A voyce out of the thick darkness: containing in it a few words to Christians, about the late and present posture of spiritual affairs among them. Together with a post-script about darkening the counsel of God. As also, certain Scripture-prophecies concerning some transactions in the latter times. / By Isaac Penington, (junior) Esq;. Penington, Isaac, 1616-1679. This text is an enriched version of the TCP digital transcription A90402 of text R203131 in the English Short Title Catalog (Thomason E597_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 122 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90402 Wing P1217 Thomason E597_7 ESTC R203131 99863203 99863203 115390 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90402) Transcribed from: (Early English Books Online ; image set 115390) Images scanned from microfilm: (Thomason Tracts ; 92:E597[7]) A voyce out of the thick darkness: containing in it a few words to Christians, about the late and present posture of spiritual affairs among them. Together with a post-script about darkening the counsel of God. As also, certain Scripture-prophecies concerning some transactions in the latter times. / By Isaac Penington, (junior) Esq;. Penington, Isaac, 1616-1679. [10], 53, [1] p. Printed by John Macock, London : 1650. "A post-script about darkening the counsel of God" and "Certain Scripture-prophecies concerning some transactions in the latter times" each have separate dated title page; pagination and register are continuous. Annotation on Thomason copy: "Aprill. 1 1649"; the 50 in imprint date is crossed out. Reproduction of the original in the British Library. eng Bible -- Prophecies -- Early works to 1800. Theology, Doctrinal -- Early works to 1800. Christian life -- Biblical teaching -- Early works to 1800. A90402 R203131 (Thomason E597_7). civilwar no A voyce out of the thick darkness:: containing in it a few words to Christians, about the late and present posture of spiritual affairs amo Penington, Isaac 1650 23501 15 5 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2009-01 Judith Siefring Sampled and proofread 2009-01 Judith Siefring Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A VOYCE OUT OF The thick Darkness : Containing in it a few Words to CHRISTIANS , About the late and present posture of Spiritual Affairs among them . Together with a Post-script about darkening the Counsel of God . AS ALSO , Certain Scripture-Prophecies concerning some Transactions in the latter Times . By ISAAC PENINGTON , ( junior ) Esq ; ISAIAH 2. 5. O house of Jacob , come ye , and let us walk in the light of the Lord . ISAI. 50. 11. Behold , all ye that kindle a fire , that compass your selves about with sparks : walk in the light of your fire , and in the sparks that ye have kindled . This shall ye have of mine hand , ye shall lie down in sorrow . MAT. 5. 29. If thy right eye offend thee , pluck it out , and cast it from thee . LONDON , Printed by John Macock . 1650. The Preface . IT was my intention , some distance of time since , to have published somewhat concerning the then present state of Affairs ; wherein I should have expressed ill-will towards none , but only have uttered that deep affection that then was in me , towards the soddering and healing the distempers of such spirits , as are made more miserable by their own discontents , then they could be by any thing else that can in probability befall them in this state of things , wherein it is hard to determine what is truly best and most profitable , though most men are very ready to determine , and very confident in determining , according to their own desires and apprehensions . It was then my design to have cast some water upon these flames , that they might not burn so intensely within to the disturbance of mens own spirits there , nor yet be so liable to break forth to the disquieting and endangering of the publique interest . There are one sort of men whom I should more especially have applied my self unto , who are wonderous eager after making the Nation happy ; whose spirits can be no ways satisfied till they see the attainment of that Universal Freedom , and the flowing forth of that Universal speedy impartial Justice , which is easie to be desired , but hard to be met with . In pity towards these ( whom I had cause enough to pity , I my self lying with them under the same desire , though not expecting to meet with it in that way wherein it was pursued ; ) I say , in pity towards these , I was ready to issue forth to administer to them more especially what I conceived might be in any kind relieving ; and after such reasonings as should have fallen within my shallow compasse , at last I should have ventured to have proposed three Directions to such as should be made willing to consider of them , which when embraced , would not quite have taken them off from , but only have somewhat allayed the vehemency of their Spirits in this their prosecution of publike good , which in tenderness to them and others I could not but desire . These Directions being so few , and of a more general nature then to be restrained unto them , or any one sort only , I shall here make mention of , being setled in my Spirit to wave the rest of the Discourse . The first of them is to this effect : Be content to passe through your pilgrimage without the full enjoyment of that Freedom ye have desired and pressed so hard after . There is a power above , whose Will may crosse yours in this , which may as well find fault with your untowardnesse to be governed , as with the Self-Seeking of such as have been Governors . I might perhaps have said , if I had not suspected it would have relished too harshly , Be content to be Slaves . It is a brave thing sometimes to oppose the yoke , but a braver from Judgment to submit unto it . It is in many cases better for particular persons , yea for Societies , to bear , then avoyd the yoke . It cost the Israelites dear that they would by no means be brought to put their necks under Nebuchadnezzars girdle . Canst thou say that a present Oppression is not determined concerning thee by him who hath power to dispose of all things ? If thou canst not , take heed of over-violent resisting . If thou labourest for Freedom with all thy might , and a greater power oppose , what wilt thou gain by the contest ? I have often repented of shunning , of avoyding , but never of meeting and closing with misery . It is the stiffnesse of the neck , and unbrokennesse of the Spirit that chiefly makes all our yokes so harsh . 2. Groan , pant after , and in a just way pursue the attainment of perfect Freedom . Lie not down as a Slave , with a base abject Spirit , counting slavery best , but with a sweet Spirit submit to it for necessities sake , and withall let a Sense appear of your prizing and desiring of Liberty : And what way of attaining it is made out to you plainly and evidently justifiable , forbear not to fall in with ; yet not in such a violent and irrational manner , as to make your more noble parts far worse slaves to bruitish passions within , to avoyd a more inferior slavery of the outward and more ignoble part . 3. Hasten your desires and expectations aright : Look not for it from thence where ye cannot hope to find it , but thence from whence alone it can come : Look not for it from man , Righteousnesse cannot grow there , it never grew there : Man has not a Soil fertile enough for such trees to flourish in ; Man has not a Root deep enough to bear such Fruit . Besides , man seems now to be blown upon , and all his excellency withers ; adore him no longer . Is not the glory of all sorts of men fallen ? Why do ye so often remove your eyes from one sort of men to another ? Oh loosen them from all , and fasten them no more on any , if ye would not be frustrated . Solomon that deep wise man , who knew things in their causes , tels you what the place of Judgment and Righteousnesse under the Sun is , even a place where unrighteousnesse and iniquity is still to be found , Eccles. 3. 16. If ye look for a place of pure Judgment and Righteousnesse under the Sun , ye will be deceived . For this is the state that ever was and ever will be under the Sun ; There will be Oppressions exercised even there , and the oppressed ones may weep , but they are like to have no effectual Comforter ; for the power that should comfort and relieve them , is still on the oppressors side , as that same comprehensive man speaks in that same Book , Chap. 4. 1. Therefore look not there for it any longer , since Wisdom hath said , and Experience too hath always shewn , that it is not , it will not , it cannot be found there . But if ye know and can think of a Fountain of Righteousnesse , a Power that can issue out pure and perfect Salvation , look thither ; and when that Fountain shall be opened , ye may chance to meet with it ; but till then , your hunger and thirst is not like to be satisfied , however your hopes to meet with it in this or that party , this or that interest , may flatter you . Now whether these may be useful to any or no , lies not in me to resolve ; this is all I have to say concerning them , that I found them in my own Spirit , and I found my Spirit much composed by them , ( in reference to the several tossings and tumblings that have been , ) they lying at the bottom there , from whence I produce them into publique view , not knowing but they may drop and distil into some other Spirit , to bring it also to some kind of rest in this respect , in the middest of such future shakings as are very incident and frequent after dissettlement . About the same time the state of spiritual things was presented to my view , and I beheld the people of God in their several stations ; some scattered this way , some that way ; some setled this way , some that way ; some bewailing themselves under their Scatterings , others blessing themselves in their Setlings ; some seeking , and others glorying , in what they imagine they have found ; some complaining of the breaches , growing greater and more Spiritual , others crying out as fast , that their Antidotes , plaisters and arts of healing , which would easily help all , were not embraced . I found my Spirit likewise drawn out to speak a little concerning this state of things , as I felt the sence of them then upon me , and as I found it most ready and convenient to communicate that sence ; which though I had intended to wave also , yet finding the state of things calling for some such kind of language to invite to a more then ordinary consideration of them , I find my self willing to let it go forth as an instrument in his hand , who knoweth how to manage it , to effect what he pleaseth by it . This is the account I thought fit to give by way of Preface , to lead to the Discourse it self , which now follows . A FEW VVords to Christians , About the late and present Posture of Spirituall Affaires Among Them . IT was not onely the Civil part of this Nation that lay under Misery and Oppression before this great Commotion , but Religion also , and the Religious party , had a deep share in it , being most of all troden under foot . That present form of Government , which then was in force , struck at the life and power of that , which it was erected to be a wall unto . Nor did onely the sweetness of Liberty and Propriety put men , that were sensible thereof , upon striving to regain and possess them ; But the preciousness of Freedom to Conscience , tender Conscience , which had been so long yoked and burthened , did much instigate Christians to assay the recovery and re-enjoyment of it . And the result hath been much alike to both ; both have been buried in the dust of Contention and Confusion . The Contention hath grown so hot , that men have almost forgot what they contended for in both , which at first was not a power to oppress and captive others , but to attain Liberty for themselves and others . It is to you , O Christians , that I intend a few Words , ( to which I hasten , ) and that concerning your choycest Jewel , Religion . In what state is it ? In what state hath it been ? Hath it thriven , or decayed ? Is it alive , or dead ? Whom do ye embrace in your bosoms , your true Love , or a stranger ? What , is your Religion of the right coyn ? hath it the stamp of your King , or is it counterfeit ? Truly there are so many different pretenders stand up to lay claim to him , who belongs but to one , ( his own Spouse , as he is but one , his Light one , his Will one , his Way one , in the midst of infinite variety and contrariety ) that he had need have infallible certainty , who satisfieth his spirit with his interest in him . But I would speak but little to you ; I will therefore come to those few Questions I have to propose to your consideration concerning the state of spiritual things , in reference to the many changes it hath under-gone , and the present condition wherein it stands . The first whereof may be this : 1. Whether Religion hath not received a wound in the inward part of it , since this Contestation about outward things , and the outward part of Religion ? Whether the life and power of Religion ( which was always scanty enough among the best ) be not now much abated , and runneth not so low , that it is hardly , if at all , discernable ? It hath been the complaint of divers , both Presbyterians and Independents , and therefore may well deserve the consideration of each sort . O Christians ! Be not so busie about the outward part , about the dress of Religion , as not to enquire into the state of the inward part , whether that flourish , or languish and decay . 2. If it do appear to you , That Religion hath received a blow within , a wound at heart ; let me ask you , in the second place , Whether it doth not nearly concern you , to bethink your selves how it may be cured in time , before it bleed to death ? Thou art busied , O Christian , about garments of Religion , for thy self and others to wear ; look within man , thy heart faints , thy life is expiring : Thy faith is even dead ; thou canst not trust God , but runest to thine own wisdom to contrive for thy self , and to thine own power to effect thy counsels . Thy love , what is become of it ? O what a strange thing is love among Christians ? Patience , Humility , Meekness of spirit , &c. where do they grow ? What is there of these left within , in the heart , when there is such a general complaint , that they are not to be found in the lives of Professors ? 