A Second generall Epistle TO ALL THE SAINTS. Wherein is unfolded the Covenant of grace, as its a Law in the spirit, of light, liberty, righteousnesse, holinesse, pow­er and glory. As likewise as it is a Law of peace, love and edification. Published for the good of those who love peace and holinesse. Written by T. Collier.

LONDON, Printed for Giles Calvert, and are to be sold at the Black Spread-Eagle at the West end of Pauls, neare Ludgate, M. DC. XLIX.

A Preface to the ensuing Epistle.

Deare Christian,

THE occasion of my presenting this Epi­stle to your conside­ration, at present, was principally a sensiblenesse of the great miscarriages that I see daily, not onely amongst the carnall and prophane ones of the world; but many amongst those who have seemingly been purged from their former filthinesse, yet seeme to be returning, if not returned, with the dogge to his vomit, and the sow that was washed, to their wallowing again [Page] in the mire: This being a tempta­tion that befals not onely, a Judas, a Demas, but sometimes meets with Christ himselfe, with true Christi­ans, it being covered over with a pretence of holinesse. I could not at present be altogether silent con­cerning this thing; not that my writing can in any case prevent your miscarriages, its the anointing in you that must and will teach you all things; but if the same anointing speaking in and through me, speak in and to you, it may be through the power of the same anointing speaking in both, establish and confirme us both in the same truth.

The subject I have treated on, and at present commend to your consideration, is the Covenant of grace, that law in the spirit which God promised in the Prophets, and now makes good in the Saints, be­cause the knowledge of this in [Page] power is that will keepe Saints up­right with God, prevent them run­ning into those extravagancies and unheard of opinions and practices, which men, pretending godlinesse, runne into now adaies; there is no law but this law that I know, can deliver souls from this danger; for prevention of mistakes, or mis­censuring, I desire you to observe these ensuing rules.

1. Without partiality, or a heart biassed to any side, dealing faithfully with your owne soules, looke to God, see if he speakes not the same truth in you.

2. When I mention so often the law in the spirit, I minde by it onely the Covenant of grace, Jesus Christ, who is all for, and in the spi­rituall Christian.

3. The reason why I so oft mind the falshood and delusions of natural & carnal ones as well as of those who are or would be accounted [Page] more then ordinary Christians, is because I intend the generall good, my soule earnestly longing, not on­ly after a stedfastnesse and un­moveablenesse in those who are al­ready come in, but likewise ear­nestly longing after the coming in of more to the knowledge of this Co­venant, which is a soul-converting, establishing and glorifying Cove­nant.

Qu. In what respect may Christ be said to be the Cove­nant?

Answ. Christ is the Cove­nant of grace as he was given forth by the Father, therein to de­monstrate and declare grace; The Father to make forth that fulnesse of grace that was and is in himselfe for sinners, gives forth his Sonne as the Covenant; There is my Sonne, my on­ly beloved, take him for a Covenant, that your soules may be satisfied in the knowledge of my grace, Isa. 42. 6. [Page] I will give the for a Covenant to the people, for a light to the Gentiles: He is called the minister or messenger of the Covenant, Mal. 3. 1. Because the Fa­ther by him and through him de­clares this grace unto the sonnes of men, and communicates his to whom he pleaseth.

2. As the Father thus gives forth Christ a Covenant, in whom he declares grace, doing all in him, for us, without us, so he comes in­to soules by the same spirit that he was in Christ; so that Christ comes not onely as a Covenant to us, but in us, and the same law of spirit and life takes possession of us; and this is the law written in the heart, which will occasion soules in whom it is, never to depart from God.

Qu. Why is this Covenant called a new Covenant, is it not the same that was in the Old Testa­ment?

Answ. 1. Its true those that were saved, were saved in and by the same Covenant.

Yet, 2. This Covenant, to speake in the language of Scripture, was not then made, but the Cove­nant then made verbally, in word, was another Covenant, and that of workes, which was broken. Now because this seemes to be a doubt and scruple, I shall give you severall cleare demonstrations for the confirmation of it.

First, The Scripture cals it, Two Covenants, an old and a new, I will make a new Covenant, not such a Covenant as I made with your Fa­thers, &c. Jer. 31.

Object. But some will say, that its called an old and a new, but therein to declare the clearnesse of grace un­der the Gospell, yet the same Cove­nant, as there is the old and new Moone, when all is but one and the same.

Answ. 1. It is not called a new Covenant in respect of the clearnesse, but in respect of the nature of it; its not the same, I will make a Covenant, but not such a Cove­nant as I made with your Fathers: The difference of the nature of these Covenants will appear if we consider,

1. That was a Covenant written and engraven in Tables of stone, this is a Covenant written and engraven in the heart.

2. That was a Covenant that could not give life nor cause to walke, because of its weaknesse, Heb. 7. 18. But this Covenant is a Cove­nant of life.

3. That was a Covenant that directly tended to bondage, Gal. 4. 23, 24. But this unto grace and spirituall liberty.

4. That Covenant was but a type, a shadow, this the substance, therefore not the same, no more [Page] then the Jewish Ordinances, who were all typicall and shadowes, was the substance or thing shadow­ed; no more the same then those creatures sacrificed was Christ; no more then the bloud of the Paschall Lamb sprinkled on the door posts, was the bloud of Christ; or the land of Canaan the spirituall rest of Christians; but all was typicall, and the substance was shadowed forth in those types, and Saints found grace couched under this old Co­venant: The mistake of this occa­sions much miscarriage amongst many, looking upon the Covenant to be the same now as formerly, wil have a Covenant without now as then; and hence set up fleshly Or­dinances of their owne invention, sutable to such a Covenant, by which thousands are deluded; whereas the truth is, that then there was a Covenant in the flesh which gendred to bondage, which onely [Page] those in the spirit were delivered from, by the mystery couched un­der that Covenant, which none af­ter the flesh could see into; but we are onely under this Covenant in the spirit, which is a Covenant of liberty, a Covenant of grace and much glory, and none are owned in this Covenant, but those who are in it, that is, those in whose hearts it is written. Its true, men may be in the profession of this Co­venant who are not in it, nor ne­ver knew it, but they ought not to be there; and there shall not a man passe for currant, that hath not on this wedding garment; with, Friend, how camest thou in hither? take him and binde him hand and foot, cast him into utter darknesse, &c. Thus this Covenant being rightly knowne, we shall be able to see and say, that its a Covenant of grace indeed, a Covenant of peace and love indeed, in which our souls [Page] shall be abundantly refreshed, and powerfully upheld in and under all temptations and conditions.

5. That was a Covenant that might be broken, that was bro­ken, Jer. 31. this a Covenant that shall never be broken, its an ever­lasting Covenant possessing soules with everlasting grace and love, ever­lasting joy and praises, Isa. 35. last. This Covenant in the spirit is the everlasting, never-erring light and rule of Saints experienced; it is that anointing which teacheth all things; and so I commend it to you.

THE CONTENTS.

  • 1. OF the light of the Law in the spirit.
  • 2. Of nine false lights flowing from the Law in the flesh.
  • 3. Of the liberty of the Law in the spirit.
  • 4. Of false Liberty.
  • 5. Of the righteousnesse of the Law in the spirit.
  • 6. Of the unrighteous Law.
  • 7. Of the Law of true holinesse.
  • 8. Of false or fleshly holinesse.
  • 9. Of the power of the Law in the spirit.
  • [Page]10. Of the power of this Law in the flesh.
  • 11. Of the glory of this Law in the spirit.
  • 12. Of the Law in the spirit, a Law of peace.
  • 13. As it is likewise a Law of peace.
  • 14. Of the Law of Love.
  • 15. Its a Law of Edification.

A Second GENERALL EPISTLE To all the Saints.

Chap. I. Shewing the Light of the Law in the Spirit.

GOD is light, and in him there is no darknesse at all: All though its true, God is with his People un­der dark dispensations, up­holding them in it, though many times they are ignorant [Page 2] of it; and although it's true, soules once gathered up, by the power of light; into its own fulnesse, where it beholds the purity, sweetnesse, and glory of the invisible God; being in some measure, through that fight, made conformable unto him, and partaker of that selfe same glory; the discovery of true light in Saints, being the right way of true enjoyment.

Now Saints when they have not on­ly drunk of the bitter cup with Christ, (viz.) The cup of sufferings, and so have been made conformable to him in his death; but likewise have drunk new wine with him in his Fathers Kingdome, even that wine of the Spirit, which makes glad the heart of the City of God; hence the soul, be­ing thus imbrac'd into the bosome of love, and at present come in the King­dome of his dear Son, concludes with the Prophet, Thou hast made my mountain so strong I shall never be moved; but imme­diatly the Father withholding those manifestations and sweet imbrace­ments in the bosome of Love, the soule is troubled; Thou didst but hide thy face, and I was troubled: This was Pauls condition, who was caught up into the third heaven, [Page 3] saw and heard things unutterable, yet the Father lets him down again under a cloud of flesh; which seems at present to eclipse and darken his former glory, which was his trouble and his burthen, desiring to be rid of it; but he was an­swered, My grace is sufficient for thee, my strength shall be perfected in thy weak­nesse; this being the experienced con­dition of many a precious soul who, although they are sometimes taken up into the third heavens, and so have a tast given them of the heavenly glory, yet they are let down again under a cloud of flesh living upon grace, looking af­ter, and hasting unto the glorious ap­pearing of the great God; knowing, That when Christ who is our life shall appear, wee shall appear with him in Glory; that as wee suffer with him, wee shall raign with him.

Now there being false Light, which is indeed darknes it felfe, in the world, and a mystery of iniquity under the pretence of truth, by which many are deceived: I shall therefore in this insu­ing Treatise, according to the measure received, give a brief touch of the true Light, Liberty, Righteousnesse, [Page 4] Holines, Power and Glory of the Law in the Spirit, the Covenant of grace written in the heart, in opposition too and discovering of that law of darknes, sin and flesh, the one being the law of the new, the other the Law of the old man.

This Law in the Spirit, is the Spirit it selfe conforming souls to it selfe; and its first a Spirit, a law of light, even that true light, that lighteth every soule that comes to the Father; He is light, and in him there is no darknesse at all.

This Law of light, where it works powerfully, where it works savingly, it enlightens the understanding, in these ten particulars following.

First, It enlightneth the understand­ing, by which it comes to see the evill of sinne, the evil nature of it, the evill consequences of it.

1. The evil nature of it, the evill fountain from whence it flowes, even the fountain of flesh and devil, a bit­ter, and filthy root, which produceth fruit sutable unto such a tree, which is Death, the consequent or fruit of sinne, The wages of sinne is death; the soul is now taught to see the evil nature of sin, the [Page 5] contrariety of it unto the divine na­ture; the soul can see and say truly, that although sinne is nothing to God, al­though sin reacheth not God, yet it is absolutely contrary to those divine and heavenly discoveries of God made forth in the spirits of Christians; if you search the Scripture you shall finde this a manifest truth in the Spirits working; See Act. 2. 37. chap, 9. 3, 4, 5, 6. If you search your own experience, you shall finde it sutable; never any soule made partaker of grace, but first made sensi­ble of the want of grace, by the enlight­ning power of the Spirit of grace in the discovery of a mans selfe unto himself, and so of the evill nature, of the evill consequence of sin, which is a sensible­nesse of an internal and spirituall death under darknesse, and a lake of fire; and this worke of discovery by this Law of light is effected, not only in soules at their first conversion; but all along while flesh and sinne remains, till death is swallowed up in life, and mortality hath put on immortality, till Christ who is our life shall appear, then shall we appear with him in glory.

Que. What is sinne? [Page 6] Ans. Sinne, is a transgression of, or turning aside from a righteous Law; if wee judge of sinne by a letter, a law without us, then it is a transgression of that Law, a turning aside from the Law; but if we judge of sin according to the light of the Law in the Spirit, then all turnings aside from, all motions and actings contrary unto that Spirit of life and light, are sinne; and indeed souls living in the light of this law are able to judge between the motions and actings of flesh and spirit, they are made able to judge truly of good and evill, and that not by eating of the for­bidden fruit, but by being made parta­kers of the fruit of the Tree of Life.

So that now the Christians discove­ry of sinne is not so much after the law of the old, as after the law of the new man, that law of spirit and life in Christ, which is a sinne discovering law where it enlightens; so that a Christian in the light of this law, sces every motion to evill, every lust and corruption, the whole body of flesh, to be contrary to that divine & spirituall law, to that di­vine [Page 7] nature received; and hence is main­tained a continuall warre against it, untill that warfare be accomplished in the ending of it.

2. This law in the Spirit is not on­ly a light discovering sinne, but like­wise a light discovering Love and deli­verance from sinne.

First it discovers Love notwithstand­ing the Creatures sinne; nay, not only so, but it is Love in that Law that disco­vers sinne, and it selfe, who is Love un­to Creatures while they sinne; herein is the riches and freenesse of grace un­folded in the discovery of Love and grace unto Creatures, who are in them­selves unlovely; he opens a fountain of Love, notwithstanding sinne; a fountain of blood and Spirit to wash away both the guilt and power of sinne, a foun­tain of living waters, even those waters of life, that revives and comforts the weary soule in a barren and dry land; thus this Spirit of light, leads poor, empty, hungring and longing soules out of a barren and dry land, that land of Aegypt, a land of blacknesse and dark­nesse, of oppression and hardship, through and out of the wildernesse and [Page 8] solitary condition into the sweet im­bracements of the Fathers Love, both into the freenesse and fulnesse of it, not­withstanding the Creatures sensible­nesse of its own unworthinesse, and now the soul being thus lighted to, and possessed with this everlasting Love and grace; it is likewise brought in sight of a lovely & gracious deliverance, a deli­verance from the guilt, a deliverance from the power of the Law in flesh; that al­though the Christian, through the powerfull working of corruption can say, many times with the Apostle, Ob wretched man that I am, who shall deliver me from this body of sinne? Yet it can say, by faith triumphingly, Thanks be unto God who giveth a victory, through our Lord Jesus Christ; flesh oft-times acts in Saints for their tryall; and they are to passe through many tribulations to the King­dome; through a Sea of Glasse mingled with fire; yet in conclusion they shall stand on top or above them all (with the harps of God in their hands) the Spirit making sweet melody in their hearts singing the song of Moses, Praise be to him that sitteth upon the Throne and to the Lamb for ever; thus this Law of the [Page 9] Spirit in righteous souls, not only of sinne and misery, but likewise of love and deliverance; it leads the soule not only into the beholding of darknesse and sorrow; but it leads the soule out again into the beholding of light, love and deliverance; and so it shall be truly said of them, These are they that are come out of great tribulation, and have washed themselves white in the blood of the Lamb; these are they that have gone through many tribulations to the King­dome, &c.

