The Epitome of a new man, or, A Leaf from the tree of life to heal the bleeding wounds of the nations in an epistle from the unknown servant of God, friend of nature, disciple of Jesus : directed unto all that love our Lord in sincerity, tending to the uniting their hearts to him, then one to another, be they of what sect or opinion soever they will : very profitable for every particular mans meditation, teaching the way how to know and govern our selves ...

The Epitome of a New Man; or a Leaf from the Tree of Life, to heal the bleeding Wounds of the Nations.

CHAP. I. Of Man in general, with a chief respect to his soul.

I Will not here trouble your mindes with the various di∣stinctions and opinions which the learned have concern∣ing the Soul and its parts, but leave them to their consi∣deration, who have little else to puzel their heads with: We are poor men, and must busie our brains about the necessary care of providing for our wives and children, and have someth••ng else to do then to dive into the Abyss of words, into which whosoever falls, let him take heed that he be not drown∣ed; but I shall come down right to the matter, and fix my discourse to those two notions which I am sure to finde in every man, and speaking to that, I am sure to speak something: Nei∣ther dare I go about to anatomize the Soul or Body, it is a work too ponderous for me; not but that I think I know as much as some others, who profess more ••kill, and have had as many con∣ceits in my head, having made no little search after her going in my self, and in the writing of others: for I now paused but a little, and above twenty Authors came to my remembrance, who have all written of that subject; but they are not all of a minde, therefore I cannot believe what they say, now I being no Scholar, have no further insight in these things than an or∣dinary

man: And as for my own opinion, I date not write, be∣cause I have no rule to prove it true to thee, and it would be no small piece of presumption in me, to assume the knowledge of that, vvhereof the grea••est vvits in the World confess themselves to be ignorant, for there vvas never any yet that ever I read or heard of, though they took much care and pains in cutting and slashing the body of man, and have found out the use of every Organ, but they cannot tell what the soul is, nor by what Or∣gans the moves.

Des Cartes tells us, That it is united to all the partes of the body joyntly, and that there is a little carnel in the brain, in which the soul is scituated, and there exercises her functions.

But the same Author tells us, that it is an error to believe, that the soul gives motion and heat to the body; Death comes not, saith he, by reason of any defect of the soul, but onely because some one of the principal parts of the body is corrupted.

But others say, They cannot find where the soul is, or whe∣ther she be organical or no, and in the brain which is termed the seat of reason, they say there is nothing more to be seen, then what is in the craney of a beast; this will conclude with an ingenious Scholar, We are men, & we know not how there is something in us that can be without us, and will be after us; but of the passions of the soul, and of the universal nature of man, Des Cartes, together with many a learned Writer, doth distinctly treat, in whom thou mayst find every thing incident to the bo∣dy of man with their proper and improper names; I say impro∣per, because we know nothing properly, much less then can we give a demonst••ation of them to others; if thou like them not, use thy own liberty, impose new ones, let us do as Adam did, call every thing as we list our selves, onely let us be constant to our own notions, else we may live the age of Methusalem and not know one thing from another, nor our right hand from our left; now I would have thee save all this labour, contend not about words, but let every man use his own dialect or speak∣ing, and now hear what is said from within you.

CHAP. II. Of the two common notions of the mind known to all those under different names, about which names it is vain to dispute, or to go out of our self; that is, to forsake our own Notions to judge of others; for if we know not the meaning of our own notions, how can we know the meaning of others, till we have made them our own.

OH, oh, oh, my dear friends and Countrymem, 'tis known unto you, and unto all and every individual Son and Daughter of Adam that is this day under heaven, that there are two potent Powers within you that do continually strive and contend one with the other about the good of the subject in which they do inhabite, viz. your soul and body, even as you see the people of the Nation about the good of the Nation, so both these equal and alike pretending your welfare and felicity.

Now let me say, that there could be no War, no Division or Contention without, if the inward War were by you rightly managed; had every one so much spiritual prudence in exercises, to know your friend from your foe within these Wars and tu∣moults would soon cease, and be slighted as a thing that did not concern you, but you would find such a sweet harmony and content in your own breast, in living the delightful life of rea∣son, and injoying the peace of your own mind which would prove to your content little less then a Paradise, yet let me adde, that God himselfe would delight to dwell amongst us. Powers they are, but what else to call them I know not any otherwise, then as the learned have stiled them, some calling them the po∣wer of God, or of the Devil, or more properly, the spirit of God, and of the Devil; others the good or evill genius.

The Philosophers, they consider them as two likewise, though differing in their names, calling them thus, the power of nature, or the power of humour; what they are we know not, but wonderful things are by them effected, that is evident; and holy Writers give them various appellations, but still mean∣ing the same things, as the new and old man, Rom. 6.6. Ephe. 2.15. The flesh and the spirit, Joh. 3.6. and sinne which is a thing contrary to nature, sense and reason, is by S. Paul called, the bo∣dy

of death which was in him, and put him to so much care and pains by discipline to keep in subjection, least whilst he was preaching to others himselfe might be a cast away, 1 Cor. 9.27.

O learn of him that had the constant care of all the Churches af∣fecting his mind, well might he cry out as one over-burthened, to be delivered from the body of this death, Rom. 7.24. When we are charged with nothing but the care of our own souls and fa∣milies, and yet are swallowed up and drowned in sinne, but through Christ he was delivered, and so mayst thou if it be not thy own fault, Sinne shall not have dominion over thee, Rom. 6.14.

Secondly, This body of sinne or base humour, contrary to nature, according to Philosophy, is by S. Paul called the man of sinne, or the Antichrist, Thes. 2.23. with which every Sonne and Daughter of Adam is is really possessed, as well as the Pope of Rome, or the Ministry of England, and that whore spoken of Revelation the 17. The first sirt••ng on many waters, against whom the seventh Angel powred out his viol, may be as well interpreted of that common Strumpet, the interest of this world which lodges in every one of our hearts, as of any thing I can imagine, see else vers. 15. The waters which thou sawest, where the whore sit∣teth, are Peoples and Multitudes, and Nations, and Languages; and who knowes but this might be the time for God to put it in∣to our hearts to fulfill his will, and give this our Kingdom to the beast, I mean, the interest in this world to be disposed on by them in whom the beast raigns as we judge or think.

Let us see the word of our God fulfilled in us, which we should undoubtedly do, if we did but know and consider our selves.

Good Christians, as you love your Lord, forget the world a∣while, it will leave and forget you else ere it be long, you can∣not imagine the unspeakable comfort of so doing; remember our Lords Kingdom was not of this world, and ought we not to be Pilgrims and strangers here; do we not seek and expect a Country, with a City whose builder and maker is God, if this be it that you none have, let who as will take all for me, I care not how soon.

But methinks I would tell thee a little of my opinion, what I think of these beasts spoken of all along the Revelation, but I doubt they eyes will hardly see my meaning, but I will shew thee,

as well as I can in a few words.

1. We have, Chap. 4. vers. 5.6.7. four beasts described with their formes and faces; here we have a Throne likewise menti∣oned, and a sea of glass like unto chryftal. Him that sate on this Throne, was to look on like a Sardine, or a Jasper-stone; and round about this Throne were twen••y four seats, and upon the seats twenty four Elders sitting, cloathed in white Raiment, and on their heads Crowns of Gold, and in the midst of this Throne mark this, in the midst of this Throne, and round about this Throne, were also these four beasts full of eyes before and be∣hind, each of them having six wings full of eies also.

We see what the work of these four beasts were, vers. 8.9. and all along to the 15th Chapter, they joyned issue with the Angels and Elders, to serve them in the executing of their mini∣stry, by which they ministred unto God, and the lamb day and night resting not, saying, Holy, holy, holy, Lord God Almighty, and in the 15th Chap. and vers. 7. there one of them is said to give unto the seven Angels seven golden Vials full of the wrath of God, which we may see poured out in the rest of the Chapters; likewise thou mayst see in Chap. 4. ver. 5. mention made of seven bright burning Lamps, which are there interpreted to be the seven Spirits of God; now all the question will be this, what all these do signifie, or rather what concernment the sig∣nification of these, or any of these is to thee and I, if they con∣cern us not, why do we beat our heads about the meaning of them, if they concern us, how and by what meanes shall we know in what particulars.

And now for my part, I am no Prophet, nor no Prophets Son, nor yet Scholar, and to my knowledge I never heard Sermon, nor read nor heard read any kind of Comment on this Book; and for others minds, I know them not, therefore of ne∣cessity must speak my own or say nothing, both which I can do with few words, I have heard men say at random, that it is a misterious piece, no man living knows what to make of it; in this I am perswaded they speak their own experience.

Therefore do I presume to tell theee a little of mine, not that

I would for all the world say, that what I say, is the minde of the divine Author, for that is too sublime for me.

Yet when I have been, as sometimes I am in the depth of se∣rious meditations.

1. Viewing and reviewing intellectual speculations, contem∣plating about divine Objects, I have seen a glorious Throne in my own mind, or within me.

2. Him that sate upon this Throne, in me hath been far more amiable in my eyes to look on, then a Sardis or Jasper-stone: could I see him alwaies, I would wish no other heaven.

3. This he signified to me by the twenty four Elders, which I find to be a Metaphor of Government, having some alusion unto the Elders, by whom the people of Israel were governed, which shewed me, that if ever I meant to behold him, and have his glorious Throne erected in my understanding, I must be o∣bedient to order and Government.

I have seen and heard within me, Thundring, Lightnings, and terrible voices, which hath made my poor soul oft amazed, and tremble and shake with horrible fear and astonishment, far worse then ever any thunder or lighining without did, or I think can do, for when I hear that, I constantly rejoyced to think it is but a flea biting to what I have known in me.

I have also seen the light of those seven bright lamps, the se∣ven Spirits of the everliving blessed God, to wit, the seven most famous Arts and Sciences, whose influence is great in or on the minds of men, whose bright resplendant beams, the eyes of my dark understanding are not able to look on, how much lesse then can I discribe what they are; yet this I can say, though I know not what the Sun is, this I know, it is the instrument of life and light, without whose influence all we poor mortals would freeze stone dead in half an hour.

So likewise these seven most famous Arts are the instruments of all the life and light of knowledge, the feet and eyes of my God, with and by which he goes throughout all the world, tea∣ching and inlightning the Sons and Daughters of men in their degree, whose instruction whoever he be, that either presumptu∣ously or ignorantly slighteth, and will persevere and be true to his principal in so doing, what ever he be, look to himselfe how he can any other way, I will cause him to kill himself within nine

dayes, mark what I say, I will cause him to kill himselfe in nine dayes, his God whatsoever he be, shall not deliver him out of my hands; let that man single himselfe out, and I will meet him, if I make not my words good in him, let the Parliament, or what power soever, crucifie me for a deceiver &c.

I have also seen a sea of Glass clearer then Chrystal, which f••a I call the trausparent aire, through which I behold all ter∣rene earthly Creatures.

The four beasts full of eyes before and behind, are to me the epitomy of the four principalls of nature of which I and all ani∣males living are made and constituted, which if well-heeded and kept in me in their own proper sphere, with the helpe of the light of the seven lamps which ever burns, would causme to serve God and his Lamb, as we see these four beasts did all along, yea at last I should not faint in singing halelujah, and giving them glory for ever and ever.

I could go on and tell thee who the other three beasts are, for I know them too well to my sorrow, I can call them by their names as I can any man I know; and as for the two witnesses I know them right well, since by the power of the first beast that rise out of the bottomless pit, in me I slew them, and let there dead bodies lie in the streets of my most unreasonable carnall affections, which is that spiritual Sodom and Egypt in me, where I crucified my dear Lord that bought me; and had not the spi∣rit of life from my God entered into them afresh in me, I had perished eternally, and been killed for offering such violence to them, by that holy fire that proceeds out of their mouthes, to∣gether with those deep delusions, that these three monstrous beast; would have perswaded me into, but I hope there raign is at an end in me, by reason my God is come into me, and hath judg'd my great whore, who hath deceived me and made me of∣ten drunk with the wine of her fornications; but when she is utterly destroyed, then and not tell then shall I sing Halelujah's, but then I will be glad when the Lord omnipotent shall raign in me; oh how shall I rejoyce when I know my selfe to be indeed and indeed the Bride, the lambs wife, by mine apparel, being arayed with fine linnen, clear and white, the simplicity and godly, sincere righteousness of his Saints, Chap. 19. v. 8.

Object. Thou wilt say, I have told thee a fine dream; but what doth this signifie as to the mind of the divine Author; or how will this any way prefit thee?

Dost not thou know the Authors mind, and how to apply his words to thy use in particular, it is folly to flatter, I much less can tell.

This is my dream, as thou saiest, if it like thee not, dream thy selfe and spare not. I will not contend with thee about the na∣ture, though it may be I can make more use of my dream then I can of thine, or of any other mans beside, and will esteem it best for all thee, because its best to me.

And whereas thou askest what profit this is to thee.

I ask thee, what if John was in my person, and should make a speech unto thee, and open all the particular heads about which there is so much dreaming between the Church of England, and the Church of Rome, as also those which are called fifth Mo∣narchy men, together with Learned Feak and Rogers, and many more that I could but will not name.

Imagine he should utter himselfe in these words, saying, We were all Dreamers, and devisers of lies, and when we had done, fathered them upon him, making the world believe they were his thoughts, thereby gratifying the Devil our common enemy, prompting our own false deceitful hearts in envying and hating one another, raising Contentions, Disputations, and Contro∣versies about we know not what, thereby destroying the peace both of our own and others souls, and that which the Church of England sayes concerning the Pope and his Clergy of Priests and Jesuits, and we one of another, is true in us all, viz. that when the 5th Angel sounded his Trumpet, Chap. 9. opening the bottomless pit, out of which there arose a smoak as of a fur∣nance, insomuch that the Sun was darkned by reason thereof.

What if he should say this pit was our bottomless hearts, filled with groundless bottomless imaginations, with which we made such a horrible smoak both in our own minds, and in the mindes of others, that neither we our selves, nor those that look on us, can behold the bright beams of the Son of Righteousness shining within us.

Would you be angry with him for speaking so plainly, if you would I would not, but with humility confefs it is true in me,

and I think it is so in you; do not think that I speak of ill will, for I have so much affection in me yet, that will command me to lay my hand under the worst of your feet at any time to do you good?

But what if he should say, we were full of those unclean spi∣rits spoken of Chap. 16. which were manifest when the sixt An∣gel sounded his Trumpet, who like croking Frogs and Locusts, ••omes insensibly 'ont of our bottomless hearts through our mouthes, while we are under the power of the Dragon and the beast, they being the spirits of Devils make us prophesie lies, by which we corrupt the earth and them that dwell therein.

Could we bear this, should we not bring his own words a∣gainst him to defend our selves, and lay the fault on others.

If you would, I would not, but humbly confess it is all true of me: but indeed I never gave my consent as I know of, to preach up miracles & lyingwonders in all my life, as many that I know, and could instant have done, whose experiences must needs of∣ten contradict them; if they would consider them; therefore I will say nothing of the little Horn of the North, ex∣pounded by our learned Divines, to be meant of Oliver Lord Protector, of late memory; Nor yet of Christ's coming to raign on the earth in the year 56. which thing the asserter was so as∣sure of, that one to my knowledge in Canterbury, slighted his Shop, and Trade, and Wise, and Family, going up and down to preach this most true Doctrine, and turn'd an arrant Rogue at the last, others neglected the taking of Leases for any longer time, being formerly possest that Christ would come, and there would be no more need of houses.

And for that little Horn of the North, his death hath put a period to that controversie, and give all those Learned Exposi∣ters the lie to their Teeths.

And believe me, for I would not swear but so far as I know my own mind, let God damn me if I lie; methinks I had rather be thrown into a Lake of burning Brimstone, then be given up into the power of any of these three monstrous beasts; for though this last who is of the earthly descent, hath two horns like a lambe, in which he doth somewhat resemble the lambe my Lord more then the other, yet my curses light on him to chuse, I know what I say, I curse the beast, and a Christ within too, without being

wrought with or form the consideration of a Christ without, that blessed Jesus I mean, which was born in Bethlem, and to the end that he might sanctifie me by his own blood suffered without the Gate at Jerusalem, to whom I will go when I go forth of myself, as sometimes I am fain to do to fetch in provision, else I think I should starve, for the place where I am forced to live, so long as God an•• Nature pleases, is barren like the Isle of Patmos, where John had all these heavenly discoveries; in me grows nothing that is good, I have neither grass not plant, but what was set and sown with the seed I had from without me, neither will it grow unless I am careful, and take great pains to nourish it, which I am forced to do, knowing that if I go to mar∣ket without ware, I had as good whistle in my fist, as think to take money; nay, if I should intrude my selfe to the banquet of the great King, without I carry a wedding Garment with me, the King himselfe will find me out, and cause me to be bound and cast into utter darkness, where is nothing but weeping and wailing, and gnashing of teeth.

But Lord how much good it doth me, to think that I have a visible Christ to go to at any time, from whom I can have any thing; I want for nothing, wine and milk without money, and without price, yea eye-salve to anoint my dim eyes, that I can see how to curse and crucifie all the invisible Christs within me, and to send them to the bottomless pit from whence they came, by the helpe of my God, in spight of the Devils name; but be ru••d by me, and we will leave of dreaming now, & this hellish art which the Devil hath taught us to go out of our selves, to finde false in others, and overlook our own at home, onely to get our selves a name or intrest in this world, were it not so we should never do it.

A pretty cheat, I have excellent skill in other mens hearts, and know right well all their intents and purposes, or designs, and can give perfect instructions to others how they should or∣der their lives, and govern their Families.

I know right well how the State ought to govern, how the Marriners should steer the Ship, though I never was at Sea in all my life, I have read something: I know how the Judge should do justice, how the Lawyer should plead, the Minister preach, the Carpenter build the house, how the Merchant should fraight

his Ship for his advantage: I am also a Souldier, and have excel∣lent skill in all point of Marshall discipline, and can marshal men into every form and figure that belongs to War.

