citizens above. Of thee, whose face, makes Saints and Angels sing: So as therewith, the heavenly voults do ring. Here (by the way) consider if there were: Some tasts (as why not) of such comforts here. VVhether it might not, cause the heart to see, Some taken up, with that sweet melodie. As mourning now, were to the Soul a task: As far more fitter to give thanks, than ask. (As th'one of these, quite voyd of th'other be not: How ever men, sometimes in that case see not) How ever to, mourning (I must confesse) More suits this life, and mans great wretchednesse. I dare not then (where I can sometimes finde, Men lesse to craving, more to thanks inclin'd) But think, they thus do, as then taken up, VVith Gods bright face, and pleasures of his cup, For though that flesh, may counterfeit a joy: That proveth not Gods Children for a toy. For its apparent, that such cases are; (As both experience, and Gods VVord declare) VVhereof example, David's Psalms display, In many a sonnet, and melodious lay. VVhen thanks and joy, as prompt and kindly be, As are requests and moans in miserie: And tell me then, whose lot it is to see: That which to most men, is a mysterie. I mean whose soul a load of sin doth presse: Much like a Mountain, for it weighs no lesse. The Lord discovering by a wondrous light, To thy wrackt Conscience, such a gastly sight. As makes thy heart to quake, thy bones to quiver, Thy flesh to fail, and scorcheth up thy liver. So as thy self, art to thy own self seeming,

A lost damn'd devil in thy own esteeming. Unworthy beeing, food, bread, life, that for, Hate to thy sin; thy soul thou dost abhor. Tell me how then, In such a case can frame, T'agree thy heart and tongue to praise Gods Name: Whether thanksgiving to such a time as this; Or prayers or groanings, more agreeing is. If thou in this case, blames not groans and prayers; Nor wilt if others, much, much thanks in theirs. Since it is like, there was a time before, When they were less in thanks, in groanings more. I rather think, them nearer God to be; Unless their carriage shew the contrary: Not judging they omit sins, to confesse: Because they see their own much holiness. But if their joy now is, or e're was true: There hath or will come times, wherein to rew. In fi••e suppose, thy hearts with child of praise: To Gods Name here, thou now begins those layes: Yea that celestial and melodious song; Which to the Heavens more properly belong; And feeling in thy self a reason why, Thou art thus moved to this melody: And no more plain a token can there be, Of Gods true grace and thy felicitie. For who his friend with thankfulness can greet, For that whereof, he never felt the sweet: Which grace of God is hardest there to finde, In my conceit, of any other kind. At least wise, for my self, I'le not deny; This in my own self, I can least espy. I mean, I can most hardly come to know, If e're I truly gave God thanks or no: Reasons whereof, are these (as I conceive) We love our selves well, we would still receive. Were our thirst kindly, we are thirsty land; We never love, to look on empty hand. Our flesh is lusty, and our souls are lank: So that we have no hearts at all to thank.

But to return, to do God's pleasure, is, Of Gods dear Saints, the happiness and bless. No other thing, but instruments to be, In our Gods hand, his Name to glorifie. In which his will, blest souls for ever biding, In that calm road, to watch his ebb and tyding: And therewithall (or in or out the bay) With sweet breath'd sighs of love wasted away. What course the Current of Gods pleasure runs, Which is that very liberty of Sons Imparted to them, not by verbal telling: Nor labored out, as Words are done by spelling: But secretly, th'anointing doth convey Into their hearts, to will, to do and say. Yea that anointing, which without all measure, Remains in him, who is the very treasure: From head to members, still it self conveying, As head springs do in thousand Channels straying; Or as in Organs, one self breath fulfills, Proportionally, the great and little quills: Causing the lesse, as well as bigger speak; And in each time, in order silence break: So doth Gods Spirit, which is his very love, Whereby he loves himself, and his doth move. Towards himself (which too his working power And doth before, at Sea and Land devour, Laying the mountains and the valleys plain, That nothing might Gods Childrens wills restrain) Cause man within the living stock to thrive, Or move, as do great wheels the lesser drive: So that this will is Gods primarilie, Yea, even mans too in a next degree; As fully as his eating, drinking, sleeping, Standing, or walking, health or harbor keeping. For who gives power these things to will or do? The very same that gives the other too. O happie grafts, who thus transformed be, Into the Nature of this living Tree; Whose leaves are ever flourishing and green,

And roots fast fixt, the liquid streams between. You Demy-gods, who to this Mount can say, Pluck up thy self and plant thee in the sea? Whose wills from Gods, receiving still their bent, May in a sort be call'd Omnipotent: At least, so far as by his Spirit ye Are set a Work, his instruments to be. Though here in measure, after to fulfill, In perfectnesse the pleasure of his will: Who, from the hot breath of Gods spirit bear Tydings of joy, alarums oft of fear: The great Kings Heralds now proclaiming pittie, Anone for sin, destruction of a Citie. Whose souls down deep in Gods sweet secrets dive, As fish in wholesome streams play, live, and thrive: Whose sure presages, (oracles say I) Gods light reveals, his power doth ratifie. Dear messengers whom God doth oft imploy, To kill and quicken, plant and to destroy: Whose fatal Judgement justly to come under, Is to be Butt, for Gods bright bolt and thunder. O let me Anchor underneath your Lee; But ne'r spread ensignes of an enemie. Now Gods will thus reveal'd is term'd commanding, So call'd (as seems) for our weak understanding: At leastwise as commandment doth imply, Unaptness, or inflexibility. Which though by Angels done, and out of hand, Yet as but can, with Angels Nature stand; Whose absolutest Actions, nev'r are such; As to approach an uncreated pitch. Yet is me thinks, life to a free concurring, Of Stream with Stream, mov'd by the Fountains stirring: Alwayes remembring, that within the head, Lyes all the life, that's in the members spread. Yea Christ himself, when once he hath put down, Authority and Power, shall yield the Crown. To God the Father: that the Deity May all in all his dear lov'd Members be.

Authority and Power, thus much importing, By Law and Ordinance, a forc't extorting. And thus Christs Prayer, for his is verifi'de That he in them, and they in him abide. Who doth both will, speak, think, and live, and move In every soul unite to him in Love: Like as the Soul, still in the bodies senses: Its executions outwardly dispences. Thus God doth use to execute his will, In such (I say) as he vouchsaves to fill; Though he such Organs, needeth near a deal: But all is done, for silly mans avail: Needs not (I say) who to himself is store, Of all rich Treasures, as is said before. Yet by a new and living way found out, B••tter to bring his blessedness about: That he might man, his late lost treasure win; His Jemm, House, Temple, to delight him in. He bowes his heart by love from him to draw, What never could be wrung out by the Law. Could not (I say) in reverence be it spoken For by Gods Power his will is never broken: So be obtain'd, till from himself first shedding His love: He set a second love a breeding. For such is Man, for frowardness and teen: As some crab'd, dogged curr, that I have seen: Which you may take: and all to beat and bang him, To make him stoop, and you shall sooner hang him. Who with the Marigould shuts 'gainst a storm: But ope's at-large, when beams of grace shine warm. This way God deals and takes delight in this, That thus in him his spouse delighted is: Like a most kind and tender hearted Lover, Who his own dear hearts joy, and grief, doth suffer: Or Friend on whom, his friends content rebounding, Is to his heart, a double joy resounding. As of a well mov'd lute, the trembling strings, Unto a well mov'd ears, sweet murmurings: Or as two souls, by ligaments from either,

Within one body, were unite together. Thus well the Father with his soon agrees; And thus the Son partakes his qualities. Yet here but in a measure I confess, For we are here but in a wilderness; Where penurie of bread and water wring us, Where foes assault, and fiery serpents sting us. Where lusting thoughts, from Egypt store defile us, Where Midianites entrapping snares beguile us. Our health more resting (for our Faith is small) That we are known, then that we know at all. For were it full, our joy would be so strong, This mortal life could not continue long. But here the best, do but in little measure, Enjoy that rich inestimable treasure; As Vessels that contain, not past their bearing; Or bodies that endure, not past their wearing, Though I confesse a difference of degree, Is here as well, as shall hereafter be: Some newly born, and in the Mothers lap; VVhich skill no more, than sweetness of the pap. VVho (save in their desires) do quite disclaim All hopes of Sonship, to belong to them: VVhose hate to sin, is yet so wondrous sore: Then yield to it, they'd rather dye before. Some in the vigour of their you••hful prime Suffer and do, by entercourse of time: Now soy'ld (their Arms, not closely clasping on) Yet Victors in the spiritual fight anon. Some Fathers grow•• both circumspect and wise, In spiritual combats through long exercise; By constant walking in a godly way, Able for God, both much to do and say▪ For though our deeds do nothing add nor minish To God nor to what Christ (not we) could finish; Yet, that it may be better manifested, That this life bread is thorowly digested: Its look••d for ••hat it the eaters drive, In courage, strength, and manly acts to thrive:

For sweet it is ones heritage to see, But sweeter far to feel it so to be. Now here through sanctitie we entrance make: Yea, sound possession of Gods kingdom take. Our God being like some wondrous loving Father. Who choosing an adopted Son, the rather To let his Son his minde the better know, That all is his, and that he means it so: Not only by his writings doth convey, Or state him in his livings all he may: That he far off in other Countreys being, Might feed his hopes, by seals and writings seeing, But gives him leave, and freely bids him come: And in his life-time makes his house his home: Allowing him his dyet at his Table, And for his horse, a standing in his stable. Provision of his Chamber, and his Bed, To come and go, and rest his wearie head. This man can then by demonstration show, That he is heir; yea, feels the same is so. Now for our present case t'apply this to it, I will forbear, since every one may do it. Only I say, who truely is an Heir Of Christ his Kingdom, makes his entry here: Yea, some enjoy it in a great degree, Great in it self, though not respectivelie. What measure though I deal not here to say, Meddle not with that, who meddle with it may: Wherein thou needs exceeding wary be, Of judging others by what is in thee. For shall I others gifts and graces stint, Because my self can see no farther in't? And who art thou that d••rest so confine Gods bountie to that straitned breast of thine? True grace still eminent, of grace will own, Admire and reverence where the same is known: Not once disdaining to be thought to be Inferiour to another in degree. For this one thing that we do somewhat think us,

To nothing, in the pit of pride doth sink us: Not that but shews sometimes for substance goes, And that men ofttimes are deceived so: But ignis fatuus never yeelded smoak, Nor Owles long hidden lye within the poak. Yet that no hinderance is, why some indeed And verity may not in grace exceed. Such mastery t' obtain against their sin, Such constant feeling of Gods favour win. So comfortable and so sweet abode, Such fellowship and walking with their God, That nature, nay, themselves shall much admire, That e're they should continue or acquire: (As some of our late well approv'd Divines, Have testified in their new extant lines) Why should it so incredibly be thought, That men should into such a case be brought: As both we finde the Scripture doth avow, And good mens past experience too allow? And who art thou darst scoff at, or deny, That for sincerity thou ne're didst try? Nay, canst thou do it, tell me by the way? (That its impossible, I do not say) Since grace there is, and grace its face doth show, Why judgest thou the heart thou dost not know? I grant thou may est upon the parties, where Some answerable fruits do not appear. Pronounce that they but rotten branches be, And no sound members of the living tree: But therewithall beware, that thou good seed Do not pluck up together with the weed. Give me a man that can himself set free, From imputations of Hypocrisie: For still more labour he bestoweth in it; More cunningly, men thinks: he strives to spin it. Since this is so, what means hast thou to spy it: More probably, then th'other to deny it. So then where thou good signs sees, how much lesse Canst thou these Parties charge with doublenesse.

