But perhaps ſome may object and ſpeak to this purpoſe: We have the Light in us, and that is the true Light that is in us, and it is the ſame true Light that is the Word of God it ſelf, and it is that which gave forth the Scriptures; and what wouldſt thou have us bring this Light in us to the Scriptures to be judged by them? Or wouldſt thou have us bring our works and actions done in us by this Light, to the Scriptures to be judged? Or wilt thou have us bring our obedience done by this Light in us, to be proved by the Scriptures, whether or no they be ſuch things as God requires of us to be done? What wouldſt thou have us to bring the Light to be tryed by the Scriptures, that gave forth the Scriptures? What, to try the Creator by the Creature, the Maker by the thing made? What, wouldſt thou have the Spirit tried by the dead Letter?

To this I anſwer, The Light, the true Light is one and the ſame, it never alters nor changes, and it is one and the ſame in all men, as it is the true Light that lighteth every man that cometh into the World; and it is the ſame in thoſe that have no Scriptures, in thoſe that have nothing outwardly written that was given forth by the holy men that ſpake as they were moved by the Holy Ghoſt: It is the ſame true Light in thoſe that have no Scriptures, as it is in thoſe that have the Scriptures. And if that be the Argument, that becauſe we have the Light in us that gave forth the Scriptures, therefore we need not make uſe of the Scriptures, or not ſo much uſe of them as to bring our works, actions, and doings to them to be tryed by them, to ſee if they be agreeable to the works, actions, or doings done by the holy men of old, by that ſpirit in them that gave forth the Scriptures; or agreeable to what the holy men of old gave forth in the Scriptures to be Gods will for man to do. I ask them that make this for an Objection, this Queſtion, Whether or no Jeſus had not, as man, as much of this Light in him as thou haſt? And yet he made uſe of the Scriptures to prove that what he did, was agreeable to Gods declared will written in the Scriptures, that he as a ſon ought to do in obedience to the Father. It is true, that thoſe that have not the Scriptures, they cannot bring their works to the Scriptures to try them whether or no their works are agreeable to thoſe works done by the holy men of old, or agreeable to that which the holy men of old gave forth in the Scriptures to be Gods will that man ſhould obey him in. Theſe not having the Law written without them, they cannot bring their works to a written Law without them, to be tryed by that; but they having onely the Law written within them, in their hearts they bring their works to that Law to be tryed by that written Law in their hearts, Rom. 2. 14, 15.

But for others that have the Law and the Prophets, and the Writings of Matthew, Mark, Luke, and John, and of the Apoſtles, without them; for them that have the Scriptures to talk of, bringing the Light to be tryed by the Scriptures, that is, to bring the ſpirit the Life that gave forth the Scriptures, to be tryed by the dead Letter: Is not this a piece of the Serpents ſubtile deceit, to talk after this manner? But for thoſe that have the Scriptures for them to bring their works, actions, and doings of thoſe that own that they have the true Light in them, and walk in obedience to that Light in them; for them to bring this obedience of theirs that they ſay is done by the true Light, (and not to bring the true Light it ſelf) to prove that by Scripture, (that is, to prove their obedience to the Light by the Scripture, and not to prove the true Light by the Scripture) whether or no their obedience be according to the obedience wrought in the holy men of old, by the ſame ſpirit that gave forth the Scriptures, by the true Light, that ſpirit of God in them that gave forth the Scriptures; wherein God hath made known to man what is his will that man ſhould do, and what is his will that man ſhould not do. This is that which we that have the Scriptures, ſhould bring to the Scriptures to prove the truth of; not to prove the truth of the Light, whether that be true or no, but to prove the truth of our obedience to the Light in our works, actions, and doings, to prove whether they be wrought in us by the true Light the ſpirit of God in us, or whether they be wrought in us by the ſubtilty of the Serpent in us: for there is in man but two Natures whereby and from whence all our works, actions, and doings come and proceed, that is, the ſeed of the woman, and the Serpent and his ſeed; and whatſoever is not done in us by the ſeed of the woman in us, by Jeſus the true Light in us, is done in us by the Serpent and his ſeed in us. And this is that we are to bring to the Scriptures to be proved and tryed by, whether or no our works, doings, or actions that be done in us, be done in us by the ſeed of the woman, or by the Serpent and his ſeed; and for that they are true Rules for us to know by, that is, true Rules for us to know by which Nature in us our works, actions, or doings are wrought in us. And is not that but a piece of the ſubtile Serpents deceit, to talk of ſuch a thing as of bringing the Light in them to the Scriptures, to be tryed by them whether it is the true Light or no? That is no other but to bring the ſpirit to be tryed by the Letter, which cannot be. And by their ſo talking of bringing the Light, the ſpirit to be tryed by the letter of the Scriptures, do they not thereby put a ſlight or undervaluing of the true Light or ſpirit that gave forth the Scriptures? Or are they not ſuch who do ſo talk, that ſeek by their ſo talking to make the Scriptures of little or no uſe, but onely as to what things they pleaſe, and when they pleaſe, and where they pleaſe?

As if the Light, the true Light and ſpirit of God that gave forth the Scriptures by the holy men of God, was one thing then in them, and did one thing then in them, in making known what was Gods declared will for man to do in obedience to him, and that it is another thing now in man, in making known another thing now to be the will of God that man ſhould do, and that is contrary to what was Gods will declared in the Scriptures. I know that as to an outward form of Worſhip, God did make known one thing to be his mind and will to the Prophets, and another thing to the Apoſtles; but however, here was no contradiction; that outward form of Worſhip in the time of the Law and the Prophets, did not contradict that outward form of Worſhip that was in the Apoſtles time; nor did that outward form in the Apoſtles time, contradict that outward form of Worſhip that was in the time of the Law and the Prophets. The one was but a Type and Figure of the other, and what was in the one was in the other, as God was in them both worſhipped as a ſpirit; and the Worſhip that then was and now is performed, as God then did and now doth look for and accept of, is to worſhip him in ſpirit and in truth: and ſo in that there was no contradiction. There was not one thing that was Gods will for man to obey him in the days of the Prophets, and another thing in the days of the Apoſtles that was to be done in man, and that in obedience to God; which was contrary to that which was Gods revealed will to be done in the days of the Prophets, that they were to obey God in: No, there was no ſuch contradiction. And that now there is another thing wherein God is to be obeyed in, (in theſe days of Gods making the Light to ſhine more in the inward part of man than formerly) and this other thing that God is now to be obeyed in, as ſome would have it, that are not willing to bring their works; deeds, or actions to the Scriptures to be tryed by them, whether or no they be agreeable to the works, deeds or actions of the holy men of old, by whom God by the ſpirit by the true light gave forth the Scriptures, and in them gave forth what was his will that man ſhould do in obedience to him. This other thing that ſome pretends by the light in them, that they are now to obey God in, is contrary and not agreeable to Gods declared will in the Scriptures; and ſo they make the unchangeable God, to be like changeable men, to have one thing to be his will for man to obey him in at one time, and another thing quite contrary to that to be his will for man to obey him in at another time.

Jeſus the true light, the Word of God, by whoſe ſpirit the holy men of old ſpake, as they were moved in giving forth the Scriptures, both Prophets and Apoſtles; it was the command of this Jeſus, this true light, this ſpirit that gave forth the Scriptures, in that outward body that he took in the nature of man, to ſearch the Scriptures, John 5. 39. And he giveth the reaſon why it is that he commands them to ſearch the Scriptures, it was becauſe they are they that teſtifie of him, they are they that bear witneſs, they are they that teſtifie, that bear witneſs what he is; they are they that teſtifie, which witneſs what was the Fathers will that as man he was to do; they are they that teſtifie, that bear witneſs that as he was man, he came not to do his own will, but the will of the Father that ſent him. They are they that teſtifie, that bear witneſs what Jeſus the true light, the Word of God in man is: And they are they that teſtifie, that bear witneſs what this true light is in every man, and what this true light Jeſus doth in every man. They are they, that is, the Scriptures are they that teſtifie, that bear witneſs how this true light Jeſus by his ſpirit it teacheth, it guideth, it leadeth man into the doing of all that is of the Truth, by that ſpirit, that is, of his ſending forth according to his promiſe, that he would ſend the ſpirit of truth, and when he is come he ſhall guide them into all truth; for he ſhall not ſpeak of himſelf, but whatſoever he ſhall hear, that ſhall he ſpeak, for he ſhall receive of mine, and ſhew it to you, John 16: 13, 14. How do they diſobey Jeſus Command, that refuſe to bring their works, actions, and doings to the Scriptures to be tryed by them, whether or no they are the works, actions, and doings of Jeſus the true light in them, and that under a pretence becauſe Jeſus the true light is in them, and therefore it is that they need not or ought not to do it! And how willingly are they to be deceived, in thinking what is done in them, and by them, is done in and by Jeſus the true light in them! And yet will not bring it to that which Jeſus ſaith, teſtifieth, which bear witneſs to what is the works of Jeſus in them!

And therefore there is great reaſon why the Scriptures are to be ſearched, to be ſought after, ſearched and ſought into, to find out what it is that they teſtifie, what it is that they bear witneſs of Jeſus to be, as he is the true Light, the Word of God, the Saviour of man. As he ſends his ſpirit of Truth into man to make known to man what that ſpirit receives from him, and thereby to guide man into all Truth; and whatever it is in man that pretends to be the work, actions, or doings of the Light of Jeſus in them, and is not agreeable to the teſtimony, the witneſs that the Scripture bears of Jeſus the true Light, and of his works, actions, or doings in man. And if that be true that Jeſus ſaid (as I believe none dare deny the truth of it) that the Scriptures teſtifie of him, then thoſe works, actions, or doings that they do not teſtifie to be the works of Jeſus in man, as he is the true Light, and ſends his ſpirit to guide them into all Truth, may very well be looked upon and judged to be the work of Satan, the ſubtile Serpent in man, transforming himſelf into the likeneſs of an Angel of Light; which Satan did in the Apoſtles time upon the like occaſion, read 2 Corinth. 11. 13, 14, 15. For ſuch are falſe Apoſtles, deceitful workers, transforming themſelves into the Apoſtles of Chriſt. And no marvel, for Satan himſelf is transformed into an Angel of light. Therefore it is no great thing, if his miniſters alſo be transformed as the miniſters of righteouſneſs, but let them be ſo, yet their end ſhall be according to their works.

The Apoſtle ſpeaking of Chriſt, and how it is our duty to follow Chriſt's Example, he brings Scripture to prove the truth of what he ſaid, Rom. 15. 1, 2, 3, 4. We therefore that are ſtrong, ought to bear the infirmities of the weak, and not to pleaſe our ſelves. Let every one of us pleaſe his neighbour for his good to his edification. For even Chriſt pleaſed not himſelf, but as it is written, The reproaches of them that reproached thee, fell on me. For whatſoever things were written aforetime, were written for our learning, that we through patience and comfort of the ſcriptures might have hope. The Apoſtle here ſets down the duty of thoſe that are ſtrong (and may I not ſay, of thoſe that would be thought or do think themſelves ſtronger than others?) and that is not to pleaſe themſelves, to ſatisfie and content themſelves in that they are ſtronger than others, and ſo exalt themſelves over and above thoſe that are weak; but their duty is to bear the infirmities of the weak, and thereby to pleaſe his neighbour for that is good to edification. And it this their ſo doing that was to follow the example of Chriſt who pleaſed not himſelf, and that he proves by Scripture, that it was the duty of the ſtrong to follow Chriſts example, and that Chriſt did not pleaſe himſelf, becauſe it is written, The reproaches of them that reproached thee fell upon me. And then he tells them, That what was written in the Scripture aforetime, was written for them to learn. I pray, what is it that we ſhould learn by the Scripture, if we are not to learn thereby to follow Chriſts example, in proving our works; actions, or doings by the Scriptures? Was it not Chriſts practice to make uſe of the Scriptures to prove, that what he did was according to Gods declared will made known by the Prophets? and was it not the practice of the Apoſtle? ſee for one place the afore-mentioned Scripture, where the Apoſtle does not onely bring Scripture to prove what was his and the Saints duty for them to do, but he alſo brings Scripture to prove that Chriſt did the ſame things that was written of him in the Scriptures that he ſhould do; and alſo that it was and is the duty of thoſe that are Chriſts Diſciples to follow him in what he therein did, which was according to Gods declared will in the Scriptures that he ſhould do: And many other places of Scripture there be that Chriſt and his Apoſtles made uſe of the Scriptures to prove, that what they did was agreeable to the will of God, before declared by the holy men of God.