Tush, I know how to govern all things but my selfe, and fa∣mily, and in that I have no more skill then a Horse, neither have I any more command of my own heart then I have of a post.

But there is a third appellation or title attributed to these two Powers, by Solomons distinction, whose wisdom excelled the wis∣dom of all the Children of the East, and all the wisdome in Egypt.

He calls the good power, otherwise termed the rational soul wisdome, and adviseth his Son above all things, to get under∣standing, Prov. 4.5, 7, 13. Take fast hold of instruction, let her not go; keep her for she is thy life. Wisdom is the principal thing, there∣fore get wisdome, Wisdom is better then Rubies, & all things that can be desired are not to be compared to it: & as for folly, or the fleshly part of man, called the body of death or humours, the animal or sensual soul, opposing the wisdoms, the rational soul; it would be tedious to cite the Scriptures that I could alledge to that purpose, I will therefore wind up all in one, to distinguish the difference as a sure rule of his experience, who had made greater triall of both then either thee or I can do, and found that wisdom did excel solly, as far as light excelleth darkness, Ec. 2.13.

But our new times have produced new names, some calling them thus, the light and dark sides of God, not much unlike the opinion of those Ancients, who conceit that there was a black and a white God, one having influence over man from the mid∣dle upward, and the other from the waste down-ward; others term this Power to seeds, after the manner of the Apostle, speak∣ing, Rom. 9. concerning Jacob and Esau, Gal. 3.16. others, the light within them; but as I said at first, so now let every one please himselfe with his own dialect, and call things by what names they will, so that they be but constant to what they say, we will leave off contending any longer ••bout terms, and with a joynt consent prepare our selves to light the good fight of faith, and manfully to oppose our enemy within, which is to be mana∣ged by us against these four principal strong holds; let the ene∣my lark either without or within, that is all one, we must eye him both waies.

1. Fight against vain disputation without, managed by others within, by thy own imagination the counterfeit of reason; and

for this know all labours be vain, if the end be either impossi∣ble or not worth the pains.

'Tis but saying thus; What will this profit me if it be true or false? so shalt thou not labour in vain.

2. Be sure to fight against all Doctrines or insinuations what∣soever, that have any tendance to unman thee, and beat thee out of conceit of thy naturall right, that rich grace of free∣will, the chief Dismond in thy Crown, by means of which thou dost manifest all the other excellences and graces given thee by thy immense Creator.

3. Fight against all insinuations that fight against thy interest, that is the peace of thy own conscience.

4. Fight against all that fight against Reason, let them call them∣selves what they will, and say they are of God, do thou call them Gog and Magog, or the Devil, and worse, for no words will express their malice:

But all this is worth nothing, neither doth it amount to one mite more then what was at first asserted in two words, viz. that there are two potent Powers within that do contend one with the other about the subject in which they do inhabite our bo∣dy and souls, and I am sure they are not both our friends, there∣fore let us be careful which we cleave to.

Thus thou maist see the state of wretched mortals life, That he must constantly resolve to be at strife, At strife he still must be against his inbred foe, I mean his appetite which ever seeks his woe.

CHAP. III. Of the most admirable free power that God hath given man to dis∣pose of himself within himselfe, in what manner the man doth please, and what distresses the man shall indure from himselfe, that will have God for his portion.

SInce we are by the ordination of the great God made Lords of our own affections, that we may chuse which we will cleave too, though we by meanes of our own wretched idleness, know not which to chuse, but suffer our minds to be crucified between two interests, whereas if we were men, we should resolve

to stick to something; if God be God follow him, but if Baal be God, let us follow him, 1 King. 18.21. if the flesh can make us happy let us serve it, and fulfill the lusts thereof: we do but tor∣ment our selves, for we cannot serve two Masters, the World and God, are interests utterly inconsistent one with the other; and believe this whoever thou art, 'tis at thy choise, whether thou wilt serve God or no. I am sure he stands not in need of thee, neither cares he for any to serve him but such as are wil∣ling: if thou canst get a better Master take him, thou shalt have his free consent; thou maist if thou wilt hate him, and his peo∣ple, as too many do and have done, if it tends to thy adv••n∣tage, do it, I will bear thee harmless before my Maker, be con∣stant to thy own interest, whatsoever thou by thy actions makes it to be; waver not, nor suffer thy mind to halt and hang in dispence between God and the Devil, light and darkness; let either the animal or the rational soul have its will, and all will be quiet; but if Reason raigns it will be a lasting peace: chuse one, its not so hard a matter as it is made, to decide the diffe∣rence, 'tis but asking thy own heart what it is that she desires, and truly she is not a shamefac'd Gentlewoman, nor meal∣mouth'd, but will tell thee her mind plainly, if you will but vouch∣safe her a serious hearing; she will tell thee, that all thy labour is vain that thou takes, thinking to please her with wordly trifles, she will prove this to thee by thy own experience in few words, but asking thee this question, what hath all this vanity profited her, what was yesterdayes pleasure more then the day before; and what are they both now? doth not three dayes sorrow make make her forget all the comforts that ever she had; and if Rea∣son did not help her in this exigent, would not she dispair and cause thee to hang rhy selfe. She hath so dainty an appetite, that none less then God will please her; she is vanity her selfe, and loves certainty, but here she can find no such object to fix her eyes upon; alas, she is not such a fool as we make her, but doth plainly perceive the emptiness of all things under the Sun, in these two respects: 1. They are all insufficient to perform what they promise and would willingly do. 2. They are disho∣nest and unconstant, and will not do that good for us which lies in their power; but I must not be large, but if thou be wise please thy self now, all the world and every individual ob∣ject

therein is at thy choise. What, time passes away, say, wilt thou have a God or no, or wilt thou be without him to all eternity; thou maist injoy thy selfe without a wife, and live hap∣pily, better then with one, so mayst thou woman without a man, but without a God none can.

I say, thou must have a God, though it be but a God of clouts for there is not any one faculty of thy soul that can be exercised without an object, either in opinion or in reality; if so then, let us consider what manner of one he shall be, imagine we were now chusing our wives, by which rule I was forced to go, when I had spent my spirits and wearied my selfe from one sect to a∣nother, to find one my self a God, in quiring of this man and of that man, at last of every man, what God they served, and how he would be worshipped, to see whether it was possible for me to serve their God or no; and believe me, I could never find in all my life two men of one opinion, but they differed in some material circumstance or orther, which filled my mind with more then a thousand cares and doubts, insomuch that at length I fell almost into dispair, fearing that I should have no God at all; but in the midst of these anxieties of careful sad thoughts, it came to my mind to chuse my selfe a God, I could be but damned for presumption, which motion pleased me well, then I began to take courage, and so studied what manner of one he should be, in whose presence I could dwell for evermore; and in this business the main work I had to do, was to make my own false trea∣cherous heart be constant to it selfe, which when I had security of, and was satisfied, she often telling me, that she would now be contented with any God I thought good.

O this being done with little pains, taking in the two Books of God, viz. my own nature and Scripture. I was compleatly furnished as to a God, according to my own hearts desire, inso∣much to the glory of my God be it spoken, I have no need for any man to teach me to know my Lord; thus by the helpe of these two naturall Notions which I found within me, have I made my selfe a God, in whose presence I more long to be, then ever I did for my wedding day; but he is not such a God who of his meer will and pleasure damns men, because he will damn them without any respect or consideration of their doings simply, in respect to his own decrees: Oh how the thoughts of

such a God did astonish me, I was not able to cast them in my mind, but chose rather to have no God at all, and to live with∣out the opinion or thoughts of God in the world, let no man rashly blame me for my impiety in so doing, for reason told me, him that made the way must go in it, and that it was no unkindness in one of the Kings of England, whose Queen to make her selfe singular, desired that every Woman might have her right breast cut off; Madam, said the King, I must begin with you.

Just so dealt I vvith my Mistress, else I might have had a God as well as others, a great while ago for she loves singularity as well as any Gentlewoman under braven, and would have had a God like her selfe; but she pleases not me, neither durst I trust to a God of her chusing; but if any man vvill yet judge me, let him set himselfe in my place, and look on God with the spe∣ctacle of this opinion as his own, it may be he may do vvorse, then what he condemns me for; for if tradition or relation be true, I have ground for so speaking. Francis Spiar, as I have heard, out of an apprehension of God being his enemy, was so inraged, that he wished himself above him: and some others in my dayes vvhom I can but will not name, one especially, who giving way to the Devil, vvas over-powred, and in the depth of melancholly conceited her selfe to be the childe of perdition spo∣ken of, Thessalonians 2.2.3. and so presently through the force of her imagination vvorking within her humour, drevv on her mind the sence and torments of Hell, crying out against God with cursed execrations, vvishing her selfe in his place, that she might be revenged on him, she would make him to feel vvhat smart she indured, but through mercy I prevented this in me, by begin∣ning the world anevv, stripping and dispossessing my selfe of all those painted Robes vvhich custome and tradition had cloathed me vvith, and making my selfe a God with whom I shall never be displeased, though he damn me, I vvill bear him witness to all eternity, his censure on me vvill be just.

And now I will sing this Anthem of joy In commendations of my God, And in despite of all others;

All other Gods I do defie, But such that hath eternity, And live in everlasting glee, Knowing no woe nor misery.

No other God of any kind Shall ever harbour in my mind, But I to him will shew despight. Do it I will with all my might.

I scorne such Gods be whom they may, That doth not right in justice sway, And bring all things in good degree, To those that serve them faithfully.

I had rather have no God at all, Then one to bring my minde in thral, Without a God I will ever be Except I have him whom I see.

The God to whom my heart is resign'd, Is sweet and pleasant to my mind, O such a God, so good is he, The like to him there is none can be.

Which makes my soul unto him trust, Knowing his will abide I must; And if to Hell he would me throw, Then unto hell I straight would go.

But so I hope' twill never prove, My God he is the God of love; Yet if to Hell he will me throw, My mind shall never from him go.

Thus thou see'st I have got a God, I thank God, and would not for all the world be without him, as once I was, wherefore

take heed to thy selfe, if thou hast none as yet, how thou chusest one, mistake not in thy choices, for all misery under heaven came from a mistake; I am sure there was never any evil yet commit∣ted, but the ground of it was a mistake; was there ever any wilful sinner, but first sinned unawares; no certainly, mistake spoils all, had not the Jewes been mistaken, they would never have crucified the Lord of Glory.

But methinks I see thee very inquisitive and netled in thy mind, musing in thy selfe to know what manner of God this conceited fellow has got, wishing that thou mightest see him, to know how thou diddest like him, being as desirous of a God as I, for all my prating; but wouldest thou have me tell thee who or what my God is, what good would that do thee, if thou didst like him ever so, this is my comfort, thou canst not steal him from me; neither will he be thine, but on the same terms as he is mine, and so I am willing to spare thee an interest with all my heart my God respects no persons, nor I neither; but to an∣swer thee in a word, I know him not my selfe, my eye did never see him but and imagine him, neither can do.

Neither could I ever meet with any in my thirteen years jour∣ney, as I told thee of, that could or would tell me who or what there God was, and how he would be worshipped; whether they feared least I should steal him from them, or else be more dili∣gent in serving him then themselves. I know not, something was the mater I could not learn him, nor know his service from them; yet I made diligent inquiry of every Traveller, after a God, for I wanted one exceedingly, and they all spake their pleasure some said I was a fool, there was no God at all, but a superstitious conceit the Learned had devised, and put into the heads of the vulgar to keep them in awe, and to raise their own interest of Credit and fame, and to have the Peoples Purses at their com∣mand, to feast and make themselves merry, like a pack of knaves as they are.

Others said, sure there was a God, but he was so sublime and high in his own injoyments, that he regarded not, nor took any Notes of the affairs or transactions of men.

Others said, yes, he did and had by a simple act of the know∣ledge of himselfe known and decreed all and every individuall act and thought of the Sons of men.

Others said, no, this was false, as all the rest, but indeed there was a God, but he had no such knowledge, nor made he any such decrees, but left men to the liberty of their natures, to do as they list themselves, onely taking account of their actions, because he intended to bring them to judgement after death, and to give proportionable rewards to every man according as his works should be.

Thus I was at my wits end amongst them, my G••d knows, and what to thnk I knew not, till I bethought my selfe of this new trick, viz. making my selfe a God.

Pray tell us how you did that, what, let us know something, it may be we may like and follow your example; that which is good for one man, may be good for another, if it be divine good it must be so. I doubt thou wilt not for fear least thou shouldst be mad as I am, who away with this, you are not mad, besides if you are, we are not to be sure, neither do we fear that any thing that you can say, will put us out of our wits: Saist thou so my heart, then harke hither, for in truth I am not afraid to tell thee, nor ashamed neither.

Thus I did it, I said to my selfe, surely there is a God, or else I am God without any more ado; but I am not God, therefore, thus I conclude a God, will that please thee?

I but what manner of God was that that you imagined, of which you talk so much of, how did you do that?

First, I imagined or conceited a person in my mind, and be∣cause I knew none that my fancy loved above a rare beauteous comely woman, I thought on her, and what a pleasure and de∣lightful happiness it would be to have affection and strength to injoy so sweet an object, as I list my selfe to all eternity; but Reason corrected this first thought, and told me that men were more excellent and noble then women

Which thing he proved by a testimony drawn from that high esteem that women had of men above themselves, which argued that there was some reall excellency in a man above that of a woman, or else they conceited so, for it is evident that they ho∣noured them in their opinion, and for all there prating can do nothing like a man.

[Reader, I spake this in opposition to a mad sect that I met with in my Travels, an opinion which taught thus, they

were not men that did wear breeches, nor women that were Coates; but I know no proof they have for it, except it be this, because some men let there wives wear the breeches] and becaus I knevv vvomens opinions were unconstant & light, I ground∣ed nothing on them, neither did I listen to their thoughts, but made my own inquiry more into my selfe, to see whether I had found ever such svveet content and delight in the society of men as I had of women, and I found I had a great deal more then rea∣son told me, it was more proper to imagine a man in vvhom all those rare excellent qualities I delighted in did exsist, then I lookt again among all the excellent men that I knew, to see whose virtues I loved most, and truly I saw that they were all imperfect, as there was one excellent quality, so there was a mix∣ture of badness in the best, so that in brief, I could chuse none of them for my example, to find out a God to please me.

I also cast my eye inward, and looked on my own excellence, thinking to make that my God, for reason told me, that it was better to do so, then to dote upon the excellence of others; be∣sides, I had this advantage by it▪ I should have a God at home, and need not to go out to look any as I had done.

But in this serious view, believe me, I saw my selfe to be vvorse then the Devil by hovv much I had belied him to excuse my own false heart, and am still possessed vvith this desire, rather that my God vvould give me into his povver then to my ovvn, so farre am I from making that my God.

Yet let me tell thee, that I have many rare excellent natural parts that if they were pullished with the art of Learning, they would shine lustrious in the eye of the world.

For I am a m••n of a comely countenance, somewhat bashful, naturally of a modest behaviour, ruddy ••heeks, and ruby lips, as they have been often called by my Goddesses.

And vvhat though I am poor, yet do I vvant no change of Garments, for I have ••our Suits of the best fashion, made as nigh as I could after the example of those four beasts John shevved me. 1. Orth t which I most esteem, is of Cloath of Gold. 2. Cloath of S••ver. 3. Flush, or black Velvet. The fourth is somewhat like white Sattin or Holland, but it is all besmeared with menstruous, so that if any any one see me in this, he will be

sure to keck at me, though God help him, he hath no other Cloathes to wear.

Thus with the use of these Suits, I can metamorphise my self into almost what shape I please: besides, I have so much natu∣rall art in Rhetorick, that I can place my vvords as I list my selfe, and can delude and intice the opinion of the vulgar to what I please; which thing I have much experience, not that ever I deceived any, let all the Devils in Hell prove this if they can against me; but I did it to shew them their weakness, how apt they were to be deceived, and what need they had to watch and beware of men, and to let no man deceive them; for had I been in good earnest through blind zeal, as I was in jest, I had cheated them utterly, and brought them into many damnable errors.

For I will assure thee, before I put on my hairy Garment, I had such skill that one would have thought I might have cheat∣ed Jacob, though he had the blessing; but I ever hated cheat∣ing, for fear I should cheat my selfe in the end.

Thus in brief, I saw nothing in my selfe, nor in any thing else that was worth desiring; but I hated life, and loved death; yea, lived dead as to sence of things for some weeks to∣gether, pleasing my selfe with these thoughts, that I had bet∣ter never been, and being to dye, and never to be more, but to be scattered with the winde like the dust to all eternity, then to have no better object to trust too, and delight in, then what yet my eye had seen

And in the midst of these sad thoughts, my Lord Christ in all the robes of his divine virtue and love, was presented to my view; and it was asked me within, what I thought of such a God, could I delight in his company?

And then that cursed doubt haunted my Ghost, I could not tell whether there was ever any such or no, it was said from within me, believe, and thou shalt see the glory of God, but I re∣plyed, I had been cheated too much already by believing, I would now turn Thomas, see before I believe any further.

But reason told me I was mad, and doted, what could I see no difference, nor distinguish between the objects of sense, and the objects of faith.

He bid me read again my book of Nature, and asked me this

question, How I knew my selfe to be a man; nay, how I knew whether I bad any being or no, or that I was ever born, or had Father or Mother; he bid me prove this without faith if I could: I told him I had sence of these things, and that he talke like a fool; he bid me prove I had sence at all, but I could say nothing but mum.

CHAP. IV Sh••wing the courses this man took to make himselfe a God, low he met with reason who ministred to his necessity: a discourse be∣tween Reason and the man, and what Rules Reason propounded, by which he should learn his God, to know also himselfe, his friend from foe.

WIth that he laughed exceedingly, and said, ha, ha, ha, have I brought you to nothing now; I see that you see your labour is in vain, none of the Gods of all the N tions will please you, and are you yet in the same minde you were in; would you now have a God; a God, yes, or else I am undone for evermore; then he said, will you take one of my chusing; I, with all my heart: then; said he, you must follow my direction, do as I bid you, I said I would, and thank him too.