3. Let me ask thee , in the third place , Whether the Establishment of , or voluntary submission to , any outward Form of Government , or Church-Discipline , of what kinde soever , can heal this breach within ? Will Presbytery do it ? Why doth it not do it in Scotland , where it hath scope and power enough ? Will Independency or Anabaptism do it ? How come so many then to lose the lives of their spirits in such Relations ? The Form doth seldom contribute much to the Power , but the Power is very commonly eaten out by the Form . I know men that are engaged much to any way , are highly conceited of it , thinking it would effect strange things , if it were but generally owned and embraced ; and are ready to impute all miscarriages and bad effects to the want thereof : but this is but a favorable and self-ish judgment ; I propose this question to thee to consider and ponder of , till thou art enabled to pass a righteous judgment upon it ; and then perhaps thou wilt be as ready to condemn thine own form and way of Administration in this behalf , as thou art to condemn such other ways as thou now opposest . 4. Let me ask thee yet again , Whence this cure is to be expected , and can alone be had ? From whence did any true Life and Power flow at first , and whither is it now retired ? Who is it that hath wounded ? Can he heal ? Can any else but he heal ? Who is it that hath shaken the foundations of mens spirits , and battered down the fabricks of their Religion about their ears ; yea , even of such as have built with hewen stone ? Truly , Miserable is that man , whose life is almost wasted , and dayly wasting , and yet he still running to that for Recovery , which destroyeth him . It is one fair step towards Redemption , to know from whence to hope for it , and to have the eye taken off from every thing else . 5. And lastly , Let me put this one thing more to thee ; What Dispensation thinkest thou are we under at present ? Whether have we attained that Light , that Life , that Power , by which we are to walk , and under which we may comfortably sit down ? Or are we to expect and wait for a reducement to that state wherein the Primitive Christians were , when the Spirit was poured out upon them , and they led thereby into Church-communion ? Or are we to expect any other state promised in the Scripture , and ( as some say ) experienced by themselves , which this is to give way unto ? This is a very weighty question , and very needful , especially in these shaking times , wherein men had need be much enquiring , and not over forward to settle , when a Power above them stands so ready to shake , and hath so sorely shaken , that which was very likely to have stood . To further such a little , as are desirous to bend their thoughts hereunto , by opening a way for a more full and exquisite search , I shall communicate some of the workings of my minde formerly concerning these three things . As touching the first , Whether we have attained to such a Dispensation , as we may walk on comfortably in ? The workings of my minde have been very various and doubtful concerning this ; one while inclining to the one part , another while to the other : Sometimes apprehending the substance both of inward and outward Worship and Conversation , so clearly revealed in the Scriptures , and so testified within , in the spirits of Christians ; and so much life and power also communicated from above , as might very well suffice to lead them on very sweetly and comfortably in this vale of Tears to their Resting place . Otherwhiles again apprehending from light sence , and evident experience , so much deadness , so much darkness , such a vail over the heart , and over the Scriptures ; such uncertainty in things that were received , such a want of power within to buckle with power without , that there appeared no possibility of rubbing on like Christians after this rate ; which hath made me often wonder , whether we were under the Law , or under the Gospel ; there was so much work , so little strength ; so large promises without , so little of what they spake within . So that though I had many advantages , both from the earnestness of the desire in my own spirit , and from the considerations that were administred to me ; as also from my own experience , and enquiry among such as pretended both light and experience in the point in hand ; yet still there was somewhat of concernment to keep me back from a positive determination , even when I was nearest unto resolving . For the second , Whether we are to expect a Restoration of the the Primitive State , or no ? My mind wrought much after the same manner . Sometimes it seemed very likely to me that it should be restored : Sometimes again the weakness both of the Ordinances and Administrations of it , and their sudden death , made it seem to me fitter to pass away , and give place to that which is more durable . There were three things eminent in that Dispensation , Gifts , Administrations , and Graces . They had several sorts of gifts ; gifts of healing , of speaking with tongues , of working miracles : Again , they had gifts of prophecying , of singing , of revelation , of interpretation , &c. Then they had Administrations , they had proper ways of administring every gift , which were appointed to them , and whereinto they were led , by the same Spirit which bestowed the gift . Some gifts were bestowed in reference to persons without , for conviction and conversion ; and other gifts in reference to persons within , for mutual edification , exhortation and comfort ; the same Spirit leading them to the use of these in some measure , who imparted the gift unto them . Then lastly , they had Graces , strong , powerful graces were poured out unto them , graces that were truly spiritual , not acquired by their industry , but breathed by the Spirit of Life ; such as Faith , Love , Patience , Humility , Meekness , &c. and there is a vast difference between these when they are dropped out of Heaven , and those that are extracted out of the Earth , though they may bear the same name , and carry the same resemblance . The common fires of the Jews , and the fire on the Altar , were not the same , how little difference soever might seem between them to common judgments . But what became of this glory ? How soon did this Sun set ! What Christ foretold concerning the material Temple of Jerusalem , proved true also of this Spiritual , this Apostolick building , there was not one stone left upon another that was not thrown down . Who would have thought so glorious a fabrick should so soon have been laid flat ! That the Churches , so well founded and setled by the Apostles , and not barely by them , but by the Spirit of God in them , should so soon come to ruine ! And since it hath thus passed away , must we not be forced to confess , that there was some flaw , some defect in it , or else it could not so soon have decayed and perished ? And truly methinks there seemeth to lie as just an Indictment ( in kind , though not in degree ) against this Dispensation , as did against the Dispensation under the Law , for weakness , for unprofitableness , for inability , to make the comers thereunto perfect . What a poor state were the Churches in , even in the Apostles times ? How subject to be shaken in doctrine ? How carnal and defective in practise ? They had the Spirit poured out upon them , and yet wanted both outward light , and inward life and power . They had abundance of gifts , but knew not how to use them towards the edification of the body , but employed them to the building up of that which was to be destroyed . And it was not only a weak state while it was enjoyed , but was also continually languishing , and soon expired : And all the endeavors that have been to rear up this fabrick again since , either in the internal or external part , have had the like success with those endeavors that have been used to re-build the Temple of Jerusalem since its desolation ; before the building can come to any maturity or perfection , it is still blown down . Such a continued , experimented discovery of the frailty of it , seemeth to me to foretel its death , not its resurrection ; its casting away , not its restitution . Now for the third Branch , Whether we are to expect any other state , which some from experience ( as they say ) can and do testifie concerning , whereunto this , and all former Dispensations are to give way ? Wherein two particulars would be distinctly considered , The thing it self , whether such a thing is to be or no ? and the testimony which we hear , or at least may hear , given out by persons concerning it , which is of a very high kind , they say , they have tasted , they have felt it in their own experience , and commend it unto us as a thing they know already is in part , and suddenly shall be more fully seen and enjoyed . I intend to speak somewhat to both these , and that very freely , ( for I hope the time is coming wherein my heart and thoughts concerning all things shall be opened ) and first concerning the experience of these persons , which though it come afterward in order of nature , yet I shall begin with it , to lay it out of the way ; and then I shall come more fairly and directly to the thing it self . As touching the experience of those persons who thus speak ; though they have made a noise in the world , & drawn the eyes of many upon them , and the hearts of many after them ; yet there lieth so just an exception against their persons and practises , as cannot but damp their testimony , and eat out that strength which otherwise it might carry with it . There is a greater ground of rebuke and reproach lies upon them , then hath usually attended the people of God , who have always , and that too justly , layn open to reproach . The weakness of every Administration , the frailty of the persons under it , the great boasts that have still been made by some of them , of their interest in God , nearness to God , power from God , and yet the low ebb that most commonly they are found in , hath still given too much occasion to wise flesh to despise such a weak and mixed appearance of the Spirit of God in them : yet this is not their worst , but their ordinary state ; you shall sometimes have them buffeted by Satan , overmastered by corruption , forsaken by God , giving up all their hopes , ( My strength and my hope is perished from the Lord , said Jeremiah , Lam. 3. ) all their light darkened , all their life extinguished to appearance ; and this is such a stumbling block as it is hard to leap over . But none ever lay so open to reproach as these : Persons wallowing with delight in that which the eyes of Sence and Reason ( if the eye of Religion were quite put out ) cannot but call unclean , filthy , wicked : boasting that they are all , and all is theirs , and yet possessing nothing ; not knowing where to attain necessaries for the body : speaking greater words then ever were spoken , but with less demonstration of the Spirit and of Power , then God was usually wont to give out to them whom he called to speak after a far lower rate . How can any mans stomack forbear nauseating such kind of persons ? I must profess there is nothing I have met with more contrary to my temper , and answerably more distasteful to me , who have been always strongly bent towards , and in prosecution of exact purity , both within and without , to the utmost extent and degree . My temper hath likewise enclined me much to modesty , sobriety , silence ; I have still desired to be much , to enjoy much , but not to make any great sound of what I was made or enjoyed ; and I think few can testifie any great boasts they heard from me of that Light , that Life , that Power , that Sweetness , which once I tasted of , nay for a season possessed , but still kept back the discovery of it , further then the drawing of it forth into action ( wherein I was not overforward neither ) did occasion it . To be , but not to appear , was very delightful to me ; but to make a glorious appearance beyond substance , to speak great words beyond what I felt or enjoyed , was in no wise pleasing unto me , or passable with me . And if I deal ingenuously , I must confess , I never found my spirit rise with greater detestation against any thing , then this which I am now speaking of . It was irksom to me formerly to hear men talk of the Spirit of God , of being assisted by the Spirit of God , when it was too too clear that their own parts & abilities were the Master-engine in all their performances : but this was far more distasteful to me , and that which I could in no wise brook , until I was throughly battered , and shewn my insufficiency to judg any thing . Since which time , I have learned by much experience , that the clay is not its own , but the Potters ; nor hath it liberty to chuse its own form , but must be cast into what form the Potter pleaseth , and into what several forms he pleaseth : One while it shall be a vessel of honour , by and by a vessel of dishonour ; anon a vessel of honour again , then a vessel of dishonour again , of greater dishonour then before ; and afterwards perhaps a vessel of greater honour then before . The same peece of earth one while lyeth common with the rest of the world , by and by is separated for a garden or vineyard to the Lord , enclosed with his fence , surrounded with his wall , for him to possess and please himself with ; anon the fence , the wall , is broken down , and it laid open , and made common again : and thus it is tossed and tumbled into several sorts of various conditions as often as the owner of it pleases ; and what shall be the issue of all , who knows but he who is all ? There are many devices in the heart of man to exalt himself , and throw down others , ( every one thinks it will go well with him , and is ready to prophecy Woes to others , ) but the Counsel of the Lord it shall stand . Others shall meet with that blessedness he promiseth to himself , and he shall meet with those Woes he