The Way to the Sabbath of Rest

The WAY to the Sabbath of Reſt. Or the Souls Progreſs in the Work of REGENERATION. Being a Brief Experimental Diſcourſe of the New-Birth. IN WHICH Many of the Serpents Wiles are detected: The Myſteries of the Croſs unvailed: The Death of the Old Man, the Life of the New Man, the Angelical Diſpenſation, with the Entrance into the Divine; clearly laid open and diſcovered.

By Mr. Thomas Bromley.

Except a Man be born again, he cannot ſee the Kingdom of God,

John 3.3.

Whoſoever doth not bear his Croſs and come after me, cannot be my Diſciple,

Luke 14.27.

Be thou faithful unto Death, and I will give thee a Crown of Life,

Rev. 2.10.

[〈 in non-Latin alphabet 〉].

London Printed, and are to be ſold by Randal Taylor near Stationer's Hall. 1692.

THE PUBLISHER TO THE READER.

Chriſtian Reader,

THE following Practical and Experimental Treatiſe of the New-Birth, was Writ and Publiſh'd by the Author in his Youth, about Fourty Years ſince; and having been long out of Print, and deſired by many, has put thoſe who are entruſted with his Writings to communicate it to the Publick a ſecond time, with ſome Alterations and Amendments, by the Authors own hand, to prevent any occaſion of Offence or Miſtake. And foraſmuch as it hath pleaſed the Lord, not long ſince, to take his Servant up into that Reſt, whereof ſo many Years ago he had given him ſo raviſhing a Piſgah ſight (as will in part appear from the following Sheets) it has, been the deſire of many of his Friends (to whom his Memory is and ever ſhall be moſt ſweet and pretious) that this DiſDiſcourſe might be uſher'd-in with a ſhort Account concerning Him, and ſome of his laſt Moments, till a fuller Relation of his Holy Life be prepared for publick View, which is a thing much deſired by many, to the end, that ſo Saint-like and Exemplary a Life might ſerve for a Copy and Encouragement of the Godly, and for the Reclaiming and Converting of the Wicked and Profane in theſe Dregs of Time, wherein we have ſo great a Scarcity of ſuch Examples, and in which true Religion and the Fear of God ſeem to have left the Earth. But in the mean time, till ſome or other undertake this Task, be pleaſed Reader, to accept of theſe ſhort Hints, concerning the Inſtrument by whom our good God has been pleas'd to reach forth the following Truths and Directions, in the Way and Progreſs to the New-Birth (that Land of Reſt and Peace) unto thee, and all thoſe who have Ears to hear what the Spirit ſaith to the Churches.

Mr. Thomas Bromley was born at Ʋpton upon Severne in Worceſter-ſhire, of an Ancient and Honourable Family, according to the Worlds Account (but methinks in mentioning this, I ſink below the Subject I am ſpeaking of; for what's this to one who by his better Birth, was a Son and Heir of God, and Coheir with the King of Kings, & Lord of Lords, the Holy and ever Bleſſed Jeſus?) He was in his younger Years religiouſly Educated, and after he had gone through the Learning of the Schools, became a Member of All-Souls Colledge in Oxford, where God was pleaſed to reveal his Son in him, and to make great and glorious Diſcoveries of himſelf unto him, ſuch, as it may be, ſhould they be here related, ſome would ſcarce be able to underſtand or bear. And from that time forwards the Supreme Love having raviſh'd his Heart with his All-ſurpaſſing Beauty, became a Vail to his Eyes, keeping him from beholding Vanity, or luſting after it; and he again in return of this ſpecial Divine Grace and Favour, wholly Dedicated himſelf to his Service from his Youth; and parting with all, and denying himſelf, became a faithful Follower and Diſciple of his great Lord and Maſter, the Holy Jeſus, and a true Miniſter of the Goſpel, not of the Letter, but of the Spirit, one that needed not to be aſhamed, rightly dividing the Word of Truth.

But having ſpoke a few words of the Riſing of this Bright Star, I muſt next lead you to it's Setting, paſſing by it's whole Courſe; he therefore having thus for many Years walked with God, the Lord was pleaſed (before he took him to himſelf) to exerciſe him with a long continued Weakneſs, which yet did not hinder him from exerciſing the Functions of an Evangelical Preacher. About three Weeks before his Departure, he preach'd his laſt Sermon from theſe Words; Acts 14.22. the latter part of the Verſe, That we muſt through much Tribulation enter into the Kingdom of God; from whence he took occaſion to diſcourſe not only concerning the Outward, but more eſpecially concerning the great Inward Spiritual Sufferings and Combats of Gods People. After this Sermon he grew ſo weak that he could not Preach, and but ſeldom Pray in the Family: Yet at ſometimes when he felt the Power of God upon him, he would have them call'd into his Chamber, and would pray with great Fervency and Strength of Voice, as if he had been in perfect Health. During this time (for his Setting was of one piece with his Riſing and whole Courſe) he gave many holy Exhortations to thoſe that came to viſit him; and would often ſay, He could take delight in nothing but God, as having been dead to the World theſe many Years. He declar'd to a familiar Friend of his more than once, That except the Lord would be pleas'd to reſtore him to ſuch a degree of Health, that he might Preach the Goſpel, and ſo help to Edify the Church of God, he had rather (if he might chooſe for himſelf) die than live, for he knew whither he ſhould go, viz. to God and Chriſt, and all the Bleſſed Angels, &c. But that he muſt reſign. And would often ſay, That he lived in the Will of God. He was obſerved to be much introverted and exerciſed in Mental Prayer, or Prayer of Silence; and when he heard too much talk in his Chamber, he would ſay, Be ſilent, be ſilent; for Silence and Stilneſs is beſt.

He had one Evening (being about Ten Days before he died, ſuch a mighty Power of God upon him, as many Years ago he had experienced in the Company and Communion of his ſpecial Spiritual Friends, ſo that having call'd ſome dear Friends up to his Chamber, he broke forth into ſinging and praiſing of God, to the great joy, comfort and refreſhment of all that heard him; and ſo likewiſe did about four or five days before his deceaſe. Sometime before this, he diſcours'd to ſome Friends of the Difficulty of Salvation, which was not to be ſecur'd but by giving our Hearts wholly up to God, without any reſerve whatſoever. And then mentioned the great Love he had to Souls, and deſire that they might not miſs of Salvation; and teſtified his Ʋniverſal Charity to all that fear'd God, of what Perſuaſion or Diviſion ſoever.

The day before he dyed, ſome Friends being come ſome Miles to Viſit him, he with great earneſtneſs and demonſtration of Truth diſcours'd to them of God, of the Immortality of the Soul, the Excellency of the Holy Scriptures, and how much thoſe who profeſs to believe the Chriſtian Doctrines, are bound to live a holy Life; and ſo gave a ſhort, but powerful Exhortation to Holyneſs, as the only way to Happineſs. And then ſaid, I have Peace of Conſcience, I have lived up to my Light, and loved God above all things. And at another time he ſaid to two intimate Friends, I have Peace of Conſcience, I have walk'd with God, tho I have made no Noiſe in the World.

The ſame day he died (which was on Eaſter-Monday, April 13th. 1691.) he oft cryed, Come Lord Jeſus, come quickly! O when! when! And one time he ſaid, My Lord! my Rock! and my ſtrong Habitation! Which words came from him with great Power. The laſt words that ever he ſpoke were, Watch, watch; whereupon he fell into a ſweet Slumber for an hour, and in it departed; thus truly falling aſleep in him, to whom, for whom and in whom he had lived, to whom be Glory and Praiſe for ever and ever.

This was the End, Reader, of that pretious Saint, who from the Light and Grace of God confer'd upon him, pen'd the following Treatiſe; concerning which I ſhall not need to add any thing further, ſeeing the following Advertiſement of the Author gives a full Account of the Deſign and Uſefulneſs thereof. The Paraphraſe in Verſe upon the 13th. of the Firſt of Corinthians (printed at the end of the Treatiſe) being found amongſt the Authors looſe Papers, was thought fit to be publiſh'd herewith, becauſe it expreſſeth much of his Spirit and Temper.

But I muſt conclude after that I have inform'd the Reader, that the Author has left ſeveral other excellent Spiritual Diſcourſes behind him, which if this be well received, are intended to be made Publick for the uſe of the Church in her preſent Wilderneſs Condition. The great and glorious God, who hath given this Seed to the Sower, make it with all Fruitfulneſs to ſpring up in the Hearts of all that are of Good-will to the Regeneration in Chriſt Jeſus. Amen.

AN ADVERTISEMENT FROM THE AUTHOR. To all that ſhall read this following Diſcourſe.