3. This Law in the Spirit discovers not only a deliverance from flesh and sinne, by which the soule is kept below its glory; but it likewise discovers a glorious de­liverance into that spirituall and eter­nall Kingdome, where is nothing lesse then peace, purity and perfection; it hath an entrance given, into that everlast­ing Kingdome of his dear Sonne.

First, It hath a light given, by and in which it sees into that Kingdome; In thy light we see light; and that King­dome is within us; in this light the soul sees into the severall dimensions and glory of it; it sees it to be a Kingdome altogether lovely, altogether delight­full [Page 10] of desire, he sees it to be a Kingdom of righteousnesse, holines, peace, joy, and full of spirituall glory; he now sees that no unclean thing can enter into this Kingdome; all flesh and filthi­nes, filthi­nes, all hypocrites and hypocrisy, all things that love and make a lye must be without, cast out into utter darknesse where is weeping and gnashing of teeth.

Secondly, As there is a sight, so there is an entring into that everlasting Kingdome, with a full expectation up­on sure ground of being eternally com­pleated in that Kingdome; hence it is the Psalmist saith, Psalm 145. 10, 11, 12. Thy Saints shall blesse thee, they shall speake of the glory of thy Kingdome, and talke of thy power, to make known to men his mighty acts and the glorious majesty of his Kingdome; marke you here, the Saints shall speake of the majesty of his Kingdome, and shall make known the glory of it to the sons of men, and why so? Because they are a ble to give a true relation of it; they have been in the Kingdome, and can speak experimentally of that King­dome: note by the way, who are the likeliest men to make known the King­dome of God to others, University [Page 11] men, or Saints; the Scripture saith, the Saints shall doe it, for to them it is gi­ven to know the mysteries of the King­dome; they have been in the Kingdome, others parhaps have heard of the King­dome, and so can speak somthing by hear-say; but the Saints they have been in the Kingdome, and the Kingdome in them, and they can speake experi­mentally of the grace and peace of it, and of the glory of it too in a measure; a wonderfull delusion, that poor igno­rant creatures should imagine that hu­mane arts, the wisdome of the flesh, should be able to unfold the Kingdome of God unto them, or to preach the e­verlasting Gospel, which is called the word of the Kingdome; no, no, it's pro­per to Saints onely to doe it, who alone have by the light of this Law in the Spirit, been delivered into this King­dome of righteousnes peace, and joy; others may speak and talke rudely of it, but alas they know not what it is, they never did so much as see into the glory of it, never had so much as a pee-phole opened to see one glimpse of that light, of that grace, of that glory; John 3. 3. Except a man be born from above. [Page 12] he cannot so much as see into the King­dome of God; but Saints are delivered into this Kingdome in a measure by this law in the Spirit: beloved it's the pro­perty of this light of God, to gather up souls into it selfe: The Kingdome of Heaven is a Kingdome of light, and in the light of Heaven, which is God, who is light, we shall see light and enjoy that light: the light of this Law is a trans­forming light, I (saith Christ) am come a light into the world, he that believeth on me shall not abide in darknesse, John 12. 46. and we all with one face beholding as in a glasse, the glory of the Lord, are changed into the same image, or likenesse: that as we have borne the image of the earthly, so now we shall bear the image of the heavenly, being delive­red out of that Kingdome of darknesse, into the Kingdome of his dear Son, which is a King­dome of light, light being sown for the righteous, and gladnes for the up­right in heart.

4. Souls delivered into, or partici­pating of this law of light, are able in this light to judge of things that differ; Light is that which makes true disco­veries of things in their colours; dark­nesse either wholly hides the appearance [Page 13] of a thing, or else presents it at the best as in a false glasse; but light is that which makes all things manifest; so this light in the Spirit, expels that darknes with­in, by which the understanding was ei­ther wholly blinded, or else had things presented in another shape then what they are in themselves; but now the new man in this light is able to judge according to the measure of light recei­ved; it now no longer cals evil good, and good evil; it puts not light for darknes, and darknes for light; it cals not every thing good, though it sees God working good out of every things, it sees and is able to say, that that which is born of the flesh is flesh, and that which is born of the Spirit is Spirit, it justifieth not the wicked thing, nor taketh away the righteousnesse of the righteous from him; in a word, the soul in whom this glorious light of God is manifest, is a­ble in a measure, to judge between flesh and spirit, fancy and reality, shadow and substance, form and power, notions and true discoveries, de­lusions and true enjoyments; The SPIRITƲALL MAN judgeth all things, yet hee himselfe is judged of no man: [Page 14] that is according to the measure of light received he judgeth; not but that it is possible for a spirituall man, who is in part renewed, to be under a temptation; a cloude of darknes for a time, al­though the Sun be there, yet that dark and black cloude prevents the shining of it, But unto you that fear my name shall the Sun of righteousnesse arise with healing in his wings; the winde of the Spirit shall dis­perse those clouds and mists, of thick darknesse, and the glorious light shall again appear, to the chearing and com­forting of the weary soul, causing the shadowes to fly away in his holy mountain, and then the soul comes againe clearly to see wherein it was mistaken, and then he can say with the Prophet, so foolish was I and ignorant, I was even a beast before thee: thus light appearing they no more justify flesh and darknesse, but justify God in every thing; they no more lay their temptations to lust and fleshlynesse, upon God, but upon them­selves; having a true discovery made within themselves by the light of this Law of the righteousnes, holines, and glory of the Father, they cannot but cry out, Holy, holy, holy Lord God Almigh­ty, [Page 15] Heaven and Earth is filled with thy glory; and now they are abased with Jobe, I have heard of thee by the hearing of the eare, but now mine eyes have seen thee, wherefore I abhorre my selfe in dust and ashes: Oh, my beloved ones, when once the soul hath seen the Lord, then it laies downe the justification of flesh, then, and never till then, it truly, it savingly abhors it self, layeth it self low, and the Lord alone is exalted in that soul: when the Pro­phet Isayah had seen the Lord, Chap. 6. Then, Wo is me, I am undone, I am a man of poluted lips, for mine eyes have seen the King, even the Lord of hosts; this glorious and pure vision of the Almighty within us, will be not only a light discovering, but a fire burning up all things below and contrary to it selfe.

5. This Light of the Spirit causeth the soul to see more excellency in God in Heaven, in spirituall things, then in all other things in the world besides; nay, it now sees all other things below to be but dung and drosse in compari­son of of Christ; when men of the earth are taken up with earthly excellencies, this soul can say, Lord lift up the light of thy countenance upon me, that's light will [Page 16] fill me with more joy, then those whose corne and wine and oyle abounds; the soule sees a goodnes, a lovelines in God, in Christ, in the Spirit, by way of excel­lency; it doth not only say that God is good, but he is most good, his love is bet­ter then wine, better then life; his coun­tenance causeth more joy then corn and wine and oyle; Oh this is sweet, when experimentally enjoyed! then the soule can say, Thy word is sweet unto my mouth, yea, sweeter then hony to my tast, sweeter then hony and the hony comb, better then thousands of gold and silver; now the soule eyes to worldly and fleshly excellencies, as it is gathered up more and more in­to the glorious excellency of the Spi­rit; it hath a propriety in God by way of excellency, and hence it comes to pass that no propriety below this, with­out this, is of any value to a renew­ed, a changed minde.

6. This Law of light, causeth those, inwhom it is according the measure of its manifestation, to see God in every thing, to see him and enjoy communi­on with him in all conditions, and this is a sweet discovery, a heavenly light, which produceth a heavenly life; when [Page 17] the soul sees & enjoyes God in all things; when it sees God to lye, as it were, at the bottom of every creature, of every mercy, sees him to be the life, the fountain, the glory of all; streaming light, love & communion to the soul through al: now it can say, God is to me the life, the pow­er, the excellency of creatures, by which I live, and so I live not by bread only, but by every word that proceedeth out of the mouth of God; it sees a stream of life and power from the Fa­ther in the use of them; it now in that light, sees God in wicked mens actings to them, sees him in every dispensation, whether more plea­sing, or more frowning, to a fleshly apprehensi­on, whether it be in prosperity or adversity, in prison or liberty, poverty or riches, in light or darknes, it can say truly, God is good to Israel, to such as are upright in heart; & all things shal work together for good to such as love God.

7. This Law of light, causeth the soul not on­ly to see God in all things; but it presents matter of rejoycing in all conditions; souls thus enlight­ned, can sing in prison, enjoying communion with God; there they can see it to be good, being where their Father will have them to be; much more where they enjoy the presence of their Fa­ther manifesting love & grace to them & in them.

8. They living in this light, seeing al conditions to be good, through the appearance of the good God in it, can now see and say, thar it's not the least part of their happinesse while they are here, to live fully and compleatly in the will [Page 18] of their Father; Oh, saith the soul, that I could attain to this, but to live satisfi­edly and contentedly in the will of God, what a transcendent excellency doth the enlightned soul see in this one thing! how would this quiet and si­lence all fleshly and carnall risings, di­slikings, and quarrelings against the di­vine providence; it can say, Good is the Word of the Lord, and good is the will of the Lord, and good is this condi­tion to me, because its my Fathers good pleasure so to have it, who knows best what is good for me; an excellent discovery, but more excellent, when li­ving in the power, in the glory of it.

9. This Law of light discovers the vanity and folly of all fleshly wisdome in the things of God; this Law of light makes that soul truly sensible in whom its manifest, of the difference betweene the wisdome of the first and second A­dam, and so that word is fulfilled in him; if any man will be wise, let him be a fool that he may be wise; he shall be a fool (that is) made truly sensible of the folly of all fleshly wisdome; the insufficiency of the light of nature and wisdome of the flesh to attain the [Page 19] knowledge of God, or the things of God, For in him are hid all the treasures of wisdome and knowledge, and its a gift of the Spirit, to those whose eyes are enlight­ned to see into this mystery; To you its given to know the mystery, or secrets; of the Kingdome, when its hid from others; they are strangers to it, though never so much indued with fleshly wis­dome.

10. And finally, This Law of life is a light and lamp unto the feet and paths of those in whom its manifest, to lead and direct them into its waies; it is that voyce behind them saying, This is the way walke in it; when they turn to the right or left hand, it's that light which guides them into all their under­takings whether civil or spirituall; it is their great comforter, without whose direction they cannot comfor­tably act in any of their undertakings; in a word, it's that Spirit of light and life that occasions motion & action su­table to its owne nature, and sets the soule upon that worke which is higher then it selfe; that way which is a way of light and truth.

Thus the Law in the Spirit, is a Law [Page 20] of light, giving understanding unto the simple, enlightning the minde, it is the true light that lighteneth the dark­nesse of every Sunne and daughter of Sion.

Chap. II. Shewing nine false Lights, flowing from the Law in the flesh.

BUT there is a false Light, as well as a true Light; there is a Law in the flesh, as well as in the Spirit; although its true that all false Light is indeed darknes, though men call it light, If the light that is in thee be darknesse, how great is that darknesse! therefore I shal speak som­thing by way of discovery of this prin­ciple, this power of darknesse, under the nominall tearme of light; this false Christ, or rather this Antichrist; which if it were possible, would deceive the ve­ry elect.

Now this false light, or rather delu­sion of this law in the flesh, may be con­sidered under these following considera­tions.

First false light.

1. It presents low, carnall and flesh­ly excellencies unto the creature, as its chiefest good; it gives a false representa­tion of things; it cals evil good, and good evill; it puts light for darknes, and darknes for light; it judgeth sweet­nes to be bitter, and bitter to be sweet, and thus it represents the worst things with the greatest excellency; in more particular.

First, it discovers not sinne and flesh­ly motions, and fleshly actings as the greatest evil, but as the greatest good; thus the soule is deluded with a false light, when it looks upon the deeds of darknes as deeds of pleasure, and the waies and paths of darknes, to be waies and paths of pleasantnes and peace, and thus it becomes a pleasure and pastime to a fool to commit folly; this is the universall spirit of Satan, and law of darknes that rules in the world, even in the hearts of the children of disobedi­ence; so that in a word, the worlds way is a way of darknes, and they delight to have it so.

Its true, sometimes they hear of Christ and grace by the hearing of the [Page 22] eare: but the use they make of it, through the deceivablenes of this false and dark light, is to sinne the more freely, to give up themselues to the ser­vice of the flesh, with the less trouble: thus are the most, the greatest part of the world blinded to their own ruine, and yet think they see.

Second false light.