And I hope none will deny it in words, and therefore I ſhall bring no more Scripture to prove that it was the practice of Chriſt, and followed by the Apoſtles; and yet theſe were ſuch as had the ſame true light in ehem that gave forth the Scriptures: And do any men think themſelves better than Chriſt and the Apoſtles, and that becauſe the ſame true light that is in them that was in Chriſt and the Apoſtles, and that therefore they ought not to bring their works, actions, and doings to the Scriptures to be tryed by them, to ſee whether they be agreeable to the works, actions, or doings of the holy men of old, done in them by that ſpirit that gave forth the Scriptures; or whether they be agreeable to the will of God declared in the Scriptures by thoſe holy men of old, that was and is Gods will for us to obey him in. The Apoſtle ſaid, Whatſoever things were written aforetime were written for our learning, (What? were they written onely for the learning of the Apoſtles, and thoſe in that day? And what, were they not written for our learning now in this day of the ſhining forth of the light amongſt us? And to the ſame end that we through patience and the comfort of the Scriptures might have hope: And have we not comfort and hope by bringing our works▪ actions, and doings to the Scriptures, to try them by the Scriptures? I ſay, to try our works, actions, or doings by the Scriptures?

I do not ſay to try the true light that is in us by the Scriptures, that is a falſity and deceit to ſpeak after that manner; but to try our works, actions, and doings by the Scriptures, to ſee how agreeing they are to the works, actions, and doings of the holy men of God in thoſe things that the Scripture make mention of, that they were carried forth by the ſpirit of God, the true light in them to do; and alſo to try our works, actions, and doings by thoſe things written in the Scripture, that the holy men gave forth by the ſpirit of God in them, the true light, that is, the duty for man to do, according to the declared will of God. Now as we bring our works, actions, or doings to this Touch-ſtone to be tryed by it, and find that our works, actions, or doings, are agreeable to what the holy men of old did in obedience to God; and as they in obedience to God declared what was Gods will that man ſhould obey him in: I ſay, as men thus bring their works, actions, or doings to the holy Scripture to be tryed by it, whether they are agreeable to the works, actions or doings that God by his ſpirit, the true light, wrought in the holy men of old that gave forth the Scriptures; or agreeable to what God by the ſpirit of the true light gave in command to the holy men of old, that man ought to do in obedience to God.

And when they have brought their works, actions, or doings to the Scriptures thus to be tryed, and find them anſwerable and agreeing to the works, actions, or doings wrought by Gods ſpirit, the true light in the holy men of old, or anſwerable and agreeing to the works, actions, or doings given forth from God by the holy men of old for man to obey God in. As they thus find their works, actions or doings to be anſwerable and agreeing to and with the Scriptures, ſo are the Scriptures a comfort and hope to them; that as the holy men of God in old time did enjoy the love and favour of God in this life, and more in the life to come, as is made known in the Scriptures, ſo if we with patience continue in our obedience (by the help and aſſiſtance of the true light in us) to God, according to Gods declared will in the Scriptures, God may and will do the like by us and for us, as he did for the holy men of old: And this Comfort and Hope I have and do now find in the Scriptures, for ſome years before I heard of the name of a Quaker, I by experience had found that the Letter of the Scripture killed, and from that death▪ that I was made ſerviceable of that I got by truſting in that knowledge that I had by the Letter of the Scriptures, thinking by that knowledge to have eternal life, it made me afraid to read the Scriptures for above a year, fearing thereby I ſhould be a means to hinder my ſelf of that life that was to be had in and by the ſpirit that gave forth the Scriptures; and I did declare that the Scriptures were not the Word of God, but that was the Word of God by which all things were made; but the Scriptures as they were given forth by the ſpirit of God, as he moved the holy men to ſpeak▪ them, ſo they were the words ſpoken by God.

And now I do give that honour to the Scriptures that Paul writ of, 2 Tim. 3. 15, 16, 17. And from a child thou haſt known the holy Scriptures, which are able to make thee wiſe unto ſalvation through faith, which is in Chriſt Jeſus. All Scripture is given by inſpiration of God, and is profitable for reproof, for correction, for inſtruction in righteouſneſs, that the man of God may be perfect, throughly furniſhed unto all good works; here is the right uſe that is to be made of the Scriptures; they are able to make wiſe unto ſalvation; but it muſt be through that faith that is in Chriſt Jeſus, it muſt be by believing that there is a power in Chriſt Jeſus the true light to ſave us; and in that belief to yield an obedience to God, in what God hath made known to us to be his will to obey him in. In this faith, manifeſted by obedience, the Scriptures are able to make wiſe unto ſalvation: and then as they are given by inſpiration of God, they are profitable for Doctrine, whatever is taught ought to be agreeable to the Scripture, and the Scriptures are profitable for reproof, all reproof ought to be agreeable to •• e Scriptures; and they are profitable for correction, all correction ought to be agreeable to the Scriptures; and they are profitable for inſtruction in righteouſneſs, all inſtruction in righteouſneſs is agreeable to the Scripture, that by this means the man of God may be perfect throughly furniſhed unto good works. How is the man of God to be made perfect throughly furniſhed unto good works? that is, how is the man of God to know perfectly and throughly what are thoſe good works that God requires of him to do? Is it not by the knowing of them, as God hath been pleaſed to make known what is his revealed will for man to obey him in, as they are written in the Scriptures? I ſpeak this as Paul did of thoſe that have the Scriptures, as Timothy had, and not of thoſe that have not the Scriptures, who by the true Light, the power of them Divine Nature in them, do thoſe things that God hath written in his Law within them; by which Law▪ written in them, as they yield an obedience to it, God perfectly and throughly furniſhes the unto good works, according to his revealed will written within them.

This is to make the right uſe of the Scriptures, and not to Idolize them on the one hand, as if eternal life was to be had in them, as did the Jews, and as once I did; nor to undervalue them on the other hand, as ſome do, who becauſe the true Light is in them (and the ſame true light is in all men) and therefore they undervalue the Scriptures, becauſe that is in them that gave forth the Scriptures. And they are all undervaluers of the Scriptures, who refuſe to bring their works, actions, or doings to the Scriptures, to try them by the Scriptures whether thoſe works, actions, or doings of them, be the works, actions, or doings of Jeſus the true Light in them. Jeſus and the Apoſtles proved their works, actions, or doings by the Scriptures, that they were done by the true Light in them; that is, that they were done as God had declared to be his will that they ſhould do, as it is written in the Scriptures, which the holy men ſpake as they were moved by the true light in them: And if any ones works, actions, or doings be the work of the true Light Jeſus in them, then they are agreeable and like the works, actions of the holy men who gave forth the Scripture, as thoſe holy men wrought, acted, or did by the working, acting, or doing by the ſame ſpirit in them that gave forth the Scripture, or agreeable and like the works, actions, or doings that the holy men by the ſpirit, the true Light in them, declared to be Gods mind and will for man to do. And thoſe works, actions, or doings, let them be done by whom they will▪ although by ſuch as think themſelves equal with the Apoſtles▪ whoſe works, actions, and doings are not anſwerable and agreeing to what the holy men of old was moved to write to be Gods will that man ſhould obey him in, written in the Scriptures; I ſay, that if their works, actions, and doings be not anſwerable and agreeing to what is written in the Scriptures, that is Gods declared mind and will for them to do, they may talk of what light they pleaſe; that light in them (if they will have it ſo called) that leads them forth in the doing of any thing that is contrary, and not anſwerable and agreeing to Gods declared will written in the Scriptures, it is not the true light; but if it may be called a light, it is that knowing light, or the light of knowledge, that Satan himſelf is transform'd into; and it is no great thing if his Miniſters or ſervants work, act or do by that light, as I my ſelf have done, and have therein been deceived by the ſubtile Serpents ſelf in me; I have known much of the ſubtile Serpents ſelfs Temptations, how he hath tempted me in the doing of what God hath forbidden me to do, that thereby I ſhould be in knowledge as Gods, knowing good and evil.

It was Gods Command to Iſaiah (chap. 8.) to bind up the Teſtimony and ſeal the Law among his Diſciples, and that people ſhould ſeek to their God, to the Law and to the Teſtimony: If they ſpeak not according to this Word, it is becauſe there is no light in them. In Iſaiah's days, when the Scriptures were leſs than they are now, yet they were then to be bound up and ſealed amongſt Gods Diſciples, and people were then to ſeek to their God, to the Law and to the Teſtimony; and if they did not then ſpeak according to this Word of the Law and Teſtimony then written in the Scriptures, it was becauſe there was no light in them; that is to ſay, they did not ſpeak according to the movings of the true light in them, for man cannot ſhut or keep out the true light from being in him: The true light Jeſus is and will be in man, teaching him what is Gods will for him to do, and ſo enabling of him to do Gods will, if he will believe in the Name, in the Power of this Jeſus the true Light, that there is a power in this light to ſave from ſin, if he will yield an obedience to it, in leaving and forſaking the doing of that which this light in him tells him God hath forbidden him to do; and if man will not yield obedience to this true light the ſpirit of God in him, and thereby come to be ſaved from ſin, then this true light the Spirit of God will remain and abide in him, judging and condemning of him for his diſobedience to the Command of God; and they cannot keep it out of them, but it will be in them judging and condemning of them for their diſobedience: And ſo the true light may be ſaid to be in thoſe that ſpeak not according to the Law and the Teſtimony of the Scriptures.

But the true light is not in them, ſo as that they are brought into the obedience of the light, and ſo it may be ſaid not to be in them. The light of the body is the eye, if therefore thine eye be ſingle, the whole body is full of light; but if thine eye be evil, thy whole body ſhall be full of darkneſs. If therefore the light that is in thee, be darkneſs, how great is that darkneſs? Mat. 6. 22, 23. While the eye of the underſtanding and knowing part in man is ſingle, that is, alone and onely for God, and deſire nothing in that underſtanding and knowledge, but Gods will to be done in his obeying God according to that underſtanding and knowledge that they have of God, then the whole body is full of light, full of obedience; but if the eye be evil, if in the underſtanding and knowledge we have of God, we deſire more to pleaſe, ſatisfie, and content our ſelves in that we know what is Gods declared will that we ſhould do, then to yield an obedience to God in what we know, this makes the eye of the underſtanding and knowing part in man evil, and then the whole body ſhall be full of darkneſs, full of diſobedience. If therefore the light that is in us be darkneſs, if therefore we have an underſtanding and knowledge of what is Gods will that we ſhould do, and we obey not God according to what we know of God, how great is that darkneſs? how great is that diſobedience? And therefore what great need is there for man to know that he hath denyed himſelf, denyed all that is of ſelf, and taken up his Croſs to his own will: Without the doing thereof, there is no following of Jeſus, no being a Diſciple of Jeſus, no follower, no learner of obedience to that Jeſus, to that true Light in us, that is there in us to ſave us from ſin, without the denying of our ſelves, and taking up the Croſs to ſelfwill.

And if it be objected, Can man deny himſelf, and take up his Croſs and follow Jeſus?