denounceth against others . When Israel is a grievous slave , the despicablest peece of earth throughout the whole Creation , then is Israel picked out , chosen for a vessel of glory : When Israel lifts up it self above the rest of the world , looks upon the rest as Heathen , as Dogs , ( it was their usual phrase to term the Gentiles by , ) they were the chosen people , the rest cast off ; they the holy people , the rest prophane , wicked , sinners of the Gentiles : Now must Israel be turned back , and be put in mind of his own original , which was the same with theirs , ( his father was an Amorite , and his mother an Hittite , ) and he must change places with them , a parcel of the Heathen must become the choyce separated people , and these must be cast by . Having tasted somewhat of this in my own spirit , having been hurled by might and power into several forms and shapes , and such too as I have been strongly fortified against , and have strongly opposed , it hath made me somewhat shy of finding fault with any peece of clay , in what guise soever I find it . And I cannot but advise all , who have respect to their own ease and safety , to take heed how they judg these persons . This is no ordinary case ; and though Sence or Reason , much more Religion , may presume upon the seeming clearness of the ground , and so grow bold in pronouncing sentence against them ; yet it is the light of the day can alone declare things of this nature , and till the time of judgment be come , that light may be withheld . The nature and end of the various passages between God and his people , are many times then most hid , when they seem most manifest : There is commonly deepest love in the bitterest cup , and the purest glory is frequently vailed over with the darkest covering . Flesh hath been always bold in judging , it may now be met with ; there may now be a trap laid to catch and ensnare it to its own confusion and destruction . This occasion is so palpable , that it will be very hard for Flesh to avoyd , being drawn out to judg and condemn ; and yet its being drawn forth may be but an entrance into its own judgment . Methinks I see how apt man is , according to his own state in Religion , and according to his own apprehension of things , presently to give out his verdict . This is because the foundation was not well laid , will some say . This is the effect of their leaving Ordinances and Duties , will others say . This is the fruit of their prying into Mysteries and Secrets , may a third sort conclude . But how knowest thou , O vain man , that it ariseth from any of these ? or who gave thee liberty to vent thine own Imagination concerning so intricate a passage as thine eyes never met with before ? I can tell thee of another cause different from any of these , whence it may proceed for ought thou knowest . There is a wine prepared for all to drink of , to empty them of all their glory , which the people of God must begin with . God will have no glory stand in his way : Religion is the highest glory , stands most in his way , therefore that must first down . Nature is glorious , and doth glorifie God in its kinde , but yet it stands in the way of Religion , which is an higher glory ; Therefore the first thing Religion does , where it comes in power , is , to break Nature , to dash the glory of Nature . Religion is more glorious , and does more glorifie God ; but withall , being more glorious , it stands more in the way of a greater glory , then the glory of Nature does ; and therefore the present controversie is more sharp against it , then against Nature . There is a time to set up , and a time to pull down ; a time to raise , and a time to level : And that which is truly excellent and glorious in its kinde and degree , must vail and dye , when the season of the discovery of a greater glory draws nigh . And the people of God speak very lamentably of it , as a thing they did not look for , as a thing they thought to have avoyded , but were forced unto by a Power which could not be resisted ; Thou hast made us to drink the wine of astonishment . There is a wine of Gods mingling that will astonish , a wine made by his art and skill purposely to astonish , which can without fail effect it ; a wine that will quickly lay the Creature dead drunk , and strip him as naked ( if not more ) of all the knowledg of God , yea , of all spiritual excellencies , as a man drunk after the common natural way is of the knowledg of natural things , and of natural excellencies . There is a Consumption determined to pass through the whole earth , upon every earthly person , and every earthly thing in persons truly spiritual . Every earthly thing must be consumed . Not onely earthly relations , earthly converse , earthly imaginations , earthly endowments , customs , with the whole fashion of this outward world : but likewise earthly Religion , earthly Ordinances , earthly duties , earthly graces , earthly knowledg of God , earthly desires after God , earthly enjoyments of God , earthly acknowledgments of God , earthly praising of God , earthly hopes , evidences , assurances of everlasting life and blessedness ; all that is earthly must be consumed every where . And that which you call spiritual , heavenly , in this dark eclipsed-Moon-light , God may call earthly in his clear Sun-light ; and whatsoever he calls earthly , must under-go this Consumption . All flesh is grass , and the glory thereof as the flower of the field : the grass withereth , the flower fadeth , because the Spirit of the Lord bloweth upon it . There is a blasting breath of the Lord gone forth , and going forth , which shall make every thing that is fleshly , that is not pure spirit , to dye , and give up the ghost . There is a terrible storm and tempest to come forth ( Isai. 28. 2. ) to batter down all the beauty and glory of Ephraim , of dear Ephraim , of Ephraim the pleasant Childe . Now hence it may proceed , These persons may have been made to drink this wine . This judgment , which is to go over all , may be begun in them . The Spirit of the Lord , which will blow upon and make the glorious beauty of all to fade , may have already blown upon them , and have so blown upon t●em , that there may no remainders of that life and sweetness , whereof their spirits were once full , be left standing . Therefore look about you ; Let him that standeth take heed , lest he fall . Consider what ye will do when ye come to drink of this cup ; how ye will keep off astonishment , and preserve in you the knowledg of spiritual things , when ye are made to drink the wine of astonishment ; how ye will do to retain the beauty and glory of your Religion , when the Spirit of the Lord blows upon it . Alass Sirs ! If these things be done to the green tree , what will become of the dry ? If persons , in whom there was such an eminent power , purity and life of Religion ( as there was known to be in many of these ) be thus dealt with , be thus stripped , have the very foundation so struck at in them ; what will become of persons who have very little better then a Form , whether of Presbytery , Independency , Anabaptism , or any other kinde ? how will these stand against the tempest ? how quickly will the unquenchable fire devour such stubble ? If the Oaks of Bashan , the Cedars of Lebanon , persons of such height , such strength , be fell'd to the ground , be burnt in the fire , be so much consumed , have so little ( if any thing at all ) left , what shall become of the Brambles of the Forrest ? And yet none more forward and confident in judging , then such as are least able to stand , and shall soonest fall , when they come to Judgment . But I will insist no longer on this , which is ( to the point in hand ) but circumstantial ; but proceed now to the thing it self , which is of substance indeed , and of very great weight , which is this , Whether we are to expect any other state , which that we are or have been in , and that the Primitive Christians were in , is to give way to ? Whereunto I have this to say : There seemeth to me to be a larger pouring out of the Spirit promised , and to be expected in the latter days , then hath as yet been dispenced ; larger both for extent and vertue : it is to be poured out more generally upon the people of God , I will pour out my Spirit upon all flesh ; and more effectually upon those on whom it is poured out ▪ and your sons and your daughters shall prophecy , &c. This second pouring forth of the Spirit is to be fuller of vertue and efficacy in several respects . 1. In respect of the knowledg of things , and the way of dispensing it . There was a great deal of knowledg given out then , in respect of what had been before , and after a far clearer and more powerful manner : but yet it was still weak , dark , imperfect , and given out by weak fleshly instruments , earthen vessels , and in a weak fleshly manner , through much infirmity of the flesh , as Paul speaks : And it was received in but weakly too ; so that ignorance did still prevail , and men were very carnal and dark under those administrations and receptions of Light , and had need to be taught over and over again the very elements and first principles of Christianity . But at the second pouring out of the Spirit , there shall be no need of any such givings out of Light , Ye shall not teach every man his neighbor , saying , Know the Lord : Knowledg shall then be universal among the people of God , They shall all know me , from the least to the greatest : The knowledg of the Lord shall cover the Earth , as waters cover the Sea . Now there is a gasping after more Light , more discoveries of God ; but then every vessel shall be filled , and filled from the Fountain . The waters shall be no more sullied by the pipes that convey it , but pure Light shall spring from within . 2. In respect of the remembrance of things . It was a work appertaining to the Spirit , upon his first pouring forth , to bring things to their remembrance . The things that Christ had spoken , what they had known or heard , that was useful for them , the Spirit was to put them in minde of , when they should need it , either for direction or comfort . But at the second pouring out of the Spirit , the Spirit shall indeed bring all things to our remembrance much more fully : all the things of God , all the things in God , all the things done by God . Then we shall indeed remember the things of old , before this late Earth was formed ; when there was nothing but the Light of God , the Life of God , the Power of God , circling within its own pleasure . 3. In respect of power over spirituall enemies and evils . They had power over these in a great measure . They could in some sence play with sin , laugh in their spirits at the condemnation of it , at the reigning power of it : There is therefore now no condemnation to them that are in Christ ; and if sin abound , grace abounds much more ; and again , Sin shall not have dominion over us , for we are not under the Law , but under Grace : here is fine sporting with sin . But for all that , it was but sad sport sometimes , sin gave them now and then such gripes , as made them roar out , Oh wretched man ! and , Who shall deliver ! Yea , the body of sin stuck so close , as troubled the best of them all their dayes , so that they could not throughly do the things that they would , nor throughly avoyd the things they would not do , but were often forced , by the power of sinne , to do what they hated . So for the world : They were delivered from this present evill world ; but so as they were still troubled with it , and faine much to be pressed , not to love the world , nor the things of the world , not to fashion themselves to the world , &c. They were half out , and half in ; got out from the world , and yet the world stuck close to them ; drawn upwards by the Spirit , and yet still held downwards by the flesh . And for the Devill ; his head was a little crushed , but he was not quite trodden under foot . They were not ignorant of his devices , they knew his wiles well , and yet for all that they were not free from being entangled by him . Paul himself was buffeted by his messenger . He went up and down the very Churches like a roaring Lyon , seeking whom he might devoure ; neither was he content with particular souls , but he never left till he had swallowed up all the Churches . But at the second pouring out of the Spirit , spirituall enemies and spirituall evils shall be pure sport . Nothing shall hurt or destroy in all Gods holy mountain : Then the sucking child shall play on the hole of the Aspe , and the weaned child shall put his hand on the Cockatrice den . The sting of sin shall be so taken out , that it shall be as harmless as any other thing . Such Light , such Life , such Puritie , shall then be dispensed , as shall transform the very nature of things . Darkness shall become Light ; Death , Life ; Impurity , Purity , unto them . They shall be so fully , so truely pure , as all things shall be pure to them ; so fully living , as all things shall be life to them ; and full of that light , which maketh every thing light about it . Sin , and Devil , and Hell , have no evill Originally in themselves , but only by a sharp Law are made terrible to weak flesh , but are very pleasant to the might and strength of perfect Spirit . 