Then said he, come hither you doting fool, has God been with you all this while, and yet have you not seen nor known him.

But I denyed stifly that ever I had seen him, and told him he would perswade me out of my wits as others had done.

But he bid me read over my book of Nature, and turned me to this lesson, bidding me view the d fficulty and forrows I had gone through, asking me by what hand, and in what manner I was delivered; and before I had read this lesson, I had more then a hundred witnesses, accur••ing ••o my memory, all alledg∣ing and cl••arly proving a divine power above my selfe without me, exercised within me, so that I was convinced to the full, of these two most n•• ble attr butes, viz. Power and Goodness.

Then he asked me this question, Whether I saw no wisdome there, and I looked, and could not deny but I did, wisdome po∣wer, and goodness exercised towards me in the sharpest of all

his dispensations, though indeed I have felt many a bitter blow, not knowing what a dayes health hath been this sixteen years to speak of, but I value it not, since I knew it was the chastising hand of my Father, who doth all things for my good.

Thus having found these three Attributes in my selfe, I look∣ed abroad, and reason shewed me these and many others, which I had no sence of in my self, as beauty, pleasure, strength, riches, honours; all which pleased me well, but yet I saw not eternity nor perfection in any of these; and I asked Reason to shew me that, it being the chiefe object of my desire; but he told me, he could not shew me that any otherwise, but by the eye of raith, and bid me believe that there was such th••ngs.

Nay, said I, shew me this, else all the other will do me no good, and I began to quarrel with him for a cheat, and to say, he helped me fairly, taking me from being any more cheated by others, to make a prey of me himself: what, did he think I was such a fool to be deluded in this manner, what was goodness, wisdome, or power, riches, beauty, or strength, or any thing else to me, if it were not perfi•• & permanent, what would all this avail me, since I might lose it in a moment, or injoying of it, have more trouble and disquiet then content and peace? 〈◊〉〈◊〉 bid him hold his tongue without he could talk wiser, I had heard such stories to much already.

'Twas easie to fain a Paradise, as Senex de Montibus did to establish his Government, and to keep his subjects in awe, who finding a convement place in a pleasant valley, where he made a delicious Garden, full of odoriferous flowers and rare fruits; al∣so a Palace of all worldly contentments that could be devised with Musick, wherein were many rare Pictures, and variety of dainty meats; when he had thus done, took a young man and gave him a sleeping potion, which so benummed his sences, that he perceived nothing when he was carried thi her, who when he awaked. finding himselfe in this fair Garden, and en∣tering into the Palace, and eating the meats, and injoying all the pleasure that a sensual heart can desire, might think he had been in heaven, and go up and down afterwards, telling the peo∣ple that he was in Paradise, and what rare things he had seen; but he would not have deceived me, for I have seen better things then these, if I could have alwaies had the sence of them.

Reader, I have been often so highly transported with the thoughts of God in my mind, and the sence of his love in my un∣derstanding, that the pleasure of women, I am certain, was no∣thing to it; but thou canst not believe this, neverthelesse it is true.

Still Reason laughed at me, and said, it should seem you are so cunning, that none can deceive you; I pray how came you by all this understanding; there he pinched me, and I could say no∣thing but mum: he asked me why I did not speak, but I answer∣e•• not, but grew sullen: he said, have you never a tongue; I said yes, but not to prate to such deceivers as he was: he asked me w••••••ther I knew what I said, & who I spoke to. With that I fel into a Passion, & railed against him very much, and if God should damn me for it, I know not what I then said, my Tongue went too fast, but reason was kind and gentle towards me, and let me alone till my mad fit was past, and I began to return to my for∣mer thoughts, wishing for death, and praising the state of the dead, how happy were they, and O what a pleasant thing it was to be void of all thought and care whatsoever, unless one could be so happy to find a God to ease and cast ones cares upon.

Then Reason came to me the second time, and with a kind salute and cheerful countenance, he said, How now my lad, what art thou God sick still? but I turned my face aside, and scorned him in my very heart.

But he was so kind, that he took me by the hand whether I would or no, and said, what ailest thou, be free to me tell me thy griefe, I am able to shew thee a way to ease and help; let it con∣cern what it will, prethee tell me but what it is thou desires, if I do not shew thee the way to attain it, say I am a fool; with that he repeated and reckoned a great Catalogue of excel∣lent things, and asked which of those I wanted, or whether I would have them all.

I seeing him ingenious, made him this reply, I know my own wants better then any could tell me, and I knew that none of these things he had named would help me; but he followed me close, and asked what would give me content, did I know my selfe, I was the man he looked for, and desired to speak with, and truly I spoke that which I understood not, neither was able to prove, had he examined me, he would have found me almost

mad, and not able to answer him, unless I had done as at the first, falling into a railing passion.

But I was somewhat sullen, and would say nothing for a great while, till I had well considered and examined my selfe; then I said I wanted a God to make me happy; why then, said he, thou maist chuse one.

But by this time I was wrought so low, and became so sensi∣ble of my own weakness, that I confessed I had no skill to please my selfe, and with that I told him how often I had cousened my selfe as I could prove, for my mind had told me more then ten times, how that if I had such or such an injoyment it would make me happy, when I was a batcheler, she said, if I was married to such a one I needed no greater bliss; when I was a Husband-man, she told me if I were a Genleman, & had such a gallant House and so many servants, what a brave life should I live then; and when I was a Gentleman, she told me if I was a Knight or a Lord, I should be a brave fellow. And when I was a Souldier, she said it was fine to be a Captain, till she brought me at last to be a Lieute∣nant-General, there she would not let me rest, but told me I must be a General, till she made me a King, then I thought my selfe safe, and my posterity after me, but the Devil is in her for de∣ceit: I was thrown down all on a sudden, and if God be not merciful to me must perish to all eternity, for following her councel, and undertaking to keep other mens Vineyards, and neg∣lecting my own, so that I am resolved rather to trust the Devil, then my own imagination, it hath so of ten deceived me; for I observed alwaies, that those rare thoughts that hurried me on to the desire of these things, immediately left me when they had brought me thither, and I had no more esteem of the things I so desired, then a Cat had of a Mouse after she had plaied with it, nor so much neither; but to keep close to what Reason said, if thou be not able to know and chuse what is for thy own good, there is a necessity that thou must be ruled by some other, or else die miserably; I said I would die rather, then run the ha∣zard of being tormented and cheated as I had been; he said he never cheated me yet, neither would I ever follow his advice, he could never have the honour to be trusted by me.

But I churlishly answered, he had created me all this while, like a Rascal as he was, or else it was the Devil in his likeness, But I thought it was he, he answered meekly, Every like was not

the same. I asked how I should know the difference, since every one that spoke to me, said, he was reason, it was no matter for that, by reason he would shew me.

But I said I would reason no longer; then Reason wep bit∣terly, and asked me why I would die; what reason was there that I should destroy my selfe; and he took it very unkindly that I should suffer my selfe to be so much abused by others, and lay all the blame at his door, but I regarded him not, but was wil∣ful, till I considered with my selfe, that this course was contrary to the scope of all my endeavours, to go about to seek a God to preserve me, and yet would not use that means which was in my own power to preserve my self and write folly, the more I con∣sidered, it seemed to me for to think, that unless I improved that one Talent of my nature that God had given me, that I should ever have two Talents of grace, and much less to rule over five Cities, when I had no command of my selfe, how should I enter into my Masters joy: Thus I began to consider, and to lay it to heart, for I was a sool to think meat would kiill me, because through perswasion I had eaten too much.

Then did I call to Reason to helpe me with his councel, but he said I must not be wilful, but incline mine ear and hearken dili∣gently as I had done before to that which was not reason: I said now I would withal my heart, so I might have a God.

He said that I should, he would warrant me, and a good one too, if I would be constant to his directions.

And the first thing he bid me do, was this, believe, and I should see his glory.

I asked whether there was no other way, for I was loath to trust any more, he said no.

But if I would go that rode, he would shew me what my heart desired and convince me by every step as he went, that he meant no deceit; he said likewise, that the Lord Jesus Christ whom I pretend to love, should indeed appear to me to be pre∣cious: These words rejoyced my heart, and I told him, that if he did as he said, I would follow him in whatsoever he bid me do to my lives end.

But could he not shew me perfection and eternity, here he said no, and to convince me, he asked me whether ever I saw a∣uy such thing in my Book of Nature, what made me dream of that now.

But I told him this was not handsome for him to answer my question, by asking another, I did not like it, for I expect that he would shew me other things then what I had yet seen or known.

He said, he meant to answer my expectation fully, if I would be quiet and stay his time, and place and learn my first lesson, believe, before I would see the glory of God, and afterwards it should come to pass, that I should have actual possession of it, and have the sence of him dwelling in me for evermore.

This saying amazed me, and I cryed out Blasphemy, for I thought that he would perswade that I should be God of my selfe. At which he was very angry, and said, did I not promise to be quiet, and yet would I prejudge his Councells.

He said, he could shew me how I should understand and have all this and more then he had named, and yet not be my own God.

I besought him to give me an example of this, for I thought it a rare secret. And presently he instanced the humane nature of Christ, who as he said, & I believed, was the express image of my invisible God, and chief of every Creature, in whom was all ful∣ness, for in him dwelleth all the fulness of the Godhead bodily. He also said, from him I should receive what grace I would for thanks; for such was the Fathers pleasure, because he loved his Son, to give him all things, save the power of being his own God.

Neither durst he ever to think so of himselfe, but owned one above him, nay he was so humble that he never durst presume to do any thing, no not so much as to speak a word, but as his Fa∣ther that sent him gave directions, what he should say, and in his most greatest tryal in the midst of those exquisite tortures which he indured on the Cross, which made him really to think, that his God had forsaken him, yet would he not indure the thoughts of being his own God, though indeed and indeed it was in his power at that time to have vindicated himself against the mockings of the Scribes and Elders, and rest of the people who wagged there heads at him, saying, let Christ the King of Israel descend now from the Cross, and we will believe in him, which thing he might have done to have strengthned the faith of his

Disciples, and to have satisfied them, had he been so minded to make himselfe his God, vvhat need he take such pains to be o∣bedient to death, in doing the will of another; but this he knew, how excellent soever he was, yet was there one above him, who would doubtless have charged him with high treason, had he so done, notwithstanding all their temptations.

O matchless pattern of self-denyal, reason said, to vvhose steps do thou take heed, and thou shalt never fall into this ex∣tream, though vain persons should adore thee, as they have done some to their sorrow, witness James Nailer, poor man, if his repentance be true.

And to confirm this, he shewed me a Gentleman of my ac∣quaintance whom I knew to be a prudent man, whose piety had got him so high an esteem in the hearts of all that knew him, that they would have done I think, as the Galatians pulled out there own eyes, or done any mischiefe to themselves or other, if he would have said the word, which the good man perceiving and ••nding that his spirit vvas not able to bear their factions love, affect••d his mind in all his discourse, to shew the vanity of man, that he was a nothing Creature, and in the midst of all his glory vvas but as Grass that withereth, &c.

But the madness of the people was such, that the more he humbled himself, the more they idolized him, which the man yet perceiving, strove vehemently to beat off their affections, and to place them on their right object, insomuch that he inflamed his body with a mortall disease, as Physicians judged past recovery, which when the good man perceived that he must die, and his Christian friends came to visit him with tears in their eyes, but like those of Jobs, were not able to minister one word of com∣fort to him, which he still perceived, fell into a passion as they ••••••ght, and cursed their comforts, bidding them keep their breath to cool their own pottage, he could sup hotter broath then they thought, he could thus hidding them in anger look to themselves, or else let the Devil in hell take them for him, he could do them no more good, he had done too much for them already in the Devils name, but when his adorer heard him thus to despise their Comforts, and repent him of the good he had done them, as they thought, and giving them up to their own guidance, or else to fall into the Devils, they immediately

changed their opinions concerning him, and thought he was possessed with Devils himselfe, and so forsook him quite, and ran away for fear, reporting that he was turned a Ranter or else he was stark mad out of his wits, but the heavens knows they never ministred any other way to his necessity, which made the good man so much sport to see that he had frighted the Children to themselves, that he forthwith recovered of his most desperate disease: happy, said he, would this Nation be, if all men were of this mans mind, that is, not to suffer children to dote upon them.

Now reason said, it would not be amiss, if I did so as he did, rather then suffer my selfe to be idolized either in my own or other mens opinion.

This satisfied me exceedingly, and I thanked Reason heartily for this example; for I saw that I need not fear to make my self God if I kept this rule.

I bid him go on; but he said that he had little else to say as for a God, this was sufficient, if I kept it in mind, and meditated on it, to make my life in all points like his, I should do well, and within this nine and twenty years I should be with him in glory; he said it would be of much use for me alwaies to have this ex∣ample read, as the Seaman had his Compass, that I might not lose my self in the storms nor misty fogs.

He also said, that I should set my heart at ease, and beat my brains no more; for if I shoud study to the world end, I should never find the like example, so like that God as I desired, as he was, therefore by all means I should keep him, till I had my God in possession.

He also promised to be an assistant to me, to put me in mind when I forgot him, bidding me look to it, for he would torment me if I did not go after his example; and truly I find him constantly as good as his word, I am as sure to be beaten when I do any thing contrary to reason, as the skin sticks to my back.

Thus Reason hath brought me to a God, if thou likest him thou maist have him as well as I; but if thou hast a better, keep him to thy selfe, this will serve my turn: moreover reason said, sith I had taken all this pains in good earnest to find a God, and in the end committed my selfe to his direction in point of choi∣ces, he would now shew me many other rare secrets if I would

be constant to my choise now I had made it, and not go a who∣ring after the gods of others; he bid me assure my selfe of this, there was no God had such excellences as my own; if I doubted it at any time, I should compare excellence, and if my Gods ex¦lence did not exceed theirs, in my own opinion, and my minde was a Kingdom to me, more then a twenty shillings piece of gold did a counter, I should have liberty to chuse another God when I thought fit.

Thus I my God at length did finde, Whose Lodgings are now in my minde, By reason I my God have known, By reason him to thee I have shown, If thou shouldst beauty in him see, 'Tis long of reason, not of me. Now let me say the thing I know right well, With in thy minde two potent powers do dwell, Those anxious cares mixed with fears commotion, Argues their zeal, and ••ke their strong devotion, Who casting all things ever for thy good, 'Till reason reckons, so 'tis understood. That thou mayest know its true as I defin'd, The place of thoughts it is the womb, thy minde, The Father that doth the thoughts beget, Is God ore the Devil, no other knowest thou yet, Then have a care from whom thy thoughts do come, Let reason rule thee, else thou art undone. Just as thou thinkest, just so shall all things be, In truth believe it, so it seems to me.

And in the first place, he shewed me an excellent art how to devise and frame Laws, and to binde the rebels within, viz. all manner of fleshly concupiscence, and every imagination and high thought that would exalt it self in me, in opposition to the example of Christ.

1. He gave me a general rule, to which all the particular Law he gave me should he reduced.

That which made for universal peace and health both of my body and minde, he said should be esteemed by me as my critick Law.

That which made against the universal health and peace of my body and minde, how plausible soever it might seem, when it was adorned with Rhetorical ornaments, though uttered by the tongue of an Angel, I should think him a Devil that meant to destroy me: But then said I, alas, I know not what makes against the health of my body, or for the good of my soul.

He said then, I was a fool indeed, he took me for one that knew my self.

He was sure, that he had heard me often chide and rebuke others for their folly and weakness in suffering themselves to be drawn aside by every Aple Temptation, and so dispossessed of that Paradice of peace and pleasure consisting in the health and tranquillty of body and minde; and did I know other mens faults & how to instruct and correct them, and not my own, this could not be: Thus he chid me soundly, and told me, I was a busie-body, not fit for the society of men, good for nothing but to finde faults with others, troubling my head about other mens business; else it was impossible, said he, for thee to know what they should, or ought to do, or who was their friend or for, but I might easily know my own, if I minde my self; marry, you are that pretty, spruce, witted fellow so much talked of every where, that can teach every man, that hath such great parts of wisdom and divine graces, and knows all Arts and Sciences, and who are friends and foes to the Commonwealth, excellent skill in the affairs of the world all over, but yet you do not know your friend from your foe:

With that he gave to me a good cuff on the ear, and said he would teach me more wit; and I confessed my selfe to be too blame in being so busie, and spending my judgement so rashly on others, for I had no skill, though I pretended it, I knew not their faults, nor their friends from their foes any more then my own: and for my own, I was so grosly ignorant, that I knew them not at all, but my vices esteemed vertues, and my vertues vices, being always afraid to act vertue, lest I should disp••ease one or other, and lose my interest in them; therefore would I flatter them, though my minde told me the things they did were not good, which caused me at the last to fall in with their de∣signs, and then I would undertake them right or wrong for my interest sake.

Said he, you have made brave work amongst them then, have you not? setting the world together by the ears, and bringing them into confusion; are you not guilty of their blood by your own confession; and pray consider, do not brazen it out, nor slink back, and pull your neck out of the collar, how oft have you condemned and damned your own soul in the person of others? as I could shew you in a thousand particulars, but you would not endure to hear me: When I governed the Nation, you said I was a Tyrant, but now you cannot tell how to go∣vern your self, neither do your own actions please you, you are at your wits end, are you not? you will be, when you do con∣sider how you have destroyed your self, in destroying of others, neither will you ever be at peace, till you let them alone: Your Governours will not please you, they have no right to reign o∣ver you, and why, they know not your wants, neither have they discerning spirits; when shall they, if you know them not your self? do you not know they are men, and doth not your duty binde you to submit to them, though they are of the basest sort, what is that to you, if my God will have such to reign o∣v rt is world, and will give you a better, if he by their hand take this from you, can you not trust my God with this, you shall whether you will or no, for you shall never have any to please your minde; no if Christ had come in the year 56. I am sure his Government would not have given thee content, though thou so much desiredest it; God will please none but such as please themselves, with any thing: Judge them not, for wert thou in their places, thou must do the same deeds, and vvorse too if oc∣casion served.