I anſwer, What man may do of himſelf, in ſeeking, in labouring to deny himſelf, and take up his Croſs and to follow Jeſus, that is only ſelf, and is no denyal of ſelf, nor taking up of any Croſs to ſelf: I know by experience, that the ſubtile Serpent ſelf in man is putting man upon that, to think that of himſelf he can deny himſelf, and follow Jeſus. I read in the Scripture, that the kingdom of heaven is like unto leaven, that a woman took and hid in three meaſures of meal, until the whole was leavened, Mat. 13. 33. I pray mark the words of the Scripture; it is not, that the Kingdom of Heaven is like unto Leaven that a man took and hid in three meaſures of meal, although baking was an Employment uſed by men many years before Chriſt ſpake this Parable, we read of it to be uſed by men in the time that Joſeph the ſon of Jacob was in Egypt; but it is like unto Leaven which a woman took and hid in three meaſures of meal. When I began to write, and did write that the woman in the myſtery is mans being drawn by the ſpirit, or the leadings or goings forth of man by the ſpirit of Jeſus in man, I then had not the leaſt thoughts of this Parable; but this is the woman that takes the Leaven, and not man. Man of himſelf he cannot take the Leaven that worketh the change in him; no, man cannot do it: it is the work of Jeſus in man drawing him forth by his ſpirit to take the Leaven. The Leaven, it is the love of God, the manifeſtations, the making known of Gods love to man; and there in man to hide it, as the outward woman hid the outward Leaven in the three meaſures of meal, until the whole be changed, until the whole be leavened, until the whole be made like the Leaven. So the woman in man, that is, mans being drawn, led, or carried out by the working of the ſpirit of Jeſus in him, ſhe took, that is, the woman, the goings forth of the ſpirit of Jeſus in man, it is that which takes in the love of God to man, and hides it in man, in the three meaſures of meal, until the whole be leavened, until the whole be changed and made like the Leaven, like the love of God. As the Apoſtle ſaid, We love him, becauſe he firſt loved us; and ſo the love of God being taken in and hid in man, it worketh that change in man as to make man love God again.

Self in man, according to what I know and underſtand of it in me, and ſo, and not otherwiſe, I am to ſpeak and declare of it. Self is made up of theſe three parts or properties: The underſtanding or knowing part in man, as it is in union with the ſubtile Serpent: The deſire, love, and affectionated part in man, as it is let out after the Creation: And the Will in man, as ſeparated from the Will of God. Theſe three joyned and united together, as the one is not without the other, they are unſeparable. They make what to my underſtanding is ſelf in man, I having firſt found that my falling upon the ſtone of the apprehenſions of Gods Juſtice and Judgments for ſin, it had broken me to pieces, had troubled, had diſquietted me, had cauſed me to mourn for my ſins, and to repent of them, and to pray againſt them; I now have found the ſtone of Gods Juſtice and Judgment to fall upon all theſe three parts or properties of ſelf in me, and grinding them to pieces. I have known ſo much of Gods Juſtice and Judgments to fall upon me for that underſtanding and knowledge, that by the Serpents ſubtilty I had gained in reading the Scriptures and other books, and by-words that I had heard ſpoken by men and in diſcourſe with men, that I was ſo much broken a pieces under the manifeſtations and makings known to me of Gods Juſtice, for my knowing more of the Will of God than I yielded obedience to what I knew, that it made me afraid to read, afraid to ſpeak. And then was it made known to me that the letter of the Scripture killed, becauſe in that knowledge that I had, I thought to have eternal life: And then it was made known to me that my truſting in that knowledge, hindered me of eternal life: And then was it made known to me that the letter of the Scriptures were not the Word of God, nor the power of God to ſalvation: And then was it made known to me the deſire, love, and affection that I had after the Creation, the Creatures, and eſpecially the love to my ſelf, in that what I did in obedience to God, was done for a ſelfend that the Juſtice and Judgments of God might not fall upon me for my ſins, more than it was for any love I had to God: And then was it made known to me that it was my own will that put me upon the doing of all that I did in obedience to God, and in the going from one outward form of Worſhip to another, as I apprehended which was beſt, and that God might be beſt pleaſed in. And all this was done for a ſelf-end to eſcape that puniſhment that I apprehended was due to me for my ſins.

And ſo much was the manifeſtations and making known of Gods Wrath and Juſtice to me for my ſins; and not ſo much for my outward ſins, that men in the world take notice of to be ſin and evil, for ſo all my life I had lived as blameleſs as moſt had done: for now I do know that it was the true Light Chriſt Jeſus, that was in me judging and condemning me for ſuch outward ſins, from my being a very Child; and I was kept from ſuch ſins, as being afraid of Gods Juſtice▪ that was made known to me to be due for ſuch ſins; and yet not ſo kept, but that the ſubtile Serpent ſometimes prevailed over me. And then when I had ſinned, how did I repent, and mourn, and humble my ſelf, and pray to God for forgiveneſs, and ſet upon religious duties, as I was then taught, to gain the love and favour of God! until at laſt theſe Prayers, theſe Mournings, theſe Repentings, theſe Faſtings, theſe Religious Perf •• mances, became the greateſt ſins in me; and I apprehended Gods Juſtice and Judgments to be moſt due to me for theſe religious ſins, as I may ſo call them, more than I did for any outward profane ſins: for God had made it known to me, that it was the Serpent ſelf in me that put me upon the gaining of underſtanding and knowledge, to know what was Gods will that man ſhould do, thereby to be able to diſcourſe of it amongſt men, and to be counted ſome body; and alſo by that knowledge I thought to have eternal life: And God made it known to me that my love was more to my ſelf in thoſe things that I did in obedience to him, than it was from any true love that I had to God; for if I could have eſcaped Gods Juſtice for ſin, I ſhould have loved and delighted more in ſinning than in obeying God: And God made it known to me, that it was my own will, and that for ends that I had of my own, that I did all that I did in gaining and deſiring to gain knowledge of him and of his will. And ſo much was I then grownd in pieces by the ſtone of the manifeſtations, and making known of Gods Juſtice and Judgment d • e to me for my religious ſins, as I may ſo call them, as that I was afraid to read, and I dare not pray to God, but ſometimes would fall down upon my knees and ſigh and grown, but dare not ſpeak a word, nor dare not ſpeak and diſcourſe of things concerning God, as formerly I had done, nor keep no company with thoſe that were thought to be godly perſons, as before I had done, nor went to no outward form of Worſhip, but ſighed and mourned to my ſelf, but made no outward ſhew of it, for fear I ſhould play the Hypocrite.

And while I was in this ſtate and condition, what was it that I would not have given for one glympſe or little beam of the making known of Gods love to me! which when I was worſhipping and ſerving God, as I thought I was, when in the Serpents ſubtilty, in the underſtanding and knowledge that he had put me upon to gain, and in the obedience that he had put me upon to do, after my Prayers, Mournings, and Repentings, and humbling of my ſelf for my ſins, and my Promiſes and Vows made to God to do ſo no more; then could I eaſily apprehend God to be a merciful God, forgiving ſins and treſpaſſes, and that God had a love to me: But now when I ſaw that in all theſe religious duties, as I then called them, I found that to be true which often in words I had ſpoken, That all our Righteouſneſs was but as filthy rag • ; and as a monſtruous Garment; and that we ſinned in the beſt of our duties and performances. When I found this to be true indeed, which I had ſo often in formality ſpoken, then there remained in me nothing but a fear of Gods Juſtice and Judgments to follow me for my ſin, and eſpecially for my religious ſins, for my mocking God in a ſeeming outward obedience to him, in doing the outward things that I knew was his will for me to do; but my heart was not upright to God, my love was to my ſin; but for fear of his Juſtice, I dare not commit the ſin: and ſo it was ſelf-will, ſelf-love in me that carried me out in the doing all that I did in obedience to God. And for theſe ſelf-actions in me, I moſt feared Gods Juſtice to fall upon me, and that made me afraid to do or perform any of thoſe religious duties and performances, as I then called them. And thus by the grinding-ſtone of Gods Juſtice, was ſelf in me, in its three parts or properties, that is, in the underſtanding and knowing part, in the deſire, love and affection, and in the will; which I in the Parable compare to the three meaſures of Meal, being thus grownd and made fit for the Leaven of Gods love, to be taken in by the woman in me. The drawings or goings forth of the ſpirit of Jeſus in me to ſave me from ſin, which now I know was all of his working and preparing, although I did not then underſtand it to be the work of Jeſus in me; but now I know that it was the work of Jeſus in me, to cauſe me to deny my ſelf, to deny my ſelf in that underſtanding and wiſdom that the Serpent put me upon to learn, to deny my ſelf in my love and deſire to the Creation, and eſpecially to that of ſelf in me, and to deny my ſelf in my own will, and eſpecially in the doing of what then I called religious works or Worſhip done to God.

And while I lay thus grownd apieces, I ſaw nothing in my ſelf to recommend me to God, nor ſaw nothing in my ſelf why God ſhould beſtow any love upon me; nor could I apprehend that there was any love in me to God, as once I could and did apprehend that there was love in me to God, when I was worſhipping him in the Serpents wiſdom, in my own will: Then I thought there was a love in me to God, and would ſay ſo too; and would have taken it very ill, if any one ſhould have told me that I did not love God. And while I was in this ſad and deplorable eſtate, without apprehending any love in me to God, or any love in God to me. Now I do know that this was the work of Jeſus the true Light in me, working in me by his ſpirit, to ſave me from ſin; and that not onely from the outward actions of ſin, but to ſave me from the love of ſin. And when he had thus prepared in me, if I may ſo call them, his three meaſures of Meal, the Underſtanding and Knowing part in me, the Deſire and Love in me, and the Will in me, and made them fit for the woman, the drawings, the leadings and goings forth of the ſpirit of Jeſus in me, to take the Leaven, to take the makings known of the Fathers love to me, then he cauſed it to be ſo to me, then he made known the Fathers love to me.

And the manner of it was thus: It pleaſed him to bring into my mind the words of Manoah, Sampſon's Father and his Mother, when they ſaw the Angel of the Lord to aſcend up in the flame of the Altar; Manoah ſaid to his wife, We ſhall ſurely die, becauſe we have ſeen God. But his wife ſaid unto him, If the Lord were pleaſed to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have ſhewed us all theſe things, nor would at this time have told us ſuch things as theſe, Judg. 13. Upon the thinking of theſe words, God was pleaſed to put this into me, That if God had been pleaſed to kill me, to ſend me to Hell, to damn me, he would never have ſhewed me all theſe things: He would never have ſhewed me the deceit of the ſubtile Serpent ſelf in me, in putting me upon it to get to underſtand and know Gods declared will made known in the Scriptures, (which, as to the letter of them, I knew in that day much more than now I do:) He would never have diſcovered to me the deceit of the Serpent, in putting me upon an outward form of Religion, and from one form to another, which was in beſt eſteem; and that out of a ſelf-love, and not out of any true love that was in me to God: And he would never have diſcovered to me that all this was done in my own will, for ſelf-ends of my own, if God had a mind to kill me, to ſend me to Hell, to damn me: He would never have made known theſe things to me, but have let me go on in the underſtanding and knowledge that the Serpent had put me upon to get, and to let me have contented my ſelf in that underſtanding and knowledge, and in that worſhip and ſervice of God that the ſubtile Serpent had put me upon to do in my own will, and ſo have let me gone to Hell in deceiving my ſelf, thinking I had been going to Heaven, and ſhould never have known that I had been going to Hell, until I had been in what is called the flames thereof.

The conſideration of this, as God would have it, cauſed me to have ſome thoughts that God had ſome love to me, or elſe he would never have made known theſe things to me. And this was but a little Leaven, and a very little too: for I conſidering the greatneſs of my ſins, and eſpecially of my religious ſins (as I now call them) how much I had therein mocked God; and the Serpent when he ſaw he could no more deceive me in a form of godlineſs, then he had almoſt got me to deſpair of Gods love, until God dropped in a little hopes of it upon the aforementioned conſiderations; but ſo little was this Leav • • f the manifeſtations, or making known of Gods love to me, that I was a long time between hope and fear, until at length I thought there was ſomething ſtirring in me that I could love God, or a willingneſs in me to love God; and then I began to have ſome hope that God might love me, but not for any deſert of mine, as while I was in the deceivable eſtate deceived by the Serpent, I thought then that God might love me for what I did for God in my obedience to God; but now I knew a death to all thoſe thoughts that God ſhould love me for the obedience that I had done to him, all that was grownd to pieces in me; and now if God loved me, he muſt love me freely. And thus as I apprehended the freeneſs of Gods love to me, ſo I found a love to grow in me to God. And that underſtanding and knowledge that the Serpent had perſwaded me to, and that love and deſire to ſelf that he had wrought in me, and that will of my own which before I acted by and did all in, I ſound to be ſo broken and grownd apieces, as not to oppoſe or hinder the working of the Leaven of Gods love in me; but the Leaven of Gods love did ſo work in me, as to work up my heart again unto a love to God.