I Have written this Experimental Diſcourſe of the New-Birth, not for the Wiſe and Rich, who think they ſee, and enjoy enough, but for the Poor in Spirit, who enquiring the way to Sion, are ſenſible of their Defects, and breath after a Supply. Let none then come with Prejudice, for that will give a falſe Tincture to the Eye of the Mind, and prevent the ſight of Truth, by a prepoſſeſſion that 'tis Error. If any have attained, and enjoy as much, or more than is here expreſſed, let them bleſs God for his Goodneſs, both to themſelves and me: If not, let them not be aſhamed to learn and practice more than they have already; for, Teach a wiſe Man, and he will be yet wiſer, Prov. 9.9. And 'tis no diminiſhing of Eſteem, to grow in true Knowledge, or diſparagement of Age, to gain Wiſdom from thoſe that are Young; becauſe true Wiſdom is the Gift of God, who is no reſpecter of Perſons, beſtowing his Gifts on whom he pleaſeth. But think not, I have here chalked out a Way for every one to walk in; for I have only wrote my own Experience: And I know there may be great variety in Gods Works upon Souls; ſo that none are to be confined to one exact Path, though all are to be informed, That we muſt turn, and become as little Children, and be wholly dead with Chriſt, before we can be as the Angels in the Reſurrection, delighting our ſelves in the Light and Life of Eternity: Therefore the Perfect Death ſhould be aimed at by all, for nothing leſs can fit us for Glory. For how can any Imperfection enter there, where is nothing but Perfection? or any thing of Darkneſs dwell with him, who is Light, and in whom there is no Darkneſs at all? 'Tis true, many (from maſtaking that Principle, of Gods being the Root of all things) have endeavoured to reconcile Light and Darkneſs, Good and Evil, Fleſh and Spirit, Chriſt and Belial; and ſo to laugh Tall Mortification and Self-denial out of the Church. But alas! what have the Practices and Notions of ſuch ended in, but ſhame and confuſion of Face? for they have ſowed to the Wind, and reaped the Whirl-wind, graſped at an Imaginary Heaven, and Perfection; but have fallen like Lucifer into Hell, and palpable Darkneſs, having like fooliſh Virgins, ſpent their Oyl, and received Poyſon into their Lamps, and ſo made themſelves unfit to meet and entertain the Bridegroom. Others there are, who come forth in ſuch Outward Strictneſs and Severity, as they are ready to judge all that are not in their peculiar Mode, and Form; and ſo refuſe Communion with ſome, who have attained much further in the true Death and Reſurrection (and are more acquainted with the Renewal of Gods Image, and the State of Reſtoration) than themſelves. And there be many others, who though not owning the firſt ſort, and much diſguſting the laſt, yet give themſelves too much to Earthly Indulgements, under the notion of Chriſtian Liberty, and ſo make no real Progreſs in the Change of their Souls. Some of which, are cheated with falſe Notions of their being in Chriſt; and others of, them with ſublime apprehenſions of falſe Imaginary Deaths, and ways of Self-denial, which they much feed upon, inſtead of that Death and Croſs, which ſhould work their Spirits and Natures out of Fleſh into the true ſpiritual Divine Image. There are another ſort, who are too much offended at Forms, and all uſual ways of enjoying, and ſpeaking of God, decrying them as Cheats, and empty things, though they be uſed never ſo ſpiritually and advantagiouſly to thoſe that appear in them; which is a great miſtake, flowing from Ignorance; and the want of a clear ſight, which could not ſo confine the great and infinite Jehovah within the limits of No-forms, and exclude him from appearing and working in and through Forms; being it is at his own pleaſure, to ſhew himſelf how▪ and in what he pleaſeth. But laſtly, a great part of thoſe that profeſs Religion, are ſuch who reſt too much upon the firſt work of Regeneration, and two much eye their firſt Change, afterward running in a Circle of Duties and Performances, without making that Progreſs and Growth toward Perfection, which the frequent Exhortations and Examples of the Holy Scriptures call and incite us to. Now the work of Regeneration, renewing both the Will and Ʋnderſtanding, will bring thoſe who perſevere in it, to a clear ſight of the forementioned Miſtakes; by which they will be able to diſcern betwixt Light and Darkneſs (Chaff and Wheat) and come to own the Good Seed in all; and endeavour by walking according to the Royal Law of Love and Charity, to cheriſh it. Now this Law of Love, is the Rule of Perfection, being the Scope and end of a Chriſtians Progreſs; a true Conformity to which makes us like God, who is Love, and delights to impreſs his own eternal Character of Love upon his Children, who are nearer to, or further from Perfection, as they partake more or leſs of this Eſſential Love, which is the Spirit and Life of Chriſtianity; without which, all Duties and Obſervances are but as ſounding Braſs, and periſhing Shadows: In which, all have their worth and uſe. From the Dictates and Impulſes of this Law, I have written this ſmall Diſcourſe, as believing it may be inſtrumental to undeceive many, who are wandering in the Labyrinths of Error; yet ſeek the true way: And to confirm, ſtrengthen and direct oothers, who are making their way through the Croſs to the Crown of Life. And truly th[•]s Subject is of great Concernment to all, becauſe all are capable of the New-Birth; and none without it can ever be happy. To miſtake this work is very dangerous, becauſe 'tis the Paſſage to eternal Reſt. The higheſt Heaven is ſituate in the large Plains of Eternity; yet the Way to it is very narrow. At the Entrance, the ſharp Sword of Circumciſion is placed. On the left hand there's a Gulf of Fire, on the right hand a deep Water; at the end there ſtands a Cherubin with a flaming Sword, whoſe Office is to cut off the Reliques of all Corruption from the Soul; ſo that the leaſt Grain of Selfiſhneſs or Fl[•]ſh, cannot enter into the Kingdom of Heaven. The Spirit of Man is totally to be inhabited by Chriſt: There's not one Weed to be left there. We are to be ſtript of all the Riches of corrupt Nature, before we can paſs through the laſt Gate into the City. A naked Spirit quickly enters. Hence that of Chriſt, Bleſſed be the poor in Spirit, for their's is the Kingdom of God. An empty Spirit God will fill. For, God is Love, and delights (through his Son) to communicate of his own Fulneſs, to all that can receive it. The Soul cannot be emptyed, but through Regeneration; nor filled, if not firſt emptyed. We part with Darkneſs, Vanity and Luſt; We receive Light, Subſtance, and Love. A complete exchange brings complete Happineſs. How few are willing to ſell all for Chriſt? How many Diſtinctions are created by Reaſon, to avoid the Croſs and Death of Chriſt? But it is very dangerous to take up ſuch Principles, that may indulge any part of that which muſt be deſtroyed. It may make us fall ſhort of Heaven, when we expect to enter into it. 'Tis far more ſafe to be too ſtrict than too remiſs: But the mean is beſt; which (I believe) is here ſomewhat clearly diſcovered.

Farewell.

The Way to the SABBATH of REST: OR, THE Souls Progreſs in the NEW-BIRTH.

CHAP. I.

REgeneration is abſolutely neceſſary to Salvation, John 3.3. Hence it greatly concerns us, to know its Nature and Operation; how it is to be conſidered, either in it's Initiation, Progreſs, or Conſummation. As it is taken for the Beginning of the Work, it implies that firſt Change of the Soul, when in general the Frame of the Will is ſwayed God and Heaven-ward. In it's Progreſs, 'tis the growth and motion of the Soul, from the Image of the Earthly toward the Image of the Heavenly. In it's End, it is the bringing forth of the perfect and complete Image of God in our Humanity, 1 Cor. 15.49. When we attain this, we are completely in Chriſt, wholly Newborn, 2 Cor. 5.17. and made fit to ſee and enjoy that eternal Kingdom, which hath been prepared for us from the beginning of the World.

Regeneration then in it's full Latitude,^[1] comprehends all three States, and may be thus defined: It is that tranſforming quickning Work of Gods Spirit, which begins, carries on, and compleats Gods Image in us. And ſo it is taken by Chriſt, Matth. 19.28. where he promiſeth twelve Thrones to his twelve Diſciples, as Rewards for their Faithfulneſs in following him,^[2] [〈 in non-Latin alphabet 〉], in the Regeneration; where it is expreſſed by an emphatical Note, inſinuating the Fulneſs and Completeneſs of it, as there meant. But in the ordinary acceptation amongſt Profeſſing Chriſtians, 'tis uſed in the moſt reſtrained ſenſe, for the firſt Change of the Soul, when the bent of the Heart begins to be habitually carried toward God in Chriſt. And by what I have heard and ſeen, from moſt I have converſed with, I find too much weight laid upon this firſt Work, as though it were the complete New-Birth; and that which might give ſufficient ground of Comfort, even to thoſe who feel not the comfortable growth of the inward Man in it's Motion towards Perfection. Hence many reſt upon their firſt ſuppoſed Converſion, and have a continual Eye to it, as a great prop to their Souls, though they feel their Chariot-Wheels ſtand ſtill, yea, go backward, and are in much more Deadneſs and Drowſineſs of Spirit habitually, than when they firſt entred into the work of the New-Birth. But certainly, this is dangerous, Ezek. 18.24. and may much deceive the Spirits of many, by making them more eye what they were, than what they are, or may be by preſſing toward the Mark of perfect Union; for it ſtops their Motion; and hinders their Aſcont toward Heaven, and their conſtant practiſing Conformity to the Death of Chriſt; by which Death only we paſs out of the Fall, are fitted for Glory, and at length attain the Crown of Life, Rev. 2.10.

CHAP. II.

HAving briefly ſhewed what I mean by Regeneration, I ſhall now proceed to it's actual Work, as it gradually diſcovers it's ſelf in the Soul. The firſt Appearance of it in the Heart is by ^[3] Conviction, through which the Soul comes to ſee its Corruption in the darkneſs of the Underſtanding, the vanity of Imagination, the deluſion of the Will (in imbracing defiled Carnal Objects) and the irregular motions of the Affections, running earthward, like ſwift Torrents down a Precipice. In a word, the Light of God ſhining into the Soul, gives it a view of it's ſad ^[4] Apoſtacy from it's Primitive State, when it was created in the Image of God; whereas now it ſees it ſelf in the Image of the Serpent, beſpattered with the duſt of the Earth, cloathed with polluted Rags, wrapt up in darkneſs and helliſh Confuſion, ſtained with the poyſon of Sin, centred in the fire of Gods ^[5] Wrath, dwelling in the Valley of the ſhaddow of Death, where Devils are it's Aſſociates and Companions, pleaſing themſelves in the pollutions and ſtains of the Soul, as delighting to dwell in ſuch ^[6] Graves of Corruption. Now when the Soul once beholds this, Oh how it begins to be amazed! How it wonders at it's ſelf! What Tumults begin to be raiſed in it! What Earthquakes diſcover themſelves! What a Monſter it appears to it's ſelf, when compared to the Righteouſneſs, Holineſs, and Purity of God, expreſſed in the Image of his Law! It ſees, 'tis impoſſible in this State, ever to enjoy God, or come near him; for, without Holineſs ^[7] no Man can ſee the Lord. Here it ſees, 'tis eternally undone, without the great Mercy and Compaſſion of God, not being ^[8] able to Anſwer the ſtrict Requirings of the Law, obliging to that which the Soul is not capable to perform, through the preſence and ſtrength of Corruption. Here the Soul is driven to Chriſt, the only Mediator betwixt God and Man, who long waited for this time, that ſo he might diſcover himſelf, having long ſtood in the midſt of it ^[9] unknown, and unregarded; who upon the melting of the Soul into Tears of Repentance, upon the renouncing Fleſh and Blood, with all corrupt Objects, and upon the opening of the Will (in the Thirſt and deſire of Faith) enters ^[10] into the Heart, or rather ſhews himſelf to be There, by oppoſing Hell, by ſhedding abroad his holy Blood, to quench the fire of Gods Wrath, and waſh ^[11] the Soul from thoſe ſad Defilements it then lyes under: Here he quiets the Soul, gives the wings of Faith to it, by which it flies above the reach of deſpairing Fears, and by little and little enters into Peace and Stilneſs, and ſhrouds it's ſelf in ſome meaſure, from the awakened Storms of wrathful Terror. Now, ſo far as the Soul can get by Faith into Chriſt, ſo far it finds Eaſe, Refreſhment and Peace, and a ceſſation from the ſenſe of Guilt, with cheriſhing Belief of the preſent Pardon of Sin, as finding at ſuch a time no ſtirring of the Will to that which had ſo endanger'd it before, by it's poyſonous Inſinuations. Now therefore beginning to hate Evil as a Monſter, and to love Chriſt as a Saviour, it feels the Effects of Chriſts Meditation, by ſatisfying Gods Juſtice, taking away the Enmity in the ^[12] Soul, by the Blood of his Cróſs, by the meltings of Love which it feels towards God, and ſweet Refreſhments it receives from him. Now it comes to be ſenſible how it hath reſiſted Gods Love, Chriſts Mercy, the Spirits motions; how it hath given the Devil intereſt in Chriſts Tabernacle, and ſhut Him out from his ^[13] own Poſſeſſion. Hence flow Tears of Love, and Soul-melting Groans, with the Mournings of the Turtle: Now it imbraces Jeſus, weeps over Him whom it hath pierced, and is wounded the more, the kinder He ſeems in Returns of Love; in regard he was before ſo much diſobliged by the Souls Unkindneſs; now the Soul wants ways of expreſſing Love ^[14] overwhelmed with the ſenſe of Goodneſs. In this State it could die Ten thouſand Deaths, undergo any thing in requital to it's Saviour; all it's Motions and Expreſſions tend to advance Chriſt, to extol Him, and ^[15] predicate His unutterable Love, thinking nothing enough for Him, who thought not his own Life too much for it.

CHAP. III.