Not that but Maskers by contempt, awateing Those apeish Juglers, and their counterfeiting: Who having not the heat of Grace within; A superficial self wrought web, begin: Self wrought (I say) for where true grace is seen: The Parties Patients, more than Actors been. Still understand me, not in any case: The means hereby, I lessen or debase. Since commonly, God in and by the means; Bestows on his, this rich and happy gains. But to return, mistakings I confesse, In Christians one another sort no lesse: That Hypocrites, I willingly let passe, Who counterfeiting what he never was. As one who doth the praise of goodnesse favour; The thing it self, yet nev'r the rather savour: Who by his seeking, how to be accounted, 'Mongst such, as to some pitch of grace are mounted: And outwardly the businesse undertaking, Quite ••ars the matter, in the very making. These I let pass, being such defigured mates: As makes themselves unbid associats. Of them I nothing say, but of dear brothers, Of mis-conceits, 'twixt Christians, one and others. But out, Alace! will no man undertake? 'Twixt Paul and Barnabas accord to make: Must (I the man, so far unfit) be he Somewhat to say? or nothing said must be: Or is the one part, so obstinately bent; It may be counted labour vainly spent. Or have the other eyes, and do not see: Nor can with meekness they restored be. Or if not so, do brethren quite give over, To labour so, their brethren to restore; Or do their Conscience testifie that ever They thereto have imploy'd their best endeavour? Or is the one part willing, and the other Backward unto the dutie of a Brother: Or would in meeting still more jarrs arise,

And cause the one part th'other to despise. Raising an heap of doubts and quarrels more, Than ever came in question yet before. Or is't in vain to strive? that inward light, That some decernes, to paint to others sight: Would some disdain to hear, or to be told, Of mysteries that meaner men behold? Or think they should be thereby much despis'd, At least accounted not so well advis'd: Or hath the one part cause of jealousie, That th'other deals not in sinceritie? Is any side with prejudice so led, Words may not rightly be interpreted? Is any side (say I) must taking parts, Remain, where should be Harmonie of hearts? Or, is their main truths left undescried: Or, are men carnal, or is Christ devided? But, O! what means and parties might be found, To search out these things to the very ground? For, as for me, I am a silly man, Unable and unsit these things to scan: To whom it may be said, look thine own eye, Before thou fault in others dost espye: But 'tis no spying faults, where what's amiss, Through misconceits, one labours to redresse: And lo, how Sion droups, love lyes along, Even like to dye, who then can hold his tongue? Then somewhat will I say, and somewhat must, Though sin say no, and I lye in the dust: And if that any these my words despise, Say, he hath met with one more bold then wise: And if he listeth let him add this too, Who can more boldly then blind byard do. And if he think a Mediator still, Should be a man discreet of place and skill, Of good desert, who needs not be asham'd, To finde a fault, where faults are to be blam'd, To either part indifferent, or at least One, who on all sides hath some interest:

And he that judgeth me to be none such, Well fare his heart, I will not blame him much. For I am greatly conscious to my self. Of indiscretion, ignorance and pelf; Yea, sin and weakness, insomuch that I, At all disdain not to be said so by: Yet thus much say I for apologie, I take not on me this or that to be: Nor seek I the preheminence and state, To be some dooms-man things to arbitrate: But leave to each man, as he thinketh best, To censure it, and me even as he list, Praying that Gods, not mans regard, may be In chiefest honour, and respect with me; Not that I light esteem mans love or hate, But would to Gods, keep mans subordinate. And for my taking parts, my answers this, I see not where a real difference is; For this I count as none, where men accord In substance, though some difference be in word; But had there been, and I had therein rankt me, I know not who would for my Work have thankt me: Nor seek I for't, for that, nor for this stuff, Which though perhaps it now endure a snuff: Some honest heart may yet, when I am dead Vouchsafe to Read, and think not evil said: And howsoe're the manner I may misse, I'm sure I know what min intention is. In fine let this serve for a period here, If ill I say, let all men witnesse bear. For difference then I say, I do not see, In these Garboils a main one yet to be: If men by rule of Charitie be led, That things may rightly be interpreted: For as I grant some worthie to be checkt, Because dark speech they do too much affect, So by mis-understanding, answer me, May not some hearers too blame worthy be. Far b•• it from me here in any wise,

For dark and doubtful speech t'apologize: Much lesse for that accursed worthie hating Dam'd Romish practice of Equivocating; The which though by Nature all men lyers be, Who willingly maintains, accursed he: Nor do I judge of Charity as blind. But say its no sharp censurer by kind; Whiles Christ and his Apostles plainly spake, Did their true sense each hearer undertake; Nay, who'l deny, God doth to some unfold, That others cannot see though they be told, No, though thou spell them in the plainest ways, Withall the best words thou canst once devise. For what sees flesh, or man regenerate too, So far as blind corruption hath to do? Which may a reason be, why this man brands That for obscure himself not understands. Like him that cry'd, the candle gives no light, When as (poor man) the want was in his sight: That man whose speech is out of feeling spun, Thinks it perspicuous as the mid-day Sun: Not that I here do go about to blame Some, (who at others landlie though) exclaim, With such like words: O these are they that see That which to us is but a Mysterie: Nor that I point out, or exemple sie For eminence, this or that man, I, Nor yet the other for deffect in grace, Once aim at, or indeavour to debase: But say, who scorn that other should discern More then himself, this lesson well must learn. Take heed of thinking he doth somewhat know, Least he know nothing as he ought to do: I speak to them too, who disdains at such As simpler he, and know not yet so much. And whereas there be more or less degrees, Of spiritual insight each one sees: I lay this ground, more grace one hath, still he Thinks other better than himself to be:

For why in others man th'effects but knows, Within we see sin in the very cause: And that is plain in this, that in their hearts, Such are more vext than all their other parts; Nor say I now, that Nature cannot see, In humane learning, difference of degree, And as is said, Grace hath for other eyes, And Wisdom to discern too, none denyes: Yet one main property of clearly seeing, Is not to much to eye ones own well being. But with good Job, to listen too not scorn, His Maids admonishment, though basely born: I oft have heard a godly man confesse, Himself beholding for his skill no lesse, And spiritual insight how to bare the face, And secret passages, 'twixt sin and grace: To some one poor distressed Soul that lyes, With bleeding, and with sore and blubber'd eyes, Who never a letter know, can on the Book, Nor dare for sin, scarce up to Heaven look: Then all his Studies, or his humane guides, Books, or what other humane help besides: And good cause why such folk have so clear fight, For God sets in the Soul his candle light: Yea, makes it even a Holy School, wherein His Spirit and Satan strong disputants been; The Soul mean while, yea oft the Bodie walking, The hands at work, the tongue imploy'd in talking. The eyes at view, I almost said even sleeping: Hear these two talk, their acts in earnest keeping, Which needs must be a passing way to fill, That simplest Soul with wondrous spiritual skill: And this made David too a good practiser, Then all his learned teachers so far wiser, As to speak truth: how should it other be, But such must practise of necessitie So deep impressions both of love and fear, Stampt in their Souls of things that toucht so near? And this hath made some speak, how much they found,

Themselves to Prayer and Temptation bound, For finding out of that hid Scripture sense, They ne're could gain by labour nor expence, Learning and Arts, as handmaids unto Grace, My meaning is, by no means to debase; For where these two have both their proper site, That man must needs prove rarely exquisite: But that's where Grace the other closs doth lay, Down under hatches from the light of day, For ken it self once nere, so little stronger, It will be Mistresse, but the Maid no longer: A cause why those, who lay as chiefest ground, Bare Eloquence, doth yeild so harsh a sound, And burden so, a sanctified ear, With such a weight, as grievous is to bear: True Eloquence I blame not, but such froth, As all in sounds out from the speaker goeth: The base-born Imp, whose pedigree's derived From spurious Seed, of learning wrongly wived, Blame-worthy most, when as in holy writ Affected Humane Flowers varnish it. True Eloquence is in its splendor, where Fullnesse of matter, words doth overbear: Setting the heart of such a large extent, Like a full Vessel that must needs have vent: Or well-charg'd Piece, whose bullet fircely drives, So violent, that it with lightning strives: The chief intention which one hath in hand, Being how to make his hearer understand, As best content, when he th'impression leaves, And clearest sight of what himself conceives: Unlike that Souldier, who more cares in fight, Fair to discharge, then where his bullets light: Still Gentlemen fair and farr off de shoot, Missing the Paper, and sometimes the Butt. But the good Archer, who the Game would win, Cares not how fairly, but how near the pin. Accordingly things are to hearers brought, As they before are in the speakers wrought:

For what man gives another of a store Which himself hath not in some sort before? A cause why such whose heart and tongue agree, So wonderous powerful in their preaching be, And those who teach not by experience so, So little profit by their preaching do. What use hath eloquence, but to impart, To other men, the language of the heart: Wherein the plainest words that wit can finde, Will come far short to model out the minde? So almost infinite and ne're divine Words, rather seem its language to confine; Whereto, yet all that may most fitly sort, The speakers thoughts most lively to import: Whereby more light to hearers may accrue, Yea, though it seem ne're so strange and new, Are commendable, yea, necessary too. (Though most men think its but too much ado) And plain, another thing than words high born, Where wind instead of Substance doth adorn: Which Sermons stuft with eloquence and phrase, Ne're pierce means hearts, but sets the wits at gaze: The Preacher's, like the neat spruse Citie Dame, Who, when an hungred from a feast she came, And asked by her Maid (and therewith chidden) Why she eat not with others that were bidden? Said fool, the cause I feasts frequent I trow, Is not for meat, but manners there to show. Now for new words, some men as error-breeders, Condemn, and tearm them fruits of fancie-feeders: To this I say, and hope I say aright, Some words tearm'd new, oft gives a greater light Into the Spirits meaning of the Word, Then otherwise a sentence will afford. Alwayes foreseen, they do not disagree, With that sound touch stone of all veritie: Nay, of absurditie, nor error sound, Which if they do, then cast them to the ground: Because mans wit subject to falsitie,

And thereto prone, by Nature as we see, Doth catch an error sooner from a word, Then credit to long tales of Truth afford. In which respect our words we well must scan, As is observed by a worthy man: New words must too be moulded in a mind, Inlarg'd by grace, and helpt by natures kind: For Nature here a hand-maid we exclude not, So she into her mistris room intrude not: Since Grace must somewhat have to worke upon, No Seeds takes rooting on a naked stone, Grace yeelding oft accordingly improvements, As Nature doth fit, or unfit indowments: For to the well-tun'd Lute, the oaten quill, Yields (for delight) though man'd with ne're such skill Herein a large imagination much Availeth to the yeelding forth of such: Which is for everie form, a formless table, And how much larger, so much better able, To bear and represent to judgments eye, More lively Pictures to shape speeches by. Its a good help, I say, namely in this, That many a figure therein framed is; And yet the sentence ne're th'obscurer neither, But more apparant made by much of either: And if you say, that figures little need Where truth is meant, to stand in any stead; I say, read but our Saviours life throughout, Tell me what Chapters you can finde without, I almost said, what verses? sure if any, Full well I wot there be not very manie: For this frail Life so slender knowledge brings, We see but here the outward side of things, And must the same expresse, not as we please, But as we may, by such weak means as these: Weaknesse I do not to the Word impute, But say words serve, our weak conceits to sute, Wherein the Lord to silly manward bends, And to our weak capacitie descends.