And then if at any time any thing of the parts or properties of ſelf did riſe in me, the Light of Jeſus in me diſcovered it, and made it known to me; and by my obedience yielding to the Light in thoſe diſcoverings of ſelf in me, ſelf it was kept under and ſubdued. And ſo as it is the property of the Meal, not to oppoſe or hinder the working of the Leaven that it is hid in, but it is paſſive, it ſuffers the Leaven to do its own work; ſo as I kept in obedience to the Light in me, which although then I did not know it by that name, but onely by the name of the ſpirit of God in me. I ſay, as I was kept by that power, by the power of the Light or ſpirit of God in me, in obedience to the Light or ſpirit of God in me, which made a diſcovery of the attempts or endeavours of ſelf to riſe again in me; and as I was kept in obedience to that which diſcovered ſelf in me, ſo ſelf was kept down in me in all its three parts or properties; and ſo as ſelf was kept down in me, ſo ſelf oppoſed not the working of the Leaven, the making known of Gods love to me, that wrought in me a love to God again; and ſo as my love increaſed to God, ſo it decreaſed to ſelf in all the three parts or properties of it. And ſo I came to know how to deny my ſelf, and take up the Croſs to that will in me, that is not willing that Gods will ſhould be done in me, and to follow Jeſus, to follow that in me that was in me a ſaving me from ſin. As the Leaven being hid in the Meal, doth not preſently do its work in leavening the whole, but doth it by degrees a little and a little, and in length of time it is that it brings the whole to be like it ſelf; ſo did I then find, as now I do, the Leaven of the love of God made known and hid in 〈◊〉 It did not then at the firſt making known of the love of G •• 〈◊〉 me, preſently work ſuch a love of God in me, as to work out the love of all ſelf in me; but by little and little, as I now find my love increaſe to God, ſo I find love to die and decreaſe to ſelf in me, in all its three parts or properties; and thereby a greater ſtrength to increaſe in me, to take up the Croſs in me to that will in me that is not willing that the will of God ſhould be done in me.

Man in himſelf of his own will, went out of his obedience to God, and ſo in and by his diſobedience he loſt his love to God, and ſo came under the manifeſtations or makings known of Gods Juſtice and Judgment for his ſin. So man muſt by Gods making known his love which is in God, as God changed not to man, by this unchangeable love, man muſt be brought to love God again; and in and by that unchangeable love, man is reſtored to love God again; and in and by the obedience done in man to God by that love of God which worketh the love in man, by the making known of Gods love to man, which begets a love in man to God; by which love to God it is that man denies himſelf, all ſelf, all that 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 is of ſelf, in all the parts or properties of it. And ſo in that denial of ſelf, he takes up the Croſs to his own will: And ſo as he is in the denying of himſelf, and taking up of the Croſs to his will, to that will in him that is contrary to Gods will, and would not that Gods will ſhould be done in him: And ſo as this Croſs is taken up, ſo are the manifeſtations or makings known of Gods Juſtice or Judgments in man, and to man, for his ſins, they are taken away from man. There is no condemnation to them which are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit, Rom. 8. 1. Mark, there is no condemnation, there is no manifeſtation or making known of Gods Juſtice or Judgments for ſin, to thoſe that are in Chriſt Jeſus, to thoſe who walk not after the fleſh, to thoſe who walk not after the ſelf-will that is in man, but walk after the ſpirit of Jeſus in man, walk after that which ſaves man from ſin, from all ſin; and that not onely from the outward actions of ſin, but alſo the inward love and deſire to ſin.

I am, by the aſſiſtance of the Light, the ſpirit of Jeſus in me, endeavouring to be of Paul's mind, Philip. 3. But what things were gain to me, thoſe things I count loſs for Chriſt. Yea and doubtleſs, I count all things but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord: for whom I have ſuffered the loſs of all things, and do count them but dung, that I may win Chriſt, And be found in him, not having my own righteouſneſs, 〈◊〉 is of the Law, but that which is through the faith of Chriſt: Th •• I may know him, and the power of his reſurrection, and the fellowſhip of his ſufferings, being made conformable to his death, If by any means I might attain unto the reſurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if I may apprehend that for which I am alſo apprehended of Chriſt Jeſus. Brethren, I count not my ſelf to have apprehended: but this one thing I do; forgetting thoſe things that are behind, and reaching forth unto thoſe things that are before: I preſs forward towards the mark, for the price of the high calling of God in Chriſt Jeſus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwiſe minded, God ſhall reveal it even this unto you. And thus have I, as briefly, as well as I could, let you know my experience how man may deny himſelf, and take up a Croſs to ſelf-will or mans own will, and follow Jeſus. And I hope the reading of it will not burden the Witneſs or Seed of God in any, although ſome have pretended that the hearing of me ſpeak to this purpoſe, hath burdened the Witneſs or Seed of God in them. I ſhall ſpeak ſomething of the benefit that I know by experience that comes to man by yielding to Gods Will, by having of our Wills reſigned and given up into Gods Will, as the Will of man was when God made him in his own Image, by our having our Wills reſigned and given up into Gods Will, we do thereby make it appear, that we be like Jeſus which was conceived in the Womb of the Virgin Mary, and ſo took the outward nature of man, as God created man without ſin, in that nature of man or outward body of man, the man Jeſus, the Divine Nature dwelt; that is, it took up its abode or being there, it ſtayed, it remained there; and the dwelling or abiding of the Divine Nature in that outward body of the man Jeſus, was that which cauſed that outward body to do nothing but what was the Will of God for that body, that it ſhould do, as in that body of Jeſus he did declare and make known, ſaying, I do nothing of my ſelf, but as the Father hath taught me I ſpeak theſe things, Joh. 8. 28. He ſpake not of himſelf, but the Father that ſent him, he gave him a Commandment what he ſhould ſay, and what he ſhould ſpeak, and he knew his Commandment is life everlaſting; therefore whatſoever he ſpake, it was even as the Father had ſaid to him, ſo he ſpake, John 12. 49, 50. And that the world may know that he loved the Father, and as the Father gave him commandment, even ſo he did, John 14. 31. And when there was ſomething that did riſe or get up in that outward body of Jeſus, as the nature of man was in it, that would not have had Gods will to have been done to that body, which that body came to do, which he called his Will: Yet how did he pray to the Father, that that will of his that was not willing to have that done to that body, which that body came to do, that that Will that he called his Will ſhould not be done, but that the Will that he called the Fathers Will ſhould be done, as you may read in Matthew, Mark, and Luke.

Now as we come to have our wills reſigned and given up into Gods will, ſo we make it appear that we be like Jeſus, that as he in that body that was of the nature of man, had the Divine Nature to dwell in that body, ſo we in the outward body, that is, in the Nature of man have the Divine Nature to dwell in us; I do not ſay in that meaſure and fulneſs that the Divine Nature dwelt in that body, for the fulneſs of the Divine Nature dwelt in that body; and to ſay that the ſeme fulneſs dwells in our bodies, I think to be Blaſphemy: But this I do ſay, that as our wills come to be reſigned and given up to the will of God, ſo we make it appear that we be like Jeſus; that is, as he was in that outward body in the nature of man, and ſo had the Divine Nature to dwell in him; ſo in theſe bodies of ours the Divine Nature dwells in us, that is, a meaſure of the Divine Nature to dwell in us, as Chriſt is the Head, and we the Members of that Body; and ſo as every member of the outward body partakes in its meaſure of the ſame life that is in the head, ſo it is in the ſpiritual or miſtical Body of Jeſus. As we come to haue our wills reſigned and given up into the will of God, ſo we make it appear that we are members of that Body, and that there is a meaſure of the ſame Divine Nature to dwell in us, in theſe bodies of ours, that dwelt in that outward Body of that outward Jeſus; and that according to the meaſure of the ſame Divine Nature dwelling in theſe bodies of ours, ſo we act and do the ſame things that were acted and done by that Body of Jeſus. As the ſame Divine Nature dwells in us, as it takes up its abode and ſtays in us, and remains in us, ſo in theſe bodies of ours are the ſame things acted and done, as was by the ſame Divine Nature acted and done in that Body of Jeſus, wherein the fulneſs of the Divine Nature dwelt: For in him dwelleth all the fulneſs of the Godhead bodily, Col. 2. 9.

I do not ſay that the ſame things are acted and done in theſe bodies of ours, wherein this Divine Nature may appear to be in, and their making known that this is the will of God that man ſhould do, and that is the will of God that man ſhould not do; for ſo a meaſure of this Divine Nature is in all men, as he is the true light that lighteth every man that cometh into the world, John 1. And the World was made by him, and the World knew him not; the World knew him not; and yet they were made by him, and were his own as he was their Creator; and he came to them, as he is the true light in them, but they did not receive him, they would not give him entertainment, they would not let him dwell in them; and therefore it is that the ſame things are not acted and done in them, that was acted and done in the outward Body of Jeſus, and yet he was in them as a light; but to as many as received him, as many as was willing that he ſhould dwell in them, to them he gave power to be the Sons of God, even to them that believed in his Name, even to as many as believed in the power of him, the true light in them, which was the Word, and the Word was made fleſh, and dwelt amongſt us, and we beheld his Glory, the Glory as of the onely begotten of the Father, full of Grace and Truth, where a meaſure of the ſame Divine Nature dwells in theſe bodies of ours, that the fulneſs thereof dwelt in that outward body of Jeſus: There is a beholding of it, a ſeeing of it as the Glory of the onely begotten of the Father in them, which according to his abundant mercy hath begotten us again unto a lively hope, by the Reſurrection of Jeſus Chriſt from the dead, 1 Pet. 1. 3. I ſay, that where the will is reſigned and given up into the will of God, there it does make it appear that we are like Jeſus; that as the Divine Nature was in that outward body of Jeſus, and dwelt there, and in that outward body it did the will of God the Father, ſo a meaſure of the ſame Divine Nature is in theſe bodies of ours, and dwells there, and in theſe bodies of ours do the will of God the Father, as it did in that body of Jeſus.

And as Jeſus did nothing of himſelf, but as the Father taught him; and as the Father taught him, ſo he ſpake thoſe things that he ſpake. So as our wills come to be reſigned and given up into the will of God, we will do nothing of our ſelves; there will be a denying of all ſelf, and a doing onely of ſuch things as the Father teacheth us, and then there will be a denying of our ſelves in all we ſpeak, and a ſpeaking of nothing but what the Father teacheth us to ſpeak; and therefore men may know by their actions and by their words, whether in their actions and words their wills be reſigned and given up to God, and ſo thereby they may know whether a meaſure of the ſame Divine Nature dwells in that body of theirs, that dwelt in that body of Jeſus. When men do nothing but what God the Father teacheth them to do, and ſay nothing but what God the Father teacheth them to ſay, then they make it appear, that their wills are reſigned and given up into Gods will, and what is done, and what is ſpoken in them, is done and ſpoken by a meaſure of the ſame Divine Nature dwelling in them, that dwelt in that body of Jeſus; and ſo they make it appear, that they in theſe bodies be like to what Jeſus was in that body. But when men do ſuch things as God the Father does not teach them to do, and ſpeak ſuch words as God the Father does not teach them to ſpeak, they then make it appear, that in the doing of thoſe things, and ſpeaking of thoſe words, that their wills are not reſigned and given up to Gods will; nor are thoſe things done, nor thoſe words ſpoken by a meaſure of the ſame Divine Nature dwelling in them, that dwelt in that outward body of Jeſus, but thoſe things that were done in them, were ſuch as that God did not teach them to do, and thoſe words ſpoken by them, were ſuch as that God did not teach them to ſpeak: Thoſe works were done by them in their own Wills, and thoſe words ſpoken by them, were ſpoken in their own Wills.