WHen the Soul after its ſhakings, attains this Settlement in Chriſts Love, freely ſtreaming towards it, uſually 'tis much carried out in the ſight and opening of Free-Grade, which for a time, ſtrongly work upon it, and induce it to yield ſuitable Returns, in conſtant Obedience. And this is commonly a Seaſon of much Joy and Refreſhment; the Soul feeling that ſenſible Conſolation, and Divine Sweetneſs, that cauſes it to break forth into continual Praiſes and Halelujah's to God. Now, as this flows from the lively apprehenſion of Gods Love in Chriſt, ſo likewiſe from the clear ſight of Chriſt in us, and of that myſtical tranſcendent Union,^[16] betwixt him and the inward Man; the Soul now beholding him in the ground and centre of her own pure humanity (there thence darting forth the Rays of Love upon her,) whom before ſhe look'd upon as at a diſtance, without her, as only ſitting at the right hand of God in Heaven. Now whilſt this Diſpenſation laſts, the Soul is in a ^[17] perpetual Spring, and a kind of delightful Paradiſe, bathing and delighting its ſelf in the ſweet ^[18] Fruition of Chriſts Love, who in this time, expreſſeth much kindneſs to it, and gives frequent Teſtimonies of his Divine Preſence. But this day ſeldom continues very long, and this Summer by little and little uſually inclines toward an Autumn, in which the Flowers of ſenſible Comfort, and love-Raptures, begin a little to wither, and benumming fleſh again ſhews its power, in ſecret (almoſt inſenſible) dullings of the Souls Affection, till by little and little, it comes to a ſenſible ^[19] Deadneſs, which is the more tedious and burdenſom, the more the former diſpenſation was pleaſant and Joyous. Now what may be the reaſon of this declining in the Souls Enjoyments, I ſhall not poſitively determine, for it may proceed from different cauſes, in different perſons: In ſome it may flow from the want of ^[20] Watchfulneſs over their Hearts; thorough the great Elevations of Free Grace, in which time the fleſh by little and little may collect Strength; Gifts then being more eyed then Graces: It may alſo flow from the decay of the Souls lively apprehenſions of Gods Love, which it felt in freeing it from the poyſon and Guilt of Sin, when it groaned ſadly under them; for ſo long as the ſtrong ^[21] impreſſions of that ſtate remained, Gods mercy eminently diſcovered, forced the Soul into ſuitable meltings at the ſight of it, but theſe ſomewhat vaniſhing in time the effects likewiſe might ceaſe by litle and little. It may alſo come from want of practiſing the way of the Croſs, through our miſapprehenſions of being Dead when we are not, or accidentally through the ſenſible overflowings of new Comforts, which may carry the Soul out of that watchful Exerciſe of the Croſs, which at ſuch a time is moſt needful. But whatever is the Cauſe of it, the Soul ought to enter into a ſtrict Examination of it's ſelf, to ſift every corner of it's inward Chambers, and to pray for a clearer Light to view all ſubtil Corruptions▪ that may gull it and hinder its Progreſs, and make it ſet up a Standard as though all were done. Oh! 'tis dangerous ſticking here, and reſting upon former Changes; for this tends to the indulging of ſpiritual Drowſineſs and Stupidity, and may bring the Soul in danger of loſing ^[22] it's former Works, by preſent Idleneſs and Relapſes: For God looks not at what we were, but what we are; our preſent State making us either capable of Gods out-flowing Love, or obnoxious to his chaſtiſing Juſtice.

CHAP. IV.

MAny Souls ſtick long in this Condition, before they make a new advance towards Perfection, uſually much reflecting upon their former work of Converſion, as the chief Baſis of their Comforts: And though ſometimes they look forward, and deſire ^[23] growth, yet that deſire of growth is ſo weak that it terminates in its ſelf ſhort of effectual accompliſhment; and though they ſometimes begin, yet their Endeavours are ^[24] nipt in their firſt Bloſſoming, and they themſelves caſt back into wonted Deadneſs, and ſo they come to run in a Circle, without getting ground of their Corruptions. And I confeſs, I was long detained in this State, without any clear evident progreſs towards Eternity: And though I grew much in Knowledge and myſtical Notions of the Life, Death, Reſurrection, and Aſcention of Chriſt, and of our Conformity to his Example; yet not in the Power of his Croſs, and Death, working the ſame in my Nature. But afterward I came to a clearer ſight of the Narrow Way which leads to Life Eternal, and of the neceſſity of our exact ^[25] Conformity to Chriſts Sufferings and Death, to bring us unto his Life, and Reſurrection: And that every degree of Life muſt come through a degree of Death; and the New-man ^[26] ſpring up by the continual decay of the Old. And though I ſaw This before, yet not ſo diſtinctly and effectually, as now: Here likewiſe I was more powerfully convinced of the ^[27] Straitneſs of the Pilgrims Path, which leads through the Viſible and Inviſible Worlds, into the third Heaven: Every ſtep being to be made through Death and Reſignation; and that the Soul could not attain perfect Bliſs, but through a Death to ^[28] all things, which it came to love through the Fall. For as the Soul entred into Selfiſhneſs, ſo it muſt come out of it, caſting away all that cloathing it is covered with, through Luſt. And as it deſcended from Paradiſe into the Spirit of the World, and the Kingdom of the Devil, ſo it muſt re-aſcend out of the Spirit of the World, and the Kingdom of the Dragon, through the Root ^[29] of fallen Nature into the Boſom of Abraham. Here I ſaw what a real Progreſs the Soul muſt make from the External into the Internal, from thence into the Eternal: And as it deſcended ſo it muſt aſcend; and as it fell by a gradual Change of the Will into Luſt and Earthlineſs, ſo it muſt Riſe by ^[30] a gradual renewing of the Soul, from Luſt into Divine Love. Here I ſaw nothing without us could advantage, but as it was apply'd to make a real change within. For ^[31] except we turn, and become as Children, we cannot enter into the Kingdom of God. It muſt be by a Tranſmutation, and Metamorphoſis of the Soul from the Image of the Earthly into that of the Heavenly. Nothing can aſcend into Heaven, but that which came from Heaven, even the true ^[32] Image of God; the Earthly being predeſtinated to deſtruction: For Earth it is, and unto Earth it muſt return. Now the motion of the Soul through the gate of Death towards Life Eternal, is the motion of a Spirit, which is to be looked upon as aſcending or deſcending, as it comes nearer or removes further from God the Center, as Bodies aſcend or deſcend in relation to their Center, by their tending toward or from ward the Viſible Heavens. Ʋpward therefore to a Soul, is Inward; Outward is Downward. The Center is the Higheſt, the Circumference the loweſt. God is in the Center, being moſt Inward; Matter in the Circumference, being moſt Outward, ^[33] yet God is in the Outward, as his footſtool, but in the moſt Inward, as his Throne; filling both, though in both, not manifeſt alike. In the Inmoſt, he ſhews himſelf wholly in the Love; in the Outmoſt, in Love and Wrath, Life and Death, Generation and, Corruption: But in the Inward dark World, altogether in Death, Darkneſs, and Wrath; as in the Inmoſt, all in Light and Life. Therefore our Progreſs is from the Outward, through the Inward, to the Inmoſt. The Outward is the place of Good and Evil, and as to its corrupt State, the Kingdom of the Beaſt. The Inward is two-fold, either the Dark or Light world. The Dark, is the Kingdom of the Dragron, the Center of Evil and Wrath: The Light World is the Paradiſical Sphere, or that Garden of Eden, which is ſituate alſo in its Meſopotamia. or betwixt the two great Rivers of Wrath and Love. The firſt of which is called (in Revelation 19.20.) The Lake of Fire, burning with Brimſtone; the laſt, in Rev. 22. A pure River of Water of Life, clear as Chryſtal, which proceeds out of the Throne of God, and of the Lamb. The Inmoſt, is the eternal Sanctuary, or the true eternal Tabernacle of God, and that ſpiritual Land of Peace, where Abraham, Iſaac, and Jacob, and all the glorified, departed Saints live and inhabit. But none can ever reach This, but through the perfect Death; and as we die daily, ſo we riſe nearer and nearer it. Death giving us a gradual paſſage towards this Eternal Kingdom of Life.

CHAP. V.

THe Soul having arrived ſo far as to ſee the neceſſity of a complete Death, and of a perfect Conformity to the Croſs of Chriſt, and diſcovering much Selfiſhneſs which before it ſaw not, as matter of this Death and Croſs, begins afreſh the ſerious Practice of the Croſs, with great earneſtneſs and reſolution of Spirit,^[34] to indulge (i) nothing that ſtands betwixt it and God. Now it enters upon a ſtrict Enquiry into its own Heart, ſearching its own Jeruſalem with the Candle of the Lord, that ſo all Selfiſhneſs may be diſcovered and extirpated; and now it finds, that although (before this Diſpenſation) the chief Bent of the Will inclined habitually toward the Good, yet it was not ſtrong enough to bear down that Oppoſition of Fleſh that hindred its conſtant Aſcent toward Heaven, and had therefore need of a new Alarm from thence to awaken it, and raiſe it from that Bed of Drowſineſs, and arm it with Power and Reſolution to caſt out the ^[35] Relicks of the Fleſh, and Corruption, and defend its ſelf againſt the Aſſaults of the Devil, who having long poſſeſſed the unregenerate part of the Heart, is loath to quit his hold, leaſt the Soul ſhould get wholly out of his Kingdom and reach. At this remove therefore the Spirits of Darkneſs ^[36] exceedingly oppoſe and uſe all their art and ſtrength to betray and weaken the Souls Endeavours. Here then begins a new and great War in the Soul between the Seed of the Woman and the Serpent. Michael and his Angels fight againſt the Dragon and his Angels; Chriſt and Anti-Chriſt ſtrongly oppoſe each other. The Wrath and Love bring forth their mighty wonders, being both ſtirred and awakened afreſh in the Soul. But the Soul being now ſenſible of its preſent ſtate, and ſeeing that there's no Safety where the Devils have ſuch acceſs and influence, ſinks down into the Mercy and Love of God, and flies to the Croſs, imbracing and delighting in it; that ſo the ^[37] Blood of the Croſs may be ſhed into it, to cleanſe it throughout, and to take away thoſe Stains, which are the Devils Manſions. And here it clearly finds, there's no way of triumphing over the Prince of Death, but through Death; ſo ^[38] it dies daily, to that the Evil One lives in, and lives to that which is death to Sin. In this way, there may much Diſcouragement ſometimes ſeize on the Soul, through the ſtrength of Satans working and the reluctancy of Fleſh, and the Outward Man, which is loath to ſubject his Neck to the ſharp Axe of Death. But this Bitterneſs is recompenced with that Refreſhment the Soul finds in its Conſtancy of Self-denial, which is attended with many glances of Divine Comfort darting in upon the Soul to encourage it, and though it ſhould, for a while, remain in this Progreſs, which is bitter to the Fleſh, without any ſenſible Comfort (which may well be, through that great oppoſition the Dragon will make at this remove of the Soul;) yet when Patience hath had its Work, and the Soul is come to be wrapt up in Contentation and Paſſiveneſs, as to any Change of its Condition, and ſo fitted for Enlargement, the ſhowers of God's Love will ſeaſonably and ſweetly deſcend to the ſtrength and bleſſed Support of the Heart; ſo that it will be forced to cry out, It is good that a Man ſhould both hope and quietly wait for the Salvation of the Lord: And what the Spirit ſometimes now enjoys, ſo ſweetens the Croſs that it cannot but thus break forth.

CHAP. VI.