Secondly, this Law in the flesh pre­sents the world as an excellent thing, as the chiefest good to many a soul, who will shew us any good, saith the world­ly creature, who thinks the world best; hence it is so many, and that under the form and notion of godlines to, hunt so earnestly after worldly honors, pro­fits, pleasures; doe not such through that false glass that thus represents things, apprehend the chiefest good, the chief­est exellency to be in the world; when alas, those poor deluded souls see no excellency, no preciousnes in God the fountain, it forsakes him and runs to streams; not but that every creature of God is good, the soule beholding and enjoying the good God in it: but without God there is nothing good, no man good, no creature good, nothing good, God is the good­nes [Page 23] of all things unto an enlightened, renewed minde; now this love of the world, and being taken up with, and living in the worlds excellencie, the worlds glory, is, not only the sinne, and will be the shame of men of the earth, who have their portion in this life; but its a temptation that lights many times very heavy upon those who are Christians, Saints indeed; Christ him­selfe was set upon by this temptation; and I believe Christians, who have ex­perience within themselves of that new birth which is from above, walk­ing the way of true holinesse, can bear witnes to this truth; amongst all their fiery tryalsand temptations this is one, to imbrace this present evil world, not evil in it selfe, but evill to him, who hath an evil heart to depart from the living God, making the world its dead Idol; this is that with which the world is over­come: mad they are in the imbracing the honours, profits, and pleasures of this present world; this is that which overcomes the heart of many a Judas; what will ye give me; of many a Demas, who after much profession, forsake the Lord, imbracing this present world; be yee [Page 24] therefore watchfull, for your adversary the Devil goeth about night & day, like a roaring Lion, seeking whō he may devour; & one of his greatest temptations & de­lusions is the presenting to your under­standings the glory of this world; al­though its true, he falsly represents it too, for he presents it glorious in it selfe, to the deceiving of the soule, but never presents God, who is the quintes­sence, the excellency and the glory of all things, without whom there is no­thing glorious, nothing excellent, no­thing truly satisfactory or lovely; this is the second false or deceivable light, presenting things which are indeed good without him, who is the goodnesse of them.

Third false light.

Thirdly, If God make some discove­ries of sinne to the naturall conscience, it being convinced of sin, waded under the apprehensions of it; this false law in the flesh, the spirit of Satan and dark­nesse, if possible he can, ensnares the soul under one of these mis-presentations.

Either 1. That notwithstanding there is such a discovery made of sin, yet it is not so bad as is presented at present, and [Page 25] there he presents the fleshly sweetnesse and pleasure of it, hurryes on the crea­ture into the most delightfull motions and actings of it; that so by the sweet­nesse and pleasure of sinne to flesh, the troubled thoughts of sinne might be ex­peld.

But 2. If this will not doe, the breath of the Lord kindles, not onely new di­scoveries, but fiery flames, then the best way is, with Adam, to hide himselfe, if not with Judas, to hang it selfe; an un­likely way to be delivered from fiery flames, though many soules are thus deluded by that lying spirit withinthem.

3. But if this will not prevaile, then it will set the creature on worke, with Adam, to make clothes to cover it selfe withall, although it be but figge leaves; that is, it will present unto the soule some creature righteousnesse and refor­mation, some forme of godlinesse with­out the power, as light and life enough to deliver the soule out of this conditi­on; it cloths the creature with a righ­teousnesse of its owne setting up re­formations, humiliations, prayers, teares, preaching, hearing in the roome of Christ, and the spirit; like unto [Page 26] Ephraim and Judah, Hos. 5. 13. when they saw their sicknesse, sinne and wound, then they went to the Assyrian for helpe, but he could not helpe them; and if they are healed, that is falsly and unsoundly cured, it proves their ruine; for they become seven times more the children of hel and darknesse then be­fore: thus this law of flesh will through its deceivablenes, gather up the soul in­to fleshly forms, things sutable to it selfe, mistaking Christ and the spirit of truth; saying, this is Christ, thus trans­forming himself into an Angel of light, to deceive souls; but those who are in­deed risen with Christ, seeke things above, of a higher nature: & if they at any time act in formes, it is not the forme that satisfyeth them, but Christ who is the substance.

Fourth false light.

But Fourthly, When the soule comes to see that there is yet something above all formes and fleshly grounds of com­fort; When it comes to be truly infor­med, or at least to get a notion that there is a law in the spirit, an internall, an invisible law which is indeed the true light and guide of all the Christians a­ctings: [Page 27] This law in the flesh, or this spirit of darknesse, which is Antichrist, working in the highest mystery of ini­quity and unrighteousnesse, will be here working to the purpose too, & he hath here severall deceits under the pretence of light.

First, In the throwing downe of all workes of holinesse and visible demon­strations of piety, under the pretence of a more spirituall enjoyment: Whereas before it lived in these, now it throwes off all these as a thing of nought, as watchings over and reprovings for sin, righteous and in-offensive walkings, love to the brethren, spirituall commu­nications of what the soule enjoyes, meeknesse, patience, prayer, &c. which are all fruits of the spirit: this is now all destroyed as a thing of nought, by this law in the flesh; and this false light is that with which the Saints themselves are sometimes tempted: but the light of God, the law in the spirit, discovers it and expels it, and it lets the soule to see that holinesse is becoming the House of the Lord for ever.

Secondly, This spirit of delusion workes the minde into an earthly, car­nall, [Page 28] distempered temper, filling it with pride, high-conceitednesse of its owne excellency, passion and peevishnesse of spirit, carnall and earthly minded­nesse, with a contentednesse in this con­dition, because the creature is informed, that its sutable to this high discovery of God, which is indeed but a false suggestion of the spirit of delusion; to this purpose James minds this excellent word, James 3. 14. But if yee have bitter envyings and strife in your hearts, glory not, lye not against the truth. This wisedome comes not from above, but is earthly, sensuall and devilish; that wisedome which leades men into a spirituall car­nalnesse, loosenesse and liberty, into pride, passion and peevishnesse, is not from above, but from the bottomlesse pit: this likewise fils the conversation with an externall appearance of light­nesse and vanity, unprofitablenesse and pride, sleighting all others who are not in the same temper with them.

Thirdly, This spirit of delusion, this mystery of iniquity, never leaves, if pos­sibly he can accomplish it, till he works the poore creature to and into its first station, not onely to the owning in [Page 29] judgement, but to the practise of all loosenesse and licenciousnesse, and that too under pretence of being taught by the spirit: the spirit it is indeed, but its the spirit of darknesse and not of light. Now the soule comes, as it saith, in this darke and destroying light, to see that all things are alike to God, that there is no sinne, but all actings are Gods, or in his power, therefore all is good. There now in the esteem of such, to lye, steale, be drunke, commit adultery, and the like, is all good to such a creature, and that God is now throwing his peo­ple out of all formes of righteousnesse, as well as out of formes of worship.

Thus this man of sinne working, de­ceiving, ruining, layes all upon God, and the holy and pure spirit must beare all the blame and shame of this filthy spirits working, when the truth is, God can as soone throw downe himselfe, as throw righteousnesse and holinesse out of his people; and this those who are taught of God, in whom the light of the spirit is manifest, can beare witnesse unto: although its true, there is none of all these temptations, but the Saints have had some experience, some trials from [Page 30] the Prince and power of darknesse, by which means they are the better enabled to speake and write in the discovery of it.

I deny not in any case the glorious dispensation of that law in the spirit; its a more full discovery of that law I wait for, that so there might be a more full conformity both within and without unto it.

Yet it is that I have said often, and must now speake it againe, that its such a law, such a discovery, as in it all car­nall ones and hypocrites shall be left be­hinde in it; the one below it, still op­posing, living upon something of flesh; the other in the notion of it only, run­ning beyond it, and so with the dogge, re­turning to his vomit, and the sow that was washt, to her wallowing againe in the mire: This is indeed the narrow and strait gate and way of life, few there be that finde it.

But some perhaps may hereby object, and say; Sir, What you say seemes to savour of the flesh, of a low, darkened and enslaved spirit, and is indeed Barbarisme to a soule: In lightnesse we know that all things are good, and that which you call sinne is good, and all moti­ons [Page 31] and workes are alike good: from whence comes sin? doth not it come from God? is there any power besides God, or that which is ordai­ned by him? and therefore are not all things and actions alike good?

I answer, First, It is true, there is no power but is of God, yet there are those who in that power act things which the Most High hath sentenced with death; and not only the things, but those who practise them: & that not only in Scri­pture; where we finde this truth in the Saints experience; I protest, saith Paul, by my rejoycing in Christ Jesus our Lord I dye daily; and this spirituall death, which many are ignorant of, was, and is one great part of the mystery of the Crosse of Christ within us: this likewise is the experience of those who live in light; they have received the sentence of death within them; I meane, the death of sin and flesh; and for this they waite till it be accomplished.

Againe, although all things had their first rise and being from him, and still subsist by him, yet the corruption of those things flowes from it self, and not from him: and besides, God hath set up two creations, two Adams, the one [Page 32] after the flesh, the other after the spirit; the one being but a figure of the other; the one is of the earth, earthly; the second is the Lord from heaven; In the one, to declare himselfe a just God, in sentencing and condemning all sinne and flesh, because in that first creation after the flesh, sinne and flesh workes: In the second, decla­ring himself not only a God sentencing sinne and flesh, but likewise a God of pu­rity and holinesse; such a one with whom the throne of iniquity can have no fellowship: and this I am sure is the Saints experience; nothing eclypses the glorious enjoyment but wars and fight­ings within them from lusts.

What need we make so much of sinne? God is good, and be seeth no iniquity in his people?

Its true, God seeth, that is, suffereth no travell against, nor iniquity in his people to hurt them, to separate them from him: but it is as true, that those who have this testimony within them­selves, cannot see sin and flesh working in themselves with delight and pleasure; Shall we sinne because grace abounds? God for­bid! How shall we, who are dead to sin, continue any longer therein?

Fifth false Light.

Fifthly, I might come to visions and revelations too, for here will Anti­christ, this mystery of iniquity, appeare likewise, for he must come with signes and lying wonders, God giving up men by strong delusions to believe a lye: Not that I am against visions or revelations from God, but the working of Satan will be in lying visions and wonders, filling the fancy with toyes and fleshly exaltations: The discoveries and reve­lations of God are revelations full of light, power and truth, tending to the dethroning of flesh, and the exalting of God, drawes up the soule into a more spirituall conformity to, and commu­nion with God; it doth not occasion fleshly exaltations, like unto the man of sinne, who exalts himselfe above all that is called God, saying, I am Christ, and so deceives many; but I passe this at present.

Sixth false Light.

Sixthly, I shall descend downwards againe to some further discoveries, though more fleshly; this false light presents a universall will and power in all men, to accept and receive grace [Page 34] from God, that one man might obtain mercy as well as another, all having a­like power, or at least power enough to receive grace; that faith is but an act of reason, and they are unreasonable men that doe not believe; not knowing that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy; not knowing that its he that worketh to will and to doe of his good pleasure; not experiencing that mighty power of God in those who believe, so giving all glory to God; but rather laying the stresse of all upon the crea­ture, gives all to the creature; whereas souls rightly taught by that spirit of light, see al, not onely love and grace, but wil and power, flowing from that fountaine. And hence it is, that as streames flowing from the fountain, re­turne thither againe, so those who tru­ly live in grace, returne al to that foun­taine of grace; I am nothing, I can doe nothing, al flowes from that fountain: Thus the Lord alone is exalted in that soule.

Seventh false Light.

Seventhly, This false light presents God to the understanding to be but a [Page 35] piece of reason, and so, that there is in­deed no God, but reason rules al things, and upholds al things; questioning, if not denying the naming of GOD; though I shal not question, but that some may do it through curiosity, find­ing some new or nise tearme for singu­larities sake through some temptation, yet minding the same thing; whereas the discoveries of God are plaine and familiar to his creatures: Hence the wisedome of the Gospel is called the simplicity of the Gospel, though a my­stery in it selfe, and indeed farre above the reach of reason, I meane the reason of the natural man, of the first Adam, which is of the earth, earthly: Thus from the notion of high mystery, wee fal downe under the lowest part of the creation of the invisible God, by our reason in the creation, to judge of God to be but reason, who is indeed the fountaine, the Creator of reason, and of the whole Creation.

Eighth false Light.

Eighthly, From hence creatures come to conclude at last, that the whole creation is God; that God is al things, and that al things is God; that the [Page 36] creation is but God brought forth into forme, and that this forme or body of Gods shall again become invisible, and as at first; so at last there shal be nothing but God, no Saints, no happinesse, no glory, no misery, but all things return­ing into that one thing, God, not seeing God by his power bringing forth a creation, that is, not himselfe to serve his pleasure, an old creation on which he will manifest his justice; a new crea­tion on which he will make knowne his grace and glory, glorifying some with himselfe which are not himselfe, though one with himself, and so as him­selfe partakers of the same light, life and glory; so that although God crea­ted all things, yet he is nothing of all those things, yet the life and glory of them; he is the Creator, they but the creatures. Ninth false Light.

Ninthly, And in conclusion, some in this false light come to conclude, that there is no God at all, nothing but the God of nature, or nature which is God; that all things come by nature, and are upheld by nature; and so at last turn A­theists, and here ends all religion; and thus the foole hath said in his heart, nay, he [Page 37] is not now ashamed to say with his tongue, that there is no God, no heaven, no hel, no good, no bad, but all is of na­ture: now nature may take its wil, its fil of pleasure, for what it lusts it may have, there being no God, no law unto it or above it, nothing but that law of nature which acts it self in its own pow­er, in its owne liberty.

Thus (dear Christian) have I, though with some difficulty, tract, and with much brevity discovered this false and deceivable man of sinne, that is now a­cting, now deceiving, if it were possible, the very elect; not doubting but that those anointings which are in you, will teach you in whom it is in truth; and keep you untill the day of his appearing.

Chap. III. Of the liberty of the law in the spirit.

AS the law in the spirit is a law of light, so likewise is the law of li­berty a law which produceth much free­dom of spirit where it is in truth: this the Prophet David knew by experience, [Page 38] when he prayed, Psal. 50. Restore to me the joy of thy salvation, and stablish me with thy free spirit: Its a free spirit: For,

1. Its freely given.

2. Its a spirit working freedom and liberty where it is received: This spirit of freedom, as its a law of liberty, de­livers those in whom it is, from al their enemies, from al their bondage and captivity.

First, It sets them at liberty from sin and Satan; I joyne them together, be­cause sinne is Satans worke, and al na­tural men are servants and slaves to both; servants to Satan, enslaved to his wil; servants to sinne, willingly doing his worke; for his servants you are whom you obey, whether it be of sinne unto death, or of obedience unto righ­teousnesse.