Jeſus he ſpake nothing of himſelf, but as the Father that ſent him, gave him a Command what he ſhould ſay, and what he ſhould ſpeak, and he knew that his Command was life everlaſting, and therefore what he ſpake was even as the Father had ſaid to him. So as our wills come to be reſigned and given up to the Will of God, we will ſpeak nothing of our ſelves, but as God our Father giveth us a Command what we ſhall ſay, and what we ſhall ſpeak; and we know that his Command is life everlaſting; and therefore what the Father gives in Command to ſpeak, even ſo as the Father hath ſaid, ſo to ſpeak. And where there is a knowing of what God hath given in Command to ſpeak, and that in this Command there is life everlaſting; and then where there hath not been a ſpeaking of what God hath given in Command, there the Will hath not been reſigned, nor given up into the Will of God; nor hath it there been made appear, that the ſame Divine Nature dwelt in that body, that dwelt in the body of Jeſus; but in their own Wills, in the Earthy part in them, they have hid the Command of God in them, that he hath given them to ſpeak: And therefore as man ought not to ſpeak any thing in his own Will, ſo man in his will ought not to hide or keep in ſilence any thing that God hath given him in Command to ſpeak, let it be never ſo little, or never ſo much: And as it is mans duty to obey Gods Command in ſpeaking, ſo man ought alſo to have a care in going beyond Gods Command in ſpeaking, for that is not to be like Jeſus, who ſpake even as the Father had ſaid to him, to ſpeak juſt ſo much, neither more nor leſs.

And as Jeſus did manifeſt and make known to the World the love he had to the Father, in that whatſoever the Father gave him in Command, even ſo he did: ſo where the Will is reſigned and given up to the Will of God, there is a making of it appear, that we in theſe bodies be like as Jeſus was in that body; in that we make known and make manifeſt to the World that we love God the Father, and that we make it appear to them that we love God as our Father, in that we keep his Commands, and that we keep his Commands from a principle of love, as Jeſus did, we do not only make it appear to the world, that we do thoſe things that God requires of us to do, but we do them becauſe we love God, and we love him as our Father. There be thoſe that as to the outward in an outward obedience, they do the things that God Commands; but they do not do them becauſe they love God as a Father, but becauſe they are afraid of Gods Juſtice or Judgments that they have a knowledge of that will fall upon them, if they do not do the things that God Commands them to do; and therefore it is that they do the things that God Commands them, out of a fear, and not from a principle of Love to God: And by this we may know how far our wills are reſigned and given up into the Will of God, by what it is that works in us the doings of the Commands of God. If that which puts us upon the doing of the things that God hath required of us to do, is becauſe we are afraid of God, afraid of Gods Juſtice or Judgments to fall upon us, which the light in us tells us is juſtly due to us for the breaking Gods Command, then it is our own Will in us that puts us upon the doing of thoſe things that God Commands us to do, becauſe we would eſcape the puniſhment; and this our obedience is not done becauſe we love God, but becauſe we love our ſelves: But when the Will comes to be reſigned and given up into Gods Will, then there is a doing of Gods Commands, not becauſe we are afraid of Gods Juſtice or Judgments to fall upon us if we do not do them, but becauſe we love God as a Father, and that was that from whence the Divine Nature in that body of Jeſus did the Commands of God, it was becauſe there was a love in that Divine Nature which did the Commands of God in that body, as God was its Father, as God was he that begat that Divine Nature in that body.

When I ſpeak of God as a Father, begetting the Divine Nature in that body, I do not believe that there is a ſeparation in the Divine Nature it ſelf, or that there is degrees of Age in the Divine Nature it ſelf, as that which begets is before that which is begotten, but I believe it is all one God, all one Divine Nature, all one Being, which giveth Being to all; but this I believe, that there is a diſtance or degrees of time, wherein this Divine Nature manifeſts or makes known it ſelf to man his Creature, as in the Creation he made known himſelf to be in man, as his Creator and Maker of him in his own Image; and not onely ſo, but the words of the Scripture are in our Image, in the Image that the Divine Nature would make known it ſelf to man in, as Father, Son, and Holy Ghoſt: And man by his diſobedience loſt this Image of God, and then God was pleaſed to make known himſelf to be in man, as a begetter of his likeneſs in man; and that which is the begotten likeneſs of God in man, that is called the begotten Son of God.

And in that body of Jeſus, God (the Divine Nature) begot ſo much of the Divine Likeneſs, as to keep that body from being overcome by the Devils Temptations (as Adam was overcame in that created body wherein God had made his Image; and this is a myſtery, to know the difference between the created Image and likeneſs of God, and the begotten Image and likeneſs of God. Man in the created Image and likeneſs of God, by the ſubrilty of the Serpents Temptations, fell and ſinned, and the begotten Image of God in man that cannot ſin.) God cauſed the fulneſs of the Godhead to dwell bodily in that body of Jeſus: That body was ſo filled with God, with the Divine Nature, that there was no part of the body which was not filled, which was not filled full of the Divine Nature, and ſo the fulneſs of the Godhead may be ſaid to dwell in that body bodily; and ſo God is pleaſed to make known himſelf in ſuch ways, and by ſuch means, as he hath been pleaſed to make man capable to underſtand that of the Divine Nature, and ſo much of it as is his good pleaſure that man ſhould underſtand of the Divine Nature; and by Gods making known of the Divine Nature, to beget that of the Divine Nature in that body of Jeſus, that did the Will of the Divine Nature in that body, and in that body it did nothing elſe but the Will of the Divine Nature; ſo God is pleaſed thereby to make known in us his begetting in theſe bodies of ours that of the Divine Nature, his likeneſs in us in theſe bodies of ours, that do the Will of God, and that it do nothing elſe in us but the Will of God, that is the Divine Nature by which God begets his likeneſs in us, which Divine Nature is that which does the Will of God in us, and it does nothing elſe in us but the Will of God, as it did in Jeſus the onely begotten Son of God: And as we are begotten by the Divine Nature, ſo are we members of that onely begotten Son of God; and ſo we do nothing but what is Gods Will. And ſo as our Wills come to be reſigned and given up into the Will of God, then there will be a doing of the Commands of God, as we love him as he is a Father, that in theſe bodies of ours, it is he that begot this divine nature in us, by which we come to do his Commands. And herein we manifeſt and make known to the world, that we in theſe bodies of ours, are according to the meaſure of the working of that divine nature in us working in us, to reſigne and give up our wills to the will of God, like as Jeſus was in that body.

And when there was ſomething that did riſe and get up in that outward body of Jeſus, as the nature of man was in that body that would not have had Gods will to have been done in that body, which that body came to do, which he called his will; yet ſo filled full of the divine nature was that body, as that there was no room in it to give it entertainment, as appeareth by that earneſtneſs that he prayed to the Father, that that will of his, as he was man, that was not willing to have that done to that body, which that body came to do, that that which he called his will, that was his will as he was man, ſhould not be done; but that will that he called the Fathers will, ſhould not be done. And as we come to have our wills reſigned and given up into the will of God, as Father, according to that meaſure that our wills are reſigned and given up to the will of God, ſo do we make it appear, that we in theſe bodies are like to what Jeſus was in that body. And then as any thing doth riſe and get up in us, as we are men that would not that that ſhould come to theſe bodies of ours, or to any outward thing that we call ours, let it be what it will; and if it be any thing that we look upon as ours, or that we have any intereſt in, and would not that Gods will ſhould be done in it or to it; and that not onely Gods declared will given in command for man to do, but that which may be called Gods will of ſufferance, as God ſuffers things to come to paſs, which are contrary to Gods declared will; as God ſuffered falſe witneſſes to be brought againſt Jeſus, and he ſuffered the Jews to be envious againſt him, and out of envy to bring him before Pilate, and deſired him to crucifie him, although he found no fault in him, and he accordingly paſſed ſentence upon him, and they executed the ſentence upon him. All this was done to Jeſus, contrary to Gods declared will for man to do in obedience to God. Man was not to bear falſe witneſs, nor do any thing out of envy, or to paſs ſentence of death upon the innocent, nor to take away the life of the innocent.

And yet the Apoſtle tells the Jews, Acts 2. 23. Him, being delivered by the determinate counſel, and foreknowledge of God, ye have taken, and by wicked hands have crucified and ſlain. So that there is nothing that does befal theſe bodies of ours, or to any outward thing that we call ours, but that may be ſaid to be as God will have it ſo to be, either as it is his will given in command to be done, or as it is his will of ſufferance, as that was his will of ſufferance in ſuffering of the Jews to put Jeſus to death. And there was a will that did riſe and get up in that body Jeſus, as he was man, that deſired if it were poſſible, that hour might paſs from him; but there was another will in him, as the divine nature dwelt in him, that would not that that will of his that would have had the hour to paſs from him, and the Cup taken from him, that would not have that will be done, but the Fathers will be done, whoſe will it was that he ſhould drink of the Cup; and that hour ſhould come upon him: By which it doth appear, that there is nothing that does befal our bodies, or to what we call ours, that is, as to the outward things, but there is a will of the Father in it.

Now as our wills in all things, whatſoever it is that does befal us, be reſigned and given up into the Will of God, as our Father; ſo do we make it appear, that the divine nature dwells in us, and that in theſe bodies we are like Jeſus, as he was in that body. And wherein our Wills are not reſigned and given up into the Will of God, in whatſoever it is that does befal theſe bodies of ours, or any thing that we call ours, there we make it appear that we are not in theſe bodies of ours, like to Jeſus in that body; and therein we make it appear that we have not taken up our Croſs to our Wills; and therein we make it appear, that we are no Diſciple, no Follower, no Learner of Jeſus in us; but we are therein a Diſciple, a Follower, a Learner of our own Wills in us. And this is the daily work that the Diſciples, the Followers, the Learners of Jeſus ſhould do, that is, to take up his Croſs to his own Will, and follow Jeſus, in reſigning and giving up his Will into the Will of God his Father. And no more than we can make it appear, that we are thus daily taking up our Croſs, in reſigning and giving up our Wills into the Will of God, as a Father; no more can man make it appear, that he is a Diſciple, a Follower, a Learner of Jeſus within him. Let man profeſs what Religion he will, know what he will, live never ſo blameleſs, as to the outward appearance of men, eſteem of himſelf as he will, and let him be never ſo great in the eſteem of others; yet no more than he can make it appear, that he hath taken up his Croſs to his Will, and reſigned and given up his Will into the Will of God, as his Father, no more can he make it appear that he is a Diſciple, a Follower, a Learner of Jeſus within him, that is in him▪ to ſave him from ſin. Nor can he any more make it appear, that he in that outward body of his is like what Jeſus was in that outward body in which the divine nature dwelt in; nor can he make it appear, that the divine nature dwells in him, as it dwelt in that outward body of Jeſus, but onely as his Will is, as Jeſus's Will was reſigned and given up into the Will of God, as his Father.

The reſigning and giving up of the will into the will of God, as a Father, this is to eat Jeſus's fleſh, and drink his bloud, without the doing thereof, we have no life in us; and this is that Bread that came down from Heaven: and did not come down from Heaven to do his own will, but the will of him that ſent him, John. 6. This is that Meat that Jeſus had to eat, that his Diſciples knew not of; which Meat was to do the will of him that ſent him, and to finiſh his work, John 4. 32, 34. This is that, which when it cometh into the world, ſaith, Sacrifices and offerings thou wouldeſt not, but a body haſt thou prepared me. Then ſaid I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God, Heb. 10. This is that which cometh into the world, Man, that pleaſeth God better than outward Sacrifices or Offerings; it is that which doth the will of God in man, that pleaſeth God better than outward Sacrifices and Offerings. This is the body that God the Father prepares. This is his begotten Son Jeſus in man, that ſaves from ſin, that which doth Gods will in man, and thereby cauſes man to reſigne and give up his will into the will of God as his Father, and ſo take up his Croſs and become a Diſciple, a Follower, a Learner of Jeſus, in him that ſaves him from ſin.

The reſigning and giving up of the will into Gods will, as a Father, This is that which worketh contentedneſs in all ſtates and conditions. This is that which maketh Chriſts burden light, and his yoke eaſie. This is that by which we come to know that all things worketh together for good, to them that love God. This is that which maketh chaſtiſements, although at preſent they ſeem grievous, yet afterwards they yield the peaceable fruit of righteouſneſs to them that are exerciſed therein. This is the Feaſt of fat things, and of Wine well refined from the lees, that God hath made, is making, and will make upon his holy Mount, for all Nations to come unto. This is that which put more gladneſs into the heart, than can the increaſe of Corn or Wine, and all outward things. This is that which cauſeth a lying down in peace.