BY this time the Soul begins to delight in the habit of ^[39] ſtrong Self-denyal, and watches diligently over its ſelf, to diſcover whatever is to be ſlain upon the Croſs of God's pure Will: and now it begins to be aſhamed of all Paſſions and Affections that flow from the Animal Man; and therefore much reſtrains it, and keeps it in ſubjection to the Angelical; which is according to that Order God himſelf ſet at the beginning. Now it likewiſe ſees how the Animal Mortal part (with its Motions and Paſſions) is too much imbraced by moſt; few underſtanding how it was in the Beginning; or how it is to be changed, and again ſubjected to the Angelical Part, in the Children of the Reſurrection: But the Soul having now ſome Sight and Enjoyment of the inward Spiritual Body, raiſed from the dead, is much aſhamed of the outward Body, which ſtands in the Curſe, under awakened Wrath; ſeeing what Temptation Spirits are expoſed to, by Union with this, which ſhould continually be under the Law of Mortification, till its Change; leſt through its Earthly Inclination, it ſhould infect the Intellect (and draw the Immortal Soul into Defilement) which now dares not hearken to the Allurements of the ſenſitive Spirit, which as tempting Eve oft preſents the Apples of Mortality, as thoſe which are pleaſing to the Eye, and good for Food. But through the renewal of the Spiritual Body, with its ^[40] five Faculties, or Powers; (anſwering to the five Senſes of the External Body) the Objects and Pleaſure of the Outward begin to be forgot, and to diſpleaſe, inſtead of alluring and affecting the Heart. For by the Exerciſe of the Internal Senſes, we ſee Spiritual Objects, as the Internal Light-World, Viſions of Angels, and Viſions of Repreſentation. In this ſtate we likewiſe hear the Songs, Voices, and Harmony of Angels, with the Harpers upon Mount Sion, who there continually praiſe the Lord: We ſmell the Perfumes of Chriſt's Garments, and are oft entertained with Paradiſical Odours. We touch and feel the powerful tincture of Chriſt's Body which many times ſtrongly affects the Heart with powerful delight: We alſo oft taſte the Heavenly Manna, and thoſe Dews of Paradiſe which are ſweeter than Honey, to that Part which receives them. I could here more largely particularize the ſeveral Objects, Delights, and Enjoyments of the inward Spiritual ſenſes; but becauſe there may be great ^[41] Variety, according to the different Gifts and Capacities of ſeveral Perſons; and in regard ſome (for ought I know) may paſs far in the Progreſs of the New Birth, without a particular knowledge of thoſe Enjoyments; I ſhall not inſtance in many particulars, I could; nor ſet down my own (with ſome others) peculiar, and various Experiences. Yet in general, I cannot but affirm, that the unlocking the Sences of the inward Man, is a great Priviledge: and that the Soul by it attains many great Supports and Refreſhments to uphold it, and give it incouragement to hold out to the end. For truly, this Communion it lives in now, with the ^[42] Angels of God, and other Divine Objects, continually minds it of Heaven, and Paradiſe; and exceedingly draws the Heart from all that is in the World, where Death and Corruption is wrote upon every thing; And the Dragon and Beaſts bring forth their various Wonders: But in this ſtate the Soul bleſſeth God for that Conſtancy he afforded under the Croſs; and for that Death it hath undergone, in Reſignation to his Will, which hath proved a paſſage into this Life; in which the Soul beholds the opening of a ^[43] New World, with its glorious Hoaſts: And begins to feel the Sweetneſs of the Angelical Life, and to ſee what we fell from by deſcending into the Spirit of Mortality, and the ſenſitive Nature: Now this ſtate cannot be attained but by a Death to that which was the chief Ingagement of the Soul to the World, and the primary Chain that hindred its gradual Aſcent towards God. And we may find there is ſomething in every one, which is the ^[44] Souls Dalilah, that ſhaves its Locks and betrays its ſtrength; and whilſt this remains, it cannot effectually grow in the Love of God, and Conformity to Chriſts Death. But when this ſubtle Harlot comes to be diſcovered and killed, the Soul flies apace, and very ſwiftly to Eternity; for when this Wheel is taken away, the ſmaller that depended on it, loſe their ſtrength and motion and ſo ceaſe with it; giving Freedom to the Soul, of tending towards its true Center; which (having regained this Liberty, and attained in ſome Meaſure the Reſtoration of the Holy Powers of Senſation) ſings a Song of praiſe to God, in this manner.

CHAP. VII.

THe Soul having now attained to the Death of that which ſo long hindered its growth in the Pure Life (and to the Enjoyment of thoſe Spiritual Objects, which exceedingly refreſh and quicken the Heart, in the midſt of all diſcouragements) proceeds chearfully in the ſtrait way of Reſignation; ^[46] offering up its Sin-Offering daily as a Sacrifice to the Fathers Juſtice. For now the Daily Oblation is reſtored in the Holy Place, which muſt continue till the death of ſin, and the rending away the Vail of ^[47] fleſh from before the moſt Holy: Now therefore the Circumciſing Knife of Gods Power conſtantly cutts off the Fleſhly part, which is offered up in the Fire of Juſtice and conſumed before the Lord: Now the Soul ſees it muſt reſiſt to blood, that is, to the ^[48] Death of the Body of ſin, which is wholly to be ſeparated from the Spirit, with all its Members: For this is that falſe Covering it hath wrapped it ſelf in, through the Fall, inſtead of that naked Innocency in which there was no uncomlineſs, and therefore ^[49] no ſhame: Except therefore this Fore-skin of the Fleſh be cut off, the Angelical Robe cannot be put on: and as that falls off, this is aſſumed; increaſing as that decays: for, they cannot both riſe and fall together; for while the outward Man decays, the inward Man is renewed day by day. Here it clearly appears, we muſt forſake all we have; otherwiſe we cannot be Chriſts ^[50] Diſciples: All Objects of our Carnal Affections, all complacency in Fleſhly things; all Propriety of Will, which aſſuredly came through the Fall, and the Souls Departing from the Univerſal Love, (the true ground of heavenly Community) into the particular Objects of ſelf-affections, which as it hath been awakened by the Souls going out of Gods Will, into its own; so it muſt be Crucified by returning from its ſelf into the pure eternal Will of God, which we can never attain, till we ^[51] are dead to the affections of the ſenſitive part. For, carnal Love, Joy, Hope, Fear, Deſire, Diſpleaſure, are all the ſelfiſh Motions of the Natural Man, the corrupt Members of the Body of Sin, together with earthly Pride, Covetouſneſs, Envy, Jealouſy, Emulation, Wrath, Strife, all which are the Leggs of the earthly Adam, and therefore to be caſt away and ^[52] deſtroyed; and in their Fall, the Will comes to be crucified to all their Objects, and ſo to all ſelfiſh Propriety. Here we come to loſe our own Lives, to hate our ſelfiſh Motions, to be ſlain to all fleſhly Things, the Will hath eſpouſed, inſtead of God in Chriſt. Here we begin to be truly Poor, renouncing all ^[53] for Chriſt, owning no Propriety in earthly Eſtates. We ſee here, that the Earth is the Lords, and the Fulneſs thereof; and that Covetouſneſs hath been the cauſe of Propriety, and of all thoſe engroſſings of Land and Money, which moſt are involved in; and that Chriſt came to deſtroy this Work of the Devil, by his Doctrine and Pattern, who had all things in common with his Diſciples, even as the Primitive Chriſtians one with another, which was a renewing of the Law of Love, by which we were, and ſtill are obliged to love our Neighbours as our ſelves, and to do Gods Will on Earth as it is done in Heaven, where the holy Angels and glorified Saints inherit their eternal Subſtance in common: For he that overcomes ^[54] ſhall inherit all things. Here likewiſe we die to, and forſake earthly Relations, as part of that we call Ours: And though we are not to deſtroy natural Affection, nor to neglect the performing1 forming of any due Obligation laid upon us by the Law of Nature,^[55] as it accords with the Will and, Juſtice of God; yet we are to die to all ſuch Propriety of Affection, as flows from corrupt Nature, and hinders the impartial Communication of our Love to every one, according to the perfect Example of our Heavenly Father, who takes in no fleſhly Reſpects, in the giving forth of his Love to his Creatures, which is our Pattern to imitate; for we are to be perfect as our heavenly Father is perfect. Here thoſe that have Wives, are as though they had none, returning from Idolizing, and deſiring the Woman of the World, to the Virgin Sophia, who is the unſpotted Mirrour of the eternal World, the firſt and chief Spouſe of Chriſt, Rev. 21.2. And they that are unmarried follow the Example of Chriſt, who lived and died in Virginity, as he was born of a Virgin; and this they do for the Kingdom of Heavens ſake, according to that precept, Mat. 19.12. He that is able to receive it, let him receive it; where Chriſt ſpeaks concerning the abſtaining from Marriage, and of thoſe that have made themeſelves Eunuchs for the Kingdom of Heaven: Whence it is clear, that the dying to, and crucifying of that Root, whence the enjoyment of that State comes, is to ſuch a real mean to the growth and encreaſe of Gods Kingdom in the Soul, which is to be preſented as a Chaſte Virgin to Chriſt, 2 Cor. 11.2. And Paul, 1 Cor. 7.31, 32, 33, 34, 25. prefers the Virgins State far before the Married; and therefore Verſe 7. ſaith, I would that all Men were as I am: Which certainly he ſpake according to true Light, found Judgment, and great Experience in the Work and Progreſs of Regeneration.

But in a word, in this State before deſcribed, we come to ſee, that we our ſelves are not our Own, but the Lords, and that we are to conſecrate our Bodies, Souls, and Spirits to him, and to reſign up all we call ours to him, whoſe is the Kingdom, and the Power, and the Glory, for ever. And truly our gradual incorporation into the Body of Chriſt, with the Enjoyment of new Relations and Treaſures, which are Spiritual and Eternal, make it the more eaſie to die to, and forſake all earthly Things; which being of a lower Nature, ſhew their Riſe by their Fall; for being of the Earth, they are earthly and return to Earth, as utterly ^[56] incapable t[•] enter with us into the Kingdom of Love. As we then leave the Spirit of the World, they leave us; and ſo we arrive to a good degree of Conqueſt and Victory over that ^[57] Beaſt, which rules the whole World, which gives the Soul occaſion thus to expreſs its ſelf in praiſe.^[58]

CHAP. VIII.