Yet is it self unsearchable profound, Where Elephant may swim, and finde no ground; And doth in glorie infinitely shine, Being one with that Majesty Divine: Which though I do not, nor yet rightly may, Of Gods Word (as 'tis writ in Paper) say In that respect a Creature, yea, also Shall fade and perish, as such Creatures do. But to leave this, we judge here by events, Our senses guided by meer accidents, And must have things in such a sort exprest, As fitteth our Capacities the best; For in their cause to know things as they be, This is reserved for Eternitie. Save that sometimes some glimpses of that Light, Shine here at seasons to our inward sight: Of spiritual things while God (a spirit being) Shapes some good Souls a shred of his own seing, Which might be cause why Prophets could foretell, What divers ages afterwards befell. But now for uncouth words, if those I say, Hurt; 'tis where pride and arrogance bear sway, Men speaking things ne're in themselves decern'd, But only at the mouth of others learn'd: Wherein I wish my self, and all men wary, How we in these respects our selves do carry: And that Paul's counsel well observ'd may be, Be wise according to sobriety. But herein many I believe have been, Yea, and yet are too much defective in: Nor do I strive hereof my self to free, But wish clear sight, my sailings more to see: For this it is in some declining case, As (wo is me) what wanes are oft in Grace: When as the flesh begins to grow secure, The spirits Curb unwilling to endure, Temptations baiting of their eager charge, Grace leaving for a time my heart at large, High self-conceits in me not downright kill'd,

Rather the heart with foul presumption fill'd, Most ready all Gods promises to take, That to securitie may furtherance make: The judgment full of these conclusions stufft, (Which by the way doth make the heart so pufft) These, and such like, that my salvations free, That works but only shew my Faith to be: That though God doth not alwayet manifest To me his love, nere'lesse in his own breast, Its sure enough, as marks and mercies past, Witness whereof perhaps some heartlesse taste, Doth then remain, recorded long before, Within the Register of memories store, Which morsells, when the flesh hath got: it hyes, And then unto a stomach croude applyes: From whence down to the spiritual members sent They breed exceeding hurtful nutriment; This peradventure may be reason why, Some on marks past so loth are to relye, Which us'd to lead though to a higher measure, Are to the Soul a very worthy Treasure. (For that the flesh these to its ••urther fall Converts; the new man cannot do withall) These help too, as a staff to lean upon, Oft in afflicted Souls when feeling's gone. They hurt by accident, when from supply Of some rare Preachers sweet delivery; The flesh idea's to it self doth frame, Of freedom, which (alace) is but in vain, Which falling on a Stomach sitting for it, Makes new Creation droup, and sore abhor it: And oft with Paul to sigh and look about it, And cry for help and means to go without it, When yet perhapes it proves a faster guest, Then to be packing at the first request. For carnal reason its a stedfast friend To all designes whereto the flesh would bend: I call these Stomachs croud in this respect, For their spirituall calors great de••ect:

For sure there's times, when as Gods Children are Like Bees in wi••ter season, branches bare, Yet seasons too, when he their Vessels sines, And warms their hearts, as with refreshing wires: Yea, when Gods sp'rit, the sweet & pleasant showers Of promises, into their bosoms poures: The season warm, the ground well dig'd and drest, Whereby it moisture better may digest: Where lack of Sun and moisture more t••en needs, There oftimes many a beg and ma••••ish breeds. As in our neig••bour Irish ground by name, We have at large experience of the same; For give some Soil more moisture then behoves, And it forthwith into a quag-mire proves. But Rivers in Gods Sanctuary flow, And stand not in such filthie pudles so. This may because, why Christ himself did say, To his Disciples ready then away: Yet many things I have to say to you, But you are weak, and cannot bear them now. Wise Fathers let their Sons have libertie As they have wit to guide it: for we see, Let th'heir in none-age feel himself young master, 'Tis all to nothing but he'll prove a waster: Makes revell rout, lets silver handfulls shiver, Thinking his portion will last out for ever, And of his Patrimony gets such vent, That ere full age, oft stock and all is spent. Alace, poor Child, through want of wit and skill ••n right discerning of the good and ill: Himself he thinks how e're so ill he merit, His loving Father ne're will dis-inherit. Whereby such bl••ws he to his livel'hood gives, As he shall hardlie see through while he lives: Or else at least it brings a smarting skin, And manie a heavie frown to hedge him in, With threats, that if such courses be not left, He sute shall of his birth-right be bereft; Whereof, the whiles he lives in deadlie fears,

Himself he more on his good carriage bears: Bringing home often many a weary back, With Inning that, which he before did slack. And with hard toil, and sweat out of his brows, Offer such fruit, as in his garden grows: For its not ill, that such lewd lads as he Should know themselves within command to be: Yea, and be taught by strict, strict observation, What 'tis to be out of Gods frame and fashion: And not to have his lands till he can use them, Least he, by prodigalitie abuse them. For most of young men have their youthful fits, Oft coming to their lands before their wits; And commonly are call'd Bucks o'th first head, Ne're weighing how their Father was bested: Whiles with great toil, and sweat of brows, he bought Th'inheritance which now they set at nought, Who play at fast and loose, light come, light gone, Like snow in Summer, on a Sun-hot stone. These must be first taught by the Road to know What 'tis to use their Patrimonies so. What if such life be still continued? No hope for them, but dis-inherited. And still, as they are of a dutie quailing. Their Master never of due reck'ning failing. This tutors them, and as a hyred groom, Still holds them under, till their freedom come. But that once there, then all that's past they see Mere Rudiments, and but School-fashions be: Wherein un'wares, they have been trained long, To get them skill, and pluck their plummes among; Yea, hard hem'd in, by th'masters straiter hand, Till they their state might better understand: Much like the untam'd Colt, the Horse, or Mule, Who (if he shew his strength) no man can rule. But true skill comes not till the time appointed, That they are with the Sp'rit of Sons anointed: Whereof more measure one enjoyes indeed, The lesser he of Rudiments hath need:

For Child-hood thoughts, and skill, but like it brings, But riper age doth banish Childish things: And now the ground of learnings well begun, He needs not each inch to his rules to run. Not that I dream of such a rule erected, As that Gods Word should so become neglected: But that th'spirit, which from the word ne're swarves, Guides all Gods Children as occasion serves: And leading them to what's there spoke or meant In expresse words, or by good consequent: Whereof the very scope, the mould, and frame Is in the heart deep written by the same, And is to every one his heap of Treasure, According to his several pitch and measure, Serving for Life and Actions as a Law, There-out sound rules and lineaments to draw: Whereby Gods Children in good measure can Make up the model of a Christian man: As from that store-house where things old and new, The good housholder for his houshold drew, Wherein the Spirit, with the written Word, In one self same doth evermore accord. Which word of God so spoken by the spirit, May fitly well, the name of inward merit: This tearm I use, its working to expresse, And in no humor of new fanglenesse. Here by the way, I would desire amain This grant of thee that fearest God, to gain, That is, as I would none should be obscure, In willful use of words which doubts procure: So thou shouldst still too hastie censures flye, Since who's in fault it may a question be: He, for dark speech uneasie to be found, Or thou, because thou'rt weak to understand. I heard a good man once new Phrase controul This for example (inward in the Soul) Which me thinks deep impression (I profess) Doth in th'affections fitly well express, For which that he good cause, yet did not know

I dare not judge, but think it might be so: For reverence, which I to his learning bear, His wisdome, godliness and silver Hayre, But that he wanted knowledge how to give A tollerable sense thereof, who can believe: It may be he dislike it as a guest, Bred as he thought in a distempred breast. But woe is me, why do we go to wars? And make a breach about these verbal jarrs? I wish that Charitie may every where, In these contentions equall ballance bear, And yet no further then things do accord With verity, and wisdom of the Word: Word-strivings (with a good Divine) I say, I much mislike, and wish they were away: As our dear mothers loss, much more then gain, And therewithall She's wearied out in vain: Yet grant I too, some things but verbal seem, Which we at no hand lightly may esteem; Proving (in Christ his Ship) like little holes, Or some small clew, which like the snow-ball roules, Whereof enough examples might be yeilded, Of Heresies, of smal beginnings builded: As of Nestorius, Eutiches, and others: Those base-born buds, and hatefull brood of brothers, Against the which, good warnings well to arme In these worst times, I grant will do no harme. Christians must still labour to bear a mind, Not seeking faults, nor in plain misses blind: Not seeking cause (I say) like him which to His question, whether man helpt God or no, In any work: end answered with denyal, Is said t'exclaim, and make a strange replyal: Alledging for his proof this pregnant ground: Out of the Judges easie to be found: Where those are tearm'd accursed by the Word, Who 'gainst the mighty helped not the Lord. Nor may we be like Anaxagoras, Who could not see that Snow white collored was.

But to return whence I but lately left, Gods Sons must once be of self-works bereft. When they as dung, shall suffer all disgrace, And faith and love take standing in their place, And that the Heavenly Sabbath dawning is, When we from our works rest, as God from his: I do not such a resting here maintain, As may cessation from good duties gain: But such a seasing as is from the Law, A resting in our Saviours yoak to draw: Not that the Law is for its substance chang'd, But to Gods Saints in other order rang'd. Its nature now in Christ so qualified, That its grim face we better may abide: At least the while its glorie passeth by, Closse in the clifts of Christ his wounds we lye. Whether like him, who once appeal did make, From Philip sleeping to the same awake: Flying for refuge, we in safety be Under that perfect Law of Libertie: Which flying is by faith, a still relying On Gods free favour, both alive, and dying: Whereout our Sabbaths works, which now are sport, Though heretofore perform'd in slavish sort: For neither circumcis'd, nor otherwise, But a new Creature God doth chiefly prize. Yea, this is it wherein he pleasure takes, And which in works, a real difference makes: According to which rule, who walketh, he Shall ever happie, and most blessed be. Wherein, if any to the Angels train, Of pitch, or paritie could here attain; Who oft on earth by Gods permission walk, Yea, eat and drink, converse with men, and talk, (Acting Gods will) yea in a sort do bear Heaven still about them, as they sojourn here, Ever remaining in that happie case, As to behold the heavenly Fathers face: Then should they have, I dar be bold to say,

As little need of Rudiments as they. For to the pure even all things holy be, But to th'impure they fall out contrarie. To every one as he in grace doth grow, Things are to him according thereunto: But, for because mans nature is but frail, And destitute of means full soon would quail, God of his mercie doth us here afford, Prayer, Publick, Private, Sacraments, the Word, Temples, and Preachers, Times, and Seasons fit, And set apart for due frequenting it: Wherein I see not, but there needs a strife In me, much like as for my limbs and life; I mean to finde Gods presence in the means, For else the outward action little gains: Which blessing yet I cannot look to finde, Unless my self closs to the means I binde: Yea, when I feel my heart most backward bent, Then most of all it needeth sore constraint, (As 〈◊〉〈◊〉 hardened 〈◊〉〈◊〉 and much unfittnesse, In stocking duties bear me woeful witnesse) F••r things in me are not yet brought about, That th'inner man can bear the other out, But still need unto all good means to presse. (As freely to Gods glorie I confesse) But if that any (as it may be some) Conceives he is to such perfection come, As that his life a holy Sabbath is, Though he task, work, and time, set dutie miss: Yet mid'st of all his worldly vocation, His heart is up in pray'r and meditation, And that good thoughts in ordinary greet him, Upon occassions still as any meet him: So that his actions, yea, his thoughts and words Glory to God, and good to men affords, (As in some measure novices in grace On others God may banquet for a space, I say in measure, for I do not hold Perfection here, as I before have told.)

I envy not his case, happie man he, Let him rejoyce in God, and pittie me: And were it not, that men are bound to fear And reverence to Gods ordinance bear, And might a Christian dangerlesse dispence, With other Christians welfare or offence, (For ought I see) I should go nere it, I, To think himself he might so edifie, And with set times and duties, to be bold, And by his inward strength, firm footing hold. But seeing (as aforesaid) flesh is frail, And cannot look at Heaven, but through a vail, Gods brightnesse being clearer than the light, Which seen in strength, would quite put out the sight: That Rudiments much like our bonnets brim, Will help our eye-sight, though themselves be dim. I dare not for a world of gold advise, Men to forbear the least, least, exercise, That any help or furtherance may afford, To God-word, and hath warrand from his Word: No, though they lived in the clearest light, That ever yet enjoyed earthlie wight. For (were there no cause else) Gods ordinance, tho Neglect thereof no man could answer to: The simplenesse whereof none may despise, Since by those foolish things, God daunts the wise: There may be in Gods child, I grant, sometimes, (As in the top-branch of his first love-primes) Feeling himself deep in Gods graces dyed: His Soul in Gods pure streams well satisfied, Through much conversing in that spiritual businesse In Bodyly lesse care and more remissness. I call this Bodily, the Churches order, In things that Christian libertie afford her: Set forms of duties; yea, the outward Letter, Time, person, place, all Rudiments the better: There's difference twixt bare actions (as to live) Or well, or ill, which form to actions give: I only mean herein [I do professe]

That very form, which men call outwardnesse: An accident which to the Subject clings, And not the solid substance of the things: Nor outwardness as 'tis Hypocrisie. For so it is an evil qualitie: And everie act so qualified is sin, Which I would no man should be fostered in: But I mean that for which (in every nature) Its Subject doth receive its form and feature, Which is the baser portion of the two, That in Gods service here on earth, we do: Herein, if any misse themselves shall finde it: When deadnesse after shall give breath to mind it. Which here I'le not condemn, nor commend it, Let them who stir the controversie, end it. Only I say, as I have said before, Were we spiritual wholly, then no more: But instantlie these Rudiments withal, Would of themselves, even by their nature fall. The Soul then from these outward things be freer Whereby it might enjoy its God th'nigher. For to the Soul, things earthly are a let, Made Rudiments, to serve our weaknesse yet: This may be cause, why in our spiritual home, Our bodies too shall spiritual ones become. Now of Gods presence what's obtain'd below, I take not on me to expresse it, no. And whether, or how far one may remit, Or, what in each degree, is meet and fit. Yet this I say, if I in some man see, Shew of more grace then e're was yet in me. Whose life and carriage I cannot detect, The same apparently to contradict: (For I'le not plead for all, who do professe, By goodly words, their own much holiness) So be't he climb no more, but what the Word Saith, God to his both may, and do afford; Do others as they please, I dar not, I; That this their shew may be in truth deny.