The reſigning and giving up of the will into the will of God, was that in which the Faith of thoſe mentioned in the 11th of the Hebrews, was exerciſed in. And who is it that can ſay, upon a true examination, that he hath any true peace, any true quietneſs, any true comfort, any true quietneſs, any true comfort, any true content, any true ſatisfaction in any thing that they deſire to enjoy, but as their wills be reſigned and given up into the will of God in that enjoyment? And who is it that can ſay, upon a true examination, that they have any true peace, any true content, any true ſatisfaction in any thing that does befal them, or come to them, or upon them, that is contrary to the deſire or will of man in them, if they do not find that their wills, as it is the will of man (as it was in the man Chriſt Jeſus) are reſigned and given up into the will of God in what is fallen upon them, or come to them, or upon them? And in the having of the will reſigned and given up into the will of God, this gives true peace, true quietneſs, true comfort, true content, and true ſatisfaction in the enjoyment of what, as man, we deſire to enjoy: And in the having of the will reſigned and given up into the will of God, this giveth true peace, true quiet, true comfort, true content and ſatisfaction in the bearing and ſuffering under thoſe things that do befal us, and come to us, or upon us, that are contrary to the deſire and will of man in us.

And would man, as God hath made him more reaſonable, and hath placed more of Reaſon in him, than in all the Creatures upon Earth; would he but conſult with this Reaſon in him, and be true to the Light of God in him, he would ſee how reaſonable a thing it is for him to reſigne and give up his Will into the Will of God. And if man did firſt conſider the great care and love that God took, I ſpeak after the manner of men, as God in the Scripture compares himſelf, and his actions to man, and to the actions of men, and ſo after that manner, I call it the great care and love that God did take in the creating and making of Man, more than in all other things that he made: In all other things that he made, he did but ſay, Let there be, and there was; as he ſaid, Let there be light, and there was light: And ſo on in the whole Creation it is, And God ſaid; and as God ſaid, ſo it was, until he came to make Man; and then God ſaid, Let us make man: Although the word us ſignifies more than one, yet do I not believe that there is more than one God, but God ſpeaking after the manner of men, calls in the advice or aſſiſtance of the whole Divine Nature that he would make himſelf known to man in, as Father, Son, and Holy Ghoſt, which he did not in all or any part of the Creation before, and further he did not in all or any of the Creation before (man being the laſt of the Creation) He did not ſay, Let us make it after our likeneſs; but in the Creation of man, he ſaid, Let us make man in our likeneſs: And ſo God created man in his own Image. And God did not ſay that he created any thing but man in his likeneſs and Image. And moreover; God did not give to any Creature that he had made (except man) the Dominion over any other Creature; but to man God gave the Dominion over the fiſh of the Sea, and over the fowl of the Air, and over the cattel, and over every creeping thing that creepeth upon the Earth.

Would but man ſeriouſly conſult with that Reaſon in him, that God hath given to him above all the Creatures upon the Earth, and believe the Truth that the true light in him would make known and diſcover to him, in the reaſon that God hath given to him, man could not but in the conſideration of the great love that God manifeſts to him in his Creation, in calling the whole Divine Nature to adviſe and aſſiſt in the making of him, which he did not to all or any of the Creation beſides man, and then to make him in the likeneſs and Image of this Divine Nature, which he made none of the Creation beſides in; and then to conſider of the largeneſs of the Dominion that he gave to man over what he had created, and gave no Dominion to any other Creature over any thing that he had Created. • nd if man would be ſerious in himſelf, conſulting with that Reaſon that God hath given to him, and believe the truth of God in him, the true light in him, if he would believe the Truth of what this true Light in him would make known to him in the uſe of his Reaſon, he could not deny, but openly confeſs and own, and that upon the conſideration of what God hath done for him in his Creation, that it is a thing very reaſonable that man ſhould reſign and give up his will into the will of God, to be what God would have him to be, and further the light of God in man, if man would be true to that light of God in him; that would make known to man in that reaſon that God hath given to man, That if man did not reſign and give up his will into the will of God, he would in the not doing of it, ſhew and manifeſt an exceeding deal of Unworthineſs, Unthankfulneſs, Diſobedience, and Rebellion againſt God, who might very juſtly and reaſonably require and command of man to have his will reſigned and given up into his will, for the great love and care that he manifeſted and made known to man above all other of his Creation, in making of man in his likeneſs and Image, and the Dominion that he gave him above what he gave to all other of his Creatures.

And if the conſideration of Gods love to man in his Creation, will not work upon man by the true light of God in him, to the reaſonableneſs that it is for man to reſign and give up his will into Gods will, then let man conſider the unchangeableneſs of Gods love to man, in that although God had manifeſted and made known ſo great love to man, in his creating and making of him, more than to any or all the Creatures that he made beſides man; and yet notwithſtanding this great love that God hath ſhewed to man, in making of him in his likeneſs and Image, yet man proved ſo unworthy and rebellious to this God that manifeſted and made known ſo much love to him, as that he rebelled againſt this God, and as I may ſay, to ſpeak after the manner of men, proved a Traytor to this God that had manifeſted and made known ſo much love to him: For whereas God in the Creation, as man was made in his Image, God ruled in man, and over man, and mans will was reſigned and given up into the will of God: But man like a Traytor, ſet up his own will, and preferred that above and before the will of God in him, and put the government of himſelf under his own will, to be ruled by his own will, where all men in the fallen ſtate now are; and while this will bears the rule over them, they will not come to Jeſus the true Light in them, that they may have life, John 5. 40. And although man in his Treachery and Rebellion, loſt his love to God, and became an enemy to God, yet God as unchangeable he continued his love to man, and his love was then ſo great to man, when man was in his Rebellion againſt God, and an enemy to God, that he gave his onely begotten Son, that whoſoever believed in him, ſhould not periſh, but have everlaſting life, John 3. 16. And God commended his love towards us, that while we were yet ſinners, and enemies to God, Chriſt died for us, Rom. 5. 8. And God hath ſent his Ambaſſadours to beſeech and pray you to be reconciled to God, 2 Cor. 5. 20.

And what, ſhall not the unchangeableneſs of Gods Love to us, and the willingneſs that is in God that we ſhould be reconciled to him, and not to periſh? ſhall not this work upon us to be willing to reſign and give up our wills into Gods will, when there can be no reconciliation made between God and loſt man, but by mans being willing to reſign and give up his will into the will of God? That is the partition-wall that muſt be taken down, that which at firſt made the ſeparation between God and man. It was man went out of the doing of Gods will, into the doing of his own will; and to reconcile man again to God, there muſt be a going out of mans will into Gods will again. And is not this very reaſonable, that man ſhould reſign and give up his will into the will of God, being Gods love is ſo unchangeable to man? As that when man had no true love in him to God, but was Gods enemy, yet then Gods love was ſuch to man, as to give his Son, his beloved Son, to keep man from periſhing, and that man by his love of God might have everlaſting life: and therefore can there be any thing more reaſonable than this, That man ſhould reſign and give up his will into the will of God.

And further, if the conſideration of Gods love to man in his Creation, and the unchangeableneſs of his love to man when man was turned Gods enemy, and Gods willingneſs to have man to be reconciled unto him; if this will not prevail with man to be willing to have his will reſigned and given up into the will of God, let man conſider the abſolute neceſſity that there is as on mans part to have his will reſigned and given up into Gods will; for if mans will be not reſigned and given up into Gods will, man periſhes for ever. There can be no reconciling of God and man together, without mans will being reſigned and given up into the will of God; for although indeed God is unchangeable in himſelf, and ſo is a God of love, and ſo there is love in God to man his Creature, yet alſo God in himſelf is a God of Juſtice, executing of his Juſtice to all, and upon all, that ſtand it out in Rebellion againſt him; which all men do while in their wills they oppoſe Gods will: And let men flatter themſelves what they will with the unchangeableneſs of Gods love to man, and ſo have thoughts that God loves them, yet until there is a willingneſs in them to have their wills reſigned and given up into the will of God, I know by experience that theſe thoughts of theirs of Gods loving of them, is changeable in them; and ſometimes they may have thoughts in them that God loves them, and at other times they are afraid of Gods Juſtice and Judgments to fall upon them for their ſins and tranſgreſſions. And to be made free from the manifeſtations or making known of Gods Juſtice and Judgments for ſin in us, and to us, is to have our wills reſigned and given up into the will of God, and then we may ſay with Paul, Rom. 7. For that which I do, I allow not, for what I would, that I do not; but what I hate that I do. If then I do that which I would not, I conſent unto the law that it is good; now then it is no more I that do it, but ſin that dwelleth in me.

And as the will comes to be reſigned and given up into the will of God, ſo there is a knowing that there is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit; there is no condemnation to them that are in Chriſt Jeſus, to them whoſe wills are reſigned and given up into the will of God, as their Father, as was the will of Chriſt Jeſus; and there is no being in Chriſt Jeſus, unleſs in ſome meaſure, degree or other the will be reſigned and given up to God, as a Father, as was the will of Chriſt Jeſus: And as their wills are reſigned and given up into the will of God, ſo they walk not after the fleſh, they walk not after their fleſhly wills, they follow not their fleſhly wills, but they walk after the ſpirit, they follow after the ſpirit of Chriſt Jeſus the true light in them, that teacheth them to reſign and give up their wills into the will of God; and thoſe who are not thus in Chriſt Jeſus, who have not their wills reſigned and given up into the will of God, as Chriſt Jeſus will was, they are ſtill in the ſtate of condemnation, becauſe they walk after the fleſh, their own wills; and although at ſometimes they may have ſome hopes or apprehenſions of Gods love towards them, yet it is not laſting in them, it fails them when they ſtand in moſt need of it; that is, it fails them when God is making known in them and to them his Juſtice and Judgments due to them for their ſins: Then they cannot apprehend any love in God to them, but they are afraid of God, for then they cannot ſay as Paul ſaid, that what I would I do not; but what I hate, that I do; and then that it was no more I that did it, but ſin that dwelleth in me: They cannot ſpeak after that manner, but inſtead thereof, the light of God in them tells them, that the ſins that God is manifeſting and making known his Juſtice and Judgments againſt them for, is for ſuch ſins as that they would do; it is for ſuch ſins as they were willing to do it is for ſuch ſins as they had a love and deſire to do; and therefore the Condemnation is upon them for ſuch ſins as they were willing to do, and had a love to do. And in this ſtate as they lye under the ſentence of Condemnation for their ſins willingly done in them, and by them, they can ſee no love in God to them; although at another time it may be they may think that God loves them, when although in their own wills it is that they are yielding an outward obedience to God; yet this apprehenſion of Gods love to them, becauſe of their yielding an outward obedience to God, it is not laſting in them: And why is it not laſting in them? it is becauſe their wills are not reſigned and given up into the will of God; but as ſoon as the Serpent by his ſubtilty draws them into diſobedience to God, then there riſes in them an apprehenſion of Gods anger, and a making known of Gods Juſtice to them for their ſins, which remain in them, until by the Serpents ſubtilty he ſometimes puts ſome of them upon it, to go into merry company, as they call it, and ſo much as in them lyeth, by their vain mirth they ſlay the witneſs of God in them, and make merry over it; and ſo for a time they get off or over that fear and dread that was in them of Gods Juſtice for their ſins; and if this will not do to get off the fear and dread of Gods Juſtice for ſin, as in many it will not, then the ſubtile Serpent he puts them upon repentings, prayings, mournings, humbling of themſelves, faſting and promiſes, and it may be vows to do ſo no more; and then upon theſe their doings and performing of worſhip and ſervice to God, as they call it, then it may be they can apprehend ſome love again from God to them; but as ſoon again as the guilt of ſin falls upon them, and God ſets home upon them his Juſtice and Judgments due to them for their ſins, then inſtead of beholding love in God towards them, they apprehend anger and wrath in God towards them for their ſins; and ſo they make God as changeable in his love to them, as they are changeable in their obedience to God; and ſo they in that ſtate cannot come to a certain knowledge that there is a reconcilement made between God and them: And why? becauſe their wills are not reſigned and given up into the will of God; but what obedience is done in them to God, is done in their own wills, and not in the will of God: And from thence it is that when they fail in their obedience to God, they fail in their apprehending love in God to them; and why? becauſe all that is done in them is done in their own wills.