THe Soul having arrived ſo far in the Circumciſion of the Heart from the Body of Fleſh, and in the Renovation of the Spiritual Image, cannot but have attained a good ſtep in the Command over Imagination, eſpecially in the death of it to Complacency in any corrupt fleſhly Object, which now becomes too groſs for the renewed mind to regard. But yet we ſhall find the Tempter working much upon Imagination, ſometimes taking advantage of the ſtrong Influences of the external Heavens; and if we are ſo ſtrong as to reject Thoughts, which tempt to ſpeculative Delight in Objects, which our corrupt Nature formerly imbraced, but now (being changed) abhorreth; we ſhall find the Evil One drawing us to cloſe with, and entertain thoughts not evil in themſelves, yet very evil to us, becauſe they preſent and feed the Soul with unprofitable Pictures, which ſhould be alone entertained with the ſweet Meditation of Chriſts Love, and the way to be compleated in it. And I know many are exceedingly troubled with the working of their Imaginations on inconſiderable trifling Objects, when as they dare not entertain any Thoughts groſly evil; and where this State is grown into a long habit, it will be difficult to come out of it, though a Soul be very ſenſible of the Vanity of it, and long to be freed from it, as finding the Imagination in theſe workings to be like the Witch of Endor, raiſing up the Old Prophet Samuel, or the Inward Man from the ſleep of Silence, and innocent Stilneſs, to be diſquieted with vain Earthly things, 1 Sam. 28.15. In this caſe therefore, it concerns the Soul to ſtand continually upon its Watch, leſt it be ſometimes ſnatcht away unawares, and ingaged in Vanity, before it ſees where it is. Here the continual Exerciſe of the Croſs is very neceſſary, that by it we may ^[59] caſt down imaginations, and lead Captive every thought into the Obedience of Chriſt: ſo that the chief work now, is the reducing this moveable Sea into Subjection to the illuminated Underſtanding: therefore the Soul prays and ſtrives continually againſt the Power of Imagination and Activity of Thoughts, which hinder the ſilent actings of the Intellect upon Eternity, and ſupernatural Truths. And here Faith and Perſeverance are very needful: We need Faith to believe that by the Power and ſtrength of Chriſt we may overcome theſe Imaginations; and Perſeverance, that we may not faint in the Way, and give off the conſtant Exerciſe of the Croſs in rejecting, beating down, and ceaſing from theſe Motions of the imaginary faculty, till we come to be conquerors, and to Command them; which is poſſible through Chriſt, who is come into our World, to deſtroy the Works of the Devil, and to rule till he hath put all his Enemies under his Feet, of which theſe idle Thoughts are a part. And as the Soul here uſes the Power it hath received from Chriſt in checking, rejecting, and beating down all idle thoughts, as a means to overcome them; ſo likewiſe it is oft Exerciſing of its Underſtanding upon the Eternal Love and free Grace of God, and in conſidering the myſtery of that ^[60] Paradiſical World, in which the Angels and Spirits of the juſt are: It much alſo reflects upon the Preſence of its Saviour who hath promiſed to be with us to the ^[61] end of the World, filling ^[62] all things in his Divine Nature, for he continually ſtands at the Door and knocks, ſo that the Soul waits every moment for the fulfilling of that Promiſe of his coming into it, and ſupping with it, Rev. 3.20. And this conſtant attending upon God with the Eye of the Underſtanding, proves a very effectual mean to the deſtroying of thoſe Imaginations which come to Entangle the Soul in unprofitable diverſions. In this practice the Underſtanding gets ſuch power over the Imaginations, that it enjoys almoſt a continual ſight or ^[63] apprehenſion of God's Preſence, and ſees beyond the working of Imagination, by the ^[64] Eye of the Underſtanding enlightned, and by little and little attains that ſtrength, that although we ſhould have neceſſary occaſion to take up our thoughts in ſome external Employment, yet the Underſtanding pierceth thorough it, and in the very time of exerciſing its reaſon on that particular, it hath ſtrong and clear Apprehenſions of the Preſence of God, and the Spiritual World: which clearly ſhews that Intellection, or the true acting of the Underſtanding, is ſomewhat beyond Reaſon, which is not able to do two things at once, and Act upon ſeveral Objects, at the ſame inſtant. And this conſtant Apprehenſion or Senſe of the divine Preſence is without any Fantaſm, it being in that Moment when the Phantaſms are employed upon another Object, and they having ſomewhat of materiality, cannot afford that ſpiritual Sight and Apprehenſion ſuch a Soul hath conſtantly of God, which is without ^[65] figure, colour, or ſimilitude; yet I muſt confeſs the uſual Contemplations of the Soul (in this ſtate) upon ſpiritual Objects, whether of Paradiſe, Angels, ſupernatural Truths, and Scripture Verities, are not without the uſe of Phantaſms, which being ordered by Divine Light and Wiſdom do in ſome meaſure (according to their nature) expreſs ſpiritual Truth. Though I confeſs this is far below the true Intellection of the Underſtanding, informed with the preſence of Divine Light, in regard theſe Phantaſms, being generally drawn from Corporeal Objects, cannot reach the eſſence of a Spirit. And truly here the Soul plainly diſcovers its fall from the Divine Mind, ^[66] Image, and Light in which it ſaw intuitively, and could give ^[67] Names according to the natures of things into the imaginary ^[68] Spirit, which belongs to this World, and is too groſs a Glaſs to expreſs truly and eſſentially, Spiritual Eternal Objects. And here it appears how eaſily Man's Reaſon (being the apt and methodical ordering of his Phantaſms) may ^[69] miſguide the Underſtanding in Spiritual things, as in Comments upon Scriptures, which were inſpired by the Holy Ghoſt, and wrote by Revelation, and ſo require the ^[70] help of that ſame Spirit, to elevate the Underſtanding above Imagination, in the true Interpretation of them, eſpecially in things which are out of the Road of thoſe Moral V[••]ities, which the light of Nature impreſſeth upon Mens Conſciences, to ſteer them in their Lives and Converſations.

CHAP. IX.

THe Soul having arrived ſo far, as to enjoy almoſt a continual apprehenſion of the Preſence of God and Angels, finds its ſelf much freed from thoſe vain thoughts, which in former Diſpenſations were very troubleſom: But being Conquerour over theſe, it muſt take heed leſt the new Objects of Heaven, Angels, and ſpiritual Gifts, ſet the Imagination too much a work, in repreſenting their Excellencies, and picturing forth ſuch a State of the Soul enriched with them, which may yield too much imaginary Delight, and draw the Spirit into the admiration of fine pleaſant ^[71] Pictures inſtead of the true Subſtance. Therefore we are ſtrictly to watch over the Phantaſie, which may eaſily err in this particular, and not without great prejudices following upon it; for firſt, by ſuch working of Imagination, we come to ſlacken the Exerciſe of the Croſs, both upon Imagination its ſelf, (which ^[72] is continually to be reſtrained, and as much as is poſſible reduced unto ſubjection, to the illuminated Underſtanding) and alſo upon the Relicks of the Old Man in any other Faculty, which are always to be ſlain in their firſt Buddings; and therefore to be ſtrictly eyed, which cannot be, whil'ſt Imagination is ſo buſie in its motions.

The ſecond is, that Complacency which the Soul may take, by repreſenting its ſelf adorned with, and enjoying the Gifts of Hearing, Seeing, Touching, Taſting, and Smelling, in a ſpiritual Way, (with all the Beauty and Sweetneſs of the Objects of thoſe Faculties) both in its ſelf ſo proviledged, and in the Objects themſelves; moſt of which being but Streams, and not the Fountain it ſelf, the Soul may be in danger of taking too much delight, and ſo of being entangled in them.

The third inconvenience is, the obſtructing that Still Silence of the Soul, in which it ^[73] ſhould be oft wrapped up, as a mean to thoſe extraordinary effuſions of Light and Power which God many times affords the Soul in its paſſive quiet waiting; Whereas this labour of Imagination too much keeps the Soul in action, and ſo in an unfitneſs for thoſe Divine Impreſſions, which very ſeldom come down but into a Spirit profoundly ſilent. Seeing then there may be ſo much danger in indulging Imagination, even in theſe pure Objects, we ſhall find it very requiſite, oft to ceaſe from all Imagination, and to act no Thought upon any thing, in the heights above, or the depths below; I ſay no Thought, Thoughts being but Images, which reach not the Eſſence of ſpiritual Objects. But this Practice excludes not that general, conſtant, intellectual ſight and apprehenſion of God, which the Soul (thus far arrived) enjoys: Therefore I ſpeak not here to thoſe who have not attained a continual, habitual apprehenſion of the Divine Preſence; for if they ſhould ſtrive to ceaſe from their good Thoughts, they might fall into a kind of Stupidity, far worſe. But I here give Directions to thoſe who having attained conſtant habitual Communion with God, preſs after Perfection in their conſtant Progreſs, through all Impediments; of which, this working of Imagination being one, we here give experimental Directions to over come it: And certainly there is no better way than the Annihilation of all Thoughts, and the retiring from the Phantaſie into the ſilent ^[74] Mind, which more fits the Soul for Divine Irradiation, and ſpiritual Imbraces; for the more quiet we are, the leſs reſiſtance we make againſt a ſupernatural Impreſſion, and the eaſier we perceive the Beginnings of Divine Attraction, and ſo yield our ſelves to it. And truly, when the Soul hath attained the Power to throw its ſelf (as oft as it is meet) into the ſilent ſuper imaginary State (which muſt be attained by the habitual conſtant Practice of it) it will then come to internal ^[75] Openings, and intellectual Sights of the Inviſible worlds, and many times receive quickning Glances from the Eternity, with thoſe ſtrong infuſions of Love that bring the Soul many times near to a Rapture: And truly, the enjoyment we have in this State fully recompenceth all that Self-denial, we paſs through to the attainment of it.

Here then the falſe ^[76] Prophet (which is irregular Imagination) comes to be conquered, being commanded by the inward Mind, that now oft draws up the Soul into the Paradiſical World,^[77] from the motion of Phantaſie and Imagination.

CHAP. X

IMagination being now over-come, and the Animal Man mortified, the Soul cannot but clearly diſcover its growth in the Image of God, and the Reſurrection of the Angelical Man, which now evidently perceives its ſelf ſpringing up in a new Principle, above the Spirit of the ^[78] World, and its mixt Laws: And here we come to own and receive new Relations, contracted by our Progreſs in the New-Birth, and our tendency from the Spirit of the World toward Eternity. And as through the Act of Generation we came to be inveſted with Earthly Relations, ſo by the Work of Regeneration we come to poſſeſs thoſe that are Spiritual. Here we come to honour God, as our Father in the Spirit, (not excluding any other of his beloved Ones, who have been inſtrumental to beget us into the Divine Image and Wiſdom,) or Jeruſalem above, as our true ^[79] Mother: And ſo all other Saints who have been begotten by the ſame Power into the ſame Nature, become our true Brothers and Siſters; all ſtanding upon one Root, drawing one nouriſhment, and knit together by ^[80] one Spirit, which is the Inſtructer, Leader and Comforter of all. But we ſhall here find a nearer Ʋnion and Communion amongſt thoſe who have been by one particular Inſtrument begotten into the Life of Chriſt, having a peculiar Vein of Spiritual Enjoyment running through them; which others, who received not that particular Tincture, do not partake of. And had we lived in the Apoſtles times, we ſhould have ſeen this among the Primitive Chriſtians; for certainly they that were begotten by Paul, had a particular endearment to him, and to one another; and ſo it may be ſaid of thoſe that were converted by Apollo, Cephas, and others: Which is clear by that Scripture 1 Cor. 1, 12. Ev[•]ry one of you ſaith, I am of Paul, and I of Apollo, and I of Cephas: And though Paul blames them here for Contention, Emulation and Irregularity in their particular Affections, to their Spiritual Fathers, yet not for a peculiar ownment of thoſe who inſtrumentally converted them, for that is according to the Law of pure Juſtice, ſeeing he that Converts a Sinner, ſaves a Soul from Death, ^[81] and covers a Multitude of Sins. And Paul himſelf in ſome places ſpeaks of himſelf, as a Spiritual Father, requiring of thoſe he had begotten into the Faith, due Reſpect, Obedience and Love. But amongſt thoſe who are thus peculiarly united, we ſhall ſee ſome more cloſely knit in Spiritual agreement than others, and eſſenſed into one anothers Spirits; as may appear by that great Union which Chriſt had with John, and that particular Affection he bare towards him, which was the reaſon why John was called (by way of eminency and diſtinction from the reſt) The Diſciple whom Jeſus Loved. Now when we come to experience this, we ſhall know the meaning of that Scripture, where Bone is ſaid to come ^[82] to His Bone: For as ſome Bones are locked one in another, and ſome Members grow more immediately one out of another, though all make up but one Organical Body: ſo ſome Spirits are nearer united in Chriſts body then others, and ſtand cloſer joynted, and more intrinſecally compacted, but all make up but one ſpiritual and myſtical Body. And this we ſhall find to flow from the Harmony and agreement of Spirits and Natures, as they were ſignatured in the firſt moment of Exiſtency: For Grace and the work of Regeneration do not deſtroy Our Natural ſignatures, only rectifie them by that Heavenly Principle which reduceth all our Spirits into the higheſt perfection they are capable of, by their primary Model and Frame. Hence it appears that they are more Truly Brethren (even according to Natural Nature,) who thus agree, and correſpond their Eſſences, then they that are ordinarily called ſo, who are many times very contrary ſignatur'd: And the reaſon of this aſſertion is in that when our Natures come to their perfect rectitude, and reſtauration by Union with God; this ſecret propenſion and harmonious cloſing with thoſe that are like-eſſenced, remains; whereas from meer natural Relation, there nothing continues; though in thoſe who are related, there may be this agreement too: But meer Relation is not the cauſe of it, but that ſecret Law of influence which God hath eſtabliſhed to ſignature ſome one way, ſome another; ſome in much agreement and proportion; others more differing, tho' all repreſenting ſomething of that variety which is wrapt up in the Unity of the Eternal Nature. I could not but give an hint of this, becauſe It may open ſome things concerning Relations, which may lye dark to thoſe who know not the deepeſt ground and Root of them. But I ſhall proceed to the further opening of thoſe Enjoyments, which flow from Union with new Relations, which come now to be very dear, becauſe the ground of their Relation is ſo pure and good, being ^[83] not of Man, or the Will of Man, but of God. Here we ſhall experience the happy effects of our pure Union, which produces that Divine Love, that none can know, but thoſe that enjoy it. But this will be ſtrongeſt, where there is moſt Harmony and Agreement in Spirits and Natures; becauſe the Eternal Tincture works upon, and through every thing occording to its Nature and Capacity: Hence we come to enjoy more from ſome, than others; and ſome from us receive more than others: But that Brotherly-love and friendſhip, which now come to be renewed in Spirit, far tranſcend any enjoyments meerly Natural: And whatſoever we parted with, in dying to all Earthly affection and its Objects, we regain in the Reſurrection of our Spirits, in this pure Love, which is not Affection but ſomething above it, not conſiſting in ſudden out-flowings and eruptions, but in a conſtant ſweet inclination, and ſecret propenſion of the Spirit, to thoſe which are one with it in the pure Life: And this good-willingneſs is ſo great, that from it the Soul could give ^[84] its Life (or if there were any ^[85] thing dearer than Life) for its Brother; and chooſe Sufferings, to free others from them: In this ſtate there will be a ſympathizing in Joy and Sorrow; and where the Union is eminently great, there may be ſome knowledge of each others Conditions, at a ^[86] diſtance, which comes from their being eſſenced in each others Spirits and Tinctures, which is the cauſe of this inviſible Sympathy: And they that are in this near Union, feel a mutual in-dwelling in the pure Tincture and Life ^[87] of each other; and ſo, the further we come out of the animal Nature, the more univerſal we are, and nearer both to Heaven, and to one another in the Internal; and the ſitter Inſtrumentally to convey the pure ſtreams of the Heavenly Life to each other, which no external diſtance can hinder: For the Divine Tincture (being ſuch a ſpiritual Virtue, as Chriſt imprinted into the Heart of the Diſciples, with whom he talked after his Reſurrection, making their hearts to burn within them, is able to pierce through all diſtance, and reach thoſe that are far abſent; becauſe it is not Corporeal, nor Subject to the Laws of place or time.