4. In respect of wisdome to use things . They had not wisdom proportionable to make use of the things bestowed on them . They knew not how to manage their gifts and graces ( as appears in the 12. chap. of the 1 Epist. to the Church of Corinth ) to the best advantage , but their very table became a snare to them . Their food , though it was weak , yet it was too strong for their stomacks . The wine of the Spirit was too heady for their weak braines , so that it turned them out of the way . Paul himself , though more then an ordinary man , yet not able to bear more then ordinary Revelations . But at the second powring out of the Spirit , he shall become a perfect guide . There shall be wanting neither light to see the right , nor life to fall in with it to the full . The way of holiness , true holiness ( not a shadowie , not a representative , but true holiness ) shall be so plain , that waifaring men , that never went that way before , though fools , who have no skill in it , who know not how to ask a wise question about it , shall not erre therein . And this is my interest , herein lies my heart , this is all the little hope that is left me , ( or rather that is a little revived in me ) after the bitter death and losse of all . And if this also faile me , or be over-much prolonged , I know not which way to turn , having nothing further to expect , but to lye down in miserie . I have seen an end of all the perfection I have hitherto been acquainted with ; and if I had it again , yet it would be too narrow to yield my Spirit content , which through much extremity hath been forced from its hold , to seek out and pant after , a firmer , a deeper , a larger foundation . And now what shall I say to you , my dear ones ? had I a word in Season , oh with what delight should I give it forth unto you I and yet why should I poor ignorant wretch be speaking , when he who knows how to speak , sees it good to be silent ? Had I not better fall a weeping over you ? but what value have my tears above my words ? yet let me weep or speak , or both , at worst it can be but like what we dayly meet with ; lost labour , vanitie . And I could almost fall into a patheticall perswading of you ( if I were sure it might be prevalent and profitable ) to weep with me ; yea , and yet somewhat further , even to leave this same eager prosecuting the Formes and Shaddows of things ( which passe away , which perish in the very use , which did not contain life and substance in them , even whilest it passed through them ) to withdraw your Spirits from doting on your present enjoyments ( if they be present ) and to consider what is absent , what is worth the enjoying , and to mourn after it ; To forsake the house of Feasting in these poor , low , dark , shallow things , and to enter into the house of mourning , after deep , after excellent things , after that life and substance which will alone be in request for food and satisfaction of Souls , when these shall vanish , and their emptiness and nakedness appear unto , and be acknowledged by all . There is ground of mourning in a double respect : both in respect of what is lost , and in respect of what was promised to be enjoyed . First , In respect of what is lost , and that in a double respect also : In respect of what you your selves have lost , and likewise in respect of what the state of Christianity hath lost . Consider what ye your selves have lost , and mourn over that . What Sweetness , Meekness , Patience , Humility , Faith , Love , &c. did appear in Christians a while ago ? What Life and Vigour in Prayer ? What inward searching of heart , and outward strictness of conversation ? Oh where is this ! Is it not gone ? Nay , is it possible to be recovered ? Be provoked to jealousie , O ye professors of this age , hold forth the truth of things , or give up the name also : if ye have lost the Substance , please not your selves with the Title , but throw it away also , rather then it should hinder you from pressing after the Substance again . Consider likewise , what the state of Christianity hath lost : what it once possessed , whereof the shadow is not now to be found . What presence of God dwelling in them . God dining , supping , walking up and down with them , and they with him . We know God by outward apprehensions , sucked in from the letter of the Scriptures : They knew God from the sight of him , from his ingoings and out-goings in their own spirits . They , by a spiritual eye received from God the Father and Jesus Christ his Son , saw themselves in God the Father and in Jesus Christ : They saw God the Father and Jesus Christ in them . They were come to Mount Sion , to the City of the living God , &c. They saw , they tasted , they handled , the Word of Life . They had golden Candlesticks , and Christ walking in the midst of them . What Power of the Spirit of God going forth in them . They could pray in the Spirit , act in the Spirit , live in the Spirit . They knew how to move towards God in his own Spirit . Out of their belly did indeed flow rivers of living Water , which did continually run back , and carry them back into the Sea of Life . What Liberty of Spirit , true Liberty , wherein they knew how to use every thing , and be in bondage to nothing : Such Liberty , wherein the Spirit might take its full scope to meet and enjoy God every where , in every thing ; and the flesh have no advantage thereby to feed it self anywhere , in any thing . This was once the state of Christians , that which they were in a way to attain , that which some did attain , yea that which was generally attained in some degree . But where is it now ? Who comes near it ? Indeed a strong Imagination may fancy , that it hath attained some kind of resemblance of it ; but do but compare it with the reality of this state , how soon will it appear but an Imagination , but a fancy ? and is not this a just occasion of lamentation ? Again , There is ground of mourning , in respect of what was promised . More was promised then they enjoyed . A more full presence of God , a more abundant power of the Spirit , a more perfect liberty in the Spirit . He that beleeveth , out of his belly shall flow Rivers of living Water . I will dwell with them , and I will walk in them , and I will be your God , and ye shall be my sons and daughters , saith the Lord Almighty . Though they had the enjoyment of this in respect of us , yet this was but a promise in respect of what was to be enjoyed . Promises are very large of plenty , fulness of bread , but the children of the promises are very scanty , almost famished for want of it . How full are the Scriptures of promises to the last days ! We say , these are the last days , and surely we meet with ( in part ) the misery that is spoken of , as belonging to the last times ; but the happiness , the sweet enjoyment of God , the plentiful pourings forth of the Spirit , which are so abundantly promised to those times , seem more remote from us in view , then they have been from preceding ages . If ever there was a time for tears without , and grief of spirit within , this seems the season : when after such an expectation of Light and Glory , of Settlement and Establishment in the things of God , such thick darkness , such universal shame , such dreadful Shatterings , have so apparently overtaken us , and are so likely dayly more and more to overtake us . Not only our Superstruction , but our very Foundation is shaken ; and when we have striven and tryed to the utmost to settle again , we may be forced at length to confess , that there is no setling any more upon it , but we must come to a deeper bottom , or sink for ever . The Sense of A poor shattered Soul , Concerning His Spiritual Loss & Misery thereby , Expressed in A LETTER To an intimate Friend . The Letter . MY dear Heart , mine own Soul ; what shall I call thee ? I can call thee any thing in word , in form ; but nothing in light , in power . I have not been unwilling to write to thee , otherwise then I am made unwilling towards all motions : But this I must confess , I am unwilling so far to grieve thee , as my writing necessarily will occasion . How canst thou bear to hear how I have been tossed up and down , stripped of all ; not of the outside , but of the inside ; not of my corruptions , ( which I hoped had been burning up , and wasting away , ) but of the vigor and life of my spirit ? Not one branch of knowledg , not one sweet motion of my spirit , but hath been confounded , condemned , taken from me , and made odious to me . Very shy have I been of new Notions , till extremity made me desirous to entertain any thing that might in any respect mitigate my torment , and then fain would I beleeve any thing , imagine any thing , be any thing , for ease sake . And yet to this day am I still held off from every thing . I can neither receive any thing that is new , nor return to any thing that is old : but every thing is darkness , death , emptiness , vanity , a lye . Thus they still appear to me , and yet my spirit presently judgeth me for so thinking and judging , while I know them not , nor what they may be . I am rent from all things , but have nothing to turn to . My hopes , comforts , enjoyments , are all dashed , but nothing new brought in their stead . I am like a wilde Bull in a net , entangled with misery and torment , which I know not what it is , no● whence it comes , nor whither it tends , nor see no likely hood of any issue . I am perfectly weary of my self and all things , but continually more and more beset with what I hate ; and have quite lost the remembrance of what I desire , or could love . Nor is there any use of any means for me , for there is no principle left in me for any man , or means , to work upon . I will tell thee one strange thing . After I had been long worried , and had had all my Religion violently rent from me , peece by peece , and had long mourned over the dead carcass ; Having at length forgot the sweetness of it , I was drawn to a willingness to part with it . Hereupon for a season I enjoyed a kinde of fools Paradise , yet not without intermixtures of anguish ; but I was quickly weary of it , and turned out of it too . At the same time also I felt my Reason somewhat revive , which made me a little entertain this conjecture : That the blows which did light so heavy on it were for Religions sake , which it was still offering to be serviceable unto , while it remained ; which when it had once quitted , it much escaped the dint of those strokes which followed it so incessantly before . And I finde still somewhat more of it in me , then when you were here ; yet have very little comfort or sweetness in the enjoyment of it , having this imagination at some times somewhat strong in me , That I must be stripped of the Man , as well as of the Christian ; and at present cannot think otherwise , by Reason of the sharp wounds it sometimes sensibly receives . I am weary of all things , of Religion , Reason , Sense , and all the objects that these have to converse about : but yet there is somewhat in stead of these that I would fain finde within , and somewhat in stead of those objects I would fain meet with without , which if once my spirit might be satisfied in , I should finde some rest ; till when I cannot but remain truly miserable , and be fit for nothing , but to torment , and to be tormented . FEBR. 18. 1649. A POST-SCRIPT About Darkening The Counsel of God , WHICH Most men pretend to know themselves , and are too ready to undertake to reveal to others : Which Counsel of his is much hid from Man ; and the Light of Man , while it seems to shine with clearness and perspicuity about it , doth but darken it . MATTH. 15. 14. And if the blinde lead the blinde , both shall fall into the ditch . ISAI. 28. 9. Whom shall he teach knowledg ? and whom shall he make to understand Doctrine ? Them that are weaned from the milk , and drawn from the brests . ISAI. 42. 16. And I will bring the blinde by a way they knew not , I will lead them in paths they have not known : I will make darkness light before them , and crooked things streight . These things will I do unto them , and not forsake them . LONDON , Printed by John Macock . 1650. A POST-SCRIPT About Darkening The Counsel of GOD . ABout the same time ( when those former thoughts , mentioned in the Preface , were fresh in me ) or not long after , There was a Scripture presented to my view , which flew into my face , and checked my spirit for some things , which I thought I had humbly and conscienciously done . Perhaps it may speak somewhat to some others also , where it may finde enterance ; upon which Peradventure it is here annexed . The Scripture was this which follows . JOB 38. 2. Who is this that darkeneth Counsel by words without knowledg ? THis is Gods enterance into his Expostulation with Job . Job was an upright-hearted-man , did truly fear God , and eschew evil , as God himself testifieth of him , Chap. 1. By temptation and affliction he becomes the most miserable of men . There is great dispute between Job and his Friends concerning the Counsel of God in this thing . His Friends say , it was because of sin : For his wickedness and oppression , saith one ; for his hypocrisie and deceit , saith another . Job bears himself very high above them all , laughs at them , denies utterly that it was either for one sin or other , and is so confident , that he offers to plead with God himself about the matter . In his dispute , this is the great thing he drives at : That God stands not upon sin in his dealings with men , but perfect and wicked he consumeth ; falls upon either sort as he pleaseth . ( God casts the best into his furnace of fire , as well as the worst ; and when he casts them in , he melts the whole vessel , he melts all that is in them ; as well the silver and the gold , as the tin and the dross : and both suffer loss in the fire , onely with this difference : The one loseth its substance , the other its shape ; the dross , the tin , is burn'd up in the fire , is quite consumed by it ; the silver and gold lose onely their shape . In plain terms , Fleshly graces , fleshly priviledges , fleshly hopes , fleshly joys , fleshly peace , fleshly knowledg of God , fleshly life in God , which did not flow purely from his Spirit , but was strained by the wit and industry of man out of the Scriptures , when it is once cast into the fire , shall never come out alive , but perish there : But that which was truly spiritual , which did indeed flow from God , which had the true life and power of God in it , shall rise again in the same substance , though not in the same image . ) Thus Job lifts up himself in this high peece of knowledg ( wherein he went far beyond the reach of his Friends ) till God here comes to take him to do ; Who is this that darkeneth Counsel by words without knowledg ? Counsel is the intent of a person concerning things , what he drives at in the things he does . The Counsel of God is not the action it self , but what is intended by him in the action . What he intends in the Creation , in making such and such kinde of things ; what he intends in the Government of the World , in ordering things in this or that manner ; in the seasons of the year , in sending rain , in withholding rain , &c. in the seasons of Ages , in lifting up , in throwing down , this or that : So in the Government of the Church , in afflicting some , in exalting others , &c. The aim , the intent of God , in any particular transaction , that is his Counsel . To darken Counsel is to cover , to hide , this meaning of God ; to make it more intricate and difficult to be understood . Light reveals , opens , discovers things ; Darkness vails , hides things from sight . To enlighten is to make manifest , to expose to view ; to darken is to make obscure , to hide from view . By words without knowledg . Knowledg is the persons understanding of a thing , a persons acquaintance with a thing , a persons insight into a thing , whereby he is enabled to discover it to another , which he that hath not knowledg cannot do . A man cannot make that known , which he himself doth not know . When a man speaks concerning a thing to open it , he pretends to bring light , to bring words of knowledg round about it , to make it manifest to him that is ignorant of it ; but if his words have not light in them , if they do not reach the nature of the thing , then they are words without knowledg , darkening words . This was Jobs case here . He takes up his Friends sharply for darkening Counsel , for words without knowledg , and pretends to rectifie them , to open that Counsel which they had hid and perverted , to bring light about that which they had darkened ; and so he seems to do , till God comes to take him up also , and tells him , that he also darkens Counsel by his shallow expressions of it , and blames him for it , as taking too much upon him ; Who is this that darkens Counsel by words without knowledg ? The words seem to give forth these two things of their own accord . 