And if the conſideration of the neceſſity that is in man to reſign and give up his will into the will of God, to keep man from periſhing, if this will not do to cauſe man to be willing to reſign and give up his will into the will of God, then let them conſider, that the ſame God that was and is able of ſtones to raiſe up children unto Abraham, Matth. 3. 9. that this God in his infinite power was able to have left man in that dreadful ſtate of a continual lying under the manifeſtations and making known of his Juſtice and Judgments to man for his ſins, without ever having any hopes of Gods love to him: And in that infinite power of his he might have beſtowed the riches of his Love upon ſome other Creature, and that this infinite God in his infinite power ſhould not leave man for ever, under the apprehenſions and making known of his Juſtice and Judgments to him for his ſins, and to be without all hopes of ever receiving any love from that God, that he had ſo offended by his ſins. But that this infinite God, inſtead of his thus leaving man in that dreadful ſtate, as was in his power ſo to do. He in this infinite power hath notwithſtanding all mans ill-deſerving at his hands, which in illneſs and badneſs of deſert, man hath deſerved worſe at Gods hands than all the Creatures beſides, becauſe to none of the Creatures God manifeſted ſo much love and care in the creating of them, as he did to man, and no Creature hath rebelled more againſt God than man hath done, and yet for this infinite God, who in his infinite power might ſo juſtly have left man in that moſt miſerable ſtate, and might have beſtowed the riches of his Love upon ſome other Creature▪ and inſtead thereof he without any deſert on mans part, and without any deſire in man. For this great God ſo freely to beſtow his infinite and unchangeable love upon man his ſo unworthy and rebellious Creature, and ſo great love as he beſtows not the like love upon any of the Creation: And all that is deſired or required▪ of man for his being made ſure of this great and infinite unchangeable love of God, is but for man to be willing to reſign and give up his will into the will of this infinite loving God, to be ruled and guided and governed by the will of this infinite loving God, as the will of this infinite loving God is made known in him and to him; man need not to ſay, Who ſhall aſcend into Heaven, to bring Gods will down from thence, that he may know what is Gods will for him to do? Or who ſhall go down into the deep, to bring Gods will from thence, that he may know Gods will for him to do? No there is no need of that: for the Word, the true Light Jeſus, that makes known what is God, the Fathers will for man to do in obedience to him, is nigh thee, even in thy mouth, and in thy heart, Rom. 10. 8. and that is the word that the Apoſtles preached, that man ought to believe and obey God in.

And this great work of obedience to this great loving God, this great loving God is willing to work himſelf in man, unto himſelf: And all that is required or deſired of man, is but to be like the Meal that doth not hinder or oppoſe the working of the Leaven in it, to change and alter the Meal, and make it like the Leaven. And what, ſhall not the conſideration of this infinite and unchangeable love of God, ſo freely offered and tendered to man, that hath been ſo unworthy, ſo treacherous, and ſo rebellious againſt this infinite loving Power, who is willing to give and to make to man a full and firm aſſurance of this his unchangeable love to them, and require nothing elſe of man for the doing thereof, but a willingneſs for man to reſigne and give up his Will into the Will of this infinite loving God, to be ruled, guided, and governed by the Will of this loving God? And this great loving God is willing to do it for him and in him, (to ſpeak after the manner of men, without putting him to any charge or trouble in bringing the work to paſs) and that freely, if man would not in his Will oppoſe and hinder God in this his great work. And what will man, whom God hath endued with more Reaſon than he hath all the Creatures upon the Earth, will he be ſo ruinous and deſtructive to himſelf, as not to be willing to reſigne and give up his Will into the Will of God, to be ruled, guided, and governed by the Will of God made known in him and to him; and that when this great, infinite, and unchangeable loving God is willing to do that great work in him, of working up of mans Will into the Will of God, if man would not oppoſe him in this his great work? And therefore may it not well be ſaid of man, that his deſtruction is of himſelf?

And laſtly, I deſire man to conſider, that if he will not be perſwaded by the making known of the unchangeableneſs of Gods love to him, by Jeſus the Son of God, the true Light in him, to have his will to be reſigned and given up into the will of God, and by Gods willingneſs to do this great work in him, yet at length Gods will ſhall and will be done; and man, in and by his will, cannot nor ſhall not hinder Gods will from being done. Do we not ſee it by daily experience, how God makes void and brings to nought the purpoſes that man in his will determines to bring to paſs? yea, the purpoſes and determinations of the great men upon the Earth, made in their wills, how in their wills they can go no further, nor do no more than God in his will of ſufferance ſuffers them ſo to do? And come to more inferiour men of all ſorts and degrees, how they in their wills purpoſe and appoint the doing of this or that thing, and how by God their purpoſes and appointments are made void, and come to nothing; and cannot in any of them go or do the leaſt, beyond the will of. Gods ſufferance to ſuffer them to go or do. Neither can men in their wills, by all the means that they can uſe, keep or hinder from falling upon them, or from falling upon any thing that they call theirs; or hinder the coming upon them, or upon any thing that they call theirs; any thing whatſoever that God in his will intends and purpoſes ſhall fall upon them or theirs, or any thing that ſhall come upon them or upon what they call theirs.

And although man for a time may hinder Gods will, that is, Gods declared will that man ſhould obey God in, this will of God man▪ may by his diſobedience hinder from being done in him, yet at length Gods will will be done in them whether man will or no; that is, Gods will in Gods adminiſtration of his Juſtice and true Judgment in man for his diſobedience againſt God. And that man by all the ways and means that man in his will can uſe, he cannot nor ſhall not hinder that will of God from being done in him. And therefore according to true Reaſon, as God hath made man a reaſonable Creature, above all the Creatures upon the Earth, what madneſs and folly is it for man to ſtand in his own will, and not to become willing by the power of Jeſus the true Light in him, to reſigne and give up his will into the will of God, and take up his Croſs to his own will, and to be a Diſciple, a Follower, a Learner of Jeſus in him, who is in him to that very end, to ſave him from ſin, and to reconcile him to God.

All that is required for man to do, in the reſigning and giving up of his will into Gods will, is but to be as the Meal is to the Leaven, not to oppoſe God in his work in man, as the Meal does not oppoſe or hinder the working of the Leaven. So man in his will is not to oppoſe or hinder God in his work in him, in the making known his love in man and to man, and thereby to work a love in man to God again; and to work out of man that love that is in man to his own underſtanding and knowledge, to his own deſire, love, and affection, and to his own will: for as man by the ſpirit of Jeſus in him, receives and takes in the love of God unto him, not as a righteous perſon, as if he deſerved love at Gods hands, but as a ſinner, an enemy to God; and ſo as that there is no deſert in him that God ſhould ſhew any love to him, but as to deſert in him, his deſert it is to have Gods Juſtice and Judgment to fall upon him for his ſins: Jeſus calls not the righteous, but ſinners to repentance; and man does not repent of the love that he hath to ſin, but as he comes to apprehend love in God to him, as a ſinner; (man may for fear of Gods Juſtice, repent of the actions of ſin, but not of the love he hath to ſin.) And in this ſtate and condition for man to be brought to apprehend love in God to him, as a ſinner, as an enemy to God, although God does not love ſin in man, yet God loves man as his Creature. And this love in God begets a love in man to God, and from that love that is begotten by God in man to God: for it is God that begets the love in man to himſelf, and by that love man comes to obey God, becauſe God firſt loved him: And then man, according to that meaſure or degree of love that is begot in him by God, he becomes a nothing in himſelf, that God may be all and do all in him. And then is man as the Meal, not oppoſing the working of the Leaven of Gods love in him bringing him to love God again: And ſo man then does all that he does, in obedience to God, beca ••• God firſt loved him. And this is the true denying of ſelf, of all ſ • lf, and taking up the Croſs and following of Jeſus that ſaves from • in.

I have read in the 1 Kings 13. that there came a man of God out of Judath, and by the Word of the Lord to Bethel, and he cryed againſt the Altar in the Word of the Lord, and • y the Word of the Lord he was charged to eat no bread, nor drink no water in that place, nor to turn back again by the way he w • nt. But an old Prophet that dwelt in Bethel, went after the man of God, and ſaid to him, Come home with me, and eat bread. And the man of God ſaid to him▪ I may not return with thee, nor go in with thee: neither will I eat bread, nor drink water in this place. For it was ſaid to me by the word of the Lord, Thou ſhalt eat no bread, nor drink water there, nor turn again to go by the way thou comeſt. And the old Prophet ſaid unto him, I am a prophet alſo as thou art, and an angel ſpake unto me by the word of the Lord, ſaying, Bring him back with thee into thy houſe, that he may eat bread and drink water: but he lyed unto him. So he went back with him, and did eat bread and drink water. And while he was thus eating and drinking, it was told him from the Lord, Foraſmuch as thou haſt diſobeyed the mouth of the Lord, and haſt not kept the commandment which the Lord commanded thee, but cameſt back and haſt eaten bread, and drunk water in the place of which the Lord had ſaid, Thou ſhalt eat no bread, and drink no water, thy carcaſe ſhall not come to the ſepulchre of thy fathers. And ſoon after, a lion met him by the way and ſlew him.

I hope none will deny but that this was a man truly ſent of God, and his Meſſage was true, and proved true; but becauſe he did not continue in his obedience to the Command that God had given to him, he was ſlain by a Lion. As he was commanded to cry againſt Jeroboam's Altar at Bethel, an Altar ſet up by Jeroboam under a pretence to worſhip God, but not in the way that God had appointed; ſo he was alſo commanded not to eat bread, nor drink water in that place. Jeroboam, as a King, threatning of him for crying out againſt the Altar which God had commanded him to cry out againſt, in that he put forth his hand ſaying, Lay hold on him, that did not in the leaſt prevail▪ with him to diſobey the Command of God; neither could the ſhew of friendſhip and kindneſs, although from a King, prevail with him to break the Command of God. The King ſaid unto the man of God, Come home with me and refreſh thy ſelf, and I will give thee a reward. And the man of God ſaid unto the King, If thou wilt give me half thy houſe, I will not go with thee, neither will I eat bread nor drink water in this place: for ſo it was charged me by the word of the Lord; ſaying, Eat no bread, nor drink no water, nor turn again by the ſame way thou comeſt.

I pray mark! Neither the threatning of a King, nor the friendſhip and kindneſs offered by a King, could not in the leaſt prevail with the man of God to diſobey God in any part of the Command given him by God: And yet he was prevailed with to diſobey the Command of God, and for his diſobedience it coſt him his life. And I pray obſerve how he was prevailed with: An old Prophet that dwelt in Bethel, where he was to cry againſt the Altar ſet up under a pretence of worſhipping of God, but not as God was to be worſhipped, and this old Prophet he pretended that he was a Prophet, as the man of God was that cried againſt the Altar at Bethel, and that an Angel ſpake to him by the Word of the Lord, ſaying, Bring him back with thee into thine houſe, that he may eat bread and drink water: but he lyed unto him. I pray obſerve what was the outward ruine of this man of God, that was ſent by God to cry againſt the Altar that was ſet up under a pretence of worſhipping God; the cauſe it was that he departed from obeying the true Command that he in himſelf knew and believed that God had given to him, and he believed the lye that the old Prophet told him, that he had in command given to him by an Angel ſpeaking to him by the Word of the Lord.

Thus much is clear ſet forth in the Scripture, that I have often read without me. Now ſhall I ſpeak ſomething of what I know of this Scripture within me: for no Scripture is of any private interpretation; as there is the letter of it without, ſo there is the myſtery of it to be known within. I did and do know that men and women may make a great ſhew of an outward form of godlineſs, and yet deny the power thereof, by the not yielding obedience to what they know of God. And how ready they are, by the ſubtilty of the Serpent, to be deceived in that they have a knowledge of what is Gods will that they ſhould do, and what is Gods will that they ſhould not do; and from that knowledge that they have of God, they ſet up to themſelves an outward form of worſhipping God, and are ready with Jeroboam, who ſaid of the Calves that he had made, Behold thy gods, O Iſrael, that brought thee out of Egypt. So are men and women, in the underſtanding and knowing part that they have of God, by the ſubtilty of the Serpent in them, they are ready to ſet up or ſet upon an outward form of worſhipping God, according as they are led thereunto by their own wills, for ends of their own, (as Jeroboam did, who in his own will ſet up the Calves, and that for a ſelf-end of his own, which was to keep the people from going to Jeruſalem to worſhip God, leſt by their going to Jeruſalem to worſhip God, he ſhould loſe his Kingdom) and they are ready to ſay, as Jeroboam did, Behold thy gods that brought thee out of Egypt.