Now this law in the spirit, which is Christ in you the hope of glory, delivers souls from this captivity; from that captivi­ty to sin in the conscience, which flowes from the enlightning power of this law, which doth not only make soules sensible of sinne, but workes likewise a deliverance from sinne, and so sets the soule at liberty from that bondage, in [Page 39] taking away the guilt, the sting of death, which is sinne: This law disco­vering love, brings home that grace and pardon, and seales up the soule til the day of redemption, the day of its com­pleat deliverance: And then,

Secondly, It sets the soule at liberty from the love and affectation of sinne; for naturally the very affections of love and joy are captivated and enslaved to base, fleshly and carnal lusts: now this spirit of liberty sets the soule free in its affections, through its light discovering the evil nature of sinne, and so its power in delivering the soule from the love of it. Believe it, Friends, this is the light and liberty of the spirit, it enlightens soules to see the evil of sinne, and where its a light enlightening, there its a law of liberty, setting free from the guilt, free from the love and affectation of sinne.

Thirdly, It workes a liberty likewise from sinne in the conversation; How, saith the Apostle, Rom. 5. 2. shall we who are dead to sinne live any longer therein? Sin shal not reigne in the mortal body; sin shal not have dominion where this law of the spirit is in power; neither over [Page 40] the conscience, the affections nor con­versation; this grace of God which brings home salvation, teacheth to deny ungodlinesse and worldly lusts, to live soberly, righteously and godly in this present world: thus this law in the spirit is a law of li­berty from sin, from Satan, whom na­tural men serve, being taken captive at his wil, and that willingly. Its true that soules in whom this law of liberty is manifest, may be taken captive, but its contrary to their mindes, it is their burden, it is their prison, and they can say with Paul, O wretched man that I am, who shall deliver me? And they can say like­wise through this spirit of liberty, Thanks be to God through Jesus Christ, though in my flesh I serve the law of sinne, yet in my minde I serve the law of God; And thanks be to God who giveth me a victory through our Lord Jesus Christ.

Secondly, This law workes a liberty from the world likewise, men natural­ly being enslaved to it, there being such a sutablenesse unto it in the mindes of men: The first man being [Page 41] of the earth, earthly: this first man lookes after nothing, delights in no­thing, because it apprehends nothing above its creation; but soules borne from a bone by this spirit of liberty, For that which is borne of the flesh is flesh, and that which is borne of the spirit is spirit; being created after the image of him that created them, in righteousnesse and true holinesse; that as they have borne the image of the earthly, now they beare the image of the heavenly; they are made capa­ble to apprehend spirituall and hea­venly things; Being risen with Christ, they now seeke after things above; things of another nature: and being delive­red into the enjoyment of those spi­rituall and heavenly things, that they can say, God is mine, Christ, the Spirit is mine, grace, love glo­ry is mine (all is yours, saith Paul) they can say, I am my beloveds, and my beloved is mine; now their hearts are tasten off from things be­low, they have a loose affection un­to it; they see now that nothing is good to them, but as they have God in it, as they have love and grace in it, being set at liberty from [Page 42] the inordinate affection to it by this spirit of liberty; and this is the second part of the glorious liberty of the Sons of God.

Thirdly, Those in whom this law of liberty is manifest in power, they are set at liberty from men, viz. from being slaves and subjects unto men in the things of God: The truth is, that men through the power and spirit of Anti­christ, that son of perdition, have a long time, out of that pride of heart natu­rally residing in them, gotten into the seate of God, exalting themselves above all that is called God, have become a law in the spirits of men, subjecting and enslaving them to their owne wils; and men through their ignorance of this law of liberty in the spirit, have beene, and yet for the most part desire to be subjects and slaves unto them: now this spirit of liberty delivers souls from this bondage, from this subjection to the wils of men in the things of God; Yee are bought with a price, be yee not the ser­vants of men, 1 Cor. 7. 23. They now see in this light that they cannot serve two masters; they now in this law of liber­ty are delivered from the fleshly law, [Page 43] into the glorious liberty of the spiri­tual.

Fourthly, This law sets men at liber­ty from all other lawes besides it selfe; it teacheth men not to feare those who can but kil the body, and cannot kil the soule; it teacheth men not to act in a­ny spiritual duty, under the power of a­ny command besides it selfe; it sets souls at liberty from being subject to ordi­nances; yet makes the soule able, in whom it is in a measure, to say with the Apostle, Though all things be lawfull to me, yet I will not be brought under the power of a­ny thing; that is, of any thing besides this law of liberty in the spirit.

Ob. This seems to be a doctrine of liberty in­deed, and may be an occasion of liberty to the flesh.

A. First, Although it seem to be a do­ctrine of fleshly liberty, in the eye of a carnal and fleshly minde, yet to a spiri­tual Christian there is no such thing; and indeed it argues, that those who shal so thinke, have but little, if any knowledge at al, of the light, liberty and power of this law: The Apostle, Gal. 5. 1. saith, Stand fast in that liberty with which Christ hath made you free, and be not [Page 44] entangled with any yoke of bondage: Yet vers. 13. Ʋse not your liberty as an occasion to the flesh. And I say farther, that this law in the spirit teacheth men to put on a conversation sutable to it selfe; it teacheth men to deny ungodlinesse and worldly lusts; and therefore these men are much mistaken who thinke that it will teach men to be ungodly.

Secondly, Its true that men of the flesh may abuse this heavenly law in getting a notion of it, and so instead of a spiri­tual, get into a carnal liberty; but mens abuse of things through ignorance, de­rogates nothing from the excellency of that truth; this I am sure is a most ex­cellent soule-satisfying truth, being knowne in power; this liberty from al other lawes, besides this law of liberty, this law of life; well might the Apostle James say, Whosoever looks into this perfect law of liberty, and continues therein, shall be blessed in his deed, Jam. 1. 25.

Thirdly, As this law delivers soules out of bondage, so it delivers into its owne glory; as it brings soules out of bondage & darknes, so it delivers them into the Kingdom of his dear Son, into the glorious liberty of the Sons of God. [Page 45] But because I have occasionally mentio­ned this deliverance from bondage into a glorious liberty, in some other Trea­tise, I have beene, and shall be the more briefe in this.

Onely note this particular, they are delivered into the liberty of sons: now what this liberty of sons is, I shall mind in some few particulars.

First, A liberty to know their Father, No man knowes the Father but the Sonne, and those to whom the Son reveals him; they have a liberty to know his love, his grace, his goodnesse to them.

Secondly, They have a liberty to know his will likewise; the Father re­veales in the spirits of his people his will concerning them, his will concern­ing their justification, sanctification and glory, and so makes their calling and election sure to them, seales them up by this spirit unto the day of redemption; he makes knowne his will concerning his wayes and actings to the sons of men; he doth nothing but he revealeth it to his servants the Prophets; To them it is given to know the mysteries of the Kingdome, when it is hid from others; and thus the covenant of grace is made good in the [Page 48] spirits of Christians; I will write my law in their hearts, and they shall all know me, from the least even to the greatest; a glorious li­berty to know their Fathers will, their Fathers love, their Fathers secrets.

Secondly, The liberty of a son is to abide in the house for ever, to be one of his fathers family when the servant is turned out of dores.

So is it with the Sons of God, made partakers of this free spirit, by which they can call God Father, Gal. 4. 6.

When servants who work for wages, that is, all formall professors who serve that they may serve themselves, shall be turned out of the family, out of the Kingdome of his dear Son, with their wages into the Kingdome of darknesse: When the Son shall remaine a Citizen of the New Jerusalem, a member of the family and houshold of God, under the everlasting providence, perfection and guidance of the Almighty: When all servants and slaves shall see Abraham, I­saac and Jacob, and all the Prophets, and all the sons of God set down in the Kingdome of heaven at their Fathers Table, and they them­selves thrust out of dores, Luk. 13. 28. a glo­rious word for those who are established with this free spirit.

Thirdly, The liberty of a son is to have communion and fellowship with his Father, in the knowledge of his wil, in the enjoyment of his love, in being one with his Father in all his underta­kings: so is the spirituall Son made so by his free spirit, brought into a sweet communion with the Father, where he partakes of love, lives in his will, com­municates with the Father in all his un­dertakings, takes all his Fathers busi­nesse as his own, and acts with the like faithfulnesse in it, when the servant he works and looks for wages, a hireling that looks not so much after his ma­sters businesse as after the reward, and that he accounts to be as debt unto him, the peny he lookt for, he hath it duly paid him, though many be called and few cho­sen; when the peny the Son looks for is still to be a Son, to have more and more communion with, and conformi­ty to his Father, that as the Father ho­nours the Son, so the Son may honour the Father, so as in all things to doe, and be in that condition which is suta­ble to such a calling, and all in the li­berty and power of that free spirit.

Fourthly, Liberty of the son is to [Page 48] have the Fathers inheritance, to be lord of all, when the servant shall have no­thing but his wages; the spirituall Son shal be made heir, crownd with his Fa­thers glory; although its true, a Son when a child, may be a servant through his minority; so is it with sons, many know not their sonship, Gal. 4. 1. The heir when he is a child differeth not from a servant, though he be lord of all; But when the fulnesse of time is come, God sends forth the spirit of his Son into their hearts, by which they call God Father; and so see themselves now to be lords of all, heires to all their Fa­thers glory, crownd, not only with the titles of Sonnes, but Kings and Princes with their Father, partakers of the same Kingdome, of the same glory, in a mea­sure they have it already, and the ful­nesse is reserved in heaven for them.

Fifthly, And till this glory be com­pleated in them, they have liberty upon all occasions to have free accesse into the presence of their Father, to make known al their wants, al their wrongs; free accesse to the throne of grace, there obtaining mercy and finding grace; a a great helpe, a great comfort in time of need; that which the world is igno­rant [Page 49] of, and goes without, when the prayers of unbelievers are turned into sin, yet the prayers of his people are his delight; a great encouragement to the Saints in all their troubles, to make knowne their wants to their Father.

Thus my dear ones have I given you a briefe hint of the sons liberty and spi­rituall freedome; if the same spirit hints it to your enjoyments, then it wil be glorious; if the Son shall make you free, then are you free indeed, then stand fast and be not entangled with a­ny yoke of bondage, for freedome is glorious, its glorious in possession, more glorious in expectation; when you shall be delivered from every thing wherein is but the least appearance of bondage, and be compleated in perfect freedome, which will be your glory.

Chap. IV. Of false Liberty.

I shall now descend to speake some­thing very briefly of that false li­berty [Page 50] and law in the flesh, flowing from that spirit of Antichrist now reign­ing and ruling in the hearts of the children of disobedience; for as there is a law in the spirit, so there is a law in the flesh rebelling against this law in the minde, and leading captive to the law of sinne, this law or power of darknesse working in the flesh, I shall discover briefly under these following conside­rations.

1. The more common and car­nall sort of people who account them­selves Christians too; they have a li­berty, but its a false liberty, a liberty to doe evill, to fulfill the lusts of the flesh, and the desires of the fleshly minde.

Now this fleshly liberty in the hearts of the more naturall and carnall mind­ed, flow from one or both of these two principles.

First, From a blinde mis­understand­ing of the good, of the pleasure and sa­tisfaction the soule apprehends in those fleshly things; for alwaies false liberty flowes from false light, and true liberty succeeds true light; now the minde be­ing naturall, and the light which is in it indeed but fleshly, and darknesse it [Page 51] selfe: now in this false light the soule mis-judging, and so cals evill good, and good evill; it takes a false liberty su­table to its light: the soul seeing a good, a pleasantnesse, a sweetnesse, as it ima­gines in sinne and the world, in the ser­vice of Satan, it takes its liberty to act in it, a false liberty flowing from a false light, for the actings of al men are suta­ble to what they see; unless given up to a spirit of slumber so, as to quench the true discoveries that sometimes God makes forth to them, and they cannot but owne it; therefore all you carnall Li­bertines had need to looke about your selves, for at present you seem to be gi­ven up to a great judgement, blindnesse of minde, not to see good when it cometh, but to cal evill good, and dark­nesse light, to hardnesse of heart, to sin, and follow the lusts of the flesh with li­berty of minde, thinking God to be like your-selvs; but he will reprove you, and set your sins in order before you.

2. Or from a mis-apprehension and application of Gods gracious love in giving Christ; hence the natural crea­ture hearing of free mercy, grace and love to sinners, drawes this conclusion, [Page 52] That now it may take liberty to sinne the more freely: Why? Because God is mercifull, and Christ died for sinners. And thus creatures abuse mercy, tram­pling under foot, as much as in them lyeth, the grace of God; a high delusi­on; and a body requitall of grace and love, to offend grace because it is grace; to sinne because God is mercifull: Oh horrid wickednesse! What, shall we sinne because grace abounds? God forbid! But this false liberty in and after the flesh, will produce a bad requitall if grace prevent not: See Rom. 2. 4, 5. Or despisest thou the riches of his goodnesse, and forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to repentance; but after thine hardnesse and impenitent heart treasurest up to thy selfe wrath against the day of wrath, and revelation of the righteous judgement of God.

3. Come to the more zealous, and their liberty is in the flesh likewise, a liberty to be servants of men; a liberty to serve God, as they thinke, and them­selves too in a fleshly way of obedience: And to but hear of this liberty in spirit is bondage unto them; and thus it seems to be their liberty to be slaves to others, [Page 53] Lords to other lawes: then this law of true liberty in the spirit to fulfil a flesh­ly righteousnesse, seemes to be their li­berty to be subject to the wils of men, and so to become the servants of men, seemes to be their liberty; a liberty which truly is, and will end in bon­dage; and this false liberty flows like­wise from false light.