1. The clearest holding forth of the Counsels of God , without the Light of God , is but a darkening of them . Mans light , mans understanding , and from thence revealing the things of God , though it may appear as a very eminent and glorious discovery of those things , yet it is but a vailing , but a clouding of them . Man is very ignorant of God , when he seems deep and high in the knowledg of him ; and does but darken him , when he strives to make him manifest . The light of man is but darkness before God , and the casting abroad of this light is but scattering darkness about God , which though it cannot darken God in himself , yet it may , and doth , darken him to those to whom it seems to reveal him , though they perceive it not , but think they have attained some sight of God by it . And Man would hardly beleeve , if he were told , that he shall not come this way to know God , but must be plunged in darkness to have this light buryed , before the true light break in upon him : and yet it may be so , though Man with his eye , and in his day , cannot discern it . 2. It is an act of presumption ( a thing that does little beseem man ) to hold forth the Counsels of God without the Light of God . Man goes beyond his sphere , when he will take upon him , by his shallow apprehension , to measure the things of God , and so to give them out as the things of God . Who is this ? that takes so much upon him , that will be opening the Counsels of God , and yet hath not knowledg ? I may speak somewhat concerning both these . For the first . The clearest holding forth of the Counsels of God , without the Light of God , is but a darkening of them . Job here a man eminently qualified with knowledg , neither was he one whose knowledg God was likely to blast for any jugling in his spirit , but of an entire heart too ; a man that spake as right of God , as it was almost possible for a man to do ; yea , God in part doth justifie him , Chap. 42. 7. yet Job , in thinking to open the Counsels of God , darkens them . In comparison of what his Friends said , Job had spoken right , it was light compared with their darkness ; but bring it to the touchstone , set it by Truth , by pure light , then it also is darkness . There is none knows the minde of God but himself . What man knoweth the things of a man , save the spirit of man which is in him ? even so the things of God none knoweth , but the Spirit of God , 1 Cor. 2. 11. You may see a man doing many things , but you know not his minde , his intent therein : so he that hath a true , a spiritual eye to see some motions and actions of God , yet may miss of his meaning in them , unless his Spirit reveal it to him : and he that knoweth it not , how can he speak it forth ? his words must needs be without knowledg . There is no gathering the minde of God from any of his words or works , but by his own Light . All the sight Man has of things , without the Light of God , doth not reach the minde of God . Iob was as entire , ingenuous , searching a man as well could be , and had , no doubt , that which we call the blessing and assistance of God , and did attain much : yet his knowledg was not the opening , but the darkening of God , the hiding of his Counsel . The sight we have of things is both a shallow sight , and a deceitful sight . It is a dark , shallow , imperfect sight , both in respect of the things we see , and in respect of their reference one to another . In respect of the things we see . We see but part of things , but the least part , the outside , the shape of a creature : we see not the nature , the inward properties , much less the internal Substance of things . So we see the outside , the rationality of a Scripture , but not the inward life and spirit of it . We are come to the Mount that may be touched by our Sense , Reason and Experience , but the spiritual Glory and Majesty of God is not discovered from that Mount , nor to that eye that looks there for it . And for the reference of things one to another : who sees how one creature , one action of providence refers to another . There is no man sees Gods Works from the beginning to the end . And then that little sight we have of these is uncertain , liable to deceit . We see things as they are not , not as they are : The true Being is hid , and the appearance of things ( being so various and mystical ) easily cozens a weak eye . We cannot judg of things that are vailed , by the vail that lies upon them ; and yet this is all the sight we have : And what man , from such a dark sight of things , can give a clear account of things , or of Gods Counsel , of his meaning in things ? Therefore there is no knowing , or grounded declaring any Counsel of God without his light . As there is no knowing man , or the things of man , by any light beneath mans : The sense , the understanding of the creatures will not reach it ; that kind of knowledg they have of man , deserves not the name of knowledg : So there is no knowing God , or the things of God , by any light beneath his . The light must be of the same kind with the thing it discovers , or it cannot discover it . The light of the creature can never discern the Creator ; but it must be the light of the Creator let into the creature , which discovers the Creator to the creature . Indeed there is a kind of knowledg in the creature answerable to the state and being of the creature ; but this kind of knowledg is darkness , is ignorance , to the true and spiritual kind : and an over-high conceit of the excellency of this knowledg , is one of the greatest blocks to true spiritual knowledg . The sensible use of this eye makes men insensible of the want of the true eye : because they find they do see , they take it for granted they have an eye ; and so they have , both an eye and a sight , but not a right eye , not a right sight : yea , though it be a right eye to them , it were better it were plucked out and cast away , then possessed by them . Thou knowest there is a God ; Nature , the Scripture , teacheth thee so : thou canst reason so from his works , from the things that are made , which evidence to thee his eternal Power and Godhead : thou knowest he must needs be wise , holy , righteous , powerful , &c. Well , in what light dost thou see this ? Doth thy Reason tell thee so ? I do not blame thee for hearkening to the voyce of thy Reason , nor do I deny this to be knowledg in its kind , it is knowledg in the earthly , in the natural man ; but for all that , it is ignorance , it is darkness , compare it with spiritual light : Thou mayst be a very Atheist in the eye of God , and as ignorant of God , in respect of the true kind of knowledg , as the bruit creatures are , notwithstanding all this . So thou knowest , that thou art a sinner ; that there is Redemption by Christ for those that beleeve ; that Faith is the gift of God ; that those who receive this gift , and Christ by it , must walk in new obedience . But tell me , O poor Soul , cannot the natural understanding drink in all these things ? Is it not almost necessary , that a creature , touched with the sense of eternal misery , should pant after Redemption , should hearken out for it , should with readiness embrace it , and fight with all reluctances in it self against it ? If beleeving be the way , I will presently beleeve ; or if I cannot beleeve , I will pray for faith ; if my self be my greatest enemy , I will deny , I will hate my self , and by the strength of Christ I will walk in all the ways of new obedience . How naturally doth the poor frighted creature take this course ! and how vigorous will nature be , when it is put forth to the utmost , for the utmost degree of self-preservation and happiness ! And yet what man almost that finds these anything lively and vigorous in himself , but takes it for granted , that they are spiritual ! No man can attain these things but by the Spirit of God ; no man can know Christ , or acknowledg him to be the Lord , but by the Spirit ; no man can beleeve , but ●e to whom it is given . I have , by the goodness of God , been led into these things : therefore it is by the Spirit ; and these in me must needs be spiritual . Ah poor man I why dost thou cozen thy self ? How comest thou to be so subtle a Sophister ? Dost thou not know it is against thine own Soul ? The same things may be seen with different eyes , naturally with the natural eye , spiritually with the spiritual eye . The question is , with what eye thou seest these things . Thou wilt prove it is the spiritual eye , because thou seest them . It is true , if thou couldst prove thy sight to be spiritual , then thou mightest conclude thine eye to be spiritual : but there is a very clear kind of seeing with the natural eye , as well as with the spiritual eye , which self-love , joyned to a strong desire to have it of the best kinde , will easily perswade the poor creature to resolve it to be so . Ah Christians , Christians , how long will ye lay out your money for that which is not bread ! How long will ye feed on the husky knowledg of things which cannot satisfie ! Ye may please your selves in the night , in a dream , thinking ye make brave meals ; but when ye awake in the day , ye will find your bellies empty ; and then , oh what lamentation will there be over husky Knowledg , husky Interpretations of Scripture , husky Graces , husky Comforts , husky Hopes , &c. things that yeelded great pleasure in a dream , in a fancy ; but vanish when reality , when truth comes to be discovered . Thus much for the first of these . As touching the second , which is this : It is an act of presumption to hold forth the Counsels of God without the Light of God . Who is this , &c. There is a three-fold step or degree of presumption in it . One in respect of God ; another in respect of the things themselves ; and a third in respect of the state of the person who doth this : all which together aggravate this presumption , and raise it very high . 1. In respect of God ; his Height , his Eminence , maketh every transaction towards him presumptuous , unless it be very circumspectly managed . The greatness of persons maketh those transactions presumptuous towards them , which would not be so towards others . God is very high , very great , and that makes it a very high presumption to intermeddle with things belonging to him without his warrant . Man , though he were created lord of all , yet the creatures are more Gods then his ; and if God had not sealed a Warrant to him , it had been boldness in him to have touched the least creature . Now he hath given no man liberty to open his Counsels without his Light ; he giveth no man liberty to deface his Image , to hold forth his own carnal apprehensions for the spiritual Image of Gods Truth . God hath set ranges about every spiritual thing , as he did about Mount Sinai , that none may break in to gaze without his Commission ; none but whom he leads must enter into his Counsels ; it must needs be therefore great boldness for any person to venture to declare his meaning before he hath received his light . 2. In respect of the things themselves , in respect of their nature : they are great , mysterious , and secret . It is presumption to meddle with any thing that belongs to a great person without his leave ; but to meddle with his weighty affairs , with his secrets , is an aggravation of the presumption . The Counsels of God are secret things : the Actions of God are somewhat open and manifest , but what he intends in his Actions is deeply hid . That the Tower of Siloam , by the providence and Will of God , fell upon such and such , seemeth somewhat easie to be discerned : but thence to conclude , that God did thereby intend to signifie , that these were sinners in a special degree above the rest , was a presumption Christ warned them to beware of . The Counsels of God they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the depths of God , he is wonderful in Counsel ; his Counsel is such , that men and Angels cannot but wonder at it , when it is revealed ; but there is no certain guessing at it without his revealing it , and it is no small peece of boldness to venture so to do . 