And vvhy art thou offended vvith them? if they vvere De∣vils they could not hurt thee, but by thy ovvn consent; if by violence they will take thy coat, let them have thy cloak; so if they compel thee to go a mile, be not unwilling to go twain: If thou vvilt serve my God, and vvill not act by their Lavvs, thou must suffer by them patiently, and not rail against them like a Dragon.

Governed thou must be, till thou canst govern thy self, then any Government vvill please▪ thee; and till then thou vvilt de∣stroy thy self, and all depends upon thee.

When I understood this, I cryed out, saying, alas, what evills have I done, especially to my selfe; had I been ware of this, I

wou'd have been more sparing in my censures for my own sake, but he was mighty wroth, and full of indignation with this an∣swer, and bid the Devil take me for my ignorance, for I had con∣demned the just, and did I think, Lord have mercy on me should serve my turn; no, no, said he, all the difference between vir∣tue and vice lies in this one point, the virtuous speak, and do one∣ly the things they know; and the vicious that they know not, which makes the same act virtuous in one, that is vicious in ano∣ther.

Now this is the worlds damning sinne, to suffer their Tongues to run before their wits, damn and curse others to the pit of hell for doing those things with knowledge and reason, which them∣selves do daily and know it not, as if knowledge were the cause of sin, when nothing is more evident, that people perish for want of knowledge, neither shall all the wits in Europe perswade me, but that if the unjust person knew that unjustice were un∣profitable at the time when he is about to act it, that he would or could do it:

Did the Whoremaster know the whore had the Pox, or would burn him at the very instant; would he use her, I think not.

No, no, we are either ignorant or forgetful, and hence comes all our strife, and that cursed habit to remember other mens faults and forget our own; thus in a great rage he sai••, his God should forget all such for ever, unless they did remember them∣selves, though they were as a Signet in his right hand.

The righteous, said he how ever it falls out, are quite otherwise affected, they do nothing so much as condemn themselves; they, as it were, dote on their own faults, doubt and fear there best acts, yea indeed loath and abhorre them, by reason of that impurity they see in them, but in relation to others they are so tender, fea∣ting they should judge amiss, they will not censure them at all, unless you abuse them beyond measure, and patience quite spent, them blame them not to be offended, for they are but men. [W••en the oyl is all spent, the lamp must go out.]

The righteous are not censorious, but rather too pittiful, to slow in exacting there own right, to apt to credit others, suffering themselves to be abused grossely, till they become a prey to the wicked.

O how have I known the simple cheated, and is it not the

trade of the wise men in London this day so to do; alas, I see them entertain their Chapmen with serious countenance, and holy religious discourses, insinuate themselves into there affecti∣ons, shewing them choises of wares to please them, when the men have taken great pains, and come along journey to please themselves; and when they bought there parcell, having busi∣ness to do in the Town, leave them in the Shop with those whose honesty they think they may trust, who having other Chapmens Letters ready for the same commodity, forthwith send them a∣way, and then hurry, post the Workmen, put them to a great inconvenience, and themselves also to cheat the Chapmen: this I have known some, though I will not say in this manner, get an estate of many thousand pounds these decaying times, for which they may thank there conscience and religion; these are religious men I speak of, that do know me, and they know I will not lye, I scorn it, and had they used their wits, and not their religion, it would never have troubled me if they had got ten thousand times more; but I by my Religion, I thank God, have in this sence lost all, and care not, having got sincerity and a better hope in my eye.

But then there is another foolish affection which too to much raigns in the hearts of the righteous; I know not what name to call it, unless it be foolish pitty; this makes them like faint∣hearted Chyrurgions, who dare not rip up the Ulcers of their Patient, though they know their wounds are mortal and will kill them without a remedy; yet for fear the wind should get in them, or some other accident happen, and so their plaister should have the imputation of poyson upon it, and themselves disgraced, and be accounted little less then murderers. Just so the righteous dealt by the wicked, they fear censuring them according to their known deserts; and will not rip up nor anatomize their faults, and why do they so, lest the Devil should take an advan∣tage by it, and make them desperately wicked, or else for fear they should despair, and laying their words so to heart, that they should sink under the sence and heavy waight of their own sins, but the wicked lie alwaies on the catch with the righteous, watching their steps and humane infirmities, taking all advanta∣ges to multiply every mistaken word, & call it blasphemy; nay, if

the righteous answer not their unreasonable expectation in all things, what heavy censure will they without fear or wit cast upon them. O you righteous speak for your selves, let not the wicked oppress you, nor cause you to blaspheme the most worthy name by which you are called; forsake not religion, though they sware thou art a hypocrite, and call thee Ranter, Knave, Rascal, Fool: the way to be wise, it not to go to the it School, it matters not what they say, thou knowest thy selfe, and thou shalt know that God knows thee; but the righteous pitty the wicked, & lament to see their blindness, and that betrayes them.

O this foolish pitty spoiles a City, and hath wrought me more sorrow then all my sinnes besides; this is that which makes gra∣cious Parents have graceless Children, good Masters bad servants, honest and just men, dealt unhonest and unjustly by: Out this pittifull Devil, thou spoilest all, he hath undone me, and all the godly, to do his creature good; the truth is, the Devils King∣dom could not stand, were it not for the righteous to support it, and they can do him no better service, nor give greater incou∣ragement to sin, then when they commiserate and pitty with their affection the estate of the wicked; but let them take heed, the time is at hand, the Devil their Master will shew them no such kindness, in the mean time let not the righteous be so libe∣rall of their charity least they want themselves: remember the wise Virgins, and take this for a truth, proved by my experience from many observations which is true of all men, except those few where grace hath made the difference, censures will not reach them, but there spare your censures for the Lord sake, especially if they are weak in understanding, they will apply the wicked portion to themselves, and that will kill them indeed; oh it will break their hearts to hear you tax them of the want of zeal for their Lord, when the continual notion of their mind, together with the concurrence and universal strain of their acti∣ons do prove to their conscience, and to the view of all diligent beholders, that there is nothing so high in their desires, nor hath such root in their affections, as the glory and honour of their God. confident I am for the righteous, how strange so∣ever some one or two particular actions may seem to a suddain and rash censure; yet they would rather die then dishonour

their Maker: Reader, thou hast no love to God, unless in some measure thou hast this experience in thy self.

But the wicked are persons of another constitution, hard-hearted and their minds are designed another way; Mony is their highest object, and hath the chief place in their desires; neither care they how nor by what means they get it, nor indeed from whom they never affect their minds with this thing, called Con∣scince, but for a complement to their intended purpose; they know onely to get Money, they marry wives and serve God for no∣thing else, their whole religion tends that way, and butter will as soon break their heads, as love their hearts; & those Preachers that preach for money in this sense or to raise themselves any indi∣rect interest through the affections of the people, no marvail they are long winded and can preach three hours together, tell they weary the peoples patience and make them mad, but scape well enough themselves, because they never affect their mind with meditation before, nor in nor after their speaking with what they say, but the eye of their minds, and thoughts of their hearts, is to think how this will take and please such and such of the people, by whom they intend to raise their fortunes; yet have they a most admirable faculty to out-reason (as they call it, prate I say) any, and to answer as it were all the weighty Arguments, though ever so powerful and rationall, or rightly drawn, yet will they reduce them to their own advantage in a trice, so that it is to no end to dispute with them.

I could tell them how they do this, but I am already to large, and this would make a great and unhandsome gap in my dis∣course.

Yet I wil give some light by which every man may discover the secrets of his own heart, and see how he deceiveth himself and others; let him sit down and consider what was the chiefest thing in his affection when he chose him a wife, if he knows not this he knows nothing: for if he knows how to chuse a God, he knows how to chuse a wife without controversie; but he that knows not how to chuse a wife, shall never chuse me a God; I will not be afraid to conclude of such, how specious so ever their pretence may be they know nothing, we all know we must use words to win our Mistresses favour, and he that will raise him∣self

an interest with the form of Godliness, without the power of it, must use many more, we must tell our Mistress her beauty ravishes our hearts, she is so handsome, so sweet, so comely, so lovely to behold, that her sight sets our sences all on fire, and there is nothing will quench them nor satisfie us but her love; n••ither is there any other motive to induce or perswade this our affections to the admiring of these her admirable, singular, in∣comparable superlative, excellent, matchless beauty, but the true and known sence of her serene virtues; oh her virtues, her virtues, that rich Jewel, that Crown, that Ornament with which she was Cloathed from the top to the toe, this is that which makes her beauty shine in our eyes more glorious then the Kings daughter that was all glory within; love her who can chuse, she is so sweet an object, by reason of that rose and choice flower in her Garden, whoever he was that smelt of it, it must needs attract his senses, that he must either die or live in the in∣joying of the savor of it by lodging in her bosome; we regard not her portion, because we know it is sure, her virtues, her virtues, is the object of our desire, in the injoyment of which onely our hearts would be blest.

Now women for the most part, having little or no skill in their own virtues, are easily brought to believe that which they so much desire to be true, forthwith gave their consent, which be∣ing done, and their money fingered, my man changes his mind, then all that beauty and virtue with which he was taken in a trice, is by him turned into deformity and vice; that comely face, with a high forehead, of a lovely brown complexion, with rosie cheeks, & ruby lips chrystal eyes, I very teeth, blewish vains, Alablaster skin, is no better then a tany tallow-fac'd kitchingstuff jade, her pretty nose is now long picked, or hook'd like a Swines snout.

O Fie upon her, how was I decived when I saw babies in her eyes; was ever man so cheated, sure the damned bitch painted; now I see no such thing as may be called beauty at all.

As for her virtues, rake hell and skum the Devil, you cannot find her fellow, she has none at all, or else I have no eyes to see them, commonly both.

O she is so bad that she cannot be expressed, I am not able

to indure the house with her, would God or the Devil had her, I cared not which so I was rid of her, I would get another and money to boot, and see how I should speed the second time.

This is such a nasty stinking spoisonous jade, she stinks like a Pole Cat, no man is able to abide her, and before I will lie with her for my necessity, I will first-run the hazard of damning soul and body with a Harlot, before I will lye with such a furkin of foul stuffe as this is; Is not this a brave Rogue, every man will say, Hell is not too hot for him; but I say, thou pining whining deceitful hypocrite with dissimulation in thee, art as bad as he, and shall have as much punishment when thou comest to be Judged: in the mean time, poor wo∣men, as bad as I love you, I will pitty your cases, and tell you the truth men and wives, if you do not the longer you have one another, better love one another, you never loved rightly at all.

But since you have taken one another for better and for worse, if either man or wife prove contrary to expectation, I think you have no remedy but patience; but if you chance to chuse again, take this direction.

There are but three things in the whole world desirable; the first is Virtue, to which head is reduced all wisdomes, Justice, Prudence, Temperance, Patience, fortified Charity, &c.

2. Is beauty, or comliness of parts; to which head be redu∣ced all bodily strength, proportion, and sutableness of limns, to∣gether with the superficial knowledge of all Arts and Sciences whatsoever.

3. Is Riches, to which is reduced all kind of Treasure, such as Goods and Land, Gold, Jewels or Rings, Cattel, Sheep, Hor∣ses, and all such things, &c.

Now I am infallibly assured, that thou canst not love any thing but is of one of these consideration; and how easie is it to see which of these three things I love best; but here is the cheat, thou canst hardly see them all in one subject, therefore thou

wilt feign them wise and vertuous, if they be rich, yea and come∣ly to, though they be never so deformed, cruck'd back'd, talow fac'd, and never so bad condition'd, never inquire into that, have they money, how much, five hundred, or a thousand pound, then it is all well enough.

Thus let vertue be the object thou looks on when thou chu∣sest a Bride, be sure it is in her; if thou art mistaken, it is thy fauit, blame her not, but love her, and work it in her: If her friends deceive thee in her portion, be not angry with her, nor never hit her in the teeth with it, as villaias do, till they make their poor women weary of their lives, drown and hang them∣selves, damn soul and body to the Devil for ease: And shall I believe those have skil to chuse me a God to please me, that can∣not please themselves with a wife, no not I.

Thus have I proved the whole world a cheat; for there is not one man nor woman, at least all such as repent their bargens, but it is manifest by their own confession; wherefore husbands see that your wives are vertuous: if they had none when you had them, why did you marry them; if they had it, it is im∣proved, or else it is your fault.

If they have none, I will say you have none, and perswade all men to be of my opinion; therefore if you be wise, look to your wife and children, for if I see not the fear of God in them, you shall never make me believe but you are hypocrites, preach and pray till Dooms-day if you will, I can tell you your reward for that.

Money is no commodity in heaven, the streets are pav'd with gold, and ••ou that marry wives or husbands, or do any thing else, prea•••• and pray, and such like, for money, thinking to get an estate of four, five, or six hundred, or a thousand pound or two, or ten, or twenty, or thirty, or fifty, nay let it be a million, my God will not own you nor your services, if you think to presume because of your great purses, and so in rude your selves as gests to his banquet, without this wedding-garment, I mean, the love of God and vertue, and the testimony of your conscience within you, ready to witness this, that in simplici••y and godly sincerity, not with fleshly wisdom, but with the grace of God, you have had your conversation in the world; I say,

if you have not this ready, then talk of it, as much as you will now, my King will cause you to be bound hand and foot, and cast into utter darkness, where is nothing but weeping, and wailing, and gnashing of teeth.

But thou gentle Dove, sincere soul, who dost not live for any thing, but to glorifie thy Maker, and do his will, let the Serpents subtilty be tempered with thy innocency, make them to know thou canst be wise and godly to, and have a Mistress or Treasure without all this hypocrisie; and you that have any deal∣ings in this hypocritical generation, think on this rule when you are in them,

Here lies a snare in every deed, The which will woe and torment breed, Ʋnless we secretly devise, To shun the hook, and take the prise, Which sure to do is wisdoms part, And hit it right requires art. None like to the Worldling, be thou wise, While their tongue go to thy promise, Let not their crafty words thee cheat, Be sure thy wits be not to seek.

Do this, and thou shalt have money enough, I will warrant thee.

The things to be premised at this time are these; whether I know my self to be so worthy in every respect as they make me.

2. How they know me to be so, from what particular grounds.

Will a Thief believe himself, and so confess himself a Thief, because thou beliest him to be one? no, he will put thee to the particular proof, and so must thou do by thy flatteries, whe∣ther within or without, it is impossible else but thou shouldest be deceived, and so necessarily deceive others.

I did not think to have talked so much, but it is no great mat∣ter what I say, since I am mad, I may please my own fancy, and talk what I list my self, yet will I talk no more of this.

But now I will go to Reason again, that mad fellow, my com∣panion; for all he beats me, I like his discourse well, and am re∣solved to follow his direction when all is done.

Re. But if it be so, thou dost not know thy selfe.

I do not know what to say to thee, thou art as bad a fool as him that did not know a Pig from a Dog, and worse too; what, thy self not know, nor yet thy friend from thy foe, this is mad∣ness in the abstract, the Devil is a fool indeed, if he cannot de∣ceive such a soul as thou art; this is the sole cause of all thy distemper, it is enough to make the whole world mad if they saw it. I am perswaded they would be as little in their wits as thou art. Ma. Marry I know not how it is with others, but God help me, and have mercy upon me, 'tis so in me; Good Sir tell me how to remedy it. The truth is, I know no other way then to meditate on that generall rule I gave thee, and diligently consi∣der and mark every thing thou dost feel, hear, or see, until thou dost come to that which thou thinks will please thee, then be sure to mark that with a different Charracter, then see and consider how long this will indure; if it vanish, consider what was the cause which hinders thee from injoying thy wonted pleasure; if it be any other cause then what is of absolute necessity, it is in thy own power to divert it, and possess thy self of thy wonted pleasure; be sure whatsoever thou dost, keep a high esteem of that which alwayes pleaseth thee, be it what it will, if it be a crucified Jesus; this was once S. Pauls lesson, to know nothing but Christ and him crucified, Cor. 2.2. it is no matter for that, a Christ without may do thee as much good, as a Christ within, and for ought I know more farre if thou wilt thy selfe: The like course I would have thee take with those things that dis∣please thee, mark them all, and when thou hast done, get a Ta∣ble of them in thy head as perfect as thou canst tell twenty, and if this will not teach thee thy God to know, to know thy selfe, thy friend from thy foe; go to thy old Master the Devil for a better instruction, for thou art like to have no other from me.

Ma. Well, I was fain to take this Direction for want of a better, and with much ado, God knows, I found my friend from my foe; but who do you think my foe should be? one that I little dreamt on, it was my Darling, my darling, my most beloved,

my second selfe the wife of my bosome, the delight of my eyes, the delight of my mind, the life of my body, my animal soul, my unreasonable affections which perswaded me day and night to my own destruction; and when I saw and was throughly per∣swaded that it was she, O Christ how I cryed, for I did so love her, that I thought it would have broken my very heart to have changed my countenance from smiling to frown.

And so farre was I from chiding or beating her, that I would rather have died like a fool as I was, then to have denied her the least of her unreasonable desires. Nay, I think, had she asked my heart blood, and brought me a knife to bid me cut my own throat, had it not been for this honest man, Reason, I in my conscience should have done as other fools in this kind have; yea, the truth is, did not Christ help me, and send me him to keep me company, I should dote upon her still.

But when she saw that Reason was about to work my affecti∣ons off from her, and that I was resolved to be ruled by Reason, and do what he bid me without dispute; it is not to be expres∣sed, the pleas she made to keep her interest in my affections; O how she railed against Reason, and called him all to nought.

But Reason said nothing to her then, and bid me hold my tongue, let her rave her fill, and when she saw that I slighted her in this sort, good Lord how she threatned me, and said, would I follow Reason, then I should never injoy a good hour, nor a quiet day, nor have ones nights rest as long as I lived, but be perplexed with blasphem••us odious thoughts, and hidi∣ous visions, fearful sights, doleful out-cries, and a distressed wounded spirit should alwaies attend me. Nay, she said, she would cause the Devils to torment me after death, else she would be a Devil her selfe, but she would be revenged on me; and my Reason too, my God, knows she spake so much, that she made me horribly afraid; but Reason said, regard her not, fol∣low my directions, I will bring thee to thy God, who shall se∣cure thee from all their power; in the mean time we will deal wisely with her, bind her fast with Laws, and if she rebel and break any of them, thou shalt plague her, and I will be as bad a Devil to furnish thee with a thousand devices that she never yet dreamed on, for all her cunning.