4. Come to others who have pass't through this life of zeale to the wils of men, and to their owne wils, they ha­ving gotten a notion, not only of grace and love, but of this spirit of liberty, (and onely a notion) they presently apprehending, as they thinke, that all is now good, they seeing no actions to be differing to them, but all seemes to be alike; they freely take a liberty from this false light to act after the flesh; it is their liberty to be prophane, carnall, loose, unprofitable, and so indeed they make use of their liberty which is a car­nall one, as an occasion to the flesh; they sinne as they say not only because grace abounds, but because the spirit teacheth them so to doe, which is a spi­rit of liberty; and indeed its to be doubted that they are possest with such a [Page 54] spirit of liberty after the flesh, that all bonds of righteousnesse and true liber­ty are broken; and in this I may speak in the Apostles words, Phil. 3. 18. For ma­ny walke, of whom I have told you often, and now tell you weeping, that are enemies to the crosse of Christ, whose end is destruction, whose God is their belly, whose glory is their shame, who minde earthly things. And thus poore creaturs being given up to work al wic­kednesse with greedinesse, doe not only act those things themselves, but have pleasure in them that doe them; so that to walke humbly with God is be­come in their eyes, not onely a bon­dage, but a scorne; and those who talk of it, barbarous; a thing so low as not to be understood.

Thus whereas Saints have a liberty from sinne, these have a liberty in sinne; Saints have a liberty to be the Sons of God, these have a liberty to be the sons of Satan, of darknesse, and yet pretend themselves to be the Sons of God; but his servants you are to whom you o­bey, whether it be of sin unto death, or of obe­dience unto righteousnesse.

Chap. V. Of the righteousnesse of the Law in the spirit.

AS this law in the spirit is a law of light and liberty, so it is a righte­ous law, that is, a law working righte­ousnesse in those in whom it is, making soules partakers of its own righteous­nesse, which is indeed the righteous­nesse of God; He was made sin for us, that we might be made the righeeousnesse of God in him, 2 Cor. 5. 21.

Now the righteousnesse of this law may be produced unto these two heads.

1. An internal righteousnesse, as it hath relation to God.

2. An external righteousnesse, as it hath relation to men.

First, As it hath relation to God, and so it is a righteousnesse in the spirit; this may be considered likewise under these two heads.

1. As it is more external.

2. As it is more internal.

First, As it is more external, yes, spi­ritual, [Page 56] and the righteousnesse of God too, because prepared by the Father for sinners, brought home and applyed by the spirit: and this is the righteousnesse of God in relation to what he hath done for them; in laying helpe upon one that is mighty; in laying iniquity upon Christ, and condemning it there: that so through the apprehending and applying of the Fathers love in this great worke, the guilt of sin might be taken out of the conscience, through the soules apprehending, the Father do­ing that in Christ for it, which it selfe could not doe; For what the law could not doe in that it was weake through the flesh, God sending his owne Son in the likenesse of sinfull flesh, and for sin condemned sin in the flesh, Rom, 8. 3. Herein the soule beholding and enjoying love from the Father, sees it selfe now to be justified, and that by grace, from al things by which it could not be justified by the Law of Moses; this is a more external righteousnesse because wrought for us, without us; yet the righteousnesse of God, of the spirit, because prepared by God, eyed and applyed in the light and power of the spirit.

2. That which I cal a more spiritual righteousnesse, it is a righteousnesse wrought within us by this law of righ­teousnesse; and this righteousnesse wrought for us, without us, though de­clared in us, is but a precedent to this righteousnesse wrought within; that so the righteousnesse of the law might be fulfilled in us, who walke not after the flesh but after the spirit: this is that mystery of Christ in you, the hope of glory, the forming of Christ within, that is, when the soule hath experience of the same spirit within as was and is in Christ, working the soule into a spi­ritual conformity to Christ, growing up in him, til it come to the same fulnesse, to the same perfection; but both these I have in a measure unfolded in another Treatise, and therefore passe it with the more brevity in this place; onely I shal answer one Objection by the way, and so passe to the second part of the righteousnesse of this law in the spi­rit.

Obj. Some wil be ready to say, That they know no such thing as this law in the spi­rit justifying, this externall forming of Christ, they know Christ no other waies but as he dyed [Page 58] at Jerusalem, and that this talk of Christ within seems to be a mystery, if not a delusi­on; for Christ dwels in his people, no other­wise but by faith, that is souls beleeving only what he hath done for them, and that there is no other forming of Christ in them, till the day of resurrection of their bodies from the grave.

Answ. I answer first, That its true this forming of Christ within is a my­stery indeed, the compleater of it will be the top and height of all mystery, this is the mystery, Christ in you, the hope of glory, that is, the said spirit and power conforming souls to Christ in death, resurrection and life, and this is the more mysterious man of sinne, the antichrist, who denies Christ to be come in the flesh, this mystery of Christ in you the hope of glory. And although some may abuse this truth, this myste­ry, being deluded only with the noti­on of it, yet let others take heed they abuse it not through ignorance.

2. I answer, that whereas the Scri­pture saith, Christ dwels in the heart by faith: It's true, but there is a two­fold dwelling of Christ in the heart by faith: the first is, when the soul sees and [Page 59] believes what God in Christ hath done for it: and secondly, when the soul sees and beleeves that this Christ, that is the same spirit that dwelt in Christ dwels in him, as a law of light, life and liberty in him, seeing the law of the spirit of life that was in Christ Je­sus, freeing it from the law of sinne and death: for the soul taught of God sees and beleeves both these to be a truth, Christ for, and Christ in the soul: this we shall finde clearly held forth in Scri­pture, not setting up the one in deny­ing the other, but you shall finde that the Scripture presents you with a death with Christ, and resurrection with him Rom. 5. Phil. 3. 10. with a life with him, John 14. 19. Because I live ye shall live also, and in him by vertue of spirituall uni­on, vers. 20. At that day ye shall know that I am in my Father, and you in me, and I in you: Note a word by the way, at that day they shall know it, At what day? in that day when Christ reveals himself in them, The world shall see me no more, but ye shall see me: It is not such a sight as the Apostles had of Christ, when he was with them in the flesh: it is not such a sight as the world had, or at this day [Page 60] have of Christ: for the world beleeves that Christ died for sinners, yet they see him not, now Saints see him first dying for them. 2. They see him li­ving in them: and this assurance of Christ in them; they receive by faith, beleeving and knowing this to be a truth, for faith and knowledge in this particular is but one thing, We beleeve, and know, saith Peter, that thou art the Christ the Sonne of the living God. And thus Saints in whom this law of righ­teousnesse is manifest, can in a measure say, We beleeve and know that God hath revealed his Sonne not only to us, but in us: and thus Christ dwels in the heart by faith, and there is no one truth of God more clearly revealed in Scri­pture, more glorious in the spirits of Saints then this truth of Christ formed in them.

2. I come now to the second part of the righteousnesse of this law in the spirit, which is an external righteous­nesse amongst men, for this law in the spirit, teacheth men to live soberly, righteously and godly in the world: God is a righteous God, and this righ­teous law conforms souls unto this [Page 61] righteous God; and where there is an internall, there will be likewise an ex­ternall righteousnesse. And this righ­teousnesse in conversation may be con­sidered under these two heads:

1. In the abstaining from workes of unrighteousnes amongst men, and they are such as these, 1 Cor. 6. 8. oppression and fraudulency, or such as are menti­oned, vers. 9. Know you not that the unrigh­teous shall not inherit the Kingdome of God: Be not deceived, neither fornicatours nor ido­laters, nor adulterers, &c. shall inherit the Kingdome of God: These are works of un­righteousnesse; that is, works that de­clare men to be unrighteous.

2. In performing visible workes of righteousnesse, Shew me thy faith by thy works: faith ever produceth workes, works of piety, and works of charity: in a word, this law of righteousnesse in the spirit, makes good that word of righteousnesse in them; Whatsoever ye would that men should doe unto you, so doe un­to them, for this is the law and the Prophets. It puts the man in whom it is, in all his dealings amongst men in the other balance; and this is the rule of his dea­ling with others, to do as he would be [Page 62] done unto, the true rule of righteous­nesse amongst men; and truly this law of righteousnesse is that I long to see more abundantly manifest in the Saints, in these later daies, for God hath a glorious dspensation of righte­ousnesse to bring forth in his Saints, and through them to the world, that the righteous God appearing with so much splendour, glory and righteous­nesse in his people, and through them to the world, that the world shall be driven to fall down, and acknowledge God is in them of a truth: he will take out of them that perverse and peevish spirit, and fill them with the spirit of love: he will take out of them that op­pressing spirit of unrighteousnesse, and fill them with the spirit of righteous­nesse, justice and equity, and this glo­rious appearance of righteousnesse in them, will by them and through them bring to nought the unrighteousnesse and oppression that is in the world: for as the wrath of God was, so now it is much more abundantly made manifest against all unrighteousnesse of men, a­gainst all unrighteousnesse within, a­gainst all unrighteousnesse without his [Page 63] people: and this shall be effected by the glorious appearance of this glorious law of righteousnesse in them. See Isa. 45. 14. And they (to wit, men of the world) shall be thine, they shall come after thee in chains, they shall come over, and they shall fall down unto thee, making supplication, saying, Surely God is in thee, and there is none else, there is no God: Thus shall a King reign in righteousnesse, and Prin­ces shall rule in judgement, although its true never more oppression then now under the pretence of liberty, a great argument that the time is at hand, and then shall all oppressours and oppressi­ons fall to the ground, and the Lord a­lone shall be exalted in that day, then shall ye return and see the difference be­tween him that served God, and him that served him not: for unto them that fear his name shall this sonne of righteousnesse arise (filling them with righteousnesse) with healing under his wings, and they shall goe forth and grow up as calves in the stall: but this day of the Lord shall burn like an oven, and all the proud, and all oppressours, and all that doe wickedly shall be as stubble: the day cometh that shall burn [Page 64] them up, and leave them neither root nor branch, Mal. 4. 1, 2. This is the day of the Lord, the day of fire that is coming upon the face of the earth: Let the voice of Elijah the Prophet be a warning unto men, lest he come and smite the earth with a curse. How then should the spirits of Christians be up to the Lord in a way of waiting for the more full revelation of this righteous law within them, that they may see all enemies both within them and without them made a footstoole unto this righ­teous dispensation, that the world may not have cause to say, as formerly, that they professe more then others, but they are as covetous as any, as proud, peevish and hard hearted as any, as full of op­pression as any, by which meanes the name of God hath been blasphemed a­mongst the world; But when they shal reade in the carriage of Christians no­thing but love, and righteousnesse, and in-offensive walking, a disposition al­waies to doe good, and that unto all; I say when this appearance of God is manifest in the Saints, it shall throw downe that wickednesse, that pride and that oppression which is in the world: [Page 65] Waite therefore upon God for it, For blessed are they that waite for him.

Chap. VI. The unrighteous Law.

I Shal come now briefly in a word or two likewise to speake a word in the discovery of that false law of righte­ousnesse, or rather unrighteousnesse that dwels in the hearts of natural men; and I shal minde it under these two heads likewise.

1. As it is within them.

2. As it is manifest without them.

First, As it is within them, and that under severall notions.

1. Some thinking their civility and morality to be a perfect law and rule of righteousnesse in them, having good natures, doing as they thinke, and say no body wrong, they thinke this shal be their righteousnesse, which is but a rghteousnesse of flesh, and not of spi­rit.

2. Others looke at, and talke of [Page 66] Christ dying for sin, not being made partaker of any power, by which they are dead to sin, and yet expect a justify­ing, a righteousnesse, a salvation in the end from the death of sin, this is a false law of unrighteousnesse in the mindes of most, not believing that the wages of sin is death.

3. Others come higher then this un­der the notion of joining Christ and duty together, flesh and spirit as co­workers together, talking of the righ­teousnesse of Christ, but looking for it as it were, by the works of the law, be­ing indeed ignorant of the righteous­nesse of God, these are zealous, but not according to knowledge; and this is looked after, and pleaded for, as a high degree of righteousnesse, when perhaps there is no more in it then what Paul accounted losse, yea, dung and drosse, for the excellency of the knowledge of Christ Jesus his Lord; and was con­tent to suffer the losse of al such things, as grounds of righteousnesse, that he might win Christ, and be found in him. Good it were, and much mercy to such, if they could with Paul, suffer the losse of al such righteousnesse, in a [Page 67] way of grace, for it must be lost first or last; if not til last, then they must be bid depart from al their workes, as workes and workers of iniquity, into utter darknesse, where shall be a lake of fire, which will occasion weeping and gnashing of teeth.

4. Others seem to come higher then this again, seeming to be delivered from workes, as it is their righteousnesse, and are al for Christ and his righteousnesse, free justification without workes, but they are ignorant of, if not enemies un­to the righteousnesse of this law in the spirit: Although I question not, but that many who are yet come no fur­ther, may be precious, and enjoy true comfort according to that measure re­ceived, yet these two things are conside­rable.

First, That many are likely to perish, after come forth of Egypt, in the wil­dernesse, before they come into this land of Canaan, this land of rest.

Secondly, That those who truly know Christ without them to be their righteousnesse, doe, or shal likewise know Christ within them, although at present through ignorance they deny [Page 68] it, although its that which is or shal be their greatest glory; but I say for a man onely to know Christ without him, glorying in this, without any experi­ence of the life of Christ in him, in be­ing made conformable unto him, this is a fleshly and deceivable law of righte­ousnesse.

Fifthly, Others seeme, as they say, to come higher then al the rest into a way of righteousnesse, although lowest of al; for they looke not after morality nor legality, nor Christ, nor this righ­teous law in the spirit, which is the substance and perfection of al; but they have found a new law of righteous­nesse, or rather of unrighteousnesse, that is, the law of the flesh, doe what they wil its al good, justifiable, righte­ous; but to such I say, Be not deceived, God is not mocked; For what you sowe you are like to reape; For God is not as man, that he should lie, or as the son of man, that he should repent; Let God be righteous, let God be true, and all false and fleshly perswasions be a lye.

2. The external unrighteousnesse of this deceivable law in the flesh may be considered either,

1. Doing or acting things contrary to the true rule of righteousnesse; thus either,

First, In acting, that so they may ap­peare unto men to be righteous, like unto hypocrites; and this satisfies, if there can be such a visible walking as may silence men, though hypocrisy, deceit and unrighteousnesse lie hid and lurking within; these are the whited Tombes Christ speakes of which appear beauti­ful before men, when within they are full of dead mens bones.