3. In respect of the state of the persons , which is a low state far beneath God , and a broken state , far beneath it self . The naturall state in its puritie is far short of Spiritualitie . Adam the earthly man had an earthly image , an earthly knowledge , but not a spirituall : and the naturall man cannot discern the things of God , because they are spiritually discerned . The Counsells of God are far above the reach of our nature , yea above the reach of any spirit but his own . His riddle is so deep that Christ himself could never have found it out , but that he had his heyfer to plough with , into his own bo●ome . The Angels they peep into things as they are revealed , but they cannot discern them till they be revealed . How bold then is man , poor weak man , broken man , that will be piercing into these things , and holding them forth as the light of God , without the light of God . This raiseth the presumption very high . What man almost in any trade , if a person that hath no skill shall come and passe his judgement upon his workmanship , but looks upon it with disdain , accounting that person presumptuous , though far above him in degree ? and yet man hath the same principle with man , to receive the things of man into : How disdainfully then think you will God take it , that poor shallow man , poor broken man , silly weak-eye'd man , that is so many regions below God , so far beneath that principle wherein God lives and acts ( who lives in light and acts from light unapproachable ) should be opening Gods Counsells by his shallow brain , should be measuring the light of Gods infinite Spirit , by the darkness ( or , if you will , by the light ) of his own understanding . So much for the second likewise . Now from both we may take notice of these three things . 1. It may blame us for our forwardness in opening Gods Counsell in things . Every man almost can tell what God means in every thing : this , God intends in this ; this , in that : Is such a man afflicted so or so ? oh , I thought he would be met with ; it was for such or such a thing . There is hardly an action of providence , but every man will be ready to interpret ; few Scriptures but bold man will be ready to shew Gods meaning in them , and that very confidently if he have but a little bent his thoughts that way . 2. It may shew us what the wisest undertakings in this kind are ; what our wise openings of Scriptures and Counsells of God , without the light of God are : if any man can truely and groundedly say , n●t I but the Spirit of God in me , opens this or that Scripture , thus and thus unto me ; that is another matter , I have nothing to say against that , but I speak concerning our own opening , though by our most ingenuous and industrious search , by the fairest debating things i● our own understanding ; yea , of our wise opening , when we seem to give out the full intent , the very life and heart of a Scripture , and fence it about with strong Argumen's , making that interpretation safe from all reasonings of all contrary judgements whatsoever , what is this ? but a peece of folly , of madness ; a setting up the wisdome of man , an idolizing the pleasant conceptions of mans working brain ; but a darkening of God : So God said of Job and so Job confesseth his to be , chap. 42. ver. 3. Who is he that hideth Conncel without knowledge ? therefore have I uttered that I understood not , things too wonderful for me which I knew not : Ah what a fool have I been , saith Iob , to speak I knew not what , to utter that out , which I my self did not understand within , to hide the wonderfull Cousell of God by my vain words , and how presumptuous have I been in doing of it ! Who is he that hideth Councel , &c. he brings this reproach close to his spirit . 3. It may be a ground of silence and waiting for the light . This effect it likewise wrought in Iob. I will lay my hand upon my mouth , I will stop all that my mouth would be uttering for the future , once have I spoken but I will no more , yea twice but I will proceed no further ; I will never undertake to open the Councels of God again , after this rate : Now I have seen God , now I have heard God , I perceive what my own knowledge was , I see what a dark blind buzzard I was in the midst of my confidence , concerning mine own cleer eye-sight . Oh it were excellent to be brought to this by the sight of God , as Iob was ; but its good also to check proud reason by its own light ; in which ballance , if things were duly weighed , there would appear little cause for our insulting over one another , or for obtruding our light upon one another , with such vehemencie and confidence , as we are all too apt to do . FINIS . AN Additionall VVord TO Such as it may concern , those who speak such lofty language with such high confidence , saying , God is All . There is nothing besides the Lord . All is good . All is alike , &c. I Must impart to you my inward sence , which is this : If ye have received these things from pure power , with true and clear light , into an inward and spiritual understanding ; Oh how lovely , how excellent is this to the relish of my spirit ! O how I long to be one with you , in receiving the same things , or any thing else after this manner ! Or if ye speak thus-like mad persons , who have been hurried by extremity out of what ye were and understood , into ye know not what or whither : ye have liberty to say what ye please , and my spirit cannot be offended at any thing that is said or done by you through the force of this extremity . But if the strength of Reason by its workings hath purged out old notions , and brought these and other like in their stead into the old vessel , the creaturely imagination or understanding ; I must profess , of all things this is the greatest abomination to my spirit , and I thirst exceedingly to see the unquenchable fire let loose upon these notions , and cannot but laugh in my spirit to behold what havock it will make among them , of whom it will be as quick , greedy and powerful a devourer , as you expect to see it of any principles or notions that have gone before them . The great Queen , that looks to sit a Lady for ever , that saith and thinketh , I am , and none else besides me , must have those words and thoughts fired out of her throat , and out of her heart , and she also must come to sit as a widow , and know the loss of children , yea this misery shall light upon her even in perfection , because of the multitude of her sorceries and inchantments , wherewith she bewitched and intangled the poor desolated people of God , and whereby she made account to charm off all sorrow from her self , Isai. 47. 8 , 9 , 10. I have nothing more to say to you , but this : Ye will one day confess , That the Kingdom of God consists not in Word , but in Power . True Life , true Spirituality , lyeth not in the height of notion , but in the inward vigor of the Spirit of Life . High notions are very pleasing to the flesh , she loves to get upon the pinacle of knowledg , and to trample upon all that are in dresses beneath her , though they be the same with her : yet is she never the more lovely in the eye of God , but the greater object of his Jealousie and Indignation . He cannot endure to see the Whore dressed like his Bride : These ornaments must off , as well as the former . The Imagination , Reason , Wisdom , Understanding of the creature , thus clothed , thus adorned , thus fortified , being for all this but flesh , must feel that it is so , by being stripped , burnt , consumed , by that fire , which will destroy all that cannot live in it . The Isles shall wait for his Law . There is a Law which HE hath to reveal ; a sweet Law , an inward Law , a Law of true Life , of true Liberty , whereas fleshly liberty , in its highest strain , and utmost scope , is but bondage . There is no attaining to the sight of this Law by any strivings or struglings of the creature : happy is he who is led to wait for it . But till the discovery of it , it is impossible to discern or distinguish those things , which it alone can teach : and mens fleshly tossing and turning of things upside down , will be esteemed but as the potters clay . A fleshly destroying , a fleshly throwing down , will be of as little value as a fleshly rearing up ; and flesh will be no more justified in running apace from things , then it was in running to things . When God puts his Law into our hearts , and writes it in our inward parts , and takes such hold of us that we cannot depart from him , then shall we err no more : but if we had never so clear and full discoveries , if we were withall left in the least to our selves , we should be still at our old work , viz. a raising up such a fleshly fabrick in our selves and others , as would stand in the way of Gods Glory , and our own happiness . Till God takes upon him to be All , and to do all , not in Word , but in Truth and Power , all cannot be well . O GOD , What a state are things in ! Here is every one tugging for their Inteterest , put in for thine too . Do thou gain , and let all sit down with loss , whose gain lies not in thine . Take from us all , what we have stollen from thee , for it cannot thrive in our hands , nor miscarry in thine . Cozen all creatures , by bringing about a swifter , a fuller , a more universal Happiness , then ever heart could imagine . Amen . FINIS . CERTAIN Scripture-Prophecies Concerning Some Transactions IN THE Latter Times : With a Glance at the sence of some of them . ECCLES. 9. 12. For Man also knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare ; so are the sons of men snared in an evil time , when it falleth suddenly upon them . JAMES 1. 9 , 10 , 11 , 12. Let the Brother of low degree , rejoyce in that he is exalted : But the rich , in that he is made low : because as the flower of the grass he shall pass away . For the Sun is no sooner risen with a burning heat , but it withereth the grass ; and the flower thereof falleth , and the grace of the fashion of it perisheth : so also shall the rich man fade away in his ways . Blessed is the man that endureth temptation : for when he is tryed , he shall receive the crown of life , which the Lord hath promised to them that love him . LONDON , Printed by John Macock . 1650. Certain Scripture-Prophecies , &c. ISAI. 29. vers. 9. to 15. Stay your selves and wonder , cry ye out , and cry , They are drunken , but not with wine ; they stagger , but not with strong drink . For the Lord hath poured out upon you the spirit of deep sleep , and hath closed your eyes : the Prophets , and your Rulers , the Seers hath he covered . And the vision of all is become unto you as the words of a book that is sealed , which men deliver to one that is learned , saying , Read this , I pray thee ; and he saith , I cannot , for it is sealed . And the book is delivered to him that is not learned , saying , Read this , I pray thee ; and he saith , I am not learned . Wherefore the Lord saith , Forasmuch as this people draw near me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear towards me is taught by the precept of men : Therefore behold , I will proceed to do a marvellous work amongst this people , even a marvellous work and a wonder ; for the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid . How dark must it needs be , when the whole vision of God is become as a sealed book , that none , either unlearned or learned , can read any part of it ? Needs must the fear of God , the whole Worship of God , both outward and inward , be taught by the precept of men , ( if it be taught at all , ) when the true Vision of God is wholly hid . Yet miserable is that fear , that worship of God , which is taught by the precept of men , whose wisdom hath ever been foolishness before , and hateful to the eye of GOD . But because man will be stepping into the place of God , and by his light patching up those defects , which can only be healed by Gods Light ; God will at length not only confound these his presumptuous enterprises , but strike at the very foundation of this wisdom , even in the wisest and most prudent , which have been looked upon as the safest guides . And what then will poor man do for his Religion , for his Worship ; when the wisdom of those that were wont to frame it for him is so smitten , that both they themselves and others , cannot but see and acknowledg it perished ? ISAI. 28. vers. 1. &c. Wo to the crown of pride , to the drunkards of Ephraim , whose glorious beauty is a fading flower , which are on the head of the fat valleys of them that are overcome with wine . Behold , the Lord hath a mighty and strong one , which as a tempest of hail , and a destroying storm , as a flood of mighty waters overflowing , shall cast down to the earth with the hand . The crown of pride , the drunkards of Ephraim shall be troden under feet . And the glorious beauty which is on the head of the fat valley , shall be a fading flower , and as the hasty fruit before the summer : which when he that looketh upon it , seeth it , while it is yet in his hand , he eateth it up . Behold a drunkenness , which is not a matter of shame , but a crown , a beauty , a glorious beauty ; yet a Wo follows , which pitifully bemires this crown , this beauty , this glory . It is not the common sort of the world that are here spoken of , but Israel , Gods own people ; nor the common sort of Israel , but Ephraim , the pride or glory of Israel , Ephraim the dear Tribe , the Tribe picked out to be blessed , ( In thee shall Israel bless , saying , God make thee as Ephraim : ) Nor yet the common sort of Ephraim , but the choicest , the peculiar ones , who by their worth and excellency , their strictness and exactness , were the crown of that pride . This drunkenness was a peculiar kind of drunkenness , incident only to the people of God , my proper to the devoutest among them : it was Religion , Devotion , that Ephraim was drunk with , it was the steem of that wine overcame him , overturned his weak brain , and made him stumble and tumble into misery , while he thought he was going on safely and swiftly towards happiness . He that will take pains to search , and hath an eye to see with , may perhaps find Ephraim drunk with these three things : 1. With his religious Performances ; his Sacrifices , his Obedience to the revealed Will of God ; his fasting , his feasting , or thanksgiving , and such other Ordinances of Worship . Ephraim expressed his drunkenness herein , both by his over-valuing them , and by his over-performing them . He over-valued them , he looked upon them as more excellent things then they were , forgetting out of what lump they came , as well as out of what lump he himself came . He looked upon them as more pleasing to God then there was cause for , who little regarded them at the best , but now began to turn much more from them , finding man so taken with them . My Soul loatheth your solemn Feasts . Praising God , using the creatures in a way of acknowledging and honouring the Creator , a set and solemn lifting up of the Name of God , what can carry a greater shew of excellency in it ? and yet , oh how God turns from it ! My Soul loatheth your solemn Feasts . And Ephraim did over do them too , ( as man thinks he can never exceed in acts of worshipping God , especially if they be of his own institution . ) Ephraim did more of these then ever God desired of him ; did even tire God out with the multitude of his Sacrifices and Services . Wherewith shall I come before the Lord , will the Lord be pleased with thousands of Rams , or with ten thousand Rivers of Oy● , &c. Let God call for never so much , he shall have it . God had so much of these , he was fain to cry , Hold . To what purpose is the multitude of your Sacrifices , &c. your new Moons , &c. I am weary of them . Who hath required this at your hands ? 