The subtle Jade seeing that Reason was my friend, made no more ado but drew up all the strength and power within me to oppose reason it selfe.

And in the first place, she would dispute with him, but rea∣son was wise, knowing it was to no end to dispute with the De∣vil, he said, the Lord rebuke her for her presumption, he had something else to do then to reason with her, unless she would come to club law, and if she would not he would make her whether she would or no; with that he bid me bang her sound∣ly, and I durst do no other but execute his command, for fear he should leave me to her mercy, and I had rather run the ha∣zard to have fallen into the hands of the Devil I knew her so wel.

And sometimes Reason himselfe would come, and he would bang her, I thank him for it, I knew not how nor which way, and betwixt them they would put me into a horrible fear for the time; It is but a folly to lye, she for her part would cry and make such a noise, and pittiful faces, it would grieves ones heart to see her, but I pittied her not for all she was my own, but bid her submit to the Government of Reason, as I had done, and then all should be well, and I would love and cherish her as well as ever I did in all my life.

She seeing there was no remedy, was forced to dissemble her selfe servant to Reason; but it would make you wonder to hear how subtilly the jade went to work to make her composi∣tion.

First, how she found fault with his demands and impositions; she told him he was to rigid and tyrannical, if he took this course his Kingdom would not stand long, for he would kill his subjects by his oppression: what, there was reason in all things, and he pretending reason, could not be ignorant of that, no violence could be durable, he knew it well enough.

Why did he force and bind her to that whereunto she was willing, she knew well enough, that there was a necessity of a God, and she was willing to keep all his Laws; what, would he have her heart out.

This Reason answered thus, he bid her do them, and he would find no fault.

But she said, they were not Gods Law that he imposed on her,

but things of his own or some other mans invention. neither did she believe that God would own them when it came to the upshot, he would have little thanks for his paines: and since she must be a slave to his will, she besought him that she might have those priviledges as other Captives had, to go up and down in my House, and to have me abroad now and then to recreate me, for the old love she bore me.

But Reason, said she, should not trouble her selfe about me, what ever she did, he would shew me other gets pleasure then ever she had done, and do more good for me then she could imagine.

Then she besought him that he would be kind to her, and not check her so much.

She could instance him many examples from those where Rea∣son did undoubtedly rule; yet did he not take this course nei∣ther was there any need be should thus curb her, sure God did not require it at his hands.

[Let none be thy example but the Lord Jesus, and the Apostle Paul, the Gentile Apostle.]

Reason, said she, should not tell him what was Gods Lawes, nor teach him how to govern by her example of others; be knew what he had to do, it may be he had not undertaken for them as he had for me, and as much skill as you have in their hearts, you do not know that they ever desired it as this Man hath done; it may be they asked me for nothing, but to bring them into a good esteem in the world, to have the favour of men, that they might get Golds and Silver, Good and Lands, and such things; but this poor man, like a fool in their judgement, as he is, cares for none of these things, he will have a God or nothing; and it is not so easie a matter to bring one to God, as it is to Gold, and such like things; thus you may be mistaken in your exam∣ple as wise as you are.

But keep your tongue between your teeth while you are at ease, let the man and me alone, and tell me not what God re∣quires, for he requires that you should be crucified.

But we will deal kindely by you, 1. We will whip you as oft, and with as many stripes as we please, if your back be too hard for us, we will let you blood by spoonfuls; if this will not do, we will cut off your toes one after another, next every finger that you can spare; after this, if we cannot tame you, and make you keep within the bounds of our Laws, we will pull all the hair off of your head by degrees, by the roots; if this will not tame you, but you will rebel, if God damn us for evermore, we will take your own right hand, and put a knife in it, and it shall stab you, or cut your throat: Thus we will crucifie you.

These words are inserted in one of the Authors critical Laws.

We will make you and all the Devils know, Reason hath power to rule below.

[Thus at the utmost, reason threats is but what unreasonable men do ordinarily do, both to themselves and others]

You have no plea left you, but to finde fault with my Govern∣ment, and pretend that you can devise better Laws, which will be more for the subjects good, to bring them to pleasure and gase: It is manifest, who dares deny, but you have great skill in Government, as appears all along, ever since the world stood, and especially in these times, wherein your master-piece is shown, in that you have brought them into Confusion and Mad∣ness.

And as for this poor man in particular, it is so lately done, you cannot yet forget it, how you and they together served him, if you should be so impudent to deny it, he shall testifie it to your faces, how you led him by the nose like a blinde Bear round a∣bout the Bear-garden, thirteen years together, where every one had a slash at him, till they whipped out his eyes, and wearied him almost unto death, to make themselves sport: You made him mad you all know, and thought he must be buried alive in Bedlam; but through mercy, by my means and direction, he is now alive, and hath good sense and memory, able to convince you all of your folly if he list himself.

And before I have done with him, it may be I will make him to give you all to know, that you are not well in your wits, nay

mad, without you obey my rules, as he hath done, thus he silenced her.

But yet the cursed jade would not leave me, but when reason was absent, she would tempt and torment my poor minde, which hapned ever now and then, for reason methought did often leave me; what the cause was, I cannot tell, unless it was that I might see and be throughly sensible of the malice of my Mi∣stress, and become thankful unto God and him for my marvel∣lous deliverance from her power, and also, that I might have the better esteem of reason, and hug him when he came to me again, and delight my self in conversing with him; so that by loving him, I should at length become careful of giving him any just occasion of forsaking me, lest he should leave me quite: But I hope I shall never offend him so much, in presuming to do any thing contrary to his holy Laws; and I dare say, from that ex∣perience I have had of him, he is so honest, that he will not o∣therwise leave me, till he hath brought me to God according to his promise at the first.

And then farewel reason, my sweet guide, With all things that ever I saw beside.

In the mean time live or dye, Damn or perish eternally, I still must keep him company.

And for my most deceitful Whore, I will set this mark upon P. my door, Ʋnto her I will go no more.

If there be any that will plead with me in her behalf, I will retort her arguments against them.

Let them say what they will, and reason from what premisses they can imagine, if I once perceive that they take her part, let them be rich or poor, friend or foe, I will not regard what they say, neither will I inquire nor consider from what Catago∣ry their arguments are drawn; I know she doteth, and so of ne∣cessity must all that take her part, it is too apparent, else they

would not condemn others for things they know not, and daily lose Paradice themselves for a less temptation then an Ap∣ple.

Witness all their lying, cheating devices, though custom hath wrought a habit, that they cannot see they are sins; but whatso∣ever is customarily and ordinarily done, is well done, let the reason be what it will, never seek into that.

Besides, reason told me there was a world of danger in di∣sputing or doing any thing in his absence, and he bid me tell this secret to the world, though they were not worthy of it; viz.

That he hath many and sundry causes to leave us, some from the temperature and constitution of our body, because of the na∣tural or common impediments incident unto us.

There was many causes arising from our business, we were wont to be over busie, or else idle, and none of this he could abide, though it may be we thought we had most of him at such times, but we were deceived, and therefore must take better heed, if we thought to have his company.

Then said I, alas, it is very hard for them to know when thou comest, and when thou go••st.

Is there not some means to make it plain to them?

I have but one rule of which they are capable.

What is that?

Let them be sure to mark themselves when they begin to grow cross, pevish, or indis••osed in minde, when nothing will please them, this is an infallible argument that at that time I am not with them, and that I have left them, or else not come unto them.

I, but said I, methinks thou shouldst not leave them at al. He said I was a fool for thinking so, for this is all in all to make them sensible of their own weakness, they being ever apt to run into extreams, and all their censuring and dam∣ning of others, comes directly from the Catagory of presumpti∣on, O did I not presume my own soul is safe, I would pity the distress of others, but it is well with me my ship is in harbour, though thine is on the main, and tossing to and fro, and will there certainly be shattered to pieces; alas, alas, how do I see

men tost too and fro, say they have no assurance, yet do no∣thing more then presume of their own salvation, condemn and damn others to the pit of Hell for sin and doting, when there is not the wisest man alive but doteth daily, though he seeth it not, neither is there any way under heaven, that reason knows better then this, to make their own rod beat them, by giving them into the hands of their own passion and weakness, and if they would once come to know what the Divine Heavenly Phi∣losopher meant in those words, Luke. 14. vers. 27, 28, 29, 30, 31. they should enjoy his company ten times more then they do, would they get but a right esteem of their own ability at all times, for this they must have, or else they will never know God nor themselves, and without which knowledge they can never judge of any thing, but madly undertook all things, but indeed do nothing.

There is so small a difference between light and darkness, day and night, sincerity and hypocrisie, truth and falacy, that he that will judge must be strong, and have a good ensight, else he can never see the difference at all times; for if they mistake the sense of one word, they must of necessity make a false constru∣ction, and what a sad thing would that be in many cases.

For, said he, it is a matter of the greatest moment in the world, and most noble worthy becoming a man always, in point of action, to consider his ability, else he must needs speak evil of things he doth not know, and undertake that he cannot do: Thou canst judge no man, for that every individual act which is real good in one, is real evil in another, one circumstance alters the case: Now if their be twelve men to make a Jury, the Judge must not give sentence, though he have the consent of eleven; but if thou wilt say thou knowest all secrets, thou art the God I look for, I will come and worship thee, whatsoever men call thee; he must know all secrets that will assume to be Judge in matter of conscience.

Nay, said I, if the case be so dificult, Ile leave off judging o∣thers.

But for my Mistress in particular, I know her well enough, and I shall know all that will take her p••rt, but I will never dispute with them, unless it be in the way of Jerome, and then they

shall not know me neither, because I will say what they say for quietness sake, thus I hope I shall please them.

If any of her friends will write in her behalf against me, I will burn my book, not because I know not how to answer them, though I am no scholar, but because they will not know my an∣swer, but I need not fear, there is none will be so mad as I, to talk to a mad man.

Ile fight the fight of faith, Hold fast eternal life, And for this reason saith, I must avoid all strife.

Thus reason hath wrought me to peace, and brought me to the spiritual sense of my good God by believing, whose dwellsng is now in my heart.

Let men or Devils try if they can dispossess me of the sense of him, I hope ere long I shall be with him, above the reach of their power, in the fruition of those fountains of pleasure which are at his right hand for evermore.

Where I shall have aboundance, without want, liberty with∣out restraint, security without fear, glory without ignomy, eyes without tears, joy without heaviness, peace without perter∣bation, blessedness without misery, light without darkness, health without sickness, satiety without loathing; and above all this, my soul without sin, where there will be no good absent, nor evil present, where I shall have what I can desire, and I shall desire nothing but good.

In fine, as a worthy writer, who undertook darkly to repre∣sent the heavenly vision, saith, That the lively representation of it is impossible, and I know he spake the truth, by what my eyes hath seen.

Thus he reckneth and gives us the sum of whatsoever can be said.

This life everlasting is the perfection of all good things, for fulness is the perfection of measure, infiniteness the per∣fection of number, immutability the perfection of State, im∣mensity the perfection of place, immortality the perfection of

life, and my God the perfection of all; who as he and reason saith, and I believe, will be to me all in all, meat to my taste, beauty to my eyes, perfumes to my nose, musick to my ears, and as the Psalmist saith, Glorious things are spoken of the City of God, what then might be spoken of the builder of t. Now let no un∣believing heart ask,

What is my God, or Where is heaven or hell, W••en I with him do meet, I these to him will tell.

CHAP. VI. The man being wrought to peace, and finding the sweetness of it in himselfe, intreated Reason to direct how his Christian friends and Country men should come into the same condition.

THus being wrought to peace in my own minde, and find∣ing what a delightful thing it was to live heaven on earth, in being conformable unto the rules of reason, my bowels earn∣ed within me towards my friends and Countrey men; who as I thought, had no sense of it, yet durst I not weep, nor shed one tear, though God knows, my heart was ready to burst within me, to see their madness; nay, I could not go in the streets, but my flesh would tremble to hear their discourse; insomuch, that I made a Law with my self, not to enquire after news, and devised things to stop my ears, and if reason had not forbid me, I had turned Her••••litus down right; but he said, if I wept for all, it was my nature, and I had tears at will, it should cost me both my wit and life, and with that he shew∣ed me now and then a sad example of some persons who had destroyed themselves to do others good, yet could not effect their end; in fine, he said it was madness to weep for them that had no sense of their own misery, and for them too, unless by weeping I could help them.

CHAP. VII. How Reason answered, and shewed cause why this could not easily be, unless they would first do those things which in their conceits was impossible to be done. 2. To leave doing those things which in their conceit was damnable to be left undone.

THen I besought him to shew me some other way how their good might be effected, for fain I would have them as I was.

He said that was hardly possible to be; but his words was ambiguous, and I concluded it might be, if they would themselves but take that pains as I had done.

He said, that they would hardly ever do, and bid me rest my self content, and give God thanks for my own salvation; and withal, bid me consider what difficulties and danger I had gone through in my thirteen years journey, and with what horrible fears and trembling I was possest; yea, at very last, when I thought my self sure, having got an excellent Pilot, to shew me how to steer my ship to avoid all the rocks and quicksands; and while I laid me down to sleep, being tired with watching, the man was as weary as I, and unawares he thought, and I in my conscience believ, run our ship upon a shelve, and there she stuck, and could not go any further; and for his part, he slept sound∣ly, and I think he is a sleep still, but I was sure he said: I could not sleep one wink, the wind and the waves did so beat upon our bark, that I made no other account but that we should suffer shipwrack at the last; but Reason being a better Plot then he, hath brought me off most gallantly.

This by the way, let all Masters, Owners, take heed how they trust the ship, their souls, or their religion, in the conduct of any but God and themselves; for I will assure you, this was an ho∣nest, godly man, and had good skill in the map of the whole world, and for the card and compass, he had them at his tongues end, and could name you every point thereof; insomuch that his memory was as good as a Concordance, to direct you to any part

of the Bible for ought I could perceive by him; and let me say this for my selfe, I was once one of his most intimate acquain∣tance, but now I know him better then he knows himself (if I am not mistaken)

I said, I hoped he was no respecter of persons, but would do the like for all men.

He said, then they must turn over a new leafe, and do that as they never thought on, running the hazard of being as mad as ever I was.

I said, that sure they will be willing to do, especially when they see I am in my wits again without their help, therefore I besought him to tell them what he would have them to do.

He said, in the first place they must take special heed unto those Directions inculcated in the Epistle to the Pastores of the Churches: I asked which, he said, all, they were not many of them, three or four at most.

2. They must indeavour to quench that fiery bitter burning zeal, or rather, spirit of spiteful emulation which they had one against another in the matters of God and his services, they must not be Judges of other mens evil thoughts, but study them∣selves how to maintain and keep their own conscience void of of∣fence towards God and men, there they should find work e∣nough, and not care what men said or thought of them, for this breeds all the quarrel, because I will be esteemed more holier then thee.

2. He said, they must of necessity if ever they will be at peace, give way to their minds, and entertain large thoughts of God, for he will magnifie his mercy, because it is great above the hea∣vens, and his truth reacheth unto the Clouds, therefore they did marvellously erre, and do themselves and the world abundance of injury, in limiting the most high, or any of his divine Attri∣butes to any sect or opinion under heaven.

He said unto me, was it not a shameful thing in my judgement, for an Assembly consisting of two men, and four silly women at utmost, and divers assemblies as I had seen consisting of eight or ten persons, to presume to assert themselves the onely Church of Christ the Elect peculiar people of God, condemning all others though never so sincere to be Antichristian.

I am ashamed to say, I have been one of three, that have spoken from that known Text, 2 Cor, 6.17. Wherefore come out from amongst them, and be you separate, saith the Lord, and touch no unclean thing, and I will receive you. After we have made our prayer to this effect, that the Lord would be pleased to appear in the midst of us, and to own us by his powerful blessed spiritu∣al presence, urging the promises, Wheresoeuer two or three were gathered together in thy name, thou wilt be in the mi••st of them: then would we plead the sincerity of our hearts, and God knows, if we were honest, it was more then we knew, or because we had not wit enough to deceive, beseeching the Lord to pass by the frailties and infirmities of his servants, and to delight himselfe with the prattling of his Children.

He knew well enough the purpose of our hearts, and scope of our intention, was to glorifie him and build his spiritual house; not by might, nor by power, but by the dictates and directions of his own blessed spirit in us, &c. then who art thou, O great Moun∣tain before Zorobabel, thou shalt become a plain, and we will bring forth the head stone thereof, with shouting crying. Grace, Grace, our hands shal lay the foundation of this House, and they all shall know that the Lord of Host hath sent us; who are they now that dare despise the day of small things, &c.

Thus have we gone to build up and edifie these our conceited Houses, or Castles in the Air, and I think verily, nay I am sure for my own part, had not God come down into me, and con∣founded my language, I could have found brick and morter e∣nough to have built an other gets Tower then that of Babel in the Land of Shinar, Gen. 11.2.3. For their declared end was but to reach the heavens, and our unknown purpose and course tended higher to reach the God thereof, if it had been possible, and to have pulled him from his Throne, and set my selfe there, but to pass on and shew you a little how we laid the foundation of this divilish stately building.

1. Fitting our discourses to prepare the hearts and minds of our hea••ers to our Doctrine, shewing the Coherence of the Text, with the occasion and scope of the words, the drift and mind of the Spirit, as we said in that particular Scripture, then would we divide it after our fashion into parts. Then Para∣phrase

and give the sum of the words, then to gathering of the Doctrines as thick as hops.

1. out of the Coherence. 2. Out of the Drift, out of the Di∣vision. 3. And out of the words themselves. Then would we prove them with Reasons drawn from the consent of Scripture as clear as the Sun at midnight.