Now this is known to ſome by Experience, who in abſence enjoy ſuch influences of Spirit, and ſecret Inſinuations of Spiritual Virtue from one another, that they cannot but value this Spiritual Communion, above all Enjoyments in the World; which compared to it, ſeem but like the baſeſt Metal to the pureſt Gold.

CHAP. XI.

THE Love which in this Spiritual Union, (before deſcribed) we come to enjoy, is unexpreſſibly refreſhing, proving to be ſweeter than the Hony or the Hony Comb, and continually raiſeth the Soul to the true Fountain of it, who being the true cauſe of all pure Union, both preſerves and increaſeth it: But the Soul now having a View, and Experience of the Beauty and Sweetneſs of the Spirits of other Chriſtians, and of the Excellency of that Love which may be enjoyed through them may (if it be not prevented by much ſelf-denyal and Watchfulneſs) ſuffer very much Selfiſhneſs to ſpring up in a new Dreſs; for here may ariſe Spiritual Covetouſneſs, or a deſire of engroſſing Spirits to ones ſelf. Here Spiritual Pride may alſo diſcover it ſelf in deſiring much eſteem of ſuch: Envy likewiſe may ſtart up againſt thoſe we fear may draw them from us, or enjoy more Love from them than our ſelves: and ſo all other Selfiſh Affections may here croud in, in a refined dreſs: And as theſe Spiritual Evils may flow from the ſight of the Excellency and ſuitableneſs of the Spirits of other Chriſtians; ſo alſo they may break in upon us from large and Eminent Gifts of the Spirit, 2 Cor. 12.7. For we ſeeing the Amiableneſs and Worth of theſe may come immoderately to deſire them; may fear to have them Eclipſed; may reflect too much upon ^[88] our ſelves in the enjoying of them; may look too much after Eminency in the uſe of them; and (in a word) may take too much Complacency in the pleaſant fruition of them; even to an hindrance of our looking up to the Fountain, as all in all: If then the Soul be here entangled (as it is hard totally to eſcape) it muſt fly to the ^[89] Croſs, and lay the Ax to the Root of the Tree of Self, that ſo it may be hewn down and caſt into the Fire: And it muſt pray for the Sword of Power, to circumciſe and cut off this refined Selfiſhneſs, as it did the groſſer part: And to take away this Propriety, and Self-ownment of all Spirits, Gifts and Graces. Here we muſt come to offer up the very Good it ſelf, (as ^[90] Abraham did Iſaac) to God the Fountain and Beſtower. Here we muſt dye to the Coveting of any Spirit, Grace, Viſion, Revelation, Rapture, or ſenſible Comfort. Here we muſt come to be nothing in all theſe; to enjoy them as though we enjoyed them not, and not to reflect upon our ſelves on any account; to rejoyce to ſee others ^[91] flouriſh in the Riches of thoſe; and to have far more Light, Wiſdom, Comfort and Honour, than our ſelves; to be willing when we are rich in Gifts (and eſteem of the Saints) ^[92] to part with them, if God ſo pleaſe, and to hang ſo looſe from all things below God, as that nothing may the leaſt hinder our Conformity to the Death of Chriſt, or our riſing again in the pure Life of Love and Innocency. And truly when we have known the Glory of thoſe Spiritual Objects, and have been rich in poſſeſſing them, we may find it exceeding difficult wholly to give up, and to own no Propriety of Will in them, becoming nothing in the greateſt Union of Spirits, fruition of Gifts and Spiritual Honour; keeping a ſweet innocent Spirit free from Selfiſhneſs in all theſe. Now the Reaſon of the difficulty in being wholly freed from Self here, is the Excellency of the Objects, and the ſweetneſs of their Enjoyments: For their Nature and Effects being very ſuitable to the Soul, they have the ſtronger Influence upon it, to cloſe with them in too much delight and adherency: Whence it may be more difficult, totally to give them up, than it was to leave outward groſs things, which could not be ſo pleaſing to the nature of the Soul: And though ſome (who think they have paſſed far in the New-Birth) never experienced this; and may therefore look upon it as a thing not much to be regarded, yet let all ſuch know that the Reaſon may be in that they never yet paſſed clear out of the Spirit of the World; nor overcame their Animal Nature by a Compleat Circumciſion and Renunciation; and ſo were not capable to receive any extraordinary Enjoyments of Viſions, Revelations, In-ſpeakings, Propheſies, Unions of Spirits; and being not come into the Inward Wilderneſs, where the Soul is fitted for ſuch things, and where theſe Spiritual Temptations ariſe to try it: Whereas being in the outward Senſitive (Spirit) and detained in Fleſh and Blood, as Iſrael in Egypt, the inward ſpiritual Faculties of Senſation lie lock'd up and can have no knowledge of thoſe Spiritual Operations and Enjoyments: But they that are come ſo far in the Work of the New-birth, as to be acquainted with, and to live to theſe things, muſt of neceſſity dye to them, and come to be ^[93] Nothing in them, giving up all to God, and forſaking the Propriety of their own Wills. Now this is a parting with our own Lives, and the giving up the Ghoſt of refined ſelfiſhneſs, which ſtrikes at the Root of Sin and Evil, and brings us to the Death of the Croſs, in Conformity to the Example of our Saviour's Progreſs, who was Crucified betwixt two Thieves, One of which was loſt, tho' the other went with him into Paradiſe, which we in the Myſtery likewiſe fulfil; for our Wills are Crucified betwixt the outward Animal Man, and the Inward Old Man, or ſinful Nature; The firſt of which in the Reſurrection, ſhall be received (after Purification) into Paradiſe; but the laſt, muſt be deſtroyed and ſwallowed up into the fire of Wrath.

CHAP. XII.

AFter this death upon the Myſtical Croſs, the Soul in Conformity to Chriſts progreſs, paſſeth through a ſtate Analogous to that of Chriſts deſcent into Hell, being that Principle which ſtands as a ſmoaking Furnace before the Entrance of Paradiſe, into which none can paſs, but thoſe that are dead with Chriſt, and waſhed from the Pollutions of fleſh and Spirit by the Blood of the Lamb: For whoſoever retain the ſpots of Guilt will be kept back by Gods Wrath, which in this principle, burns like fire, Iſa. 30.33. This alſo is ſpread (at leaſt potentially as to its Root) through the whole World, yet inviſible to the outward Eye. In this the Dragon and all Evil Angels and Spirits are, for Jud. Epiſt. ver. 6. The Lord reſerves the fallen Angels in everlaſting Chains under Darkneſs, or as 2 Pet. 2.4. hath caſt them into Hell, and delivered them into Chains of Darkneſs, to be reſerved unto Judgment. Now though the fallen Angels are every where tempting the Saints, yet they are always in the Chains of this inviſible Darkneſs, which could not be if this were not every where in this World. Whence, Epheſ. 6.12. it is called, the Darkneſs of this World: of which the chief Devils are the [〈 in non-Latin alphabet 〉] or Wordly Rulers. And although evil Spirits receive ſome Refreſhment by mixing with the Souls of Men, which are cloathed with the Animal ſenſitive Nature, and live in the Spirit of the World! yet they are ſtill in Chains under this Darkneſs, as in their proper Center. And although it is ſaid, Luke 8.31. That the Devils, whoſe name was Legion, beſought Chriſt, (after they were caſt out of the Man) that he would not command them to go out into the Deep, as though the Deep or bottomleſs Pit, had been at a diſtance from them: Yet the meaning is, that they might not wholly go out of the Spirit of the World, and out of Union with it, deeper into the Center of Darkneſs and Wrath; for in Union either with Men or Beaſts, who live in the Spirit of the World, they receive ſome mitigation of their Torment, which they have not, when they are naked and uncloathed in the Abyſs: Therefore their going into the Abyſs from union with the Spirits of Men or Beaſts, is not as we depart from one Room into another (which are diſjoyned by outward diſtance) but a ſinking deeper from the Circumference toward the Center, from the outward to the inward, which we call the Dark World, and Hell; which (according to the ſight and experience of ſome deep myſtical Men) is made up of Spiritual Sulphur, Mercury, and Salt, not united and harmonized in ſweet proportion, for then they would be Paradiſe; but as in diſcord and diſproportion working in contrary Motions, through the abſence of that pure Balſamical Oil, which flowing from the heart of God, makes Paradiſe ſo delightful. Now as all things in this viſible World are compounded of theſe three Material principles, Sulphur, Mercury and Salt, ſo are the Inviſible Worlds, in their ſpiritual nature, from whence the Viſible World proceeded, and in which it is erected; for (Heb. 7.3.) The things which are ſeen were made ([〈 in non-Latin alphabet 〉]) not of things that do appear, but conſequently out of things inviſible, as the Vulgar Latin hath it, ut ex inviſibilibus viſibilia fierent, and to the ſame ſenſe is the Syriack Verſions. But to proceed, the dark World (Rev. 9.2.) is called the Abyſs or Bottomleſs Pit; and whoſoever go down into this Sea, ſee Gods Wonders in the Deep, Pſal. 107.24. for there is the great Leviathan, the crooked Serpent, the Dragon, Iſa. 27.1. Out of whoſe mouth Job. 41.19, 20, 21.) go burning Lamps, and ſparks of fire leap out: ^[94] Out of his Noſtrills goeth Smoak, as out of a ſeething Cauldron: His breath kindleth Coals, and a flame goeth out of his Mouth, v. 31. He maketh the Deep to boil like a Pot of Ointment. 34. He beholdeth all high things: He is a King over all the Children of Pride, which are the Principalities, Powers and ſpiritual Wickedneſſes of this Dark World; Many of which in their Dark Bodies bear the forms of terrible Beaſts, Rev. 9.3.17. Into this Region, Chriſt deſcended after his giving up of the Ghoſt upon the Croſs; for this is a diſtinct Article of the Ancient Creed and agrees with Acts 2.27. Thou wilt not leave my Soul in Hell, which was Prophetically ſpoken by the Pſalmiſt, of Chriſt's deſcending into Hell, and of his Redemption from it; and Epheſ. 4.9. 'tis ſaid, that before he aſcended, he deſcended into the lower parts of the Earth, which cannot be meant of his outward Body, becauſe that lay in, or near the ſuperficies of the Earth: or as in Mat. 12.40. into the Heart of the Earth: Where there is a parallel made betwixt Jonas and Chriſt, the Type, and the Antitype, which cannot well correſpond except Chriſt deſcended into the Sphere of the inward Spiritual Leviathan, as Jonas into the belly of the outward: from whence (in Type of Chriſt) he ſaid, Jonah 2.2. Out of the Belly of Hell cryed I, and thou heardeſt my Voice. Now Hell or the Dark World, may be called the heart of the Earth, 1. In alluſion to that large Sphere or Lake of Fire, which according to Des Cartes and ſome learned Hermetick Philoſophers, is ſeated in and about the Center of the Earth.