For though Hypocrisie oft spins a threed, Good corn can hardly be descern'd from weed: Yet mark what way a man his cariage bends, 'Twill give good light, whether his journey tends: Captains love Camps, Schollers attend the Schools, Husbands the ground, bab••es please babes & fools. This world was but King Alexanders walk, Kingdoms, and Crowns the subject of his talk. Niggards do love to talk of niggardize, And liberal men, of liberal things devise. Weak archers shoot but at a litle length, For as the man's, so likewise is his strength: God hath his Davids from whose breast there springs, Thoughts of great hearts like the sons of kings; Of whom let this a special token be, That their own worths they least of all do see. I undertake not here to know or name, Particular examples of the same: Though whiles I see my self quite overrun; VVith sundrie novices but new begun: And thinks (by them) what more 'tis like there be, VVell grounded ones, and of antiquity: VVhereof some samples (not to me unknown) Have been, who now do reap what they have sown: VVhose testimony I dare well believe, VVhich by occasion I have heard them give: That they some late years of their h••r•• abode: Sweet comfort, joy, and fellowship with God; Did constantly (or for the most part) keep; Wherewith I doubt not, but they fell asleep: Of whose both life and death to testifie: Let all who knew them speak as well as I. I say, whiles that some, such as these I knew: I finde good cause to hope there are ••n••••gh. But who of this thing would yet further know,* 1.1 Let him to Gods word and experience goe: More yet I say, who makes the King a feast: And seeds him with the dish he loveth best: Though (in the mean time) somewhat serviceable

Be (through that care) neglected in the stable. It shall not be so blam'd (if blam'd at all) As if it toucht the presence or the hall, And Ordinances, so in themselves accord, That each to others time, and turn afford. Now't may well be, the spiritual mouth doth rest, From chewing whilest the stomack doth digest: Nature in man corrupt and finite too, Cannot with all things have at once to do. As for example, hear and read and pray, One me suffice to bear the mind away. Since there is still, as saith the wisest King, A seasonable time for every thing, The use whereof, I wish men warie in, Lest ought neglected should become a sin. See how God dealt with Moses when he brake Through zeal the Tables, which himself did make. And at the Rock again, how unbelief: A sin scarce nam'd, did bring so wondrous grief. I•• fine, let Christians, labour to be wise, And Paul the Apostle counsel not despise. The best gifts still desiring, untill they Attain unto the more excellenter way. The which when any shall attain unto: Th'anointing will direct them what to do: But still in sp'ritual things fly we extortion. Bearing our selves but after saiths proportion. For we are yet as little children here, And do our selves but like to children bear. How er'e ••••ts eye the main chance, look to that: Lest that the leaner kin•• devour the fat. Thus I let pass the bodies sl••cknesse too, Such duties; as Gods Spirit wills it do. Since where that is and cherisht, Satans seed I•• sowen; temptations and illusions breed: And say, men may (the soul in some good plight) Drawing the body after wi••h delight:) Have this last dish, not all in order get, Or if it be not so observed yet:

Through a desire to voyde what Paul so fears, Th'observing dayes and times, and mouths and years. Since outward exercise small good doth bring: But Godliness is good for every thing: Believing that this outward mans own dying. Is inwards greater comfort, and reviving. As where (è contra) th' inward man decayes: Th' outward it self into its room conveyes. Some may think thus, I say, and that withall; The constant use of outward things let fall: Through a perswasion, that such strict observance: Is not a course becoming sons, but servants. By outward things note, still I mean such duties, As may be call'd the Churches outward beauties: As thinking thus, the more the bodies bound To these; the more the Soul's in darknesse drown'd. For still Gods spirit is of aspiring nature, Seeking the clearest view of Gods bright feature: And gladly here would finde it, but alace, Things are not yet com'd to that happie passe: For till it be refin'd, this house of clay, Weighs overmuch to soar with quit away. I speak not here with purpose or intent, To give true zeal the least discouragement, Which on the wings of faith doth mount and hye, And takes no resting underneath the skie. But wish men jealous of such freedom found, Which leave at large, the outward man unbound. For though in such transcendent state as this God so upholds, men go not oft amisse. Yet is it possible for one to stray Wherein our nature weaknesse doth bewray. Whereof this an occasion, but no cause May be, as are of briberie wholesome Laws. But say some (for that time) with merrie gale, Float on their sail, cloaths puffing up withal. Yet may it prove (e're they shall touch the shore) They'l be constrain'd perforce to ply the ore? How confident are some in this estate,

That there then comfort never shall abate. Still having in their month this cheerful song, They ne're shall move, their hill is made so strong: That no temptation ever shall prevail, To cause their faith to faint, much less to quail? But all like clouds before the summer Sun, Shall fade and vanish till they quite be done. That they unshaken, still may make aboad, Like a strong pillar in the house of God. What may one say to this then? bid God speed them, Or else with Joshua, challenge and forbid them. I neither blame, nor this do justifie, But if men thus believe, so do not I. I mean, It is no sound Axiome general: But who holds so, under reproof do fall: Only I say it may be some mens case, Particularly God's mercies thus to trace: And if it be an errour, or a sin, Then it's the same that David once was in; And I say more, it's ordinarie too, Most of Gods Saints in this state thus to do: Which from what Spirit, it doth or may arise: I leave to better judgements to advise: And thus conclude, what is to me if short, God cut their dayes; and mean while fitt them for't? By letting them within his bosom ly, To rest them in his lapp, untill they dye; So many tho: As make this general, (As I have said) under reproof do fall: For that Gods Word alwayes remaineth true, God's Church shall wain, and strength again renew. And like the Moon still have its time and turns: Yet with the bush consumes not, though it burns. But to return; this sense of graces slacking, Satan then vantage of mens tempers taking: Sets in the brain, what in the heart should ly: To make them wise, above sobriety. Inciting them through latcheate felt of grace, The Stock of liberty to spend apace:

An still to hold on in their former course: Then which to men, thus fitted, none is worse; As though one of five hundred pounds revenue, Should after a thousand, speed and keep retinue; Or like the younger son of some Esquier, Who brought up with such dyet and attyr: As fits his Fathers house: after keeps State: On a poor farm, and lives at former rate. Forgetting his Annuitie, but run; Maintain a farmer, not a gentleman. Some men are thus deceiv'd for finding grace: In the first prime thereof, put forth apace: Much like those trees, which digg'd and drest will do, Beare more that year, than afterwards in two. Or the young child, which at the first doth thrive: More in one year, then afterwards in five: The humour radical, being at that time In its full vigor in the very pryme: Grace (with the corn of Hezekiahs growing; The first and second year without their sowing: They think that soil the third year also will, By Gods sole blessing, bring a harvest still: And so forbear to plow again and sow; And ply their works as other neighbours do. But times will tell them, thus they 'l little win, And find their gain, but slowly coming in. I do not speak against it though that we Should in this prime estate industrious be: But labour then, I count it is but small; I scarce know, if I should it labour call. Since Gods true service is to such a blesse; Yea to the holiest, most delightful is: Provided that it much much spiritual be, For such with that estate will best agree: Yea all things to the spiritual men they do, Are holy, grace doth alter nature so: I mean as far, as they regenerate been, In which respect, its said, they cannot sin. And so far too, as th'act it self•• not ill,

Repugnant so to Gods revealed will. I say Christs yoke is then no such great toyl, (When th' hearts fresh noynted with the spirits oyl) As afterwards when th'old man stronger grows, Which as he wins ground, still the new doth loose. And thus I count the worse, the new man speeds: More industrie and labour still there needs. The Prophet saith, I'le wise and warrie be, In perfect way, until thou come to me. The ground when barren, must have greater toyl For lesser gain, then in a fruitful soyl Some (having try'd these things) cry out that this, No other but a meer delusion is. I mean who try the danger to rely, Without like inward power, or liberty. And in loose hearts, it doth in very deed Dangerous errours and confusion breed. By accident, while men will take in hand To know above, what they do understand: And these are in this manner said to know, Whose brain without the heart in these things go. This is that new cloath on th'old garment spent, Which is a cause, that all the whole is rent: And that new wine into old bottels fill'd, Which makes both wine and vessels to be spill'd: Which if Christs words (as they needs must) be true, God's not a workman which makes pieces new. But all at once, new hearts, new hands, new will; New love, new hate, new joy, new fear, new skill: If any frame; and have not all of these, Proportionable, such their labour leese. As who of liberty, such teachers been, As little lack of beeing slaves to sin. Sometimes confess they beeing on the score, Of upright Christians (so esteem'd before) Thinking themselves so too, hold this for lewd: Till after they repentance had renew'd. But O so sweet then was that little crumb More sweet then honey, or the honey-comb,

For want of this renewing oft a heart, That cooles in grace, to works would backward start: Nature and reason for the soul refining, To make her worthy thereunto inclining. That so works might stifle and stop the breath, And thrust themselves into the room of faith. The part regenerate, that it might obtain Its ancient fellowship with God again. Not so as though the part regenerate smelt The Hirelings task, but much much carnal felt, The whole to be; and so must needs come under: The burning mountain, and the voyce of Thunder: Or else become these two extreams between, Of neither partie, but a libertine: Its not brain knowledge that doth make men free, But where Gods Sp'rit is, there is liberty. In quantity as faith proportionable: And other graces too are answerable: Then who so is in this untoward state: (With those who fear God worse, than death to ••ate) As they can neither make themselves believe; The Laws their Lord, nor yet by faith can live. Their way is this, since they will needs be free: Map of their Faith, to let obedience be. And judge, if small, or none be this proceeder; According thereunto is that its breeder. Its wantonnesse, which makes this Word so ha••ed: I mean, the Word, Liberty, and so be rated. To witt, when such as Liberty professe, Thus turn God's Graces into wantonness. There is an holy Liberty I grant, Which may the Devils, and all gain-sayers dant: And therein also difference of degrees; As in the brightness of the Stars thou sees: Which (with our late Divines) I think more clear: In our posterity shall yet appear. When once the Stone, that's cut withoutten hand, Shall like a mountain cover Sea and Land. When God by his sore plague, shall on a day:

Leviathan, that crooked serpent stay. When he shall so his vineyard purge and fine, That men shall sing of red and purest wine: When under David, his anointed King, He his out of Captivity shall bring: When they who once did pierce his dearest son; Shall weep and mourn, for that which they have done: When a New Temple God shall fashion so: As streams of life, shall from the threshold slow. Where shall resort (devoid of Doggs) the clean: For its no carnal Liberty I mean. But of this pitch: this Iron-age comes short: God hath no doubt his time reserved sor't. When as his Church, even here on earth shall close: With this sweet doctrine, faster I suppose; Yea, even now I dare not say, but some May to good measure of perfection come. As good presages, for hereafter be, Of New Jerusalem's prosperitie: As Wickliffe and John Huss in ages past; Were of that time, when Luther came at last. I fancy no particulars herein; Be who they may, who have or first begin. If thou seest some to aim at here and fall, Thou thinks to stand, look to thy self withall: But that it may appear, this Sate's not fained, Look Master Rogers how it is attained: Which if that some in weaker means have got: Gods mighty power, and working limit not: If such through want of constant strictnesse lose it; Take thou good heed, who better knows to use it. The well beloved, sometimes skippeth in; When almost past, all confidence we been: And whether his abode be short or long; Whiles it remains, it makes a chearf••l song: Untill which time, let still Gods Child expect God in the means, and watch but for the effect, It's inward work, which out the other bears; It's the first mover, that first moves the sphears.