But O the woful use that we made of them, it would make any Christians understanding heart tremble, to hear how zea∣lous and bitterly we would invict against the Whore of Baby∣lon, and all her Antichristian Ministry, which in our sense was all the whole world, except our selves.

God knows I lie not, for I think we were as zealous and fer∣vent in our hearts, as ever the Apostles were, when they did teach and preach the Lord Jesus Christ, and to speak the truth of it, we could preach no other Doctrine; let us take what Text we would, except it were matter of Controversie, such as the personal raign of Christ on Earth a thousand years, and o∣ther disputable points which no man understood, neither was necessary for any Christian living to know. I could name the personages, but I hope I need not, I would have them know themselves, said he, thou hast spoke enough to make them with a vvitness.

3. That error also concerning Gods Law, must of necessity be mended, as he said; for by Lavv vve must understand, the universal Lavv of God, as vvell that of Nature, as that vvhich vvas written, else vve could not bind all men to serve him, the Jevv vvith the Gentile, the bound vvith the free, the sick vvith the vvell, the heathen vvith the Christian. He said, there was good reason so to do, for vvithout doubt God vvas the God of them all; yea, if vve did not so consider, one point vvould contradict and clash against another.

It was apparent God was their God as wel as ours, else why did he give them food and raiment, and fruitful seasons, filling their hearts with joy and gladness. Nay, why did he give his blessed Son, the Lord Jesus Christ out of his bosome to die for them, and appoint his Gospel to be preached to every Creature un∣der heaven, what doth all this signifie, but that he once loved the Indian Moores of America, as well as the fair sanguin com∣plexions

of Europe, and for ought I know are at this day as high∣ly in his favour, nay higher then the dissembling Scotch Presbyter, and the cruel Spanish Inquisitor, with the antick French, the apish Germanes, also the muck-worm Butter-boxes of Hol∣land; cheating hypocritical English, that boast and brag so much of their saintship and interest in his favour; yea, he may love them better then he doth me, though I have thus plea∣ded my interest in him.

Alas, alas, God sees not with mans eyes, neither doth he judge after mans Judgement, him that hath but one Talent shall be as well excepted of as him that hath five, if he improve it: and there is no man can judge another in this sense, though it be true, There is no name given under heaven that we know of, by which Salvation can be expected, but by the name of the blessed Jesus; doth it there follow, they all shall be damned who have not the Gospel, when we by our contentions keep it from them, and them from it, let him be damned that thinks so for me.

What do you mean, O Christian, whatsoever you do, leave this censuring of your selves & others, you wil all be mad else, and put the whole world out of their wits, when you press thing; upon them so directly contrary to the light of nature, reason, and con∣science within them, as too many of your sects do to my knowledg in the name & by no less authority, then by the Authority of you rtruly blessed Lord Jesus Christ, when you speak and mean such things which I am sure never came into his heart, neither shal all the world perswade me to think, that he will damn poor weakly sick people, that never knew one dayes health in all their lives, who dare not go out of their houses, or hardly shift them∣selves, least the cold should strike to their hearts, and they there∣by become culpable of their own destruction, for careless doing of that which should cost them their lives: Though you will not believe they have faith unless they manifest it to you in this par∣ticular point of obedience.

O dreadful Doctrine, how dost thou tear my mind to repeat thee; had thy asserters my sense, their spirits would fail them, and they would tremble; well may they chuse the night to per∣form their deeds of darkness in, for were the Sun God he would not shine upon them, they distract the minds of poor weak souls,

and fill them with ten thousand dreadful desperate thoughts, and make them draw heavy censures against themselves, who have holy devout conversations, and cannot chuse but sear God, li∣ving alwaies under his correcting hand, yea perform more of his Law in point of passive obedience, in a thankful quiet humble way, submitting themselvs unto the good pleasure of God in one day in this their healthless comfortless languishing sad sorrowful sickly life, then ever thee or I did in all our active preaching and prating, & yet they must be damned; neither know we one word of comfort to minister unto them, unless they will be baptized in winter, in winter, in frost and snow; if they plead their weakness, our God is strong, and will no doubt assist us in this performance of his own Ordinance: let us act faith in this particular on him, his car is not deaf that he cannot hear, neither his power shortened that he cannot save. He is the same God yesterday, and to day, and these are his Ordinances; let us not now want faith to trust him, Great things may be done by faith, by faith and baptism the Mountains of all your afflictions may be removed and cast into the Se••, and your selfe come whole and sound leaping away: O do not want faith to believe it, and it shall not be done: We might cite you a cloud of witnesses to prove the great things that hath been done by faith, but they would all be as impertinent and false as the former.

And since I came into my wits I cannot abide to abuse the holy Scriptures as I have formerly done, Christ forgive me for it, it was my ignorance.

But if this will not prevail with them, to cause them to gird up their loines, and go or be carried with us to be baptized, we know no other portion for such faithless unbelievers, but damna∣tion.

What, will you not be baptized, then go you cursed into ever∣lasting fire, prepared for the Devil and his Angels.

Here I could ring you a peal, that if you heard it would make your hair stand an end, and could call you worse then you are able with all your Rhetorick and the language of the beast to second you, if you had it (the Antichristian Clergy, & prove it when I have done) who many of them take great pains in study, and writ••••g out what they judge profitable, and comparing it a∣gain

and again, ponder and pry, view and review all their words, it may be three moneths before they dare utter them for fear of erring, but study you cannot abide, though you would be Prea∣chers; I know it is your glory that you can speak a whole day to∣gether Extempore, without premeditation; but woe, woe, woe, and woe too unto those souls that hear you.

Thus I could go on and give you reason for what I say, that should tear your heart in peices, and make you absolute mad to consider but halfe the time as you would have your Auditory consider you; but I will not, I dare not, you are not able to hear me, besides I must love you, and not tell you of your faults to your hurt.

But for those that have the light, and Christ within, they are strong; yet let them look to themselves, I give them faire warn∣ing, I will revenge my selfe on them for their cursing me so bit∣terly without a cause; yet will I not hurt one hair of their heads for all the world, but I will take their Christ from them, and tread him under my feet, and make them tremble and quake to some purpose, when my own time serves.

Thus miserable comforters, are we are we not in this blind guids do we not shut up the Kingdom of heaven against these poor souls, & cause them to dispair of mercy, O Christ we do, and shall be shut out our selves if we repent not, and turned into ut∣ter darkness, where is nothing but weeping and wailing, and gnashing of teeth, though now we think our selves the children of the Kingdom.

Again, we think we do God and Christ good service, pro∣pagate his Gospel, edifie and build up his Church, strengthen their minds by our unpremeditated 3 or 4 hours preaching by the Glass, untill we are not able to speak a word more; and some of us have been faine to leave the place, when we have forgot our selves, to others to manage, till we have gone forth and taken breath, and collected our memories afresh.

Others presuming upon their memory, have come into the speaking place, before they have spoke forty words they were speechless, and went down with blushing, shame being forced to come out of the place after along pause, and being demand∣ed the cause, said, the Devil did trouble them; others would come

with other mens Sermons written in Short hand, and when they have thought to have preached, they could not read what them∣selves had written; yet having somewhat a more impudent face, made shift to hum and ha out their hour; though God knows not one word they spoke was to any purpose; but that which troubled me was, that these men had thanks for their pains, but the other had none, and I think they better deserved it.

But you long and strong winded Teachers, who have your lesson by rode as perfect as A. B. C. you will never be catched in this fault to be sure, but I will lay a worse to your charge. O you kill al those that diligently hear and consider what you say, by forcing them to that extream attention and in∣tention in hearing and considering, two great Works so long continued, make them mad, that is to say, dote, for every do∣tage may be called madness, and this they must needs do, unless God should work miracles in strengthening their nature: your long and tedious, and sometimes cross impertinent discourses, do extract the humidity of their spirits, and cause their blood to be thick and dr••ggy, yea adust burnt up by reason hereof, so that nature cannot pass to perform her offices, b••t you being Divines, should not be told that the spirits live in the blood, and if they by reason of any extraordinary care or trouble, whatsoever be ex∣pended and evaporated; what do you talk to, ha?

This is the reason, if you will receive it, why many cry out in your ass••mblies, and say, they are damned, which opportunity the Devil oft times takes to possess them, and make them de∣stroy th••mselves, to the end they might do what in them lies to make their word•• good.

And others who are of a flegmatick moist constitution, fall down swounding dead before you, which fills your hearts with as••o••••shment and wonder, to see the ma••vellous strange dealing of God towards his children, then you go to prayers with them, but alas that will do them no good, when you have by the ve∣hementness and impertinence o•• your discourses evaporate their spirits, they can make no use of your words for want of them; thus instead of edifying and building up, and strengthening, you pull down, weaken, and kill the good attentive people of the Lord, and make them sick of all religious exercises, turn whim∣sical

Quakers, Ranters, and what not; the Lord lay not this sinne to your charge, for I know you cannot answer for it.

Thus he chid you soundly, and I hope you will not be an∣gry with him for it, for I am sure he hath spoke the truth.

CHAP. VIII An ther Discourse between Reason, and the man of the grosseness of the particular errors, which is the cause of all Christian dif∣ference, and how they should be remedied with ease if men will themselves, in which is inserted seven divine exhilarating Elo∣giums.

BUt then said I, since you mention the Quakers, pray what do you think of that sort of people, they are very nume∣rous? and they seem to be the onely people that live in commu∣nion with God by the spirit, now all is done, they can preach without Book, or meditation by the Spirit, they have a most excellent gift of discerning the hearts of men, rip up and say open the very secrets to the view of every mans conscience, in so much that none that hears them, unless he will willfully and obstinately blaspheme against the spirit; and so incur to him∣selfe that woeful doom of never being forgiven in this world, nor that to come: but must needs confess that they are inspired, and that God must needs be in the midst of them.

Their old men dream dreams, their young men see visions, their Sons and their Daughters, their Wives and their Women do all prophesie. And for all they are called Quakers, they live in the sense of joy unspeakable and full of glory.

When Reason heard me say so, he fell a weeping, and said, alas, alas, there was never men more deceived, and given over to stronger delusions, then those that believe such things as these of them. You may see by their looks they lie.

I asked him what he had for them, he said, they wanted no instructions, having got the light within them to lead them in∣to all manner of darkness,

How, said I, do you think they are in darkness notwithstand∣ing all this; pray tell me then, what I shall do to inlighten them, for I have a good opinion of them that they are honest, and

will not steal, not knowingly deceive any man; therefore if they be in darkness, it is more then they know, I dare pre∣sume.

He said, Counsel would do them no good neither would they hear it, they were so strong in their own con∣ceits.

Poor wretches, said he, their blood and spirits are adust, full of Melancholy, and their excrements black, or of a sad colour, which makes them full of these conceits, and imagine they see God, and hear him, when it is no such matter, 'tis but the Phan∣tasm of their weak, sick brains, that runs a wool-gathering af-they know not what, and they will finde it I know not when.

Nay, said I, the men are strong, and in good health, and eat their meat well, unless it be when they fast for some extraordi∣nary manifestation of God or other.

He said, that was nothing, they were sick, though they knew it not, and must be purged or let blood, else he was sure the De∣vil could not cure them.

God forbid, said I, that the Devil should ever do so good a work, and so said he too.

But is there nothing will do them good, unless they will take physick? then I am afraid they will be mad, or dye indeed; for I know that there is many sober Christians as well as them, that if the Lord will not answer their prayers, when they have sent for the Elders of the Church, and they have prayed over them, and anointed them with oyl in the name of the Lord, in their sick beds, yield rather to the misery of their disease, then run the least hazard of being cured by physick; not knowing the mean∣ing of the words of our Lord, Mat. 4.4. Man lives not by bread alone, but by every word that proceedeth out of the mouth of God: And if bread or oyl will not save their lives, they will use no other means, but dye.

And what hope had I to think that the Quaker, who as he said was the madst and self-willed of all men, would hear of taking physick, especially when they knew they were not sick, it was

folly to think of it; had he no other direction to give them? He said yes, if I could but get them to be merry, and sing, it may be that might do them good.

Sing, said I, alas, you know they have sad hearts, how can they sing, they will abhor that direction worse then the former, be∣cause there is sin in it as they think.

He said he cou'd not help that, he could but take the yoke from off their jaws, and lay meat before them, if they would not eat, or if they had no stomach, would take nothing to get them one, there was no remedy, they must be mad, dye, or be damned for ought he knew, he had no other vvay to help them.

And when I savv him angry I durst ask him no more questi∣ons that time.

But prayed him to tell me vvhat songs he vvould have them sing: Said I, thou knovvest that they abhor those that are put into metre by Hopkins and Strenhold, and all sect, besides them, and call them the black Psalms, though indeed holy David, a man after Gods ovvn heart, vvas vvont ever novv and then in his di∣stresses to sing them.

And it is vvorth their serious consideration, to think vvhat influ∣ence Davids singing and playing on the harp had upon Sauls e∣vil spirit, though it came in him as a particular judgement from the Lord; but I am afraid they are so possest vvith the Devil, that they vvill not think I speak true of them, in saying they are mad, melancholy, though their very turds bears vvitness to my vvords.

He bid me teach them some, see how they would like of mine, I could not tell but they might please them.

I told him I was no Scholar, and every Scholar not able to make verse to sing as they should be.

He said it was no matter for that, they had not a Scholars un∣derstanding, nor a Poets judgement, I should do them as well as I could, by the light within me, if they did not like them, let them mend them at their pleasure, without offence if they could.

Qu. Then shall I turn Poet, what manner of songs shall I make, trow?

Answ. Such as thou thinkest are best agreeing with their con∣stitions, if thou meanest to do them good.

Qu. How shall I know their constitutions, since they do not know themselves?

Answ. ••uels at them, as they do at all things else.

Qu. But what if I miss their humour?

Answ. This physick will do them no harm if they get every word of it in their hearts; if they do not like it, they may for∣get it when they please.

Say you so, then I will try my skill, if singing will do them good. I will teach them to sing in grace of God, every one in particular, if they will learn of me.

I wonder what men mean by the light within, I know the light of the body in the eye, the eye, the eternal commonsense by which we judge, we see: now if that light be darkness, corrupted by hum urs or unwholsome doctrine, contrary to the form of scund words even the •…•…ords of our Lord Jesus Christ, such men must needs make mad •…•…k, and if the blinde will presume to lead the blinde, let them fall •…•…he ditch; but who is most ••linde, those that have eyes, and •…•…se spirits of the bot••omless pit, pull them out by their obstru¦•…•…

SONG I. This Song gives the direction, with reason, how thou shouldest steer thy Affection to all men living,

COme now set up a Throne within thy minde, Where Christ will rule, as I by Scripture finde. Let all the Elders have in thee their seat. Twill mak•• for thy advantage very great.

Let reason be observed, and things in order done, Whilest thou dost draw thy breath under the Sun: O keep an eye upon the Lamp so bright, Learning, I mean, that matchless Pearl of light.

And now forget not thou thy A, B, C, If thou a scholar of my Lords wouldst be, Remember still thou knewst not A, from B, Till Learning gave thee these same eyes to see:

Thou sayest thou art rich, and learning hath at will, And kno••e•• not how ignorant th••u art still, Miserable, wretched, blinde, naked, poor, Further to seek then ere thou wert before.

O that thou wouldst but once incensed be, That these same very words concerneth thee, And so apply them to thy private minde, The joy unspeakable, so doing, thou might'st finde.

Come then leave off this cursed Art of hell, Let p••ace with all men in thy minde still dwell, Turk, Pagan, Pope, Jew; or Infidel, They were the Lords, as thou might'st know full well.

Think thou not much that they should have a part, And let their souls have interest in thy heart; Wert thou a man, thy nature would thee binde, Shouldst thou it kill, thou wouldst be a Devil in kinde:

For them he shed his ever blessed blood, As well as thee, were it but understood, And why should thou usurp the dignity, When as they are thy Lords as well as thee:

And now unless that thou obedient prove, Imbrace his doctrine, which is onely love: I say thou may est believe me if thou will, What ever thou art, thy soul shall hang in hell.

Come love then all men with a chearful minde, For God is love, as I in Scripture finde, Love shall not hurt thee, i•• it be but true, Proportionable, every man his due.

Song II.

By this Song thou shalt discern the object of thy hatred in thy self and others, which will give thee occasion thus to pray and triumph, if thou over∣come them.

MOst glorious God of sacred truth, And blessed Majesty. Lord let thy spirit of Truth and Grace Into all truth lead me.

Dispell those clouds of ignorance, and misty errors blind, Refell the Rebellious Laws of sinne that would obscure my mind.

And let thy word which is the truth, Refin'd and purifi'd Me, by thy Spirit illuminate and in my heart abide.

For sweet, and pure, and peaceable, thy heavenly wisdome is Converting souls and maki••g known those sacred mysteries.

Which do reveal that glorious light that truly lightneth thine, And will the lasting light at length make in their faces shine.

Lord let this Sun of Righteousness, with his resplendent Rayes Illuminate the souls of thine in these dark gloomy dayes.

Where swarmes of Sects and Factions, Schismes and Heresies, Do Rent the seamless Coat of Christ By Satans subtilties.

By whose Delusions many are Or' ecome and vanquished, And by seducing spirits from the truth are blindly led.

But Lord thy blessed spirit hath expresly told of these, That in the latter times should come such sad and dangerous dayes.

Whose impious and pestiferous wayes are all deciphered plain, In thy most holy word of truth, with all their wicked train.

These wandering Stars and raging Seas, foaming out their own shame, Do by their lewd pernitious wayes the way of truch defame.

Like empty clouds they carried are about with every winde, And having itching ears, the truth abides not in their mind.

But then puft up with spiritual pride, and lying vanities, Great swelling words they vent, and speak evil of Dignities.

Dominion they do des••ise, Like savage sensual bruits, Themselves corrupting do produce contaminated fruits.

In Cain's cruel murderous wayes, these filthy Dreamers go, And greedily run for reward In Balaams' Error too.

But as rebellious Core did fall, gain-saying so these shall, According to that Woe pronounc'd suddenly perish all.