2. With his spiritual Priviledges ; his nearness to God , his Interest in God , the Testimonies of Gods presence with him , such as the Ark , Temple , &c. Ephraim did over-value these too , thought these to be of another nature then they were , of a more excellent lasting nature . Little thought he that these could pass away , or be of so little efficacy , as many times they were , while they remained . 3. With his Security in respect of both . He thought himself seated in blessedness , and far from misery . The overflowing scourge may over-run the world , but he thinks himself safe from it : And as for Hell and Death , they may seize on others , but he is at agreement with them , he is secured from them by his interest in God , and by the promises of God to him , which cannot fail . Ah poor Ephraim ! what wilt thou do , when thou shalt meet with this Wo ? when thou shalt not only find thy glorious beauty a fading , but the Spirit of the Lord blowing upon it with a strong East wind ? when that Spirit that breathed life into it shall not only withdraw from it , but blow sharply upon it ? when thou findest by sensible and undeniable experience that which thou thoughtest utterly impossible ? Whatsoever is not everlasting may pass away : that which thou callest everlasting may not be so . The narrowness of thy eye may cause thee to take things to be everlasting , which are far short of it . Things everlasting after thy measure may be of very short continuance after Gods measure : Look to thy footing . PSAL. 60. Vers . 1 , 2 , 3. O God , thou hast cast us off , thou hast scattered us , thou hast been displeased , O turn thy self to us again . Thou hast made the earth to tremble , thou hast broken it : heal the breaches thereof , for it shaketh . Thou hast shewed thy people hard things ; thou hast made us to drink the wine of astonishment . Here is the lamentation of Ephraim over his own dead and forlorn state , wherein he very pathetically deciphers and bewails his misery , and casts an eye of grief likewise upon the sad distasters that befall the world at the same time . The first Verse speaks mournfully of Gods sharp dealings with his people , expressing withal their affectionate desire to have them changed . O God , thou hast cast us off , &c. The second Verse holds out his sharp dealings towards the world , with a desire of relief towards it likewise . Thou hast made the earth to tremble , &c. The third Verse contains a further aggravation of the sharpness of Gods dealings towards his people , which it sets forth both in general , Thou hast shewed thy people hard things ; and lays down a particular instance , Thou hast made us to drink the wine of astonishment . The hard dealings they complain of in the first Verse are three . Thou hast cast us off , thou hast scattered or broken us , and thou hast been displeased . Thou hast cast us off from thy self , scattered and broken us one from another , and in our own spirits ; and that which is worst of all , thou hast suffered thine heart to be offended against us , thou hast been displeased . Thou hast cast us off . This points at the relation and state , which God and his people stand in one to another , and should of right be found in : which is a state of union , a state of fellowship , a state of embracement . He the Father , they the children ; He the Husband , they the Spouse ; He the Master , they the Servants ; He the King , they his Subjects . They should live in the same Kingdom , dwell in the same house , sit at the same table , lie in the same bed , have the same share within , and the same lot without in every thing . Every thing that is theirs must become his ; every thing that is his must become theirs . All their beauty , their excellency , their glory , must not be to adorn or serve themselves with ; but to adorn him with , to cloath him with , to serve him with . All his Wisdom , his Excellency , his Power , his Love , his infinite Riches , Greatness and Majesty , must not be to please himself , but to fill them with , to lay out for them , to bestow upon them , to empty into them . When God takes a people , he draws them nigh to himself , opens his bosom to them , embraces them , pitches his Tabernacle among them to dwell with them , builds an house for them to live together , erects a bed , prepares a table for them , feeds , cherishes them , as the man doth the wife , the father the child ; stands in their defence against all opposition . Sin within , enemies without , nothing must speak a word against them : if they do , he takes it as spoken against himself . He that toucheth them , toucheth the apple of his eye . And so 't is with them , The reproaches of them that reproached thee are fallen upon me . This is the proper state between them . But now behold , hearken , and you shall hear them complaining , and that to God himself , O God , thou hast cast us off . Thou hast thrust us out of thy presence , Thou hast withheld thy sweetness from us . We are not now one , but severed , and at a great distance one from another . We never meet at the same bed , at the same board , in the same house , no not in the same Kingdom : but thou thy self art gone into a far Country , and hast left us here in a strange Land . O God , our happiness lies in thine embraces , in union and communion with thee . We desire nothing but to be near God , to dwell in the house of the Lord all the days of our lives , to see in the bosom of the Lord all the motions of our spirits : But O God , thou hast cast us off , thou hast given us a bill of divorce , and sent us packing . We can hear no news of thee , no news from thee . Lie we in never so great depths of misery , and pangs of spirit , thou regardest not . We are as a woman forsaken , bearing up and down the reproach of our widowhood continually , O GOD , thou hast cast us off . Thou hast scattered or broken us . There should be a publique communion among the people of God . They should have fellowship one with another , as well as with God . They that are so near in one spirit , should not be such strangers here in the flesh . And there should be also a meeting and current of life in every ones particular spirit . Faith , Love , Hope , Joy , Peace , &c. should meet in the inner man , and go forth from the inner man into their several ways of spiritual motion . Thus it is when things are right . But now , Thou hast broken us . Thou hast scattered us up and down one from another . How are the people of God rent in spirit one from another ! So scattered , that they can have no true spiritual communion together ! And how broken and shattered in their own spirits ! their life broken , their light broken , their joy broken , their peace broken , their hope broken , their faith broken ; yea every thing so broken , that there is nothing left whole within neither . Surely some feel this . Thou hast been displeased . All Relations are knit up of Love . The relation between King and People , father and child , husband and wife , are knit by several ways of affections one to another , wherein their hearts stand towards one another , according to the tye and bond of the Relation . Now in several cases their hearts turn one from another . They do not only act harshly one towards another , as it often falls out ; but in some cases their hearts turn one from another . And this points at somewhat in God , who hath so ordered things , that though the original tye between him and his Spouse be ever the same ; yet there are certain cases , yea , he himself often casts her into such a posture , wherein his heart turns from her . He can at the same time wonderfully love her , and yet loath her in her present condition . Though he loves her in her person , yet he loaths her in her state of weakness and vanity . And though the strength of his love to her person causeth him at sometimes to turn towards her , and entertain fellowship with her ; yet the vileness of her present state soon turns his stomack , and causes him to withdraw again . And so the husband likewise is at present in such an unlovely state , so dark , so hidden , and in that respect so unlovely ; his excellencies so clouded , and he thereby appearing so unlike himself , that the Spirit of the Spouse too turns from her Husband , and she doth not like such a God as he now appears to be . Now of all things , this is most irksom to each , When they perceive the heart of either turning from the other . God regards not all the sins of his people . Let him but find their love flow forth fully towards him , their hearts stand entirely and only to him-wards , he has enough . Nor do the people of God much grumble at the afflictions and miseries that befall them from God , they know they have need of these things . But when they suspect that they take offence at one another , that their hearts begin to withdraw , then they stir up one anothers jealousie . God complains much of his peoples thus provoking him to jealousie , and likewise speaks of his provoking them to jealousie in the same manner . And this is that that lies sore here at the Spouses heart , Thou hast been displeased . Sure thou hast taken some offence at us ; or thou wouldst never have dealt thus with us . O turn thy self to us again , Now the Spouse speaks to God , as he doth at another time to her ; Thou hast played the harlot with many lovers , yet turn again to me , saith the Lord . Thou hast cast us off , and scattered us , and hast been displeased , O turn thy self to us again , saith the Spouse ; that will help all , all the rest will quickly be forgot . The Church feels her sickness , and knows what will heal her . Her wound , her misery , came by Gods turning from her , by his turning his back upon her ; and she knows nothing will heal her , but his turning again to her , and that she calls to him for . She doth not pray to have her wounds healed , or to have comforts or enjoyments from him ; but she prays for that which will do all , O turn thy self to us again . All our content lay in thee , All our trouble arises from thy absence , from thy turning away and departing from us , O turn to us again . She prays for healing for the world in the next Verse , Heal the breaches of it , that will serve their turn : but no healing but the presence of thy self will serve our turn . If thou intendest any pity , any relief to us , there is no way but this to bring it home to our hearts , Turn thy self to us again . There is nothing can throughly wound a Soul truly acquainted with God , but his withdrawing from it : Nor is there any thing can heal that wound , but his return again . This is all the request such a Soul knows how to put up from the bottom of his spirit , O turn thy self to us again . Vers . 2. Thou hast made the earth to tremble , thou hast broken it : heal the breaches thereof , for it shaketh . At the same time when God rouls up the Heavens like a Scrole , he kindles a fire in the bowels of the earth . When he causeth the spiritual Beauty , Glory , Rest and Peace of his own dear people to pass away , the earth must not enjoy theirs long after . When Christ cryed out , My God , my God , why hast thou forsaken me , there was immediately an Earthquake : And when the people of Christ ( who are of the same Body , feel the same things , and cannot but express the same sence ) cry out , O God , thou hast cast us off , thou hast broken us , thou hast shut up the light of thy countenance ( which was ever our life ) in the displeasure of thine heart ; the earth shall feel somewhat to complain of too . When he falls upon all the several parcels of his own holy Land to lay them flat , he will likewise arise to shake terribly the earth : And he doth here so tear and rent it , that he makes it tremble under sense of what it feels , and of what it further expects . But this is no delight to the poor people of God , They desire not to have the earth share with them in misery . Though the earth has ever delighted to see them rent and torn , has been still persecuting them , even when God has smitten them , yea most when they have been most smitten by him ; yet they have no pleasure in the breaches God makes on the earth , but would fain have them healed , and put up a very affectionate request here for it , Heal the breaches thereof , for it shaketh . It cannot stand long in this posture , visit it betimes with health , with Salvation . It shakes already , relieve it , rescue it , before it shake quite in peeces . Vers . 