Secondly, Or else when men take li­berty to appear outward to men as they list, ful of al unrighteousnesse, and yet thinke to be innocent, righteous and cleare before God, justifying themselves that they have good hearts, and the like: these are they the Lord reproves by the Prophet, Will you steal, murder, com­mit adultery, and sweare falsly? and yet come and stand before God in his house, thinking to be delivered, saying, They shall have peace, though they walke after the stubbornesse of their own hearts, &c.

Thirdly, Others not onely making gaine to be their godlinesse, but gaine to be their rule of righteousnesse to others and [Page 80] hence it comes to pass oft-times that they have a law of liberty within them to lie and cosen for advantage, not knowing that righteous rule, To doe as they would be done unto: and this gain self­advantage is the great rule by which most in the world walk: I wish I had not cause to say, that its the rule of ma­ny who would be accounted more then ordinary Christians, which occasions (in the fourth place) much oppression and fraudulency; now there is a liber­ty to defraud, oppress, to doe any thing for advantage; this is the unrighteous­nes of this law in the flesh.

Chap. VII. The law of true holinesse.

THis law in the spirit is likewise a law of holines and purity in whom it is: this law of the Lord is pure, pu­rifying and purging soules: God is a holy God, and he works the spirits of his people into his own likenes; hence [Page 81] it is the Apostle, 2 Cor. 3. 18. saith, That all we with open face beholding as in a glasse the glory of God, are changed into the same image from glory to glory, even as by the Spi­rit of the Lord. The Spirit and glory of the Lord is a transforming Spirit and glory, it never leaves those in whom its manifest, until it change them into the very image and glory of the Father: This law of holinesse as it works holi­nesse in the spirits of Saints may be considered under two heads likewise, either more internall, or more exter­nall.

1. More internally, as it changes and reneweth the minde: for this spirit be­gins to worke holinesse first within, it reneweth the spirit of the minde, it takes possession of the heart: it doth not only say, My sonne give me thy heart, but it takes the heart and moulds it, and forms it according to its own good pleasure: it doth not onely say, Be ye holy, but it works holiness, and saith, likewise, Thou shalt be holy: hence it is called, The holy, the sanctifying Spirit; not only in respect of its own purity, but as it workes purity in the spirits of Saints: Thus holinesse becomes the [Page 70] house of the Lord for ever: every be­leever, every Saint is Gods house, his temple, his habitation, in them hee dwels, and that by way of union and spiritual communion; and therefore holines becomes this house, this habita­tion for ever.

Qu. What is holinesse?

Answ. Holines in spirit it is, when the inner man by the power and opera­tion of the spirit is changed and renew­ed, by which means the old man flesh, is put off with his deeds, and the new man is put on: it is an inward change from flesh to spirit, being made parta­ker of the divine nature, of the nature of the holy God: hence it comes to pass that the minde being thus renewed so earnestly presses after more perfecti­on in this sanctity: now the soul sees clearly what was the Fathers everlast­ing purpose concerning him, to gather him up into the same perfection of pu­rity and holiness with himselfe: this indeed being the Saints perfection, the Saints glory, the putting off of al flesh, the filth of the old man, and to be cloa­thed in this holiness of the new: And he that hath this hope in him purifieth [Page 71] himself, even as Christ is pure, that soul hath no patern or perfection short of him who is their elder brother, who is entered into the Sanctum Sanctorum, the holy of holies, the most holy place, per­fection it self, and a way being opened for Saints to follow him. Hence it is they with so much earnestness presse af­ter, not as if they had already attain­ed, or were already perfect; but they press forward, if by any meanes they might attain the resurrection from the dead, that is a full deliverance from this body of death into the compleat and perfect glory and purity of the Fa­ther.

Thus this law in the spirit is a law of holiness, of sanctification, it doth not leave men carnal, and fleshly, and filthy; no no the will of God is your sanctification; and this he works, where he manifests himself; he truly effects in the mindes of his people (which is his house) what he did in the temple at Je­rusalem, he over-turned the tables of the money-changers, and whipt the buiers and sellers out of the temple: so hee doth in the spirits of his people, whips out all those unclean lusts and fleshly [Page 84] imaginations which defile this holy temple, not but that there may be the presence of these, but they are not there with delight, with content: and this sanctifying spirit wil never leave them til hee hath turned them al out, the God of peace will tread Satan under feet short­ly, and all those enemies shall become the Saints foot-stool; this is the Lords doing, and it is marvellous in our eies: this is the Lords work, and he will per­fect it in his time: Let all those who wait upon him for the accomplishment of it cry grace, grace unto it, the end of it wil be glory in the highest, when al flesh shall vail it selfe to this excellent glory, though it be not accomplished as soon as you expect it, yet assuredly the end wil be glorious, that is, it will crown al your temptations, and trials, expectations, when you shal partake of this perfect change.

2. There is an external holines like­wise, that is a visible demonstration in the conversation of what is wrought within: There is not onely holinesse within, but without; The Kings daughter is not only all glorious with­in, but her cloathing likewise is of nee­dle-work: [Page 85] There is a visible manifesta­tion of a renewed minde, where the God of peace sanctifies he doth it through out not only in soul and spirit, but in body too. Hence it is the Apostle saith, Be ye holy in all manner of holy conver­sation and godlinesse. This outward ap­pearance of holinesse is but the fruit of that tree of holines within, and where this tree is, this fruit wil appear, there wil be fruit unto holines, and the end e­verlasting life.

This external holines appeares under these two particulars:

First, In the forsaking evil cour­ses.

Secondly, In the performing or acting that which is good.

1. In the forsaking evil there is not only an evil root, but there is evil fruit, the fruit of the flesh: now where this law of holiness and purity is, there is a purging of al filthiness of flesh and spirit. This is that the Apostle minds, 1 Cor. 6. Such were some of you, but ye are washed, but ye are purged by the Spirit of our God, &c. This is the true property of this law in the spirit, to make clear not only within, but without too: Wash [Page 74] you, make you clean, put away the evil of your doings from before mine eyes, Isa. 1. cease to doe evil; &c. al filthines and pro­phanenesse flows directly from the law of the flesh, and are the fruits of the flesh; the tree is knowne by his fruit. It is altogether unpossible for a renew­ed, changed, sanctified heart to be gi­ven up to the lusts of the flesh: they are fruits that grow in the devils garden, upon the tree of nature, and not of grace; they are the fruit that grow up­on the forbidden tree, whosoever eat­eth thereof is dead; if you walk after the flesh ye are dead, but if by the spirit ye mortifie the deeds of the flesh, ye are alive: Therefore take this in a word for al, That it is altogether unpossible for a man that lives in the spirit to bring forth fruits after the flesh; they who live after the flesh savour the things of the flesh: Only two cautions considered,

First, That those who live after the spirit, may be, and oft are burdened with flesh.

Secondly, Although they are burde­ned with flesh, yet they walke not, they warre not after the flesh, but spi­rit [Page 75] in them subdues and destroyes flesh, and the conversation is in a measure sutable to such a spiritual law within.

2. This holines appears not onely in the forsaking that which is visibly evil, and carries a clear appearance in it to be of the flesh: But likewise

2. In the visible acting and perform­ing works of holines sutable to such an inward principle: the soule does not only now cease to do evil, but learns to doe wel; This is that the Scripture so often mindes, and Saints so much ex­perienceth, Let your light so shine before men, that they seeing your good workes may glorifie your Father that is in heaven: And this is the wil of God even your sancti­fication, that you may know how to possesse your vessels in sanctification and honour, and the tree is known by his fruit, Does a man gather grapes of thorns or figs of thistls: And the good man out of the good treasure of his heart bringeth forth good things; but the evil man out of the evil treasure of his heart bringeth forth evil things. Thus Scripture clears this truth; ex­perience likewise manifests it, Those who are taught of the Spirit can beare [Page 88] witness unto this truth, That the more that spirit of holiness appeares within, purifying the inner man, the more visible does that holines appear with­out.

Quest. But it may be question­ed, What are these workes of holinesse that visibly appeare thus in the sanctified man?

Ans. 1. Negative: I minde not customs and forms, for in this natural men may act far: But

2. Affirmatively: 1. In speaking forth and declaring the goodness, holiness and love of God: A heart that is sancti­fied indeed, and enjoyes love and com­munion indeed, cannot but according to the measure enjoyed, and the gift received, but declare it forth unto o­thers, Out of the abundance of the heart the mouth speaketh. Thus Saints cannot keepe silence when God speakes in them, but are ever and anon breathing forth the good, the love of God; then saith the soul, Truly God is good, O taste and see that the Lord is gracious. Oh that men would praise the Lord for his goodnesse, and declare his wonderfull love to the sonnes of men: The soul can now say, God is good, [Page 89] he is sweet, he is lovely, and altogether de­lightfull. Thus Saints are not either first breathing forth fleshly and carnal discourse, unprofitable and vain things, but their words are alwaies seasoned with salt, that it may minister grace unto the hear­ers; neither are they dumb and tongue­tied alwaies, not but that those who are precious may be slow of speech; but being drawne forth, something they have to declare of God: They are not first altogether empty, and so silent, that argues a barren, fruitless, unsanctified soul; neither secondly doe they pre­tend to be high in knowledge, but wil not declare any thing, except flesh talk of spirit, and manifest flesh, no, they cannot with-hold the truth in unrigh­teousness, nor hide his goodness with­in them, as by stealth; but still, Out of the abundance of the heart the mouth speaketh, and the tree is known by his fruit. God creating in his people the fruit of the lips, peace, peace to them who are afarre off, and to them who are nigh: And as this fruit of the lips appeares in speaking of GOD, so likewise in speaking to GOD both in prayer and praise.

2. There is the fruit likewise of the conversation as wel as of the lips; there is not onely the fruit of saying but do­ing; If any man doe my will he shall know, saith Christ, &c.

Now this doing consists either,

1. In doing workes of piety accor­ding to the power and liberty recei­ved.

2. In doing workes of righteous ju­stice and equity, not in seeking alone our owne, but others good.

3. In doing workes of mercy both to the soules and bodies of those who want, else you may see the fruits of this spirit, Gal. 5. 22. The fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, against such there is no law; These are the fruits of the spirit, which being manifest, makes God, and truth, and Saints ap­peare lovely, not onely each to other, but to the world likewise; they shall fall downe and confesse, That God is in you of a truth: These fruits of the spirit Peter mindes, 1 Pet. 1. 5. Adde to faith virtue, & to your virtue knowledg, & to know­ledge patience, and to patience temperance, and to temperance godlinesse, and to godlinesse [Page 81] brotherly kindnesse, and to brotherly kindnesse charity: Thus the true Christian hath a holy conversation, holy within and holy without, holinesse written upon the horses bridles, every pot in Jerusa­lem appeares to be holy, in al man­ner of holy conversation and godli­nesse; a universall walking with, and conformity to God in spirit, soule and body; Their conversation is in heaven, their hearts there, their minde, their comfort and communion, and it appeares by their walking before men, in their word and actions, that it is so.

Chap. VIII. Of false or fleshly holinesse.

AS there is a holinesse in the spirit, so likewise there is a holinesse after the flesh, so accounted, so called, though it be indeed but unholinesse, for the man of sinne imitates Christ in every particular; and I believe that there hath been as great a mistake in the mat­ter of holinesse, in taking it to be what [Page 82] it is not, as in any one particular: there­fore I shal minde a word or two brief­ly in the discovery of this mystery of iniquity.

1. This mystery of iniquity, the ap­pearance of holinesse when it is no­thing but flesh, may be considered ei­ther,

First, As it workes within, and that either,

1. Looking upon good purposes and good resolutions to amend and to doe better.

Or else, 2. In a good minde to leave sin, but it wants power; a good, a ho­ly heart, though a bad conversation, not knowing that good purposes are common to the worst of men, and that where there is a bad outside, there is a worse inside; for if the streames be fil­thy, the fountaine is much more filthy; For out of the abundance of the heart the mouth speaketh; and the outward man acts: an ungodly conversation alwaies flowes from an unsanctified soule; if the con­versation be light, vain and foolish, the heart is much more light and vain; for all prodigality, prophanenesse and va­nity hath its first rise in the heart; ther­fore [Page 83] it is the Lord saith, My son, give me thy heart.

Or 3. Not only in having a minde to leave it, but likewise in having some hatred against it, and from hence a for­saking of it, because it sees an evill, a danger in it; perhaps it now appre­hends, that the wages of sin is death, and it feares hell, and the eternall flames spoken of in Scripture; and from hence growes out of liking with it, when per­haps else it could be content many times to embrace it; thus most men un­der the name and notion of Christian, deceive themselves with a fleshly fancy of holinesse in the heart, when indeed, and in truth it is nothing more then fleshly delusions, and that which is u­sually found in the hearts of naturall men.

Secondly, There is likewise a most outward appearance of holinesse in the flesh, which is indeed but fleshly; and this may be discovered, either,

1. In the more common and carnall sort, who account that now and then the performance of a good act is e­nough to make them holy, and that their good acts will weigh downe their [Page 84] evill, they thinke that Lord have mercy upon me, or now and then a good prayer is enough to make them holy, though perhaps they take the more liberty to sinne by meanes thereof; a wonderfull delusion in the mindes of men.

2. Others come higher perhaps in an outward civility, and an externall acting in the use of Ordinances; they will goe to Church, as they call it, and heare Sermons too, perhaps have their Infants sprinkled, go to the Sacrament, as they call it, &c. And this is a high degree of holinesse in the mindes of most; how doe poore creatures blesse themselves in such vaine and empty formes and fashions to their owne un­doing? For this is that which is suta­ble to nature to act in these low and formall waies after the doctrines and precepts of men, or after the fleshly imaginations of the vaine and deceitful heart, and not after Christ.