Let that within still guide the rains, or curbe And sort thy motion to its proper orbe; And if at any time, flesh get the raine: Rest not untill, it be redeem'd again. For otherwise, insensibly will grow, A senseless slumber, and thou shalt not know: Or such occurrences, as whereof the least, May bring more danger, than can be exprest: As sloath, prophanenesse: and such like the seeds Of many hateful, and accursed weeds. The whiles men do, the stock of grace imbessil; Striving to carry sail above their vessel. The head unwealdy for the body grown, Makes topsie, turvye, all quite overthrown. This is ov'rwise, and overjust to be, Whereby, so many desolate we see. To censure strange opinions, which I know not: I may not take upon me, No, I do not. But this is blam'd in Familists I hear, Which others also may have cause to fear: All I can say, is I would have men be Wise (as is said) after sobriety. (For he that faiths proportion will exceed, Looseth his labour, and withall his meed) Yet to beware too, then in no wise plead For backwardness and standing in a stead: By these and like words, men no angels are, Who love to climb, a fall let them beware: To dream of constant fellowship with God; For weeks and moneths, is but conceits and odd; These and such phrases, while men often use, Many do them to sloathfulness abuse. I know they have their use and proper place: But such is seldom, and a rarer case. While men to press to good works are too slack, Striving to keep a streight unstrained back. For we must wisely words and speeches sort, After as times, place, persons fitteth fort: Had one to Pauls worke, proud Galathians taught;

St. James his doctrine, he had over raught: Or this to James, his Auditors apply'd, That faith alone sets free, had gone aside: Though both be true, each must applyed be, Still to mens several necessitie: Witness the State in general of the World, Which into such security is hurld. Security, nor Ignorance I trow: For most have knowledge, more then will to do. Though I must say, to know and not practise, Is no sound knowledge counted by the wise. And though it may be thought to little sense, Preposterous, and of bad consequence. The body to an action should be pressed, Before the heart be thereto well addressed: Yet true it is hand work in brick and clay, Will cause long looking for a holy day. Or at the least a groaning underneath, Such burdens as do make men pant and breath. And (as before I said) men must wisely do, In perfect way, till God come thereunto. And (this though grace be weak) will not be vain, Th'embers blown up, it will revive again. That beeing to the spirit liberty, Which to the Flesh will yoke and bondage be. O what an hunger was in many late, To search and labour out this spiritual state. Which ground in some, I trust lay'd long agone; The next work now is, how to build thereon: Alwayes foreseen, that from the living spring: Our works their liveliness and vigour bring: Which though they want their measure that they should: (Grace being in the wain as I have told) Whereby, men them unsavory works may call, Yet better half-loaf, then no bread at all. But to end this, like brother with his brother, The Law and Gospel, must be each with other: With fire and hammer, that to break the rocks: And this to quicken dead and withered Stocks:

Then afterwards, the Law of Liberty, Doth follow both these necessarily: Which I according to the Scripture hold, To be the Law of love (as I have told. When as the love of Christ doth men constrain, Duty and Love to yield to God again. Wherein because, the flesh is wondrous slow: And doth unwilling to Gods service go: Let rules be urged strictly in Gods blessing; Yea to good duties, let there lack no pressing, And all well-willers say, God speed the plough: For there's on all hands backwardnesse enough. Witness the tracts, that some good men have made, Which lye but in our houses for a shade: I mean to make our selves believe to know, Is our desire that we might somewhat do. When I my self have had one seven year, And yet for practice, ne're a whit the near. Though for that purpose, this good Book was ment. Not Speculation or meer Complement.* 1.2 And if I should affirm my chiefest let: Was that I could not finde companions yet, To joyn therein (for th'Author who did make it: Prescribes Societies, should undertake it. My heart oft tells me, Thus I grant that slacknesse Of other men, is my most cause of slacknesse: Then in conceit I run through thick and thin, Some fellowship with God, this way to winn: Whiles for the passing sweet, my soul sees in it; I seem (I say) full ready to begin it: Satan and Oppositions crouching low, At such a time, for danger of a blow: Or like an Angel, then at least appearing, Whiles hee's but tydings, so far off him hearing: So seeking to perswade me, all is quiet: I need not undertake so strict a Dyet. Self-love still telling me, as said before, That one foot forward is at least a score.

Then blame I each ones backwardnesse to joyn; Like one that had in hope a Mint of coyn: And still my hart, when Partners are most scant; Seems most desirous, and at greater want. Till giving th'onset, and things further trying: I finde good cause to charge my heart with lying. For when in sooth, thereto I have dispos'd me; I finde things cross, which ne're before oppos'd me: Many a Lyon in the way to let me: How e're my will seem'd on the way to set me. Whereas again, it keeps so great a toyl For company, I finde a plot or soyl; By Satan lay'd, more lively to express, In others sloath; mine own much forwardnesse: Thereby into my secret thoughts to wring, A hideously and most pernicious thing. In blameing here, my self I'le not excuse Others, who do these worthy means abuse. For I protest, I cannot this deny; I finde the most as backward too as I. Whereas 't were meet, that brother with his brother, To the found practice, should invite each other. But a main cause, why most of us in vain, Endeavour this same practice to attain: Is for because, we do not so begin: As those who would so rich a treasure win; That is with Prayer and fasting wear sin out: Nor this great work, the whole man set about: But this shall be, when as Gods precious love Shall warm our hearts, and cold affections move; Which if it be Lord, in that good season when; Thou sees it best for every one, Amen. But now for that, from which I have so strayed: Of which I trow, the Devil the ground work laid: Yet not without Gods just decree and will: His own good ends, and purpose to fulfill. I mean in plain termes the earnestness and strife, Which in Gods heritage is now so rife. Between the Grindletonians, so men call them:

And for distinction, let that Name befall them: Distinction, without difference, let it be; For real difference, yet I cannot see; Between the Grindletonians, I say, And those that do oppose them at this day: VVhich needs must minister both grief and dread; To all live members, of the living head. Grief to behold, Gods people thus distracted: Fear, lest through Satans wiles, some harm be acted. I mean, lest men, through wonted love abate, And Satan, their affections alienate. I speak not this for nothing, for I find His subtiltie already in this kind. Even in mine own experience (I professe) As to Gods glorie, freely I confesse. For while, I in thess Controversies bending: My best endeavours, for their better ending: Did finde mens zeal (I say not stomacks) great: Barring (in my conceit) my hopes to treat. My Choller (from pursuing the disease) Be urg'd upon the parties selves to cease: Pressing me through some such unlookt for sound, Of mis-construction, which in some I found: To adverse thoughts sleely insinuated: Which yet no sooner I espy'd, but hated. Or else at least, mislike my self herefore, Because I could mislike these thoughts no more. But O let all Gods Children warrie be; How they (but on plain grounds) vouch enmity: Rather instruct, if any one be blinded, With meekness such, as are contrary minded: Unlesse he prove a stiff and hopelesse foe, Then let the Church a Gods name use him so: For ought I know, the nearer I agree With opposites (keeping the verity) Liker I am (if any grace be in him; I mean mine enemie) by love to win him: A good old man, whom I my self well knew; There's diverse yet alive, can vouch this trew:

Did by the blessed Virgins (but due) praise, Th'affections of some Popish people raise. Yea such devotion and attention win, And of good harvest, greater hopes begin: In one plain sermon, to alledge no more; Then some more learned men did in a score. Now handling of the Controversie tho, I must commend as necessary too. Yet only to be us'd for shunning harms: When fair means boot not, then men take up arms. There's yet a course my self and others do, But overmuch in controversies goe. And that is, where we think men are astray; We range as far the quite contrary way. Thinking we shall by setting these to these, Our adverse part at least wise counterpoise: When oft like him, that fear'd his house would fall) We prop so hard, it overturneth all. There was upon a time a question stirred, What was the testimony of the spirit: One answered, he held it to be this: When by Gods spirit, one assured is. By reason out of Scripture of his case, Another said, That same an error was. For that the Spirit withnesseth (quoth he) To speak in proper tearms (immediately) Yet he in fine concluded so to do, Was one kind of his testimonie too: The answerer by this conceav'd, he smelt Th'opposers moving, and his pulses felt; That either he mistook himself oppos'd: When (he conceits) th'answer for peace was choos'd. When as [immediat] is so harsh to many, As tis not almost yeilded to by any: Or else, perhaps some over by conceite, Espyed in answerer, he down would beat; This was in't self good, and perhaps did need: And well may such endeavours ever speed. Thus for because the godlinesse of such,

And gravity thereto induce me much. Since learning and experience ought no lesse, Then draw respect and reverence I confess: Thus I expound him: but n're lesse I think, He did not sleep; though he then did wink. But let me never put the Sail-cloath to That I may better by the Ruther do: For how this wrought, I say not, this I wot, It brought forth an effect some wished not. But leave we this, where men do chiefly set Themselves 'gainst error, and prophanness yet: Their hearts run right, give everie man his due, Th'affections godly, so the ground be true; Which doubt I do not meddle to decide: But leaves to better judgements to be try'd. For I disclaime my self a judge to make, To controvert, or parts herein to take. But hereto cheifly my endeavours bent To gain accord, and prejudice prevent. How'ere I have been deemed heretofore, A partial censure [if yet no more] If any say the Bonito, and I Do now live in the Sea, now in the Sky; Whom both the Sea disclaimeth for a fish, And Butchers Shambles for a Yeaster Dish: Whom fowles pursue, when he the sky doth scour, And falling fishes eagerly devour. I answer, I still wish, I may, as best In God, and Conscience, testimony rest: If I well do, no matter who hath ey'd it; If I ill do, no forge, from whom I hide it. Whiles Conscience knows, my sins recorded be Before a Judge; from whom I cannot flye. If I the worlds applause, and favour gain; If he accuse, their praises are but vain. Fame sometimes may a false allarum send, The conscience never, but of this an end. Then thus I say, Who for Gods honor sight: Let them go on, yet in the spirits might:

But from Gods Church, foul rancour keep thee hence, And every spot of hellish virulence. Let zeal and knowledge evermore agree, And ne're let strife, but on just causes be: Which is the end, whereat Gods people ayme: And to their knowledge will pursue the same: More striving how to cause, men truth to know: Then how to give their skill the overthrow: Wherein, I no mans practice do accuse: So nor himself, nor others he abuse. How ever haply, some of pregnant witt, With some such weening may their fancies fit: Or else on my dejected state they ment; To give their ready witt and will the vent. Let me propound, for resolutions sake; So will I doe: for no disputes I'le make: Only I say, If any list be stirring: He's Master of his Speech (I of my hearing) If it be true (as sound Divines consent) Faith most oppos'd, is then most eminent: And by th'Apostle tearm'd the Evidence: Of things not now discerned by the sense. So call'd when weak, as when in strongest plight; (For its exprest by term indefinite) To witt to each one, who in truth believe; An Evidence, sound and demonstrative Yea, that which doth Gods Childrens hearts uphold In Crosses, and Temptations manifold: Yea, in their doubtings and afflictions so, As they despair not, as the wicked do: Whereon it follows of necessitie, It must be active, and inherent be. And if it be injustice to detract From what one Brother doth well say or act: Nay, if too sharp a censure be but laid, On what's apparently ill done or said; And thus to judge, he carelesly doth miss, When yet through ignorance perhaps it is; Or this sin was deliberatly done,

When rashnesse might his reason overcome: ••his on presumption, when as yet he may, ••pon infirmity be drawn away: ••hat of ill conscience or of hate to me, ••hen want of heed, or other cause might be. ••ea, if we must still make the best we can, ••f th'words and actions of another man: So he be upright hearted, and his Word, ••r Act, a good construction may afford) ••f these be so, from hence then doth the doubt, ••hich I would be resolv'd on issue out. ••ut e're I speak, let me of one great cryme, Wherein I have been charged in any a time ••o wit, with too much bolstering indulgence ••f words, that savour error and offence: ••cquit my self, if words so do it can, ••nd that clear me, which may another man: ••f not, my case shall so much lesser grieve me, ••ecause I know yet one that will relieve me. 〈◊〉〈◊〉 say, I have been warie as I could, ••s for my self, that I no error hold) 〈◊〉〈◊〉 ever since this variance did arise, ••he same in others not to Patronize; ••or any man, wherein I found him savour, ••f new fond Phrases, did I therein savour. 〈◊〉〈◊〉 ••ould then do no lesse, though I had smarted, Where I conceive man to be upright hearted] ••••d while such speeches from their mouth I hear, 〈◊〉〈◊〉 fitly may a good construction bear] ••t them interpret in the better sense: ••hich I might do [I trust] without offence: ••••d help them what I could too to expresse, ••heir true intent, [for I could do no lesse] ••t labour others might their meaning see: ••hom I perceive misunderstood to be. ••is might be done, yet none such overflow Charity, as some have tearm'd it tho: ••hiefly, since conscience tells me, I did never, ••t what I judg'd the speaker meant deliver.