3. Thou hast shewed thy people hard things . Thou hast dealt very hardly with thy people : Oh many hard things that we could mention , many bitter , sharp passages that our spirits have been sensible of . We never looked that God should have dealt so with us . Who ever would have told us that God would have dealt so with his people , we should have accounted him an abominable lyar . We looked indeed for hardships in the way , hard graplings with enemies ; but we did not look for such things from him . We thought he would have stood by us , and have helped us ; we did not think that he himself would have wounded us deeper then any else could . We did not look for such kind of things from thee , O God , and we cannot but complain of them as hard usage , nay in no wise justifiable between God and his people , according to the measure that we understood his Covenant and Promises by . To give a particular instance of somewhat we have felt , but never could expect or fear , Thou hast made us to drink the wine of astonishment . Astonishment is an amazedness of spirit : When one knows not what to think , which way to look , nor what to do ; then a person is astonished . Spiritual astonishment is when the Soul is astonished in and about spiritual things ; when the Soul does not know what to think of any thing that is spiritual . A spiritual man knows spiritual things : He knows the Father of Spirits , and the way of a Spirits communion with his Father ; the way of the Spirit of Lifes going forth in his own Spirit : He knows God , Christ , Heaven , Hell , Life , Death , Joy , Peace , &c. Spiritual astonishment is the amazement of the Spirit concerning these ; when the Soul does not know what to think of any spiritual thing , as of God or Christ , Heaven or Hell , &c. wonders whether there be any such things or no , wonders whether his knowledg ( as he accounted it formerly ) of them was not a meer imagination : wonders at every creature that he sees , at every thing that he hears , what it is , what it means ; is in a condition that he is amazed how he came into it : finds continual misery and torment attending him , but cannot tell which way to stir for any relief ; can neither tell how to stir ▪ nor yet how to stand still ; cannot tell how to hope , or how to despair ; would fain move some way , but cannot ; would fain stand still some where , but cannot ; would fain know , or be quiet under its ignorance , but can find no bottom to fasten either on . This is spiritual astonishment , true astonishment , through astonishment . If the Spirit could fix anywhere on any thing , it were not perfectly astonished . But when it knows nothing , can own nothing , can turn from nothing , can turn towards nothing , can move no whither , nor abide anywhere , it is confounded to purpose . That which produceth this astonishment is wine , drinking of wine ; it is a drunkenness with wine . A wise man can search through the causes of things , and is not easily astonished : but if he drink wine hard , it takes away his understanding from him . The spiritual man is very wise , can search into the causes of spiritual things , and is not easily confounded at the variety of Gods ways till he come to drink wine , and that strips him of his understanding likewise . There is a wine of astonishment , a wine that does naturally produce this effect , as it was purposely made for this end . A wine there is that God has made and prepared for the creature to drink , which shall drink up all the excellency of the creature ; which whosoever drinks throughly of , will quickly lose not only all his natural understanding , but all his spiritual understanding also . Psal. 75. 8. In the hand of the Lord there is a cup , and the wine is red : it is full of mixture . Red wine , wine mixed ▪ yea throughly mixed ▪ full of mixture ; sure it is very intoxicating : very easily may he be brought into a state of astonishment who drinks such kind of wine . But how come they to drink this wine ? Thou hast made us to drink . It was not their love to the wine , they had no mind to it , they turned from it ; but thou hast made us to drink . He poureth out of the same , Psal. 75. 8. The dregs the wicked shall drink , but , they must drink the top . They must begin to the world , they must drink the first draught , and be purged of all their earth and filth first . Judgment must begin at the house of God . Jerusalem must begin the Round to the rest of the Nations . Though till they come to taste of it , they are apt to mock at the mention of it , ( Isai. 28. 22. ) thinking their nearness to God , and interest in God to be such , that they may laugh at destruction , as beholding the evil day far from them , and they themselves sufficiently fenced against its overtaking them : No , it must pass over all . God holds the cup in his hand ▪ and if they will not drink , he will pour it down their throats ; Thou hast made us to drink . Therefore Jerusalem is said to drink it at the hand of the Lord . Isai. 51. 17. Awake , awake , stand up , O Jerusalem , which hast drunk at the hand of the Lord the cup of his fury ; thou hast drunken the dregs of the cup of trembling , and wrung them out . When the Lord is pleased with Jerusalem , he has a cup of sweet wine , a cup of joy and delight to chear and refresh the Spirits of Jerusalem . But when the Lord is angry , he has a cup of astonishment , a cup of trembling , a cup of confusion , of sleep , of death ; all which Jerusalem tastes in it , when she drinks of it . And Jerusalem cannot chuse whether she will dri●k the cup or no , but must drink it , which hast drunk at the hand of the Lord . God stands like a mother that holds a potion of physick in her hand , and will make her child take it , though sore against the childs mind . Yea some mothers will make their children drink the very thick of the potion , the bottom of the cup : And poor Jerusalem must drink the very dregs too , if God will have it so . O how sweet is God in building up , how terrible in throwing down ! How pleasant , how quickening is the cup of his love ; how dreadful , how destroying is the cup of his wrath ! There is none can so much as imagine the power of his wrath , that have not tasted the power of his love . If Christ and his people had not felt and known so much sweetness in the Love and Life of God , they could never have found so much bitterness in the cup of his indignation , in that cup of death which he prepares to put an end to that kind of life . The people of God must lose that very life that Christ lost , by that very cup : We must all taste of his Baptism . O how sweet is that life in its season , how pleasant is it to thrive and grow in it ! Communion with God , The mutual opening of hearts one to another , The continual meeting every where in everything in one and the same Spirit , is very ravishing and transporting : But to have this pass away , or ( if the the life of be too strong so to do ) to have it killed by power , by a cup of deadly poyson , is so sharp and terrible , that the pangs of dissolving the body are hardly worthy to be a shadow of it . Yet if any have a desire before-hand to conceive what it is , such as have tasted of the spiritual pleasure of this kind of life , may give some guess at it . This drink is the Wo God administers to expel the former drunkenness by : This wine , whoever is throughly made drunk with , will quickly find all his former beauty and spiritual glory stained , and his nakedness uncovered by it . ISAI. 43. Vers . 8. & 21. Bring forth the blind people that have eyes , and the deaf that have ears . This people have I formed for my self , they shall shew forth my praise . This is the Issue , the Result of all to Ephraim , though little expected by him . God liked not his beauty , therefore stained it with his vomiting by the force of a new kind of wine . But while Ephraim was drunk , had lost his eyes and his ears , could see nothing of God , could hear nothing of God , God was forming him anew ; and after he hath layn long enough in the grave , for his former shape quite to rot and waste away , he must be brought forth anew to the praise of him that formed him . This people have I formed my self : You thought I was destroying this people , and perhaps they themselves ( because of what they felt ) thought so too . They were become the blackest people under Heaven , upon whom the blackness of darkness seemed to have seized for ever . And indeed I was destroying that fleshly shape and Image of holiness , wherein they formerly appeared , and which their spirits too much doted upon ; this was I resolved to lay in the dust , and not leave the least reliques of it . They were the most deformed people too , without eyes , without ears , could hear or see nothing of the greatest danger , nothing of the greatest good , but all good passes by them , and every snare takes hold of them . Thus did I deal with them , thus did I undo them ; but withall , I was forming them anew . I was not only destroying the old form , as men thought , and they thought ; but I was likewise introducing a new form , and that a very excellent one , one for mine own self ; not to serve my design upon , as allshapes I have hitherto cast my people in have been , but for my self to possess , enjoy , and please my self in for ever . These desolate spirits have I built into such a Tabernacle , into such a Temple , as shall never be pulled down again ; but here will I dwell for ever , this is the true place of my rest , these vessels shall indeed hold all my glory . This fabrick shall be so perfect , so fair , so full of lasting beauty , that all that behold it shall not chuse but praise the skill of the workman , who hath prepared so fit an habitation for his own Spirit , and so perfect glory , pleasure and content for his own habitation . Then shall the blind see , and the deaf hear , when those that now see and hear may be made blind and deaf . When the new eye and the new ear is brought forth in new-made Israel , the old eye and the old ear in old Israel will be out of request . Amen saith my spirit within me ; Let old things pass away , and all things become new . Let the Scheam of this present world , both outward and inward , pass away , and a new Scheam of both be brought forth . A new light , a new eye ; a new sound of things , a new ear to hear that sound ; a new discovery of God , a new mind to receive that discovery into ; a new Heaven , a new Earth , and new Inhabitants for both ; a new Worship , new Worshippers , new wine , new bottles , all new : and he that is perfectly weary of the old cannot but say Amen with me . Amen , Halelu-jah . Cursed be all the idol ▪ gods of the Heathen , but blessed be the living God for evermore . He shall be God indeed that doth these things . Lo this is our God , we have waited for him , and he will save us , and we will be glad and rejoyce in his Salvation . Amen , Halelu-jah . Be not offended , We must tune our Harps to the new Song , when once we taste of the cup of this new Salvation . ISAI. 65. Vers . 13 , 14 , 15. Therefore thus saith the Lord God , Behold , my servants shall eat , but ye shall be hungry : behold , my servants shall drink , but ye shall be thirsty : behold my servants shall rejoyce , but ye shall be ashamed . Behold , my servants shall sing for joy of heart , but ye shall cry for sorrow of heart , and shall howl for vexation of spirit . And ye shall leave your name for a curse unto my chosen ; for the Lord God shall slay thee , and call his servants by another name . O doleful ! O Joyful ! weeping ▪ wailing , gnashing of teeth in some , joy unspeakable in others . The Prodigal shall be welcomed home with the fatted calf , with mirth , musick , dancing , which his other brother , through grief and anguish of spirit , cannot partake of , nay perhaps it may prove the will of the father not to admit him to this feast , which he makes to welcom home the unthrift . He will fill the hungry with good things , but the rich will he send empty away . Yea , the Lord God will slay thee . Thou hast a name now that thou livest , though thou art dead , but the Lord will kill that appearance of life in thee wherewith now thou flourishest , and cast thy name out for dead . That name thou now hast shall rot and dye , and be no more accounted for a living name : He will call his people no more after that name , but he will have a new name ( which the Mouth of the Lord shall name ) to write in the foreheads of his servants , and to call them by . ISAI. 35. Vers . 5 , 6 , 7. Then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped . Then shall the lame man leap as an Hart , and the tongue of the dumb sing : for in the Wilderness shall waters break out , and streams in the Desart . And the parched ground shall become a pool , and the thirsty land springs of water . Then the Wilderness shall become a fruitful field , and the fruitful field shall be counted for a Forrest , Chap. 32. 15. And there will be great joy and singing among the blind , the deaf , the lame , and the dumb , when they shall all be perfectly healed ; when the barren parched ground shal abound with that water which it thirsted after , and grew so heartless and barren for want of . EZEK. 17. Vers . 22 , 23 , 24. Thus saith the Lord God , I will also take of the highest branch of the high Cedar , and will set it , I will crop off from the top of his young twigs a tender one , and will plant it upon an high Mountain and eminent . In the Mountain of the height of Israel will I plant it : and it shall bring forth boughs , and bear fruit , and be a goodly Cedar , and under it shall dwell all fowl of every wing : in the shadow of the branches thereof shall they dwell . And all the trees of the field shall know that I the Lord have brought down the high tree , have exalted the low tree , have dryed up the green tree , and have made the dry tree to flourish : I the Lord have spoken , and have done it . Then said I , When , when ! O Lord God , how long ! Thou hast a long time holden thy peace . Awake , awake , put on strength , O Arm of the Lord . Uncloath thine Arm of flesh , and cloath it with strength , if thou meanest to do these things . Sleep no longer under the vail of flesh , but rent it from the top to the bottom , and come forth in thine own likeness ; and so soon as we see this in this Equipage , we will sing and shout , Hosanna in the highest : Blessed be he who is , and was , and is no longer a coming , but come . Even so , Amen . FINIS . Machine-generated and other supplemental data