3. Others come higher then this, in­to an universall, as they suppose, ha­tred, and forsaking of sin, to the acting and performing of that which is good; and thus it is much in doing and acting, looking upon outward actings to be [Page 85] their holinesse; and here hath lien a mysterious mystery of iniquity both in Ministers and People, the one teaching, the other practising such a holinesse; Hence is it that Ministers when they would preach people in holinesse and righteousnesse, they presse them to for­sake sinne, to weepe and mourne, pray, and heare Sermons, to be much in duty, and this without all peradventure was enough to make them holy, never looking after that internall spirit of holinesse which occasions those exter­nal actings, sutable to such an internall principle: Hence it comes to passe that many poore soules being thus mis-led, come under a spirit of delusion, or else under a spirit of bondage, being sensible of its coming short in performance; be­ing daily told, that if thou canst not mourne, and pray, and performe such and such duties, then thou art no Chri­stian, but Satan rules in thee. Now the difference betweene the performance of the externall actings lieth principally in these two things; the one acts in it as under a taske, a burden, a bondage, and he hath no comfort till the thing is done; the other acts in liberty and [Page 86] freedome of spirit, God is his portion without any such acting, and God is his portion in it, he hath communion with God without it, and that is it he ex­pects in it.

3. The one acts in duty that he might be holy, lookes upon himselfe that the more he is in exercising and perform­ing, the more holy he is; the other acts in externals, because he is holy that is made partaker of that spirit of holi­nesse, all true actions flowing from that fountain of light, life, liberty and love; and thus most under severall forms and apprehensions live low and fleshly, con­tenting themselves with a fleshly holi­nesse, a holinesse consisting in formes formes and creature actings, taking the shadow for the substance, the fruit for the tree, nay or, rather the false and de­ceivable fruit of the flesh, for both the tree and fruit of holinesse in the spirit, but those who sow to the flesh shall of the flesh reape corruption.

4. I shall adde in the fourth place, though I might have mentioned it in the first, that fleshly law of unholinesse that dwels in the hearts of all naturall men, and yet they blesse themselves in [Page 87] their present condition: There is, and ever hath beene a naturall antipathy in the hearts of all men, naturally against God, and the appearance of holinesse in truth in his people; such is the contra­riety of the hearts of naturall men un­to the holinesse of God, that they ever did, and doe to this day oppose it; this is the law of unholinesse that dwels, that rules in the hearts of all naturall men; and hence it comes to passe that men naturally are taken up with fancies and shadowes instead of the sub­stance, something they must have to quiet them, but not the truth, the sub­stance that affrights them, because they are ignorant of it, and have an enmity against it; hence it is they call evill good and good evill, they put light for darknesse and darknesse for light, &c.

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Chap. IX. Of the power of the law in the spirit.

I Shall now proceed to speake a word of the power of this Covenant of grace, this law in the spirit; for as it is a law of light, liberty, righteousnesse and true holinesse, it creates a new man within in righteousnesse and true holi­nesse; so its a law of power and much glory, We preach Christ, saith the Apo­stle, the power of God and the wisedome of God: This is that word which is migh­ty in operation, and powerfull, sharper then any two edged sword, it enters in to the dividing of the joints and the marrow; it is a searcher of the thoughts and intents of the heart, the power of this law in the spirit: This Covenant of grace made within the Saints may be discovered under severall considerati­ons.

1. The power of this law is a con­vincing power, it over-powers the spi­rits of men, it convinces men of sin, of righteousnesse, and of judgement; it [Page 89] convinceth them of sinne, making them truely and deepely sensible of it. Of righteousnesse, making soules sensible of the unrighteousnesse of all their best righteousnesse. Of judgement, that al those things delighted in formerly must be judged, must receive the sentence of death from Jesus Christ, sitting as a refi­ner and purifier in them, &c.

2. It converts as wel as convinceth, it changeth and reneweth the minde, takes off the minde from sinne, it chan­geth the minde, and the conversation, it makes a separation between the soule and sinne, it separates betweene a man, and his beloved lusts; it converts a soul from the love of sinne, it converts it likewise from the practice of sinne, it worketh a real change within, which produceth a change without. This is that power which overcomes flesh, world and devil; what's the reason ma­ny a poor soul would many times glad­ly be rid of sinne, but they want a pow­er, not being sensible where their pow­er lieth, but perhaps oppose flesh in the strength of flesh, when its proper onely to the spirit to destroy flesh? Therefore let Saints be informed where their [Page 90] power lieth that they may wait upon God whose worke it is to subdue all things in them, all things without them, that are contrary to him in his time.

3. As it convinceth and converteth, so it makes those in whom it is a free and a willing people, In the day of thy power thy people shall be a willing people, Psa. 110. Willing to have sinne sacrificed, lust and corruption subdued; willing in the beauty of holiness to offer up spi­ritual sacrifice acceptable to God in Je­sus Christ; its this powerful spirit which works in us both to wil & to do of his good pleasure: nothing in the world is a­ble to over-power the wil, and make it free, but this free spirit of power, its this spirit which makes soules willing to yeeld up themselves to the scepter of the Almighty, which makes soules free and willing subjects to the King of Kings, that fils them with joy at the be­holding of his presence, of his power, that saith not with the world, He is come to torment them before the time, but re­joiceth because the Lord God omnipo­tent reigns, topping and keeping under all other lawes and powers besides it [Page 91] selfe. Thus the Lord reignes, and the Saints rejoyce, the Lord reigns, and the world trembles.

4. The power of this invisible, spi­ritual law wil appear in the destruction of Antichrist that man of sinne, that son of perdition, this hee will effect by the spirit of his mouth, and the brightness of his coming. The coming of Christ in the spirit, which is the glorious ma­nifestation of this law, is that power that must destroy Antichrist. By An­tichrist that man of sinne I understand any thing within us, or without us, whether it appeare in wisdome or pow­er; if it be of the flesh though its pre­tences be never so fair and glorious, yet it is but an Antichrist, a man of sin, a son of perdition: its true all the work­ings of flesh is against Christ, but there are workings in a more higher and glo­rious way, and then its the more decei­vable, the more dangerous; and it con­sists principally in wisdome and power, whether within us or without us; the wisdom and power of flesh in the things of God, which occasions much pride and fleshly exaltation above all that is called God: This is that deceivable [Page 92] Antichrist, that mystery of unrighte­ousnesse, which the Lord will destroy by this spirit of his mouth, and this brightness of his coming: therefore let all wisdome, pride and power of flesh vale it self to this excellent glory; for certainly its that which must be accom­plished in these later times. The day of the Lord of hoasts shall be upon every one that is lifted up, and upon every one that is proud, and lofty, and he shall be brought low: Eve­ry proud thing within the Saints, and every proud and lifted up person among them, upon al the Cedars of Lebanon, that are high and lifted up, and upon al the Oaks of Bashan, be they as tal as Cedars, as strong as Oaks, yet the day of the Lord wil be upon them, and up­on every high mountain, and upon al the hils that are lifted up, and upon e­very high tower, and upon every fen­ced wal, and upon al the ships of Tar­shish, and upon every pleasant picture, and the loftiness of man shal be bowed down, and the haughtiness of man shal be made low, and the Lord alone shal be exalted in that day, Isa. 2. The day of the Lords power wil be upon al the wisdome, pride, power, confidence, [Page 93] comfort and beauty of flesh, and then the Lord alone shal be exalted in that day; this is the day of the Lords pow­er, we wil rejoyce and be glad in it, this wil minister true occasion of joy to Saints, when they can say and sing this song, The Lord God omnipotent reigneth. And thus this powerful law in the spirit wil appear in the subjecting al powers below, or contrary to it, unto it selfe, when al created powers whatsoever be­low this omnipotency, shal acknow­ledge, That thou Lord God Almighty art wor­thy to receive glory, and honour, and majesty, for thou only art worthy. Thus shal this power cause al other powers to bend the knee unto it, to submit and fal down before it. Learne therefore to wait upon this powerful law to accom­plish al your works for you, both with­in you and without you, to bring down al your fleshly enemies, and then in conclusion shal you be able to see and say, that through the help of your God you have gone through an hoast, by the help of your God you have leaped over the wal.

5. The power of this Covenant and Law in the spirit appeares in that it up­holds [Page 94] those in whom it is from falling; it endangers the soul to God; the pow­er of standing or falling is not left to the creature, but the power of God is become the Christians power to uphold him; We preach Christ the wisedome of God and the power of God, 1 Cor. 1. 24. Not onely wisedome and power to convert, but to uphold and keep up the soule with the Almighty; hence this Covenant is called an everlasting Co­venant, Jer. 32. 40. And, saith the Lord, I will not turne from them to do them good, but I will put my feare in their hearts, and they shall not depart from me: this is the power of this spirituall law, it keeps souls perpetually with it selfe; so that as the Fathers love is an everlasting love, so he makes with his people an everlasting Covenant, that so their soules might live everlastingly in his everlasting love. In a word, its this law of power which hath undertaken the effecting of all the Saints worke both within them and for them, to car­ry them through temptations, and tri­als, and all oppositions both within and without, untill they come to be compleated in that Kingdome, Isaiah, [Page 95] 42. 8, 9, 10. But thou Israel art my ser­vant, Jacob whom I have chosen, the seed of Abraham my friend: Believers are the Israel of God, the spirituall seed of Abraham, Gal. 3. last. vers. 9. You whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, thou art my servant, I have chosen thee and not cast thee off; Feare them not, for I am with thee; be not dismay'd, for I am thy God, I will strengthen thee, yea I will helpe thee, yea I will uphold thee with the right hand of my righteous­nesse: A blessed word being spoken in the spirits of Gods Israel: how wil this raise soules above themselves; worke them to a dependency upon him who is higher then themselves? When the Lord speakes this word with power, Feare not, I am thy God, I will uphold thee, I will helpe thee, &c. What need such a soule feare temptations, trials, enemies? This is that rock upon which Christ buildeth his Church, and the gates of hell shall not prevaile against it; a word of comfort for the weake Saints, they are not left to themselves to stand or fall at their own power, but [Page 96] they are carried along in the everlasting armes of the Almighty; He carrieth his lambs in his bosome, he will not loose one of his little ones, but will raise them up at the last day: See Isaiah 43. 1. 2, 3. But now thus saith the Lord that created thee, O Jacob, and he that for­med thee, O Israel, Feare not, for I have redeemed thee, I have called thee by my name, thou art mine; When thou pas­sest through the waters I will be with thee, and through the rivers they shall not overflow thee; When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour; this is made good in the spiritual Israel of God, he undertakes for them, his power and strength is to become theirs, he wil help them and uphold them, and carry them through fiery temptations and tryalls, through flouds of afflictions and tribulations: and thus through many a fiery tryall will he carry them to the Kingdome. Oh therefore looke to Jesus the author and finisher of your faith, looke to him who is your cove­nant and workes all for you and all [Page 97] all in you; it is his word to you, and likewise in you, Looke to me, and be yee sa­ved all the ends of the earth, for I am God, and there is none else, Isaiah 45. 22. There is no power below or besides God able to save you, able to uphold and keepe you, but he alone is able to keepe that which is committed unto him untill that day; and his power is made mani­fest in his Saints.

6. The power of this Covenant, this law in the spirit enables to doe what it commands; it is not onely a law of light enlightening the minde, giving understanding to the simple; but it car­ries on the soul in acting sutable to the light communicated: hence it is the A­postle could say, I can doe all things through Christ strengthening me: And Christ, With­out me you can doe nothing; It is he that wor­keth both to will and to do of his good pleasure; I worke, saith the Apostle, yet not I, but his grace in me, 1 Cor. 15. 10. I live, yet not I, but Christ lives in me, Gal. 2. 20. His power it is in you that destroyes cor­ruption and flesh; he it is in you that workes you up to a sutable acting and walking with himselfe; I, saith the A­postle, am dead to the law, that I might live [Page 98] unto God, Gal. 2. 19. Through the power of this law in the spirit am I dead to the law in the flesh, that so in the same power I might live unto God: Thus Saints live in the power of this law, act to God in the light and power of God: an excellent thing to be knowne of Saints, where the power, the life of their lives lieth, Because I live yee shall live also: Thus is Christ who is the Covenant become not onely the wisedome of God, but the power of God in every one that believes: Thus this law in the spirit transcends all o­ther lawes besides it selfe: the Law and Covenant of Moses commanded, but gave no power to obey: hence it is the Lord complaines, Jer. 3. That they had broken the Covenant, though he was a husband unto them; but this is a Law, a Covenant not to be broken, because it effects what it com­mands. The Law of Moses is called a weak Law, Rom. 8. 3. For what the Law could not doe in that it was weake through the flesh, &c. This is a law of power, it doth that which the Covenant in the letter could not; that was a Covenant that could not give life, this is a law of life, a law of power in the spirits of Christians.

Chap. X. The power of the law in the flesh.

AS this Law, this Covenant in the spirit is a law of power, so there is a powerfull law in the flesh likewise, though this law in the spirit over­powers it and subjects it to it selfe, where it is manifest in power.

This law of power in the flesh may be considered, either as it is more grosse, or more refined.

1. As it is more grosse, powerfully working the mindes and actions of na­turall men into a conformity unto it selfe; it carries on the naturall man to act all manner of unrighteousnesse, and that with greedinesse: insomuch that they thinke strange of those who run not with them to the same excesse of riot; thus it operates in naturall men.

But 2. This same law of the flesh workes with much power, many times even in the spirits of Christians; this law of the flesh rebelleth against the law of the minde, and lendeth captive [Page 100] to the law of sinne in the members; how can Saints experience this truth? Many times though the inner man be upright, and as they are borne of God, they sinne not, yet what temptations, what workings of flesh appeares within them? which occasions blacknesse and darknesse many times, the appearance of flesh in a way of power, which seemes to stoppe the current of the soules pre­sent communion, and leaves it under a waiting condition for deliverance.

Qu. Is this law in the flesh too strange and powerfull for that in the spirit, when it seemes thus to prevaile in its rebelling against that holy law?