2dly. In that acording to the eternal Gradation of Beings and Principles, it may be ſaid to be within, in the middle or Center of it; the Earth and all Terreſtrial Matter being more outward, in the Circumference. And though Hell is called [〈 in non-Latin alphabet 〉] (Mat. 8.12.) The utter or more outward darkneſs, yet that's ſpoken in relation to Paradiſe, and the Eternal World, not in reference to the Earth and this World. Now Chriſt having paſſed through this Principle into Paradiſe, draws us all after him, according to that Promiſe; When I am lifted up on the Croſs, I will draw all Men unto me. Now this is no other way, than that he went through himſelf; for there is but one way into everlaſting Life, and the Kingdom of Glory; and that very narrow too, according to Chriſts words, Strait is the Gate and narrow, or afflicted, is the way that leads into Life, ^[95] and few there be that find it: Even they only who deny themſelves and take up their Croſſes, and follow him, who is the Way, not only through this World, but even through Death and Hell alſo; for, though in conformity to his pattern, we come to be caſt into Hell, which (Mat. 13.50.) is called the Furnace of Fire, (typed forth by Nebuchadnezzars fiery Furnace, into which the three Children were caſt:) yet the Son of God walks there with us, keeping us from that Torment and Pain, which the damned undergo; and making us (with him) to triumph over Principalities and Powers, and to conquer them by the Blood of the everlaſting Covenant; which quenching the fire of wrath, raiſeth the Spirits of the Obedient out of this dark grave, into the joys of Paradiſe. But we muſt know that in our Progreſs we may many times be caſt into Terror and Anguiſh; Yea feel Hell awakened in us, and afterwards be delivered by ſome influence of Chriſts Spirit, and infuſions of his Love, and yet be ſhort of this Reſurrection, and of paſſing through Hell as Conquerors, which can never be till we deſcend thither without Guilt, in Child-like Innocency, with the Candle of the Lord in our hands, which is the Pillar of Fire which alone can lead us through this Night, into the Day of Paradiſe. To which State whoever attain, cannot but ſing thus, in the joy of their Spirits.

CHAP. XIII.

BY this time the Soul experienceth the happy ſtate of being freed from the principle of Selfneſs, in returning to God from the Spirit of the World, and ſees the real progreſs it hath made from the Outward through the Inward Dark World, into the Internal Paradiſe; where Adam lived before his Fall, and where Chriſt converſed, betwixt the time of his Reſurrection and Aſcention. In this ſpiritual Region the Curſe is not manifeſt, there being a perpetual Spring. Here are the Idea's of all viſible bodies, in much Beauty and appearing, luſtre. Here are thoſe bright Clouds which overſhadowed Chriſt on the Mount, and when he was received up into Heaven; in which he will deſcend ^[98] when he comes again to judge the Earth. Now the Soul having attained to the State of this Angelical Garden, knows what it is to turn and become as a ^[99] Child, and to attain a ſecret and quiet Life of Innocency and pure Love, free from thoſe Paſſions and Evil Affections it had formerly groaned under. And here it experienceth what it is to be born of ^[100] Water and the Spirit, as a neceſſary qualification to do the will of God: And ſees its Conception in the Womb of Wiſdom (which is our new Mother) who here diſtills the Milk of the Eternal Word, (from the Eternal World) to feed and nouriſh the Soul: whither it now Travels as fixing its ſight upon that pure River of Water of Life, clear as Chryſtal, ^[101] proceeding out of the Throne of God, and of the Lamb. But now likewiſe the Soul lives the life of Spiritual Vegitation, and grows like a Willow by the WaterCourſes, or ^[102] a Lilly in the Garden of the Lord, being continually refreſhed with the Dews of the Eternal Heavens, and quickened by the Beams of the Sun of Righteouſneſs, and cheriſhed with the enlivening gales of the Holy Spirit. All that are in this ſtate are like the harmleſs flowers in a fruitful Garden, ſpringing from the ſame ground, yet differing in Colour, Virtue, Smell, and growth, according to their ſeveral Natures, and times of Planting; yet all ſerving to expreſs the Power, Love, and Wiſdom of their Creator, without any Strife or Contention for Eminency Place or Eſteem, being all ſatisfyed with what God affords them, and their different Capacities fit them for. O what a ſweet Harmony is here! What a beautiful conſent in expreſſing the goodneſs of the great Creator of all things? How far are Spirits here from envying the different Beauties and Ornaments one of another? How ſweetly do they incline to mutual love and agreement? as being the Branches of one pure Root, as enjoying the ſame kind of nouriſhment, and receiving Life from the ſame ^[103] quickening Spirit? How is all Wrath and Contention here forgot? How amiable do Spirits now begin to grow in the Eyes of Chriſt, by their innocent Childiſhneſs? And truly in this diſpenſation, we come to be cloathed with humility, wrap'd up in meekneſs; expreſſing nothing but the bleſſed Effects of Heaven upon Earth; here we are full of Love-meltings towards Chriſt, who baptiſeth us in the ſoft Water of Spiritual Meekneſs; which overſpreads the Soul, not ſuffering any of the fire of Paſſion to ſpring up. In this ſtate the Soul is very watchful over every motion, in the outward and inward Man, fearing to ſtep down again into Nature, where before it had ſo much Trouble and ^[104] Bitterneſs; whereas now it is in a ſweet pleaſant Reſt, lying upon the Bed of Innocency, ſolacing its ſelf in the ſweet ^[105] Embraces of its Saviour, who now begins to ſhew himſelf very clearly, and to afford almoſt continual Refreſhments: In a word, this is a life of Stilneſs, ſilence, and Spiritual Simplicity; in which the Soul turning its Eyes from Nature, looks directly forward to ^[106] Eternity; and ſtrongly breaths after its arrival there. And here we come to know the Work of the fifth day in our New Creation, anſwering the fifth of thoſe ſeven Spirits, which are the Eyes of the Lamb of God, Rev. 5.6.

CHAP. XIV.

WHen the Soul is arrived to this, Baptiſme of Meekneſs and innocent Love, and hath experienced the comfortable diſtillations of the Heavenly dew to its very great profit and growth, it comes to be much confirmed and eſtabliſhed in this principle, and finds the effects of its preſent ſtation to be very bleſſed, in compariſon of what it was▪ when it ſtood in the fire of awakened Nature. And now ſeems as one that hath paſſed thorough a hot fiery Region into a moderate cool Air, where gentle gales of Wind breath upon it, and refreſhing dues entertain it, and cooling ^[108] waters are afforded to take away the ſenſe of Thirſt. And now it perceives the happineſs of thoſe who have made their way by death thorough irregular and diſcording Nature, into that Spiritual ſtate where there is Joy, Peace, ^[109] Reſt and Harmony. This condition then brings with it a greater Death ^[110] to the World and all Worldly things, a total diſreliſhing of all things corrupt and impure though more refined, and ſo as it is deadned to the World and Selfiſhneſs, it ^[111] lives the more to God and all Goodneſs, and finds its Will more ſtrongly drawn to Chriſt and Eternity. And this diſpenſation into which the Soul now enters, is a ſtate of much ^[112] life and Quickning, and of much pleaſing Enjoyment from the Objects of the internal Senſes renewed and reſtored by the Spirit of God; for here the ^[113] internal Faculties of Spiritual Senſation are more opened, and give a greater enjoyment of the firſt Angelical ^[114] Life which was in Paradiſe: And we attain the Uſe and Reſtauration of theſe Faculties, through our growth in Regeneration, and as a priviledge purchaſed for us by Chriſt: So that all Saints ſhall partake of them, either Here or in Heaven, according as their Attainments are. In this ſtate our Internal ^[115] Eye is more unlocked to behold the Paradiſical. World with thoſe Luminous Objects and Inhabitants that are in it: Here we ſee ſuch bright Clouds as the Diſciples (Math. 17.5.) ſaw on the Mount and at Chriſts Aſcention when he was taken up into Heaven (Acts 1.9.) In which he will likewiſe deſcend again Math. 24.30. Here alſo we ſee the Angels of God aſcending and deſcending, as Jacob at Bethell, Gen. 28.12. In this ſtate alſo our inward Ear is ſweetly entertained with Angelical Harmony, hearing the ſweet ^[116] Harpers upon Mount Sion, and the Voices of thoſe that ſing the Song of Moſes and the Lamb, and of thoſe that cry Hallelujah! Hallelujah! Rev. 19.1, 3, 4, 6. with many other voices out of the Eternal World, Rev. 4.1. Moreover our internal Feeling is almoſt continually entertained with the ſtrong Contactions of the ^[117] Word of Life, which ſometimes diſcover themſelves by thrilling Motions throughout the whole Man; but moſt commonly by ſtrong Infuſions of the pure burning tincture of Jeſus (Luk. 24.32.) into the Heart. In this ſtate likewiſe we oft Smell the hot perfumes ^[118] of Paradiſe, and are pierced through with moſt delightful Odours, which infuſe themſelves into the Tincture of the heart▪ and create Delight, and give a plain feeling and ſenſe of the preſence of Paradiſe, and that inviſible light World where there is no Curſe nor Corruption. And in a word, here we feed upon the Heavenly Manna, Angels food, which is living bread, that quickens, enlivens, and corroborates the Soul; and we oft taſte very ſweet Dews diffuſing themſelves with much pleaſure into that internal Senſe of taſte, which lies within the Organ of the Tongue. Thus all the Spiritual Faculties of Senſation are in this diſpenſation more opened, and more freely entertained with their peculiar Objects. But yet we are not to reſt in theſe Enjoyments, nor to go to build Tabernacles with them, but to look forward and to preſs after perfect Union with the Divine Nature in the Eternal World, where is our true Sabbath of Reſt, in the Viſion of God, and perfect fruition of his Love for ever, 1 Theſ. 4.17. Heb. 4.9.

CHAP. XV.