Racking no strayned sense from any word, But what the same might pregnantly afford: Which practice I should rather deem a mean Not error to confirm, but to reclaim, Whiles erring judgements (be so) men reduce, And words ill plac't from error and abuse: Unto the Touch-stone that it may agree With God and good men in the veritie; Which to my simple skill, I still shall pray, I may endeavour to my dying day: Yet God forbid, thou Lord of Heaven should, That I the least incouragement should yeild To any one, to hold what is not sound, And in Gods word hath not a setled ground: How far that's from my will, O Lord, thou knows, Though I therefore all earthlie hopes should loss. Let ne're such venime in my secrets lodge, Wherein let Christians charitably judge. Nor would I willing ought a triflie call, Which may to Truth be prejudicial. In least, least measure, for I this can finde, That Moses might not leave a hoove behind, And if I herein any hinderance be, Tis, (Lord, thou knowest) that I do not see: For well I wot, Gods truth is all so dear, That one smal titles loss he cannot bear: In all this speech, I do not undertake, All that are taxt with error, clear to make. Nor free the best, that they do never misse, (For who in earth so sound of judgement is) But things amisse, and presently retracted, And not with willfull obstinacie backed. There I must judge men teachable to be, And dar not brand them with inconstancie: Nor yet all such erronious judgements call, Lest my reproof too large a compasse fall. Nor that the man (time past) misled of late, Reforming judgement doth equivocat. Unless I know him commonly to use,

Thus his own tongue, and others cares t'abuse: But I deny not, I have found some wrong, Wherein if I accorded to their song; Or to my skill have such a different lay, I leave it unto other men to say. Or did I ought unblamed pretermit, T'was that whereof I either doubted yet: Or fit occasions served not thereto, Which in reproofs must be observ'd you know. Yea, many lessons theretoo needful are: Easie to misse, unless one be aware, Which might be cause (sometimes perhaps) wherefore I kept me silent, and reproof forbore. Yet ne're so (to my knowledge) as for stay, I gave to error any willing way. For therein, first, Gods word must be the ground, Next we thereto, by calling should be bound: Then see if others might not better do it, Also, whose ears thou makest witness to it. Lest to the mans lesse credit with his friends, Or more discredit with his foes it tends: Though in some cases, we, (I grant it true) Pauls rule against Saint Peter must pursue. Now furnisht as is said, set in Gods place, Then must one next put on th'offenders case; That as his sin he may not spare to blame, For love to him, and zeal to Gods great Name. Yet must he with such self passion presse, As not to seem too much compassionlesse. The heart then setled right for zeal and love, Calling from God assistance from above: Before one speak, in speaking for his grace, And for a blessing, for the after-space. Go on a Gods Name in Gods ordinance, And hope hee'l thereto give his furtherance. Now I'le not say, that thus my self still do, But where I misse, I am blame-worthie too; Nor hold I me excus'd to stand aloose, Though all these be not, and forbear reproof:

To every partie as occasion serves, And the condition of his case deserves. For he who doth not, [yet would variance end] 'Gainst everie let in either parties bend: Wrongs both himself, and others, and sure he, Who sorts with all, shall not my dayes-man be. True charitie will never presuppose, Men use sharp language only to their foes: Shall I in sight, where one my blow diverts, Conclude, he needs must with my foes take parts. As though, where brethren jar, brother with brother Curbing the one, I needs must spare the other: Who sees in me, or deems [say so] some faults, And deals not plainly with my Soul, but halts. The which reproof may be in Charitie, According as our Saviours speeches be; Its no friends part to cease, or speak or do To either part, as one finds reason too. Unless perhaps, some partie think him free, From all reproofs, such one shall go for me: If in the matter he deserve no blame, Nor in his ends, nor carriage of the same. I'le no•• excuse my self, for my part neither, But I may joyn in missing too, with either. For should [as God forbid] ones spiritual eye, Not keep its proper site, but stand awray: Then though the same be ne're so clear and bright, That man [the whiles] shall never see aright: Whom with the Eunuch, one might thus demand What thou condemnest, dost thou understand? Saint Peter saith, some men there be, who do Rashly condemn the thing they do not know: The cause is where a beam doth blind the eye, Through a false glasse, those other do espye. The Crab perswads sin fish, they wrongly swime, Because they go not backward way with him: Lord still pres••erve me, that I never may, Of good things which I know, not evil say. I trust, I shall under thy guidance go,

My eyes and heart may be, not tainted so: I grant that passion doth sometimes prevail, To cause me greatly in my carriage fail; Yet doth my conscience testimonie give me, My zeal did ne're [unlesse my heart deceive me] In those Garboyes on th'other object but, But on the door of reconcilement shut: For as I saw strife to a period tend, Accordingly my passion drew to end. Now let me go on forward with my task, And resolution to my question ask: Whether the whiles Gods Children doth despair, Their faith than lying on the lowest stair, Resisting unbelief? though in their will, So as it can the Soul not wholly spill; Or keeping sin at least un-interessed, That so the whole is no thereof possessed? And so as it was at first, stark dead in sin, Before God did his work of grace begin. So some small head, and real difference yeilding, Between those hearts that have, & want that shielding Whereby men do not in that wearie Day, Back slide for ever, and fall quite away. Whether this Faith in case, as now you hear, May yea, or no, name of assurance bear: And whether this may not in right good sense, Comparative be spoke, without offence. If thou the same from some Divine should hear; Who well reputed for his soundnesse were? [How these are thought on? who so tearmed it? The question wholly I will pretermit] Nor ask I this, cause some gain-say the same, For that I them thus covertly would blame. Nor to give way for weaklings more to languish, Who are already in distresse and anguish: The whiles they want sense of assurance then, T'exclude themselves from all believing men. But say their weaknesse must be well regarded: And such tearms us'd, as Satans blows be warded:

As Paul the Corinthes warns 'gainst his devices, Not ignorant of his flie interprises, Wherein a faithful Teacher ever treads, That tryed way, which Christian wisdom leads. But woe is me, what might I frame to say, Is there no means to lavish strife away? I ask but this sad question, that do I, Mens hearts (ay me) somewhat to qualifie? As I could do to diverse others moe: Of such like sort, if it were needful so: Not to crosse any, for it is now no season, Nor I fit man, to pro and contra reason. Since in my Soul, I love and reverence bear, To all the parties meant or mention'd here; Or if t'were any failing be herein: For by respects, I hate it as my sin. As judging all, even in my very heart, (Set prejudice aside) to take one part; And verily believing to be true, The Devil himself, and all his damned crew, Shall ne're, (if kindness re united were) The limbs thereof again in sunder tear. But, Lord, it may be, thou who knows th'event, Will worke by some more gracious instrument: So be it then, to t'honour of thy Name, By whomsoe're, I'le glory in the same. For this shall vex, or little trouble me, (So some effect it) whether I, or he; But that in strife, 'twixt Father and the Mother, Cherish the one, and I offend the other: Whereof there is no cause, for ought I know, Save that some good men understand it so. Mean while, for Sion sake (as said before) I'le make request; till I can speak no more: And would rejoyce, could I but rubish bear, The walls thereof a litle to up-rear; Although to me, so clog'd with sin and pelf, It may be said, Physician heal thy self: Yet I'le wish well, be it so as it may,

By Gods good grace unto my dying-day: And who can lesse do that was never stil'd, And hopes he is the Churches lawful child: Which name, suppose I still deserve among, Such other Children, as to her belong. Yet, Lord, (I trust) not banished by thee. Her rods not Serpents, but chastisements be: Which (while they) threat, let me at any hands, Not spare, but search well how the matter stands, Within my self, for many sins I have, Which I confesse: for heavie blows might crave: Yet God forbid (where conscience sets me free) Her deadly blows I should apply to me. What hath been said, I know both where and when, I take not t'out as meant to other men. Knowing no cause in me, nor him that spake it, I should meer bastard be, or be so take it: But say he meant me, as I said before. Let me not spurn, but search my self the more. Which howsoever meant delivered so. Few else save enemies do undergo; Yea, enemies of such transcendent pitch, As never after other are so rich: Which to point out in our new Churches state, I dar not medle with at any rate. For ought I in my self can see, or may, Full easily stink back and fall away: But what good works thou once in me hast wrought, Lord, I have hope shall never come to nought: Not through my strength, but for because that he, Is still the same, that hath redeemed me. But to conclude, I wish the Churches peace, That all heart-rysings (not of God) may cease. That no grudge may be smothered in suspence: But set at one, by friendly conference: That those who Christian liberty doth teach, Be not accus'd: they carnal freedom preach: That men be warie freedom to apply, Where is more need to teach the contrary:

That those who seek men to good works to draw, Be not condemn'd as Preachers of the Law: No, though they teach it as the Law indeed, Because most hearers do such teaching need: That though some tearm them so, none storm nor wonder, More then if men should call them Sons of Thunder: The Law and Gospel, rules works be prest, As shall appear to Christian wisdom best: That each one therein labour to be plain, That speeches still in the best sense be tane. That all the members of one body may, Hold truth in love, cast prejudice away: That each 'mongst others may their gifts dispence, That each with other lovingly converse; That none from Gods Church excluded be, But such as is indeed an enemie. That odd conceits of every idle head, Be not upon the guiltlesse parties laid: That all good means be us'd to satisfie Gods Church, where but the least suspition lye: Hearers, while Preachers have the word in hand, Apply themselves rightly to understand: That Teachers still in every thing they say, Make it as plain to hearers as they may: That Brethren may not so each other hate, But warn, and war'nd be of their wretched state. In brief that each to other say, and do, As he desireth to be done unto: And he that is the very God of peace, Shall make love grow, and all contentions cease: If any think too far at once I leap, Himself is free to do as much as cheap.

By ROGER BRIERLY, sometimes Minister at Grindletion Chappel in Craven.

THE LORDS REPLY.

IS this thy state, and dost thou now confesse? That lost thou art, and dead in sinfulnesse; Hath Death now ceas'd upon thy buildings great, Thy righteousness, and all thy high conceat? Is sin and death thy portion now? and can Thou not lay th'blame on any other man? And is that witness now within thy mind, That die thou must, unlesse thou mercy finde? And art thou now that sinful man alone, To free and save thee, is there now not one? And art thow now like to the Prodigal, That goodnesse in thee, there is none at all? And art thou now that Publican so poor, That thou hast nothing laid up in that store, To boast and brag as did that Pharisee; But lyes along in doleful miserie? And is thy heart within the inward ground, Truly in want, and in deep sorrow found? And doth thy cries therefrom to me arise? Am I that only one, whereto thine eyes, Are firmly set, so that from me alone, Thou looks for life, or else thou looks for none? And wilt thou here thy self fit all alone, To wash my feet with tears, with sigh and groan? Hath all things else denyed thy woful crie, And is there none that doth thy tears espy? Is all things in thee now come to an end? That thou to me this woeful cry doth send:

THE SOULS ANSWER.

YEa, Lord thy Word, by which thou named art, Hath sound me out, and made my soul to smart: So mighty is thy Word, and prevalent; Who can withstand, it makes my heart to rent.

For under it I judged stand: therefore To thee I'le cry, for I am low and poor. And I have none, but thee alone: and I To thee will cry, to heal my maladie. Here will I stay: thy word hath slain my heart, And here I'le lye, until thou heal my smart: Thy only hand, O Lord, that hath me slain: Can raise me up, and heal my wound again. My breach is great, my load I cannot bear; My sins are great: my sorrow is my chear. In sad laments, My cry is still to thee, That thou would mercy shew, and pity me: Thy mercy Lord, which in thy bosom lyes: To that I cry, to heal my maladies.

THE LORDS REPLY.

IS this thy voyce, and are thy cryes so strong, And wilt thou lye before me all along? As though with viole••ce in sunder thou, Would break the heavens, that mercy to thee now May speak to thee: and from thine eyes dispell That mistie cloud, which is thy present hell. Is this the thing, that thou woulds have tell me, And hide it not, for I assure it thee? If sin be sin, and thou a sinner be: And so remains, condemned for to dye. And is there none of all thy friends at all, That can relieve, or ransom thee from thrall? I tell thee true, as sure as I do live, Thou shalt not dye, for for thee I will give My only son, and he sh••ll pay the prize Of all thy debt: I swear it to thee thrice: For rather then, that thou in this thy state Should dye, and from my love st••nd separate: I will perform that which before all time. Was wi••h me then, and in my love did shine. My word is past, to thee it shall appear,

Which shall thy nature once again up rear By assuming it to my self wherein: I will a living life to thee begin: For I to death, in that same nature, thine Will subject lye, that then the God-head mine May there appear to be that mighty one, The which shall trush, like to a mighty stone, Thine Enemies, and captive lead them all: And thee redeem out of thy sinful fall. For I will that decayed natu•••• thine Assume unto my word: the God-head mine: Wherein, I must perform my Fathers will: And andergoe his mighty wrath untill It satisfied be for every one; And thus thy debt, I will discharge alone; And when thy sin, and death and hell and grave Hath got on me, whatever they could crave: Then I'le triumph, and captive lead them all; And free thy Nature from thy former fall. And in the same, I will triumphant ride Unto my Father, there I will abide At his right hand: there I will reign so long, Till sin and death, and all that darknesse strong Stand subdued, among my people all; And then the Kingdom to my Fathers shall Be resigned: that so for evermore, He may be all in all, as heretofore.