Ans. Its not too strong for it, but wisedome gives way to this rebelling law, that it may act its part, that so the soule may see it selfe what it is by na­ture, and so may the more prize grace, and the more earnestly waite for a de­liverance, and likewise for the keeping of the soule in a humble waiting, de­pendency upon this Almighty power; therefore he sends a pricke in the flesh, the messenger of Satan to buffet, lest there should be an exaltation above measure, as experience teacheth us, that [Page 101] flesh is ready to take advantage, and that from spirituall discoveries.

2. This law in the flesh worketh in a more refined and pure, though in a more deceivable way; not onely in working soules with violence and gree­dinesse in a way of sinne, but likewise worke soules when they come to see their sinne into a fleshly righteousnesse; so that the soule being ignorant of the righteousnesse of God, it goes about to establish its owne righteousnesse, Rom. 10. 3. And so it workes the soule into a fleshly boasting, and a fleshly glorying in fleshly and carnall excellencies, and that with as much violence as into a way of sinne and prophanenesse, unlesse the power of this spirituall law pre­vent; then its true the soule is content with joy to suffer the losse of all, and and to account all things but dung and drosse that it may winne Christ, and be found in him; then its content not on­ly to suffer the losse of this law in the flesh in the grosser consideration, but in the most refined consideration; then it can say, What things were gaine to me those I counted losse for the excellency of the know­ledge of Christ Jesus my Lord, &c.

Chap. XI. The glory of this law in the spirit.

THis Covenant in the spirit is a glo­rious Covenant; when Christ comes, he comes with power and much glory; this law rules in that King­dome, where there is power and much glory. The glory of this Covenant appeares not onely in all those fore­mentioned particulars, as its a law of light, liberty, righteousnesse, holinesse, power, &c. which must needs produce much glory where all those excellen­cies met together in one soule, and all are glorious, glorious light, and liber­ty, and righteousnesse, and holinesse, and power, it must needs be glorious, when made partaker of the light, li­berty, righteousnesse, holinesse, power and glory of the glorious God.

Besides this, for illustrating of this glorious law, I might minde how it,

1. Interests the soule in whom it is into a neare relation to the Father, not onely of son, and of heire, but likewise the relation of Wife, of Spouse, and so is married to the Almighty eternally; this is a name better then that of sons and daughters.

2. This glorious law makes forth many glorious discoveries and revela­tions in the hearts of Christians, Such as eye hath not seene, eare hath not heard, neither hath it entred into the heart of man to con­ceive those things that he hath prepared for them that love him, but he hath revealed it to, or in us by his spirit, 1 Cor. 2. 9, 10. Oh those sweet discoveries God oft makes in the spirits of his, that they can say sweetly to their soules after a blacke and darke day, Returne to thy rest, O my soule, for the Lord hath dealt bountifully with thee: Thus are they let see into that glorious mystery of love which passeth knowledge.

3. As it discovers glory, so it works a glorious minde, a desire in the minde to be compleated in this glory; not out of selfe-love (as most doe desire heaven that they might avoid hel) but for glo­ries sake its selfe it beholds its beauty, [Page 104] its sweetnesse, its purity, its perfection, and so the soule is overcome with it; nothing in the world is to be compared to it: and hence it is that Saints have such noble, heroick spirits, looking a­bove, slighting all things below as no­thing, all riches and creature-excellen­cies and glories is but grasse, but drosse unto it; this is the nature of this glo­rious law, it fils the soule with so much glory where it is, that the desire is taken up with it, because it out-glories all other glories in the world be­sides.

4. As it is an out-glorying glory, and so drawes the desire of the minde unto it, so it is likewise a transform­ing, changing glory, it never leaves soules in whom it is til it compleates them in al the glory set before them, it workes up soules more and more to it selfe untill it hath perfected them in the glory of the Father; Well done good and faithfull servant, enter thou into the joy of thy master: Hence it was Paul being possest with this truth, expecting this compleating in glory, presses on to the marke of the price of the high calling [Page 105] set before him; and was able to say, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a crowne of glory, which the Lord the righteous Judge hath laid up for me, and not for me onely, but for all those who looke for his appearing. Oh therefore my deare brethren in the unity of this spirit looke and waite for this day of God, the glorious appearing of the great God, because when he shall appear, you shall appeare with him in glory, and you never enjoy the end of your faith until you come into the perfection of this glorious salvation.

Chap. XII. The law in the spirit a law of peace.

THere is a false and fleshly joy and glory likewise which arises from the law in the flesh; and that ei­ther,

1. When creatures glory in sin and prophanenesse, and ungodlinesse; such a glorying is not good, it will prove their shame.

Or, 2. When men glory in the world, in their profits, pleasures and honours; this glorying likewise is after the flesh.

Or else, 3. When men glory in exter­nal priviledges, as they call them, al­though they are indeed but delusions, as ordinances, formes, performances, &c. This likewise is but a fleshly glo­rying, and that which Christ fore-told, Mat. 7. 22. Luk. 13. 26, 27. and the Apostle rejected, Phil. 3.

Or else, 4. When men are gotten in­to [Page 107] such a notion as that now al is good, every worke of the flesh, and deed of darkenesse is now justifiable, and they glory in it, why al these are but fleshly gloryings: And to such I say, Glory not, lie not against the truth, for a day is coming when al flesh shal vale it selfe unto this excellent glo­ry, and al other glories shal perish as grasse, as dung upon the earth, and if mercy prevent not, al these gloryings wil prove your shame, Because you have rejoyced in lying vanities; you have made lies your refuge, and covered your selves un­der falshood. And to you I say, who have tasted how gracious, how pure, how glorious the Lord is; Let not the wise man glory in his wisdome, nor the rich man in his riches, nor the strong man in his strength: but let him that glorieth glory in this, that he knows the Lord: and his in­terest in him, That the Lord is his portion, his relation to him, that he is his son, his delight, that he is heir with Christ to the same inheritance to the same glory; and this is a glory wil out glo­ry al fleshly gloryings, in which men of the earth are taken up with­al. [Page 108] Or else 5. when this man of sin gets higher in filling the fancy with high apprehensions and glorious imaginati­ons, and seeming revelations to a­mazement in the creatures apprehensi­on, that it thinks certainly its the glo­rious God, but the trial is, it ends al in flesh, fils the soule with pride and selfe-exaltations, and is but like unto new wine put into old bottles, that burst them al to peeces, and by this meanes the evil one takes an advantage to blow them up root and branch, and so to put an end to that which seemed to be in them, whereas the discoveries of the spiritual law makes soules in whom it is, the more humble, the more spiritual, the more conformable to it selfe: and the more this glorious law appeares the more it changes the soule into its owne glory, the more is flesh and fleshly exal­tations subdued.

Chap. XIII. It is likewise a Law of peace.

I Shal adde two or three particulars further in the discovery of this Co­venant in the spirit: And

First, Its a Covenant, a Law of peace: Its not onely a law of grace and love, but its likewise a law of peace: hence its called in Scripture, a Covenant of peace, Ezek. 37. 26. More­over I will make a covenant of peace with them, and it shall be an everlasting covenant, &c. This everlasting Covenant of grace, is a Covenant of peace in the spirits of Saints, he is our peace, who hath broken down that middle wall of partition between us, &c. Ephes. 2. 14. This Co­venant of peace may be considered, ei­ther

1. As it workes the soule into a peace and unity with the Father, that now the soul who was once afarre off, is made neare through the bloud of this Covenant, and so being justified by faith [Page 110] we have peace with God through our Lord Je­sus Christ: and the kingdome of God within the Saints is a kingdome of righteousnesse, peace and joy. This is that the Apostle so often mindes in his Epistles, Grace, mercy and peace from God our Father, and from our Lord Jesus Christ. This is that peace of God which passeth al understanding, of na­ture and flesh, this is that peace which produceth joy which is unspeakable and full of glory: Now the soule being in a Covenant of peace can goe boldly to the throne of grace, there to have com­munion and fellowship with the God and Father of peace, being made through grace a son of peace.

2. This law of peace works the soul into a peace with all creatures, posses­seth it with a disposition of peace and love: He is now at emnity with none, ready to doe good to all, to pray for enemies, and those who oppose them­selves, being possest with that law in the spirit, which is pure, peaceable, gentle, easie to be entreated, full of mercy and good fruites, James 3. 17, 18. without partiality, without hypocrisie, and the fruit of righteousnesse is sowne in [Page 111] peace, in them who love peace: This disposition is planted in them, as much as in them lieth, to live peaceable with al men. Thus are Saints not onely a people of grace, but a people of peace; the fruit of righteousnes being sown in peace in them, they recompence not evil for evil, but overcom evil with goodnes.

3. This law of peace affords peace and quietnesse to the soul in al conditi­ons, under al trials and temptations, when others hearts shal fail them for fear, and for looking after those things which shal come upon the face of the earth, They shall lift up their heads with joy, being possest with peace, knowing that their redemption and deliverance draweth near. Thus are Saints quieted in their spirits through this spirit of peace, Isa. 32. 17, 18, 19. And the worke of righte­ousnesse shall be peace, and the effect of righteousnesse shall be quietnesse, and assu­rance for ever, And my people shall dwell in peaceable habitations, and in sure dwel­lings, and in quiet resting places: When it shall hail, coming downe upon the fo­rest, and the City shall be low in a low place. Here is a glorious Covenant of [Page 112] peace and quiet, and this shall be effe­cted when the spirit is poured forth, vers. 15. which wil produce such sweet­nesse, quiet and peace in Christians and that when the City is low in a low place, and hail comes down upon the forest, that is earthy creatures and hy­pocrites shall be filled with trouble, perplexity, and amazement, then shal Saints live in rest, and quiet peace shal come, they shall rest secure, nothing shall make them afraid; Blessed are they which sow beside al waters in this water of life, whose effect will be in such a soule quietnesse, and peace for ever.

Chap. XIV. Of the Law of Love.

2. THis law in the spirit, as its a law of peace, so its likewise a law of love, its the royal law of love, love being the great command, the an­cient command, commanded not one­ly in the letter, but in the spirit like­wise: where this law is in power, this is manifest; first to God, God being love drawes love from soules: its true hee workes it first in them, and then being possest with love they cannot but love; We love God because he loved us first, and this love being shed abroad in the heart, by this spirit wee love him, wee love him most, we love him best; he hath the heart, the soul, and its marri­ed to him; all other lovers being re­jected in comparison of him.

2. This spirit of love and grace pro­duceth love to the Saints in whom the image of God, holines and true righte­ousnes appears: take this as an undoubt­ed truth, That where the love of God [Page 114] is shed abroad by the spirit, there will be a sweet harmony in those soules, a sweet agreement; Love as brethren, being al sonnes related to one Father, al possest with one spirit, which it a spirit of unity, al heirs to one inheri­tance, to one Crowne, to one King­dome, al made partaker of the same divine nature, which is love: there is no one thing wherein the visibility of a Saint more appeares then in love; for love is of God, and every one who lo­veth is born of God, and knoweth God; hee that loveth not knoweth not God, for God is love, 1 Joh. 4. 7, 8. and he that loveth not his brother, neither know­eth nor loveth God.

3. This spirit of love produceth love in Saints to al: it makes those in whom it is like unto their Father who is good unto al, and his tender mercy is over al his workes, as much as in them lieth, they doe good to al, espe­cially to those who are of the houshold of faith. In a word, this spirit takes a­way that selfish disposition of nature in seeking it self, and causeth the soule in whom it is not to seeke alone its owne but others good; it workes out that [Page 115] peevish, perverse and envious dispositi­on, and fils the soul with the spirit of love, and that not feigned in shew, but in deed and in truth, ready with a real minde at al times to doe good to any man, to any creature, that is capable of receiving good. Thus (my deare Friends) as God is love, so those who dwel in God, dwel in love; and its from the flesh, and not from the spirit that those divisions, backbitings and reproachings flow, who cal themselves by the name of Christians. This I must tel you, that where the soul is possest with love and grace from the Father it produceth love and grace sutable to such an injoyment; for grace and love in God being shed abroad in us, works grace and love in us, love to God, to Saints, to al men, and hee that hath not this grace, this love in him, how dwelleth the love of God in him.

Chap. XV. Its a Law of Edification.

3. THis law in the spirit its like­wise a law of edification: it an­swers that exhortation of the Apostle, Let all things be done to edification: It is this law of grace which seasons the soul with grace, & the words and communi­cations with salt, that it may minister grace to the hearers; have salt in your selves, and have peace one with ano­ther. In a word, it delivers soules from earthlinesse, vanity and folly, from carnal and unprofitable discour­ses; and that word of Christ is made good in them, John 7. 38. He that be­leeveth in me out of his belly shall flow rivers of living waters. And this hee spake of the spirit, that he would give, and this spirit, that he would give, and this spirit giveth several gifts, worketh several operations, but its given to e­very one to profit withall.

How might this discover then first the fleshlinesse of those who pretend to be Christians, and yet manifest nothing [Page 117] but flesh; vanity and unprofitablenesse in their discourses and communicati­tions, full of earth and flesh, but emp­ty of heavenlinesse and spirit.

2. This discovers the fleshlinesse of those, pretending such Christianity, yet delight in vanity, I had almost said, slight, if not scorne any spiritual or heavenly communication, which tends to edification: and indeed this law of love and edification is much wanting; And therfore my exhortation to al you who have tasted how gracious the Lord is, to waite upon him for a more ful pouring forth of this spirit of peace, love and edification, that so you may declare your selves to be a people of peace and love; that you may become a blessing, a comfort each to other; that the peace and love of God shining in you, and through you, may so conform you to it self, and so gather you up in­to its owne nature, that you may shine forth as a people possest indeed with love, that is, may be made knowne to al men, that you are indeed the chil­dren of a heavenly Father, not of this world, being born from above, not of mortal, but of immortal seed, which [Page 118] shal endure for ever; so shal you be to the praise of the glory of his grace, who hath called you to an immortall crowne, an eternal kingdome and glo­ry which never shall have an end.

FINIS.

Errata.

PAg. 9. lin. 1. for in righteous, reade inlightens. p. 16. l. 15. for eyes r. dies.

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