Therefore Lord cause thy little flock from thee never to swerve. But from all these devouring Wolves them save, shield, and preserve.

Lord hide thy Turtle in the Clefts of the Rock of thy great power, And let no cruel beasts root up thy Vine, and it devour.

In the top of the Mountains Lord, let thy holy mount be Exalted, and thy truth extol'd, that all the world may see.

Thy glorious and out-stretched Arm, which doth salvation bring, That all thy Saints and Angels may triumphant Anthems sing.

What think you of this Song? This is very well done, if it be not too heavy a tune for them, you must not forget that they are a sad people, for all their boasting.

Then I will teach them a song of the same: Pray let us hear that in another tune.

SONG III.

In this Song thou hast an exact definition of the two Powers that are within thee, with a sure rule by which thou maist know which is good, and which is evil.

OH! h••rk, Oh! stay, Reason doth say, See you not what I see, Oh! 'tis a Spirit of dreadful might, And I muse whom he should be, Oh sick, Oh sick, Oh very, very sick, Oh sick and like to pine, The sickest time that ever I had, Oh help me Power Divine.

Yonder he comes, yonder he comes, With courage, might and main, Oh! sure he doth intend to fight, And I fear I shall be slain. Oh sick▪ Oh sick, Oh very, very sick; Oh sick and like to pine, Without the intervening might Of him that hath Power Divine.

The place where I do him behold, Is in my minde sublime, And either it is the Hellish Spirit, Or else Gods Spirit Divine. Oh sick, Oh sick, Oh very, very sick, &c.

But how shall I this Spirit know, Whose Marching I descry, Is not there now some rule good Lord, By which I may him try. Oh sick, Oh sick, Oh very, very sick, &c.

For if he be the Spirit of Grace, He will not me devour, But if he be the Hellish Spirit, Lord keep me from his power, Oh sick, Oh sick, Oh very, very sick, &c.

I dare not yet, I dare not yet At all with him combine, Ʋntil I know he is of thee, And comes of thy design, Oh sick, Oh sick, &c.

He tells me that he is my Friend, And doth me much perswade, And yet I dare not hear his voyce, Nor yet accept his ayd. Oh sick, O sick, &c.

Therefore behold, thy servant stands, At Se••try Post••re still, And will not yield to his commands, Nor yet his min••e fulfil. Oh sick, Oh sick, &c.

Ʋntil I do the Spirit know, Whose marching I descry; Therefore learn me some rule good Lord, Whereby I may him try. Oh I am sick, Oh sick &c.

I much do doubt, I much do doubt, And fear it now and then, That he is not the Spirit of Grace, But is the Hellish Fiend. Oh sick, Oh sick, &c.

For if he was thy Spirit pure, I need not thus to cry, He is not so importunate, But I might him deny. Oh sick, Oh sick, &c.

His gentle motions they are such, That quickly are gain said, But this most violently doth urge. And will not be deny'd. Oh sick, Oh sick, Oh very, very sick, O sick, and like to pine, Without the intervening might Of him that hath Power Divine.

What is the Word, what is the Word, I pray thee tell to me, Oh tell me now thy word whereby, I'st know him thine to be. Oh sick, sick, &c.

(The Word is Holy Scripture, which is a Compendium of Reason, or Reason in the abstract; whosoever speaks not according to this, it is because there is no light in them.)

If that he be the Spir••t of Grace, Thou mayest know him right well, He speaks nothing but down-right truth, No lie he can thee tell. Oh sick, &c.

Oh what is truth, Oh what is truth, This matter I would know, Oh what is truth, Oh what is truth, I pray thee to me show. Oh si••k, &c.

Oh truth it is, Oh truth it is, A reckning made most neat, Re••ucing ••ll deducted parts, Ʋnto the whole compleat. Oh sick, &c.

By this thou mayest the Spirits know, That's in thy minde sublime, Whether he be the Spirit of Hell, Or else Gods Spirit Divine. Oh sick, &c.

For if he be the Spirit of Hell, By this thou mayest him try, For sure the truth he cannot tell, But forge he will the lie. Oh sick, &c.

Now therefore heed and mark him well, When h•• his news doth start, For all the truth he cannot tell, But must conceal a part. Oh sick, &c.

By this thou shouldst the Spirits try, That's in thy minde sublime, Whether or no they be of God, Or come of his design. Oh sick, Oh si••k▪ Oh very, very sick, O sick and like to pine, Wi••hout the interwening might Of him that hath Power Divine.

Old excellent, sure this will do the cure, or else the De∣vils is in them, but if he be, we make no doubt, with Gods leave and their industry, to sing him out.

It is almost incredible to think, the great confusion, mist and darkness that Satan will make in the mindes of men, if they stand strictly upon the examination of this; for the Devil well knows, that his time of reigning is but very short in that soul that is resolvedly set upon this work: But be not faint-hearted, but at this time be sure to exercise these three Vertues, Faith, Fortitude and Patience, and I will warrant thee thou shalt put him to flight; which being done, make good thy pursuit, and in short time thou shalt overcome him; Fight the good fight of Faith.

By this Observation or Rule thou mayest soon see, that the Ranters and Quakers are not led by the Spirit of Truth and Grace, but by the spirit of Errour; which is manifest to him that shall consider their confusion both in Doctrine and Practice, and knows, That God is the God of Order, and not of Confusion: But these men, as it is evident, know no order, but run on fu∣riously, and as I think, without either fear or wit: The searcher of hearts knows, that I speak not this out of any ill-will or emu∣lation to any Sect or Opinion under heaven; for I judge them rather objects of great pitty, then the least spight: But if it may be by any means, that I might do my Countrey good, in reducing those that are gone off from the Rule of Holy Scri∣pture and Rrason back again▪ unto that good old way wherein they may finde peace for their souls, or at least, that I might stay and strengthen the feeble knees of those that are ready to fall; and by reason of their weakness, are soon overwhelmed by their thundering and terrible expressions, which in reason of their own nature, do make a deep impression upon tender hearts, especially being uttered with that vehementness and earn∣estness of aff••ction with which they are wont to speak; and likewise harping upon something that is known and granted to be true, weak people do hence presently conclude, they must needs be of God, and have discerning spirits, otherwise they would not dare to be so rash, and so by little and little to fall in with them to shelter and shrowd themselves from the horrour which those expressions do import. and leave off judging them∣selves, which is the duty of every Christian, and quite contrary

to the Law of our Lord, whom they profess to have reigning in them, living in a constant breach of his command in judging others; which is too too manifest.

Matth. 7.1.2: Judge not, that you be not judged; for with what judgement ye judge, ye shall be judgea, &c.

Hebr. 10 30. The Lord shall judge his people.

Luke 6.37. Judge not, and ye shall not be judged

John 7.24. Judge not according to the appearance; but judge righteous judgement.

Rom. 14.13. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling block, or an oc∣casion to fall, in thy brothers way.

SONG IV.

By this Song thou shalt learn to chuse thy companions, in whose society thou canst not chuse but delight.

I Will sing of mercy, of mercy I'll sing, Of mercy, O Lord unto thee, O make my heart joyous, my Christ, O my King, That I thy salvation may see.

Thy judgements thy judgements also I will tell, How they dist••butea be, Thy dispensations th••y do excell, Righteous, my eye doth them see.

Therefore I will my self now behave, Even with a perfect heart, If thou Lord wilt but dwell in my soul, From thy Precepts I mean not to start.

I will set no evil thing me before, My eye shall be fixed on thee, The works of iniquity, Lord, I do hate, They never shall cleave unto me.

A froward minde I will not bear, Such evil my soul must shun, Of all perterbations I will have a care, Lest I thereby should be undone.

Him that his neighbour doth not love, And dealeth deceitfully, A wick'd person I cannot approve, He keeps not my Company.

The unconstant minde is not for me, Content is my desire, And though I am of a low degree, My minde shall not aspire.

The Covetous slave my soul doth hate, And liberal I will be, Yet my own goods I will dilate, For that is hon••sty.

My delight shalbe with the faithful souis, That love sincerity, And hath respect to all thy commands, But, oh, that I could them see.

Oh when shall I come, Lord, when shall I come, Ʋnto thy holy hill, Where I might behold those objects I love, And feed on thy pleasure still.

Those joys I do mean, which are at thy right hand, Of which thou hast infinite store, 'Tis but the sight of thy countenance Lord, That will fijl me for evermore.

SONG V. Reasons Invitation.

COme hither thou vain man, What doth thy heart desire, Of me thou mayest it have, Let not thy minde aspire.

What is it thou wouldst have, That I to thee cannot shew, Let not thy spirit rave, His pleasure let me know.

Let me but see the thing, For which thy minde is pin'd, The heavens will comfort bring, Their God doth so them bind.

With thee he'll come and dwell, Although thou art but poor, And when thy cruse is out, Himself will send thee more.

Would'st thou now be a King, A King thou then shalt be, If thou canst rule thy self, Thou shalt be King of me.

And I am Reason hold, Of courage fierce and fell, I scorn to turn my back, For all the powers of hell.

What can thy heart desire, I it to thee will shew, Let not thy minde aspire, But keep thy thoughts below.

If thou wouldst be a man, A God I'll make of thee, But if thou would'st be a God, Then ask no ayd of mee.

Live thou by thy own power, For that doth God become, The Creator do not devour, There life shall be thy doom.

But if thou wilt be a man, T••en thou must know my Law, His instrument I am, To keep all souls in aw.

For I with God do dwell, And know his Immense powers, Thou would'st think I lie to tell; How I have felt their showers.

But sure I do him see, And dare not him offend, Yet torment will I thee, Tell thou thy ways amend.

SONG VI.

By this Song thou mayest defend thy selfe from all the casual cares that are incident to man,

My Ship hath anxious thoughts aboard, Which makes me fly unto my Lord; O heavens how my poor Bark doth crack, I fear that I shall see shipwrack; Therefore aloud to thee I cry, O help me Lo••d, or else I die.

These blustering winds and raging Seas, Will give my mind but little ease, I tossed am both to and fro, Which breeds my pain, my grief, my woe, Yet through I am resolved to go. Though I do die in doing so,

And this by faith I alwayes know, These furious winds will cease to blow; And after all the storms aro past, Sweet comforts I shall find at last: Therefore I will hoist up my sail In spight of all this future gale.

Into the Ocean now I lance, Being resolved to take my chance, Contented either to sinck or swim Knowing that I shall rise again: Yet be is so that my hope should fail, My lusty ship shall bear up sail.

Better I had to venter thus, Then to indure that I know to be worse, My ship shall toss it to and fro, Sith 'tis my mind to have it so, Ʋntil that I do come to shore, Where I shall rest forevermore.

This ship it is my mind, good Lord, In which are Rebels to thy word, Which revel rou•• and me distract, Which makes me think my brains will crack; Yet still I must them with me bear, Before thy face to kill them there.

These blustering winds and foming Seas, Are casuall cares which on me seize, By which I am tossed to and fro, As I along to thee doth go: But yet thou bidst me to be stout, And like a Souldier keep them out.

The place to which my Ship is bound, It is the Heavens whose figure is round, In which contained is all bliss, For those that do not do amiss: Where there I shall thee see, And ever keep thee company.

Whose beauteous beams that are so bright Will soon dispel my darksome night, At whose right hand doth alwaies spring A Fountain fil'd with every thing, VVhose silver streams to me doth run Through the man Christ thy blessed Sonne.

Sing this on any occasion of trouble, or unkindness of friends, &c.

SONG VII.

Do not find fault with these words, but devise better when thou wilt thy selfe in Gods name, for this is a Song of Tri∣umph, and it shews thee where Christ will raign, and thou shalt see him as I do, and have done, if thou wilt fight and overcome.

DIng dong, ding dong, ding dong, My battel is almost done, My victory so is won; Ding dong, ding dong, ding dong, Triumph for ever.

My Triumph it shall be, Sweet Musicks melody, Better then ever you see, Ding dong &c. Triumph for ever.

I'll have a Chariot of Gold, D••ng dong, ding dong &c. Most lustrious to behold, Ding dong, &c. Triumph for ever,

My neck shall wear a Chain Ding do••g, ding dong, &c. Yet Gold I do disdain, Ding dong, &c. Triumph for ever.

My Bracelets I will have, Ding dong, &c.

Though here I am ae slave, Ding dong, ding dong, ding dong, I'll triumph for ever.

Of this they shall be made, Ding dong, &c. And better could it be said, Ding dong, &c. Triumph for ever.

White Pearl, Diamond, Sardis stone, Ding dong, &c. My name is writ that is not known, Dong dong, &c. Triumph for ever.

My Garment shall be white, Ding dong, &c. To Christ I have a right, Ding dong, &c. Triumph for ever.

For Christ my Lord will come, Pow tow, pow tow, pow down, Therefore I will beat my drum Row tow, paradow, row town. Triumph for ever.

The Devil shall be bound, Ding dong, &c. Therefore my drum shall sound, Pow tow paradow, row town, Triumph for ever.

The Judgement shall begin, Ding dong, &c. Therefore I will down with sinne, Ding dong, &c. Triumph for ever.

Gog Magog shall go down, Ding dong, &c. The Saints shall wear the Crown, Ding dong, &c. Triumph for ever.

But when shall all this be? Ding dong, &c. Q. And where shall I this see? Ding dong, &c. And triumph for ever.

A. The Scripture doth not tell, Ding dong, &c. I know not very well, Ding dong, &c. Triumph for ever.

Q. Shall it be at Jerusalem, Ding dong, &c. And what shall we do then, Ding dong, &c. Two triumph for ever.

An. VVhy thither we will go, Ding dong, &c. To see this glorious shew, Ding dong, &c. And triumph for ever.

But when that we come there, [Interlocution. Ding dong, &c. How shall we all come near Ding dong, &c. Triumph for ever.

How shall we Christ then see, Ding dong, &c.

And know which man is he. Ding dong, &c. To triumph for ever.

This thing I cannot tell, Ding dong, &c. I know not Christ so well, Ding dong, &c. Triumph for ever.

Then sure 'tis Christ within, Ding dong, &c. And there he must be seen Ding dong, &c. Before triumph for ever.

O how shall I him see, Ding dong, &c. This thing will puzzel me, Twill do my Muses wrong. Spril triumph for ever.

Why there thou maist him find, Ding dong, &c. If that thou art not blind, Ding dong, &c. Then Triumph for ever.

O shew me how to look, Ding dong, &c. Go take the Christian book, Ding dong, &c. Triumph for ever.

And see the Christ in thee, Ding dong, &c. Just such a one to be, Ding dong, &c. Then triumph for ever.

And when this hath been, Thy Triumph shall begin, Till then thou must not sing Ding dong, nor triumph for ever.

Weak Christian Reader, whose good I tender as my own, Christ knowes my heart, if I could imagine any way to streng∣then thee, I would not spare my paines; but it grieves me not a little to think that thou wilt flout me for my love, and call me all to nought; but that is thy ignorance, I pitty thee, thou knowest me not, neither canst thou now, because I have laid an injuncti∣on my self to be mad, that is, to wear mad habit; and why did I so, truly to keep my wits alive to serve thee, for I was too much affected with the distraction of my Country; and here I have stript this Song for thy sake out of its rich Clothes, and put it down plain in Prose, if by any means I might please thee.

Thus have I taken no little pains, being neither Scholar nor Poet, to devise these seven Songs; there is for every day one, and I think that is enough, but if seventy times seven would do you good, I would spend my wits under God to devise them.

MY battel is almost done, My victory so is won; My Triumph it shall be, Sweet Musicks melody, Better then ever you see, I'll have a Chariot of Gold, Most lustrious to behold, My neck shall wear a Chain Yet Gold I do disdain, My Bracelets I will have, Though here I am a slave, Of this they shall be made, And better could it be said. White Pearl, Diomond Sardis stone: Thy name in writ that is not known. Thy Garments shall be white, To Christ thou hast a right, And Christ thy Lord will come, For I have beat the Drum The Devil shall be bound, As true as my Drum did sonnd, The Judgement shall begin, Do thou now beat down sin, Gog Magog shall go down. Thou shalt have a Crown. But when shall all this be, And where wouldest thou it see, The Scripture in express tearms doth not tell, Therefore I know not well, Shall it be at Jerusalem? Prethee what wouldst thou do then? Why thou wilt thither go To see a glorious shew. But when thou com••st there

Thou cnust not come him near, How wilt thou then him see. And know which man is he. This thing I cannot tell, I know not Christ so well, Then sure 'tis Christ within, And there he must be seen O how shall I him see, This thing will puzzel me, Twill do my Muses wrong. Sp••il triumph for ever. Why there thou maist him find, If that thou art not blind, O shew me how to look, Go take the Christian book, And see the Christ in thee, Just such a one to be, And when this hath been Thy Triumph shall begin, Tell then thou canst not sing, Triumph for ever.

But when would you have them sing them; at any time, espe∣cially when they feel their minds distresed, or when they list themselves.

O why did you put in that word (list themselves) now I am a∣fraid that all my labour is invain in devising these Songs. I thought before to have told them of a hundred and fifty more, but if you put it to their choices, I wil not speak one word of them, & truly I think or am afraid these will be to no purpose. For every sect dispises singing, and preach vehemently and maliciously against it, call those Psalms put into Meeter by Thomas Sternhold and John Hopkins, with others, the black Psalms, and what will they say of mine then.

Then what shall I do to do them good?

It may be I will dress thee, and some others, within a hairy Garment, as Rebecca did Jacob, since thou wouldest so fain have them to have a blessing.

Alas you spoil all by telling them so before hand.

Tush, their eyes are dim, and their feeling and understanding is no better then Isaacs, if it be so good, and yet thou knowest he was deceived.

But when shall this be done?

Nay, stay there.

But what shall I do when I am thus dressed? go amongst them and teach every man how he should be his own Physitian, since they will not trust others to minister to them, for Physick they must have, or else they will madly dye, and that for ought I know eternally.

But methinks the Magistrate might save us all this labour, and do but as they did in New-England by those eleven strangers, though otherwise free-born Englishmen.