BY this time the Soul begins to draw near the Eternal World, in its fixed ſtation and habitual Enjoyment, lying under the ſhowers of Love, which deſcend from the heart of God and the boſom of Sophia: Here the bleſſed Tincture of Jeſus coming ſo powerfully, as though it ſtreamed from his glorifyed Humanity, flows into the Soul like a River of Oyl mixed with fire, which affords that unutterable Delight, which cannot be conceived by thoſe that know it not experimentally. Here Chriſt ſaith, Drink▪ yea, drink abundantly, O beloved, and filts large Cups of Love, Heavenly Love to power into the Soul; ſo that it ſometimes comes to be ^[119] ſick of Love, not knowing how to carry its ſelf through the abundant ſhowers that fall upon it▪ For Chriſt many times toucheth the Soul with a piercing Beam of Love, which by this, is ſuddenly drawn to a quick return; and this gives freer paſſage for a new Impreſſion, which more exciting the Powers of the Soul to a new Imbrace, opens the way more for the King of Glory to enter with that power and unutterable force of Divine Love, that the Soul becomes filled, ſwallowed up, and tranſported into a kind of Rapture, not being able to expreſs thoſe Pleaſures, Guſts, Imbraces, Love-Extaſies, which then are piercing thorough it; nor ſufficient Praiſes and Hallelujahs to the great King of Saints, who beſtows ſuch Royal tokens of Love upon it. And as in this ſtate there is ſuch holy Commerce in pure Love betwixt God and the Soul, ſo there is betwixt the Soul and ^[120] other Saints, who cannot but wonderfully own and love one another, and delight in that likeneſs of God, which they ſee in each other, and bleſs him for thoſe living Powers of Grace and Love that are communicated in the Worſhip of God, by which they exceedingly refreſh each others Spirits. (Now this mutual love chiefly flows from a ^[121] ſight and ſenſe of Oneneſs, which exceedingly enforceth this great cloſing and out-ſlowing of Spirit to delight, comfort, and refreſh one another. And here is that ſtrength of Love that we could give our ^[122] lives for the Brethren, and endure much Affliction to flee them from ſufferings: Here we bear one anothers Burdens, and ſo fulfil the Royal Law of Love; for we can keep nothing as our own, but what we heartily communicate and make our Brethren partakers of, becauſe they are part of our ſelves. Here we come to practice that heavenly Law, of loving our Neighbours as our Selves, and of doing Gods Will on Earth as it is done in Heaven; for which end Man and the viſible World were brought forth. For the breaking forth of ſin and wrath, was not according to Gods moſt pure and holy Will, which is good, and tends to Salvation and Bleſſing, and the keeping of his Creatures in that primitive Harmony, in which they came out of Gods hands as fitted to glorifie him through mutual Love, and regular Obedience. And this is the end of Chriſts Coming into the World of Mans Nature, even to reſtore it from the Diſcord of Sin and Wrath, to the Harmony of pure Love and Righteouſneſs; therefore 'tis a happy ſtate to have attained this Habit of Love before deſcribed, which will not terminate within the Sphere of our Neighbours and Brethren, but in ſome meaſure flow out to all; cauſing us to breath after, endeavour, and ^[123] pray for their Change: for it is the Nature of true Love to communicate it ſelf and to delight in propagating its own heavenly Image, that ſo many may come to partake of Bliſs and Happineſs through it: And in this Enjoyment, if we find any that know and poſſes but little, yet thirſt much after God, O how will our hearts burn within us! How ready ſhall we be to employ our Talents for their good, and to diſcover that Way which leads through Nature into the Kingdom of the Love? What labour and pains could we take to be inſtrumental in changing, and quickning them, and in bringing them through the Croſs to our ovvn ſtate of Happineſs; ſo that this Diſpenſation abounds much in Love, both to God and our Neighbour, fitting the Soul for Aſcention into Eternity, there to ſee and know with Satisfaction and Delight, thoſe Wonders which the holy Angels and glorifyed Saints are continually viewing with Joy and Admiration.

CHAP. XVI. Being the Concluſion to the Reſt.

THE Soul being brought thus far in the Heart-Work by the Power of Jeſus, through the practice of the Croſs, in Self-denial and Reſignation, lives in habitual ſpringings up of the Love in the Centre of it's Spirit, where the work is near finiſhed, the Will being conſtantly drawn toward the Heart of God in the Chariot of Love. And in this State the Soul is completely fitted for Aſcenſion, and the opening of the Eternal World, which is part of the Head-work; for in that the ſpiritual Eye is ſeated, which is capable to ſee and know the wonders of Eternity. And though ſome in a rapture may be taken up into that World long before the work in their Hearts, Wills, and Affections is finiſhed; yet ſuch muſt afterward go through the work in Nature, of rectifying all their Properties, and of bringing their Wills into Death, and pure Reſignation, that ſo they may be fitted for the Birth of the Love; whence its clear that this State of Regeneration, attained in the Will through the Death, is far more conſiderable, and nearer Perfection than the higheſt Rapture without ſuch a foregoing work; and the Aſcenſion after this work of Regeneration in the Heart, is more weighty, and more tending to Perfection, than any Rapture of Tranſportation before, can be; becauſe by ſuch a Work, the Will is wrought up into a conſtant Union with Chriſt, which by Aſcenſion, is more confirmed and eſtabliſhed, the Heart through that, being more raiſed above ^[124] all mortal corruptible Objects, and more reduced into a paſſive ſilent waiting for the Opening of the Eternal Temple, whence the infallible Voice proceeds, and where the great High-Prieſt ſparkles with the moſt bright Beams of divine Glory. But the manner of the Souls Aſcending from the Internal to the Eternal World, is very remarkable and wonderful. It ^[125] cannot of its ſelf move one degree upward; That ſame hand of power which carried it downward, to ſee the Wonders of God in the Depths, muſt carry it upward to ſee his Wonders in the high places above. So that in this the Soul is meerly paſſive; The Spirit of Chriſt being the Agent, which deſcending with an over-ſhadowing Vertue upon it, wraps ^[126] it up ſwiftly, and in a ſtrong force (by which the Souls Acts are for a while ſuſpended) tranſlates it, as it were, in a ſtrait Line from the Inward, toward the Inmoſt. In this Tranſlation or Aſcenſion, what Wonders are ſeen and felt, I ſhall not particularly expreſs: But in general, this I muſt declare, That there is an unutterable Power transfuſing the Soul in this Aſcent, which firſt comes into the Womb of the Inviſible Worlds (out of which they iſſue) in which it finds an Univerſal Silence or Stilneſs; and above which, it diſcovers a great Glory, inhabited by glorified Spirits, who there live in perpetual Harmony and Joy, ſinging Halelujahs to the Lamb of God; and continually waiting upon the Infallible Voice proceeding from the Throne of God. To be taken into this, is a further degree of Aſcenſion, being the ſecond Manſion in the Eternal World; where ^[127] Myriads of Angels attend thoſe Commands, which come out of the Moſt holy place, which is the laſt and higheſt Manſion in that World, anſwering to Love, as the ſecond to Life, and the firſt to Light, correſponding with the threefold manifeſtation of Father, Son, and Holy Ghoſt. But to ſpeak much of the two laſt, requires greater Experience than yet I have enjoyed. Neither is it expedient to deſcribe the firſt, nor thoſe Wonders which are in it, in regard of that Blindneſs and general Enmity which is in Mens hearts againſt the deep Myſteries of God in Inviſible Nature. But after Aſcenſion into the firſt, the Soul becomes ſo much indued with the ſenſe and apprehenſion of thoſe Spiritual Myſteries it was there acquainted with; and hath ſuch a clear View of the outward World, and of the Miſery that moſt there lye in, that it cannot but weep over the greateſt part of Men, as Chriſt did over Jeruſalem, as ſeeing them exceeding Ignorant of Eternity, and ſo of their own Everlaſting happineſs; and involved in the Spirit of the outward World, where the Prince of the World holds them Captive, and makes them Enemies to the Kingdom of Love, in which there is no Enmity, Covetouſneſs, Luſt nor Deceit, nor any ſuch things as thoſe are, which in the World are moſt courted and admired. After this alſo, the Soul begins to diſcover the Evil Properties and Habits of Mens Spirits, very much portrayed in their Faces, diſcovering in their very Aſpects and Signatures, thoſe Beſtial and devilliſh Paſſions by which they are ſwayed and captivated within, ſo that the Eye many times affects the Heart with grief, in viewing the ſad Eſtate of Souls eſtranged from the Life of Innocency and pure Virginity, and impriſoned in the dark Chains of Corrupt fleſh and blood. Here likewiſe the Soul is exceeding Paſſive, and much comprehended in deep abſtract Silence, by which it much enjoys unutterable Pleaſures and Guſts from the inward ground of Eternity, having much ſenſe of the nearneſs of that Kingdom, where the Angelical Thrones ſing Hallelujahs, and ſport themſelves in the Innocent delights of their Eternal Spheres and Luminous Manſions. And as the Soul paſſeth from the firſt Manſion towards the ſecond and third, Jeſus ^[128] of Nazareth (in his glorified Humanity) begins to give great demonſtrations of his Preſence; ^[129] and to viſit the inward Man with frequent and very great impreſſions; ſo that it cannot doubt but that he is ſome times perſonally preſent, infuſing the Tincture of his glorified Body into the Heart, which is ſweeter than Hony, and burns like Oil and fire mixed together. And truly this Diſpenſation is exceeding comfortable and very weighty; for the diſcovery of Chriſts preſence ſometimes ſwallows up the Soul into unſpeakable Joy, being transfuſed with the breath of his Mouth which is moſt Odoriferous; and quickened by the touch of his Body, which is moſt Delightful; and pierced through with the Sound of his Voice, which is moſt harmonious and powerful; cauſing the Soul deeply to admire the Grace of God, and to cry out with Thomas, my Lord, and my God. In this diſpenſation Chriſt ſhews very powerfully the neceſſity of his Mediation, as God-Man; and that whatever we receive is through him, who ſtanding in the deepeſt Ʋnion with the Father, conveys all Light, Life and Love from himſelf, into us, who at the time of the Reſtitution of all things, Act. 3.21. will again Breath the Holy Ghoſt on his choſen Veſſels, of which thoſe in the Primitive time received but the firſt Fruits. He alſo reveals in this ſtate how the Myſtery of Iniquity (even the Spirit of Anti-Chriſt) works in moſt Sects of Chriſtians; carrying them either to deny or ſlight the great Myſtery of his Mediatory Office: Or by miſconceptions, to cry up his Blood and Merits, to the prejudice of Mortification, Self-denyal, and the Imitating of his moſt Innocent Life, as our Pattern to walk by in this World. Moreover in this Diſpenſation, the Soul enjoys very great Openings of Eternity in the Heart, which are different from Openings in the Head, where the inward Senſes of hearing and ſeeing are reſident; for whatever in a Divine Sight (Eternity opening in the Head) we clearly and diſtinctly view and behold the ſame (in a Heart-opening) we really feel and handle in a Spiritual way; for in it we come experimentally to know and perceive the Motions and Adminiſtring Influences of Angels, the Vertue and Efficacy of Chriſts univerſal and particular Body: The Harmony, Love, and Enjoyments of the Spirits of Juſt Men made Perfect; with much of the Glory and Majeſty of that Kingdom prepared for us, from the beginning of the World, into which none can enter, but thoſe who have ^[130] forſaken all for Chriſt, and have deveſted themſelves of all the Veſtments of Corruption, and have put on the Robe of Innocency, which is the Garment of true Virginity, in which they will not be aſhamed to ſtand before the Son of Man, in his Kingdom.

A Brief ESSAY In VERSE, Upon the 13th. Chapter of Corinthians the Firſt.

FINIS.