THE SOVLS ANSWER.

NOw Lord, what lets, that this thy love to me, Doth not yet shine unto my heart so free? To make me know, and fully understand My happiness, which yet is in thy hand: Wilt thou not now, at this same present time Declare thy Kingdom to this sense of mine: I fain would know, how thou thy love to me Would so confirm, that I may cleave to thee?

THE LORDS REPLY.

O Stay a while, that way I'le from thee go; And thou after thy flesh and sense also Shall not me know: for I will far ascend Above those thoughts: yet I an ear will lend Unto thy cry, yet is it fit for thee; Thou still attend, in thy humility: The time and season that the Father hath Kept to himself, (for so the Scripture saith) I tell thee true, this way thou looks for me; I will not come, but that way will leave thee. Which when I go, it shall thy sense so try; That down shall fall, that which thou lifted by. And this is fit, it should be done to thee, Or else the Comforter thou shalt not see. Let not thy heart, at this be so agast; As though it should for ever with thee last: I'le come again, according to that life Of holy Ghost, so that no evil strife Shall shut thee out, from my dear love wherein, I will a living life to thee begin. Then let not sorrow fill thy heart so fore, As though that thou should meet with me no more. Wait but a while in that Jerusalem, And thou shall see again that blessed Stem: (Jerusalem) thy heart, that now lyes desolate, Which of my presence makes so high a rate; As by the flesh, a Tabernacle there Might builded be, to keep thee out of fear. It matters not, though from thy sense I go: I will not leave thee now, and alwayes so. For when thou thinks, that I am gone for ay, Wait thou that while; for then 's the time I say: That I'le appear: my sp'rit it shall descend Into thy heart: and thee it shall defend From all thy foes, which do encamp thy soul:

And bring thee where, thou shalt without controul•• Received be, into that lasting peace, Which shall abide, and in thee never cease. For then I will give thee my sp'rit which shall Seal thee to me in that true love withall: My tokens true (which shall not thee beguile) Shall be within thy heart and mind, and I'le, So charactere my love therein, that none Of all thy foes shall hurt thee, for that stone: That I have cut out of my mountain great, Shall fill thy heart, and unto dust shall beat Thine enemies all: and in thy heart I'le write Again my Law; that first I did indite: And therein shall my spirit freely move; Which shall be witness of my dearest love. And in thy heart there shall my temple be, There will I dwell, so I assure it thee: And thou in me shall be thy resting place From all thy sins, in this my day of grace; And live in me, by my own life alone: And thou in me, and I in thee be one. This is my word, from me to thee its gone: And shall prevail, as that chief corner stone: That shall be lay'd within thy heart so low, That death and hell shall never overthrow.

THE SOULS ANSWER.

NOw Lord, what have I more to thee to say? This breaks my heart, I can it not deny. That golden chain, that's ty'd about my neck; That word of thine, that gave my foes the check. Hath wounded me, and win my heart that so, From thee, and from thy Word I cannot goe: Here will I dwell, my heritage doth stand, On thee alone, and builded by thy hand. And I will feed by that same water-side That floweth from thee, and I will abide

Within thy house, thy praises forth to tell: (Thy house my heart) there will I with thee dwell: For there I shall behold thy wonders all, Thy lovely works, freeing my soul from thral: That pierceing word, that made my heart to bow, And all my Forces for to overthrow: That pure truth that made me naked lye, And bair'd my heart, before thy seeing eye: As in that day, in Edens garden I Did eat and drink of the forbidden Tree: That living Word, wherein thy footsteps shine In love to me, in purest streams divine Of thy true light: that now my heart so free Of thee shall boast, of that same libertie: Where I shall stand in that same truest vine, And root of life: whereout in me may shine Thine own life streams, for ever to declare Thy loving wonders, in me great and rare. And that I may, Lord, grant me still mine aid: Thy Spirits life, as unto me thou said: Whereby thou mayest within my heart indite Thy living Word; That Lord, I pray thee write In Table of this meek'ned heart of mine: That there thy Image once again may shine In living power, and lively streams again. From thence may run in such a heavenly strain, As I may live, and in such union dwell With love divine, as may again (I'le tell) Reduce my soul from all duallitie, And set me fast in perfect unity: From whence, as from a perfect fountain fair May spring in me these lively graces rare. Whereby, I may in those same lively streams Preserved be, and by those heavenly beams, I so may flourish in that living way Of life: So that with Paul, I then may say, It is not I, but that sweet loving store Of thy own grace: prais'd be thy Name therefore.

THE LORDS REPLY.

HAth now my word prevaild with thee so far, That from my self one jot thou wilt not dar To turn aside, nay art thou in such love With me, that like the bravest turtle dove Thou wilt love still; though absent from thee I May seem to go, and thou in darknessly? And doth thy cries from hence to me arise? From this same love, is there none other prize That can prevail, but here thou wilt abide, And fit alone, by this same water side? And hast thou now none other fountain sweet, And canst thou now none other lovers greet? If love be love, and thou a lover be, And so thou lives, and from me will not flee: I tell thee true, my love I'le to thee give, And will thee aid, for with me thou shalt live: But one thing I will let thee understand, How I my love, my truth, my mercy, and My graces all shall in thee be declar'd, The way wherein, I have my self prepar'd: For that some way I will thy senses cross, Thy fleshly understandings I will toss: For that same way which in thy wisdom by, Hath learned out my mercy for to spy: Nay though it be in highest gifts of grace: If by thy flesh thou there my paths would trace Thou'l be deceiv'd, my graces in thy mind, And all my gifts in their own proper kinde. Shall then shine forth, when thou in weakness stands, And bears thy death, under my great commands, Behold the way that I before thee went, It was the cross, that way I ever ment Thee for to trace my steps, and there sojourn In lowest death, where flesh may alwayes mourn, And down may come that high conceited thought, That to thy soul, thy ruine ever brought: And there remain in that same grave with me,

Where flesh may lye, but thou that time shall be Rais'd up again, so shall my life appear Victor to be, which then will shine so clear Within thy heart, which strongly shall confirme My love to thee, which is without all tearm: In this thy death mine aid thou still shalt finde, To bring thee through (according to my mind) Thy troubles all, which unto thee appears, In thy own sense, which workes thee all thy fears: Come therefore sweetly, lye thee down with me, Under my cross, that fearful mighty tree; Fear not my cup, for I have drunk before A health to thee, to cure thy wound and sore. This is that way by which I will destroy The strongest lust, which doth thy soul annoy; For life divine is to thy flesh the crost To kill thy lust, and on the same to toss: And if thou drink and taste not heartily Of this my cup, thou hast no part with me! For more thou comes to taste of this cross, And deeper that thou drinks of all thy loss; So much the more my life shall thee defend, And thou with me shall to that pitch ascend Of freedom, so that all thine enemies now. Shall be subdued, I do to thee avow: And then my love most noble and divine, In midst of darkness, in thy heart shall shine, Which will cause thee to sing, and leap, and dance, And me alone, in all thy thoughts advance: Who in this mount my glory so doth shine, To free thy heart from misty clouds of thine, In that clear light of spirits life which shall Dispell those clouds, in sunder rent them all; And out of death bring forth that life I say, Which will lead captive that wherein thou lay. Therefore lye down, and drink hereof a maine; This is that way the which will bring thee gaine, For in thy death thy life thereout shall spring, And that's the way whereout I will thee bring,

Into that land of peace and rest, wherein Thou shalt be fed with all contents, and in That Paradice, I will so with thee dwell: That unto thee I will my wonders tell. My Word, my Name; and that ingraved form Of my own life, so that to thee no storm. Shall once arise, my love to overthrow, Or for to draw thy mind from me to bow; For why thy help I have in Me so laid, And in my Son, as heretofore I said: Which shall remain as that chief corner-stone, That shall abide, when flesh is dead and gone. At this the powers of Death and Darknesse all, Thy guilty heart, that thou got in thy fall: That wisdom thine, that lifted thee on high, In this my day they shall all vanquisht lye; And I will live triumphantly in thee; As I am one, so shalt thou be in me. I was once dead, but now alive I am, To quicken thee, in me the new Adam. From whence shall rise a living child in thee, Which shall attain the full Felicitie: Nay, I my self in all my graces rare, Will there appear, and in this union bare My bosome so, in that anointing free, The which shall raise thy heart in such degree Of raptures hy, that now thou shalt despise Thy fleshly self, with all base vanities. Nay, hence shall spring that living life again, And in shall come that truth, that substance main. Wherein there's life, and thou as one free-born, Shall be the heir, though bond-men mock and scorn. For though thy fleshly dead, and in thee there No hope remains: for none can there appear: Though glorious shews in strength of nature did Shew forth their force; yet now they lying hid, Under that curse, where desolate they stand, And barren ly in wildernesses land: Yet ••••nce shall rise that righteous seed, which shall

Bring forth in thee, (in my free graces all) My Law, my Truth, and I will it indite Within thy heart, in love so will I write It all, in lively living life Divine, And freedom true, which shall in thee so shine: As that it shall instal thee once again, In Son-ship true, so that from thence amain, May flow again, as from a fountain clear, Such free-born fruit, as may in thee appear To be the fruit of that same living tree, That's my free grace, that all the world may see, That grace is grace, and that by it alone My people live, and by that Corner-stone: Th're filled with my righteousnesse so clear, That sin in them it shall no more appear: For they in me before my Fathers face Shall cloathed be, all decked with my grace: Where shall no spot at all on them be found, That's cloathed here, and setled on this ground: And there abids, as he abids in them, Who is the root, they branches, he the stem. This is that freedom, whereunto I'le bring My Sons again, where they shall mount and sing With Simeon, that sweet and pleasant song, And shout it forth with all my Saints among.

THE SONG OF THE SOULS FREEDOM.

NOw let thy servant, Lord, depart in peace, For I have seen from thee such great increase Of grace and truth in that same little seed, Which thou hast sown for me, when I stood need. When Sin, & Death, when Hell, & Darknesse great, When losse, when crosse, about my heart did beat: When angrie thou as judge to me did shine, And I stood judg'd within my conscience, mine, Such witnesse had, that I could plead no more, My sin did mount to such a mighty score. When all my friends from me a loof did stand,

When lovers all ran far away, yea, and, When I lay dead, and hopes I then had none Of life: but laying comfortless alone. Then thou declar'd to me that time I say, Thy saving health, wherein, O Lord, for ay, In peace I'le rest, as unto me thou said, From all my fears, for thou hast so displaid Thy freest love, that makes my heart rejoyce And mount, and sing with Simeon that voice: Now let me, Lord, depart in peace anon, For I have seen thy great salvation: Thy words enough, I thereon will depend, In it there's life, and it will me defend, And bring me forth into that light wherein, I shall remain, and with high Cherubin, Shall shew forth, what with thee I have seen, In my return, as it hath with me been. I have none other Song but this to sing, What thou hast done for me, that I will bring Before thy Saints; that they also with me, May sing it forth, in sweetest melodie: As none else can but them whom thou alone, Hath so redeem'd by that same corner-stone, That lyeth lowest in the building so, That simmoned they are for so to do: Which freedom brings in such great mighty store, That sing that song they will for evermore. Then thou my Soul sit here in silent rest, Under his wings in whom thou thus art blest, And wander not, nor let thy gadding mind, Be turn'd about (thy Spirit for to blind) Into the flesh, as though that heavenly thing, Thou there would keep, and to thy sense would bring Thy freedom now, and think thereby to hold, That in thy self, which no man ever could: And soar not up into thy thoughts so high: But ly thee down in true humilitie: And eat thy portion there with that content, That faith doth bring, and be thou patient.