What was that, give them twenty two whippings, containing 350 stripes, if every Justice of Peace would cause them by his power to be served as they did eleven of their neighbo••s, give them sixteen whippings, reckoned together, containing 160. stripes; or if they had but power to serve them as they did the five and forty inhabitants and strangers together, put them into prison for 137 weeks put together, and there give them a hu••∣dred thirty nine stripes; sure this would make them to know themselves without any more ado.

I do not know what virtue pitched Ropes have; but this I know, that Tar is of a healing nature, I have experience that it cured my Dogs ears the other day after I had cut them.

But if I could think that pitch Ropes were of greater force, nay, that they would minister any thing to their good, I would give all the money in my pocket to buy them some.

He said, alas, that would do them no good, it was neither Pitch nor Tar, nor Ropes neither, that was a proper remedy for their disease, nor yet whipping, nor bonds and imprisonments, they would make no more of Ropes then Sampson did of his new Cords, but either slight them, or sullenly dye under them; and for imprisonment they valued it not, nay if they would burn them at a stake, they would hardly feel it, they would be filled with such a devillish strong conceit of their martyrdome; and if they would hang them, they will please themselves with these thoughts, that they are going to heaven in a string.

Therefore he condemned all those to be almost as mad as they that thought any such means would cure them. The most that this could promise was, that they might be silenced for a time; but he said, there could be no Church kept so pure at last, since the Apostles departure to be sure, but they were alwayes in danger, and did still arise one or other amongst themselves, that would speak perverse things to draw away Disciples after them.

Nay in truth, he said, that there was not a man of us all, that was ever yet so sanctified, except the Captain, our Lord Jesus Christ, but was alwayes in danger of deceiving himself and o∣thers.

And therefore whatsoever I did, I should take heed of coun∣tenancing any such indirect means, for the wisest of us did not know; unlesse we had that spirit as they had, to presume our selves inspired and infallible, but that they might be overtaken in their fault, and we being Christians should not be ignorant of this main point of the Law of Christ, Bear ye one anothers burthens: thou that art spiritual, restore such in the spirit of meek∣ness considering thy selfe, least thou also be tempted, Gal. 6.12. Indeed, he said, if some such things could be done by them to themselves, or by others with their consent, he did believe it

would work kindly with them; but for others to punish their bodyes, and not being able to convince their understandings of the reason of it, and to shew how it made for their good, it was very improper, yea impossible for them to reduce them by it.

Nay said I, if you think and say so, I will think no more of that, and will perswade all men as much as in me lies to be of your mind.

For I think if reason, with their own discipline, will not helpe them, they must be damned, for all the help of man, but selfe discipline is mighty powerful.

But I asked him, why all these miseries and distractions hap∣pened among religious People: O said he, Religion is a devillish thing if it be false, it distracts the mind unspeakably, fills the imagination, that Jesabel, painted, damned bitched whore, bot∣tomless pit, and counterfeit of reason, beast, Devil, and worse then Devil within us, the old man, the heavens crucifie him for me.

Religion is like Aesops Tongues, and so are the people that profess it; good for all things, good for nothing.

Wherefore he bid me, whatsoever I did, I should beware of those that keep a prating about Religion, for a thousand to one they had none at all.

The sincere Christian knows himselfe, and if all men say he is a Devill, he knows they speak true of him, in respect to his old man, and is not angry with them; yet for all this he is not a∣shamed to maintain his own sincerity before God and Christ, who onely knows the secret wishes and desires of his heart.

I thanked him kindly for his instructions, for he had informed me of more then I knew, or at least thought on before; and I resolved in my selfe to beware of Professors, for I saw that they had deceived me, and themselves, and all the world besides.

Then in the last place, I besought him for my Country, or man-kind in Generall. Who I thought was of no Religion, nor had no fear of God before their eyes.

I asked him for some instructions for them to do them good.

He said, if they had no fear of God at all, he would not speak one word to them, till they did get it of themselves.

Nay, said I, they may have Laws to restrain their humour; said he, there is enough of that, let the Magistrates put them in exe∣cution to the utmost, against them.

Then thou takest care for none but those that are religious and fear God, there is no other that are capable of my directi∣ons; and indeed I am on Gods side, let others shift for them∣selves in the Devils name if they can.

I but said I, now I call to minde, there is no man but he will say he fears God, and doth what he doth in obedience unto him, though he be never so factious or seditious: Then in what manner shall the Magistrates command such, in what manner they list themselves.

How? this is a strange saying, In what manner they list; I believe if thou wert a man, thou wouldest not give them this li∣berty, or if thou didst, thou wouldest deny them obedience when they commanded thee.

It may be I should; Man, you know is a contradiction, saies one thing but does another, then what shall a man put his trust in, in God, not in Princes, for they are men.

Then at this rate he is happy, that is, a Law to himselfe, who knows not that thou fool; I, but every man cannot command himselfe, then let him learn, for if he cannot govern himselfe, there is no reason but he should be ruled by force, and governed whether he will or no.

But who shall be judge? it may be the Magistrate will call my Religon faction, and say, I mean sedition by publishing it; what shall I do in such a case; indure his penalties, not revile him, but rejoyce that thou art counted worthy to suffer af∣fliction for truth sake: I but then what shall I do to keep my Goods and good name, what matter is it for them, let the De∣vil take them, what needs thou care so long as thou serves God: I but I cannot be so satisfied, then the Devil take thee & his dam to boot, thou art that Rogue that hath destroyed our Nation by thy whining, and preaching, and praying, thou mades me be∣lieve all this while, that thou was heavenly minded as I was, but I see this world is in thy heart.

A word to the Righteous

He bid me should not be angry nor pitty them, for this did not concern me, because I had crucified the world, therefore he loved me, but indeed he had the the same affection towards o∣thers, and would speak to them in particular, but it would be a good while e're they would hear him, for they would think him a Devil, and went about to perswade them out of their wits.

O said I, they will think I am a Devil rather, and call me cur∣sed Canaan, for giving thee occasion to discover their naked∣ness, and it may be they will kill me, for they have beat me al∣ready, and pulled out my eyes, and made me mad, but if they do, I know what I know, I shall be so much the sooner with my God, in the mean time I will be sure to keep close to that ex∣ample thou gavest me.

Yet again, Why should I think that they will hurt me, sure if they could but know, or were there any way by which I could manifest my affections to their consideration, & give them but a g••impse of that care and pains my poor mind hath taken for them this thirteen years, and with what violence I forced my self to behold their madness, labouring day and night to find out the reason of it, and when I had done, took no little pains to in∣sinuate my thoughts into the wisest of them, but Lord they were Children, and I could never find them capable to under∣stand what I did say; though I spake as plain as possible could be; the heavens knowes I can do no other, it is my misery; I have no language but my own, I know not one word of either He∣brew, Greek or Latine, and for the language of the beast I will never learn that if I can chuse; O my eternal God, let thy eternall decree seal me up in eternal destruction, before thou force me to a thing so contrary to my mind.

2. Did they but understand how much I have beaten my selfe for their sakes, and at the last took to wear their Livery, plea∣sing my selfe with madness, because I could not find reason a∣mong them, therefore do I resolve to be mad, because I will keep them company, for else I must leave the world and go to the mountains, or some desert or other, but that shall not

need, since I know how to wear this Garment, and it pleaseth me so well that I will never be without it till my Lord comes: yet my wife (I mean my fancy) being a Lady of renown, daugh∣ter to a great King, Lucifer is much displeased with me, she over∣lookt her own pride, and thinks black spots becomes her, she will have her silk Gown and silk Petticoats daubed with silver lace, drag on the ground halfe a yard after her; but I do not en∣vy her for it, let her dress her selfe as fine as hands and pins can make her; but let me alone, call me not fool, Ranter, nor Knave, and Hypocrite, but let me wear what Garments I please, so I have the hidden man in my heart, viz. a meek and quiet spirit, which in the sight of God is of great price: 'tis no matter what I wear, Silk or Sattin, Tafety or Velvet, or if I please, Sackcloath, or a Coat of hair; but forsooth it is a dishonour to have her Hus∣band wear such habite, and her Fathers dignity is infringed by it, but I care not, I will please my selfe, if she like me not let her leave me, go to her Father again, I will return all her Dowry, and thank God I were so rid on her too, but put her away I dare not, neither can I change till death doth part; but if I could I would not, for if I should marry Sauls daughter, the King of Israel, there would be no difference, for she is just so affected; for when David danced before the Ark, indeavouring with all his might to keep his steps in order; yet his wife counted him a fool, or mad and hated him in her ver heart; so likewise doth my holy S••sters hate me, and are highly offended, because I will dance and sing, though all my Songs are of Sion; but I know the rea∣son, they love me, and are jealous, and look on me through the Ranters or Quakers window of their mis-understanding, which makes them prejudge my wayes. Truly they do me much wrong by their vain talking about things they understand not, which makes me unkind whether I would or no, insomuch that I am forced to shut up my doors against them, least they should in∣flame my choler, & then I might be mad indeed, then would they foolishly glory in my destruction, and say they were true Pro∣phets, look how God hath forsaken him, but I love them wel for all this, and will have them to know it, for my design is, that they should all dance and sing with me, I will do my uttermost indeavour to teach them if they will learn; if they will not, I must

dance and sing to make my self merry, and I hope there is no harm in that.

3. Could they but think what violence I have used to restrain my natural affection, which forceth me to weep alwaies, when I consider their unknown madness, and if I did not carry a strict hand over it, my passion would melt me away.

But sith I do what I can to bridle it, I make no question but all my tears are put into my Lords bottle, and will one day make to my account.

4. Did they but know how often I have hazarded my life in the writing this Treatise, by reason of the infirmity of my body, and how often I have been sick and forced to my bed since I began it.

5. But O could they think how much wrong I have done my self, in orsaking those high thoughts & heavenly ejaculations in which I had immediate communion with my God to consult there, and my own former madness on fresh, and to dispute as I have done with all the spirits that ever I heard of, in my self have I answered all their Arguments, otherwise this Book would ne∣ver have had so great a face of Majesty. Start not at my lan∣guage I will be damned if I know any one untruth herein inser∣ted: nay, if to the best of my knowledge, I know it not to be all true of my selfe and others.

You will say, if this be true what I have said, there is none but those that have hard hearts can chuse but pitty me.

Alas, they have such I know by my own, and also by my ex∣perience of them, I should know my Masters conditi∣ons, for I have served them a double Apprentiship almost, and for those that belong to the spirit of Quakerism, I knew them before they knew themselves, when they first erected their meet∣ings at Kingston on Th••mes, and in Toolies-street, and in the Maze, and in Farding Alley, and little did we think that our leaders would turn Ranters in less then three years time.

When they told us with trembling, that they had been in the valley of Achor I was also with Robins, Mugleton, and Reeves, and their gang in prison, & when they were on their trials at Ju∣stices Hall in the Old-Bailey; the Ranters I knew, and have had intimate converses with them by word of mouth, but I will not

name them; my reason is, because they never yet named them∣selves in print as I saw; as the Quakers and others have done; let no man therefore call me Ranter, because I am just and will give the Devil his due, least my God by his e∣ternal spirit of reason, rent his mind in pieces for speaking that which he, nor all men, nor Devils shall ever prove.

But the Quakers might spare their pains in respect of me, for I know them as well by their looks, as I can by reading their Books, for the chief of them are my old acquaintance, some my near neighbours that daily came to my house. I know more of them then Webb, Nailer, and Fox, and little limping Willey with his yellow locks, yet they know me not, nor will not be∣lieve that I do love them.

And for the femal kind I know them in my mind, Hannah Stranger, and Hannah Tratman, and Darkis Erbery, they can all sing well, as I believe, and have heard, men tell; but I will sing with them for their Christ if they dare, let them be never so much inspired, I'll put them down my life for it.

And for the art of quaking, I have the habit of that as well as the best of them all, and will undertake to make the stron∣gest Quaker quake four days after he hath seen and heard my fit; yet I am but a man, and not inspired in the least that I know of.

But as all men having the spirit of Reason in me at my com∣mand, to use or abuse even as I list my selfe; neither do I think any man is otherwise, though I can feign ten thousand notions as well as they, and say I am God, Christ, inspired, &c. and when I had done, get fools enough to believe in me, as they do in Ma∣homet; but my curses light on those spirits that have insinuated into my mind, that I am any otherwise then as I say, a nothing Creature.

Christian Reader, my fears are thy fears, for I fear nothing my selfe, though I prevent the worst as nigh as I can, having had large experience of my own and others deceitful hearts.

For once I was a Shepherds Dog, and for three years I kept his sheep, while the shepherd rid a progress in the Country for his pleasure; indeed he was imprisoned there, but I take no no∣tice of that, because he denyed the faith when he came home, in

whose absence I took no little pains, as conscience and duty bound me, barking up and down to keep the sheep together, else I was sure they would all have run from his fold, and then the shep∣herd might never have come home again.

Now it so happened, that I poor Cur, was grown somewhat lean and love, what with too much barking, and what with grief to see that it it was all to no purpose: For one blast from the shepherds mouth blew not onely what I and many others, but also what himselfe had preached and printed, and suffered for quite away, and had not I chanced to catch hold of this leaf of the Tree of Life, his breath had blown me into eternal destru∣ction.

Though a great while I thought it would have cherished me, yet I had no ground for that, for the shepherd was ne∣ver so kind as to spit in my mouth, except it were once or twice, being much perswaded thereunto, and he grutched me that, else be would not have hit me in the teeth with it to my face, and have made a Theme thereof to his sheep mouthes after; but I thank him kindly to make me amends for all my former charge and pains to him and his sheep; he thus rewarded me, for he told the sheep the Dog was mad, who all accordingly believed him, and was more afraid of his Dogge then they were of the Wolf that devoured them.

Yet this Cur loves him still, and would be glad of any oppor∣tunity to lick the shepherds eyes, and hath barked all this for the lamb, and the Lambs sake, that they might not be devoured by the ignorant Wolves, their shepherds that go in sheeps cloa∣thing.

Besides, he will bark more if God say, Amen, and will make every sheep so knowing, that they shall keep themselves till Christ the great shepherd comes to set up his Throne in their hearts, and rule them with his golden Scepter, their own rea∣son, and for that end he hath devised two Treaties, one called, The Anatomizing of the old Man, in which he will demonstra∣tively shew how he was begotten, how born, how nourished, how we should know him, and apprehend him, and how we must persecute him to death till we know he is dead in us, and then quarter him, and hang them upon the City, Gate•• of our

minds, for his Treachery against the King of our peace, the Lord Jesus Christ.

The other Treatise contains an exact definition of all the divine virtues, and their opposite vices, with their distinct ob∣jects, and time and place of exercise; all which he hath put into Verses, and adorned them as well as he could with his natural Rhetorick; besides, a Commet in Prose upon every distinct vir∣tue; But thou wilt say, Brag is a good Dog, if I should tell thee that if thou wouldest affect thy mind to read and sing these Elo∣gies once or twice a fortnight, they would leave such a tincture behind on thy spirits, that thou shouldest not be hardly sensible of the greatest calamity, but bear them chearfully with patience.

And in my Treatise of the old Man, I will shew the perfect way to mortification, in so much that the veriest Whore-master shall be able to see the fairest beauty lye prostrate before him, and not have his mind affected with concupiscence; and for all students that are troubled with the Venerial humour, I will ease them under God to their great content, that their labours might not be obstructed. But let no man ask to see them, till my own time is come, for I have but one poor weak man to transcribe them, and he can do but what he can. But the world never knew me, neither will they believe what I say, but call me Devil, though I served God as well as the best of them; and power out my sup∣plications day and night before him continually, for I have ex∣perienced his truth in me, and his faithfulness to me; I know him to be what the Scriptures saith, He is a God hearing prayer, for he hath satisfied me to the utmost; true, it is no good thing will he with hold from them that fear him; and those that seek the Kingdom of heaven and the Righteousness thereof, shall have all things added unto them, even as I that am no Scholar; yet do I not presume, in saying, I am wiser then my Teachers, for here is not any disease incident to the body of man, but I know how to go to work to cure it, and have cured my selfe and many o∣thers besides, neither will I learn of any to make a Sermon, or to preach▪ if I list my self, from any Text of holy Scripture, & all di∣stressed wounded consciences I can cure, resolve their doubts if they be radical, not that I am an Astrologer, but out of my own experience, for I have drunk of the cup of Tremblings more then a thousand times I thank God, and made observation of every thing that almost happens.

Yet I practise nothing but my trade, nor will do, till I have exalted him that hath exalted me, and then I will do my Country good another way, for I love them, and would have them at peace one with another, then shall they see my Lords Glory.

Christian Reader, infitting my Discourses to these distracted times, I sixed my eye on a rule of Metaphysicks, which tell me all the art of Physick is comprehended in the knowledge of two words, viz. Symp••thy and Antipathy, and our disease may be well reduced to two general heads, Ranterism and Quakerism, for they are the two Fountains from which and to which all faction ebbe and flow: I have according to my wisdom composed my Medicine of a sympathetical nature, but in Antipathy is too much seen, I know not, I care not what thou thinks of me, my Lord knows I am a Christian, and will be in spite of fate.

Now Reader farewel, for I must work to strengthen my selfe against the beast of the bottomless pit, and all false and feigned Christs without and within me and their adherence, who will or may lay any thing to my charge.

Which I do thus in few words.

Yeelding unto their Calumnies, Saying, I am what they will devise, Envious, Apostate, Rogue, Ranter too, A cruel wre••ch that will undo; All that with me w••il have converse, And bring their souls into distress.

If they say I a Devil be, I will say I am, they speak truly; The worst they ever saw or knew, Say what they will, I'le say 'tis true.

Apostate, Glutton, Devil, or more, Was my dear Lord which went before,

On that account he sure did die Though here I will him deifie.

What did he do, nothing but good, This all the world understood, Therefore he a Devil had, His deeds had otherwise been bad.

To have a Devil is my bliss, Me to accuse when I do miss, If they a Devil had 'twas well, That he might keep their souls from hell; It is better that a Devil I be, Then that the Devil should have thee.

FINIS.