A word's enough, he will supply thy want. There's all in him, how can there then be scant: Nor turn thou back unto thy pleasures vain, Nor unto Mammons filthly sordid gain; Such lovers all too base are for thy mind, Who now stands free in such a heavenly kind Of noble birth, nay, what shall I say more? An heir with Christ (as was said heretofore: Of that same Crown, which links thee into one, Where freedoms stands, beside which there is none. And that I may, Lord, take into thy hand My life: for alls at thine own great command: If thou wilt speak, thy word it will suffice, Then speak it, Lord, let not my foes arise Me to prevent, of this thy pearl great. O then speak, Lord, and so they shall retreat, And then full safely I shall walk along With thee: though with my wicked foes among. I sojourn still untill that precious time, Of Jubill come, that full deliverance mine; That Jubill time, O! when shall it appear To free me from my burdens that are here: Me thinks I long, my heart it would be gone, Out of this clay, unto that only One. But I must stay, and in this house abide, Till gold from drosse, be true and fully try'd. And sin, and death hath done their worst, and then Shall life come in, and that same last, Amen. Shall then make up both breach, and ruins all, That hath befall'n, the Saints since Adams fall. The which shall then full gloriously appear, When God in man his Kingdom shall up reare. When God is all, and man brought home in one, That's the Kingdom: or else I say there's none. For Kingdoms else before him they shall fall, And come to end, though they be ne're so tall: Then hasten, Lord, this Kingdom that is thine, That I in thee, may in thy onenesse shine: That thou in me, and I in thee still may

Remain in one eternally, I say. Where I may cast before thy face my crown, Where thou abides in that same highest throne Of glory great, where all things end in one, And thither brought by the chief corner stone: Where Saints and Angels in true unity, One song shall sing in God eternally. Amen Lord, hasten this thy pointed day, It's in thy hand, yet still for that I'le pray, That when thou hast brought all things into one, We all thy Saints may live in thee alone: And thou in us may be our heaven alway, Which shall remain that mighty longest day, That mighty longest day, that Alpha one, That last Omega, who is God alone. Amen, Amen, O Lord, I do thee pray, To bring my soul to this thy holy day: For thou art First, and thou will be the last, Of all that is to come or hath been past, That glory, honour, power, and due praise, May be of all return'd to thee alwayes. The corner stone out from the Father came, Was laid in blood for to declare his name, His grace, and love, unto fall'n men (alace) And by an oath, so interposed was, To reconcile to God his creature man, So as no Angel, nor no creature can: So that his glory did surmount the bound, Of all darkness in this wide world round: Yea it did shine through sin, through death, through hell And grave, as doth the Scripture fairly tell, And if his splendor shine through such darkness, Then doth it shine within all men no less: To be the life of them who do receive it, And judgement unto them who do reject it: Thus is he set, the fall, and rise again Of some, and all, as will appear full plain; When he as judge such witness will produce, That who rejects shall be without excuse:

Let all men then, what talent God doth give, Improve it so, as he therein may live. And give account what gain comes in thereby Unto his Lord, lest not so doing dye. Then see thy Talent be not laid within Thy carnal earth, which no good gain can win; But exchange that which of thee is carnal, Into a state that is spiritual: So shalt thou build upon the corner stone A good increase, while carnal earth brings none, In Jordans water Christ baptized were By John, so plung'd over head and ear, The Holy Ghost descending on him so, That he our sorrows bare, and rude our wo; And was the man, who did repentance bear For all mens sins, that he might wash them clear, And after that, that he was so baptized, His after life was all then sacrificed Up unto death, and in death baptized, And by the spirit, he again was raised, Into the heavenly beeing there to reign In power great, untill he come again: In watry tears and siry blood was he, So plunged in our Saviour for to be; Thus water, fire, and blood was mingled For him to drink, In all the tears he shed, Thus water washt, and burning blood did cleanse, In one baptism, so for to dispense, Water, and blood, distinguish we may so In two, though one, and so there be no moe Baptisms, but one, which cleanseth sin away, By Jesus, in his water and blood for ay: For God in three distinguished may be, And yet but one there is in verity. Thus we may drink with Christ his water so In watry tears, and unto blood may go And drink thereof, to take with him a sup, Though two, yet is but one devincing cup.

SELF CIVIL WAR.

I Sing not Priam, nor the Siege of Troy, Nor Agamemnon's War, with Thestis Joy, I sing my self my Civil Wars within The Victories I hourly loose and win; The daily battel, the continual strife: The Wars that end not till, I end my life; And yet not mine alone, not only mine: But every on's that's under the honor'd Sign Of Christs his Standard, shall his Name inroul With holy vows of body and of soul. Vouchsafe, O Father, succour from above: Courage of Soul, comfort of heavenly love: Triumphant Captain, glorious General, Furnish me Arms from thine own Arsenal: O sacred Spirit, my Sp'rits assistant be, And in this Conflict, make me conquer me. Vertue I love, I lean to vice, I blame This wicked World: yet I embrace the same, I climb to Heaven, I cleave to the earth both: I love my self, and yet my self I loath. Peaceless, I peace pursue in Civil War With, and against my self, I joyn, I jar. I burn, I freeze, I fall down, I stand fast, Well, ill, I sare, I glorie though disgrac't, I dye, I live, I triumph put to flight, I feed on cares, in tears I take delight, My slave base brave I serve, I run at large In libertie; yet ly in Jaylours charge. I strike, I stroke my self; I kindly ken Worke mine own woe, rub gall, & rouse my spleen: Oft in my sleep, to see rare dreams, I dream: Wakeing mine eye, doth scarce discern a beam, My mind strange Megrim whirling to and fro, Now trusts me hither, thither doth me throw:

Into diverse fractions, I my self divide: And all I trie, I fly on every side: What I but now desir'd, I now disdain; What late I weigh'd not, now I wish again: To day, to morrow: this, that now annon: All nothing crave, I ever, never one: But Combitant, unreadie for the field: To tardie take, I (after wounds) my shield: Still hurled headlong to unlawful things, Down-dragging vice, me easily downward dings: But sacred vertue climbs so hard and high, That hardly can I her steep steps descrie. Both right and wrong to me indifferent are, My Lust is law, what I desire I dar: Be there so foul a fault, so fond a fact, Which follie asking, furie dare not act: But artless, heartless in religious cause, To do her lessons, to defend her Laws. The all proof Armmour of my God I loose: Fly from my charge, and yield it to my foes: Guilty of sin, sins punishment I shun, But not the guilt, before the offence be done. For how could shunning of a Sin ••nsue, To be the occasion of another new. Oft and again, at the same stone I trip: As if by falling, I learned not to slip. Alive I perish, and my self undo, Mine eyes self-willing, wise and witting too. Sick to my self, I run for my relief: More sicker of my Physick, than my grief: For whilest I seek my swelting thirst to swage, Another thirst more ragingly doth rage. Whiles burnt to death, to coole me I desire, With flames, my flames: with sulphure quench I fire: Whil'st that I strive, my swelling waves to stop; More stormilie about they toss my top. Thus am I cur'd, this is my common ease; My med'cine still worse than my worst disease.

My sores with sores, my wounds with wound I heal, Whilst to my self, my self I still conceal. And, O! what leagues, what truces make I still, With Sin, with Satan, and my wanton will? What slight occasions do I take to Sin? What silly crimes am I entraped in? What idle cloaks for crimes? what nets to hide, Notorious sins already long descri'd? I writ in ice, winds witness, sign'd with showres, I will redeem my Soul, lif's former hours: But soon the swing of custome, whirl-wind-like, Rapting my passions ever fashion sike: Transports me to the contrarie alone, Faint guard of goodnesse, armless Champion▪ My green-sick tast doth nothing sweeter finde, Then what is bitter to a gracious minde. Egypts fat flesh-pots, I am longing for, The eternal Manna, I do here abhor. Worlds Monarch, Mammon, Dropsie mystical: Crown'd round fac't Gods, I joyn Beliall: Mydar's desire, the misers only trust, The sacred hunger of Pactolian dust, Gold, gold bewitches me, and frets accurst, My greedy throat, with more then Dipsian thirst. My mind's a gulf, whose gaping nought can stuff, My heart a hell, that never hath enough. The more I have, I crave the lesse content, In store more poor, in plentie indigent. For of those Cates, how much soe're I cr••m, It doth not stop my mouth, but stretch the same: Sweet useries inf••stuous interest: For Dollors, dolours hoordeth in my Chest. The world's slave confits, and the minds sweet pleasure Insatiat both both boundless bot•• past measure. This Cleopatra, that Sardonaple; For huge annoy's brings joy's both short and smal. O! miracle begot by Heaven in Earth, My mind divine, my bodie brute by birth,

O! what a monster am I to depaint, Half friend, half fiend, half savage, half a saint. Higher than my fier, doth my grosse earth aspire, My raging flesh, my restlesse force doth tyre. And drunk with wordly lusts, deep sunk in sleep, My sp'rit the spye, that warie watch doth keep, Betrayes at last, woe, that I trust it so, My Souls dear kingdom to her deadlie soe, Through ••a••es Caribdis, and through gulfs of grief, Star-la-board run, I sailing all my life In merrie, sorrie seas, with wind at will. My Ship, my flesh, my sense my Pilots still: As in a most seditious common-well: Within my breast I feel my lust rebell, Against their Prince my furious people use, Their awlesse Prince dare his own Law despise. Mine Er's an out-law, and my struggling Twins, Jacob and Esau never can be friends. Such deadlie feed, such discord, such despight, Ever 'twixt brethren such continual sight. What done in me, another doth, not I, Yet both, alace, my guest and enemie. My mind unkind, sub-ordin'd by my soe, Indeed within me, but not with me tho: Near, yet far off, in fleshly count be fyl'd, And with the worlds contagious filth defil'd. I am too narraw for my own desires: My self desires me, what my flesh requires. Fearful I hope, careful secure, I languish. Hungrie too full, drye drunken, sugred anguish. Wearie of life, merrie of death, I suck Wine from my Punice, honie from the rock Disorder'd order, mournful merriment, Dark-day, Dooms-day, dull, double, diligent. Infamous fame, known errour, skilless skill, Mad mind, rood reason, an unwilling will. A healthie plague, a wealthie want, poor treasure; A pleasant torment, a tormenting pleasure.

An odious love, an uglie dentie base: Reproachful honour, a disgraceful grace. On tho••ns my Graps, on garlick grows my Rose, On crums my sums, from flint my fountain flows. In showres of tears mine hours of fears I mourn, My looks to btooks, my beams to streams I turn; Yet in this torrent of my torments rise, I suck annoyes and drink the joyes of life; A fruitless tree, a drie deflowered flower, A feeble force, a conquered conquerour: A fickly health, dead life, a restless rest, These are the comforts of my soul distrest, O how I like, dislike, desire, disdain, Repell, repeal, lothe, and delight again! O what, whome, wither, neither flesh nor fish, How wearie of my life! again I wish, I will, I nill, I nill, I will my mind, Perswading this, my mood to that's inclin'd: My loose affections, Proteus like appears In everie form at once, it frowns and flears: Mine ill good-will is vaine and variable, My Hydras flesh buds heads innumerable: My mind's a grief, a Labyrinth my reason; Mine eye false spy, the door to fancies treason: My rebell sense, self soothing still affects What it would fly, what it would ply neglects: My flothing hope with passions storms is tost, Even now to heaven, ev'n then to hell almost, Concording discord doth my life sustain, Discording concord kills me soon again: My self at once I both displease and please, Without my self, my self I faine would ease; For my too much of me, me much annoy'd, And my self plentie my poor self destroyes, Who seeks me in me, in me shall not finde Me as my self, Hermaphrodite in mind. I am at once Male, Female, Neuter yet, What ere I am, I cannot minde I weet.

I am not with my self as I conceive, Wretch that I am, my self, my self, deceive: Unto my self I do my self betray, I from my self banish my self away: My self agrees not with my self a jot, Knows not my self I have my self forgot. Against my self I have mov'd wars unjust: I trust my self, and I my self distrust. My self I follow, and my self I fly; Besides my self, and in my self am I. My self am not my self, another same Unlike my self, and like my self I am Self sons, self furious, and thus way-ward else I cannot live with, nor without my self.

FINIS.

Notes

• * 1.1

  Gen. 5.22. Luke 4.6.
• * 1.2

  Rogers his practice of Christianity.