Egypt ſignifies ſlavery and bondage, which men ſpiritually lieth in, while ſin hath the rule and dominion over them; and while they lie under the manifeſtations or makings known of Gods Juſtice and Judgments to them for their ſins, they look upon themſelves to be in Egypt, in the ſlavery and bondage to ſin, becauſe then they are ſenſible of ſins ruling over them; but when they can get off the manifeſtations or making known of Gods Juſtice to them for their ſins, and are brought into an outward obedience to God, in doing the outward things that God hath commanded them to do, then they look upon themſelves to be brought out of Egypt, out of the ſlavery and bondage to ſin, although the love and deſire to ſin remains in them as live as ever it was: And ſo ſin, in the love and deſire to it, rules over them as much as ever it did; but they dare not, for fear of Gods wrath, the manifeſtations and making known of Gods Juſtice and Judgments for ſin; it is that which keeps them from ſin: And they do not forſake ſin for any love that is in them to God, or for any diſlike that is in them to ſin, but for a ſelf-love that is to themſelves, becauſe they would eſcape the puniſhment that they know is due to them for their ſins. And from this ſelf-love that they have to themſelves to eſcape Gods Juſtice and Judgments for their ſins, they ſet up their Calves, they ſet up an outward form of Worſhip, (let it be what outward form of Worſhip it will, it is but as Jeroboam's Calves) becauſe it is not the Worſhip that God requires and accepts of: for God is a Spirit, and requires to be ſpiritually worſhipped; and he accepts of no other Worſhip, but what is the Worſhip of his own Spirit in man, done from a principle of love to God: And whatſoever Worſhip man in his will ſets up, becauſe he would eſcape the Juſtice and Judgments of God for his ſins, is no Worſhip acceptable to God.

And this I do know, that when men are in this Worſhip, ſet up in their own wills to eſcape the puniſhment of God for their ſins, they ſay in their hearts, as Jeroboam ſaid outwardly of his Calves, Behold thy gods that brought thee out of Egypt; Behold this Worſhip that I in my will have ſet up or taken up to keep me from the apprehenſions of Gods Juſtice and Judgments to me; it hath delivered me, it hath brought me out from that ſlavery and bondage that I was in under the apprehenſions of the making known of Gods wrath, Gods Juſtice and Judgments to me for my ſins. And now they ſet up an Altar to theſe the Calves that they have made, that is, their own outward obedience done in their own wills, for their own ends; and upon this Altar they offer their Sacrifices, they offer their outward performances of their outward religious duties, or their outward ſervice in the worſhip of their Calves, in worſhipping and bowing down to that outward form of Worſhip that in their wills they have ſet up, thereby to eſcape Gods Juſtice and Judgments that they apprehend to be due to them for their ſins. And although for a time they may hereby patch up a peace to themſelves, yet it is no more laſting to them, than Adam's Aprons made of Fig-leaves, were laſting to him: for as ſoon as he heard Gods voice walking in the garden, although in the cool of the day, he was afraid and hid himſelf: And ſo it will be with them, as ſoon as they hear the voice of God ſpeaking in the garden, in their hearts, ſaying, Adam, where art thou? Man, where art thou? Art thou worſhipping me in my Spirit, in my Truth, in my Jeſus that ſaves thee from ſin; and that not onely from the outward actions of ſin, but from the love and deſire to ſin? Man, where art thou? art thou in this Worſhip, or art thou in a Worſhip ſet up in thy own will to eſcape the puniſhment that is due to thee for thy ſins? and yet in thy heart thou love and delight in ſin as much as ever thou didſt. Man, where art thou? And when this day comes, as that it will certainly come, then their outward form of Worſhip, ſet up in their own wills for their own ends, to eſcape the apprehenſions of Gods Juſtice and Judgments to them for their ſins, will do them no more good than Adam's Aprons of Fig-leaves covered his nakedneſs, and hid him from Gods Juſtice for his ſin; but they will be as open, and lie as naked to the manifeſtations of Gods Juſtice and Judgments to them for their ſins, as if they had never had any outward form of Worſhip.

I having had experience how ſubtilly the Serpent works, twiſting and turning himſelf about in the heart of man (the garden of God in man) upon the Tree of knowledge, and when he ſees he cannot keep man from being in ſome outward form of Worſhip, and thereby be kept from running into outward ſins and evils, as once he had done, whereby the manifeſtations and making known of Gods Juſtice and Judgments ſeize ſo upon man for his ſins, as that man knew not how to bear it; then the Serpent willingly let man in his will to ſet upon an outward form of Worſhip, thereby to take off the fierceneſs of the manifeſtation and making known of Gods Juſtice and Judgments that he once lay under for ſin. And the ſubtile Serpent cares not what outward form of Worſhip it is that man in his will, will ſet up to worſhip in, ſo that he can but keep alive in him the love to thoſe ſins that he outwardly leaves and forſakes: And becauſe he is afraid of Gods Juſtice for the committing of thoſe ſins, man may make the outſide as clear as he will, as did the Phariſees, if the inſide be but foul, if the love do but ſtill remain to the ſins, or to any one ſin; the Serpent, rather than he will wholly loſe his Kingdom, he will content himſelf if he can but rule and raign in the inward love to ſin, although it be but to one dearly beloved ſin.

I alſo knowing the readineſs and the proneneſs that is in man to yield to the ſubtilty of the Serpent, and for his own ends, for his own preſervation, to be kept from being killed or ſlain by the Juſtice of God, (as it was with Jeroboam when he ſet up his Calves, which he did for his own preſervation to be kept from being killed, 1 Kings 12. 27.) Man to be preſerved and kept from the Juſtice and Judgments of God for ſin, he ſets up and ſets upon an outward form of Worſhip, and ſuch an outward form of Worſhip as that he thinks that God will be beſt pleaſed in: And in this Worſhip he ſets up his Altar of outward ſelf-obedience to God, and upon this Altar he offers his Sacrifice of an outward obſervance, and that very ſtrictly too, of all and every of thoſe things that are outwardly required or deſired in that outward form of Worſhip that in his will he ſets or takes up. And in this his offering of his Sacrifice of a ſtrict and devout obſerving and fulfilling of all and every of thoſe things that are outwardly required and deſired in that outward form of Worſhip, which in his will he ſets up, and upon the Altar ſet up by him of his outward ſelfobedience to God. In this man ſatisfies, pleaſes, and contents himſelf (as Jeroboam did with his Calves) inſtead of the true Worſhip of God, which is to worſhip him in his Spirit, and in his Truth, in his Jeſus, in that which ſaves from ſin; and that not onely from the outward actions of ſin, for fear of the puniſhment: but this Worſhip of God that is done in Spirit, and in his Truth, in his Jeſus, in that which ſaves from ſin, there is in this Worſhip a knowing of a being ſaved from the love to ſin, as well as a being ſaved from the outward actions of ſin.

I ſay, I knowing and having experienced how man thus by the ſubtilty of the Serpent, is ready to ſet up a Worſhip to himſelf (as Jeroboam did) inſtead of the true Worſhip of God, and upon the Altar ſet up by himſelf of ſelf-obedience to God, and there upon that Altar to offer his Sacrifices of a ſtrict and devout doing and performing of all and every the outward things that is required or deſired in that outward form of Worſhip; and thereby and therein to pleaſe, ſatisfie, and content themſelves, as if they were worſhipping God in his Spirit, and in his Truth, in his Jeſus that does not onely ſave from the outward acts of ſin, but ſaves from the root of ſin, from the love to ſin.

God cauſed me to cry out againſt this Altar of ſelf-obedience to God, and againſt the Sacrifices offered upon it, to pleaſe, ſatisfie, and content themſelves in a ſtrict obſerving, doing, and performing of all and every the outward things required in the outward Worſhip that they did ſet up (as Jeroboam did, and neglected the true Worſhip of God) and neglected the Worſhip of God in his Spirit, and in his Truth, and in that which doth not onely ſave from ſin in the act, but from ſin in the love of it. And in telling them the danger that would follow and befal ſuch a Worſhip, as I had experienced, and if any of them had ſet up ſuch a Worſhip, not charging any particular perſon with ſo doing, but declaring what I knew of the ſubtilty of the Serpent putting man upon ſo doing, and the danger that they were in who were in ſuch a Worſhip: And where is there a Meeting that there is no ſuch Worſhippers in? But that all and every perſon that belongs to the Meeting, are ſuch and onely ſuch as are worſhipping God in his Spirit, and in his Truth, in his Jeſus, that does not onely ſave them from the outward actions of ſin, but from the love and deſire to ſin. And thoſe that are not thus worſhpping God, in his Spirit, and in his Truth, in his Jeſus, in that which ſaves from ſin; and not onely ſaves from outward ſins taken notice of by men to be ſins, but ſaves from the root of ſin, from the love to ſin. Let them be what they will be, and think of themſelves as highly as they will, and be never ſo highly eſteemed of by others, yet I muſt once more tell them, whatſoever outward Worſhip it is that they profeſs, it is but a Worſhip that the ſubtile Serpent puts them upon; and they are with Jeroboam, making of Calves, and ſaying in their hearts, theſe be the gods that have ſaved thee from that bondage and ſlavery that once they were under by and for their outward ſins; and all that they are doing in that Worſhip, is but an offering Sacrifice upon that Altar that they have ſet up of ſelf-obedience to God.

I ſhall not ſay, that upon my thus crying out againſt this Altar of ſelf obedience to God, and the Sacrifices offered thereon, that King Jeroboam put out his hand, and ſaid, Lay hold on him; but this I can ſay, that he that looked upon himſelf as the chief man in the Meeting, and was ſo eſteemed of by others, he often, when I was ſpeaking to the purpoſes aforeſaid, would riſe up and go out of the Meeting, and the reſt of the Meeting would follow him; I ſhall not ſay that he had done as Jeroboam did, make Calves for his own ſafety to preſerve his life, and was offering Sacrifice upon the Altar of Self-obedience, and therefore with Jeroboam could not indure to hear his Altar to be cry'd out againſt; but the Tree is known by its fruit.

Some others although they followed his example of going out of the Meeting, yet they ſhew ſomething more of the following of Chriſts Command than he did, and they would come ſometimes and ſpeak to me about my ſpeaking, which I always gave them mild and very gentle anſwers, as I know none of them dare ſay to the contrary; and although they had nothing to ſay againſt what I ſpoke, but that my words were true; nor had they any thing againſt my Life and Converſation, they could not deny but that I lived as blameleſs as any of them. But the great thing they had to ſay againſt my ſpeaking, was becauſe my words did not reach the witneſs of God in them, or the ſeed of God in them, as they called it; but when I ſpake, there was ſomething in them that was troubled and burdened, and therefore they put out their hands to lay hold on me, d • ſiring me to ſpeak no more: And by what ſpirit it was that they ſpake thus to me, I have here already declared, in declaring in what ſpirit it was that Peter rebuked Jeſus in, for ſpeaking what was true; and how Jeſus words were a trouble and a burden to a will that oppoſed Gods will in Peter and the reſt of the Twelve, and ſo ſhall ſay no more of it now.

From this great diſturbance my ſpeaking to the aforeſaid purpoſes had made to that will in them, that could not endure to hear true words ſpoken in declaring and making known the ſubtilty of the Serpent, how he kept up his Kingdom in man, in and under an outward form of godlineſs of being like God, when he diſobeys God in that he does not worſhip him in his ſpirit, and in his truth, in his Jeſus, as he perſwaded man at firſt, and thereby cauſed him to fall, telling him, by diſobeying God he ſhould be as Gods. This did ſo diſturb, burden, and trouble that will in them, that when there came any to the Meeting that day, that they were willing to hear them ſpeak words, that many times if I did while ſuch were there, when none was either ſpeaking or praying, yet if I began to ſpeak a few words, then one or other of them would either ſtand up and fall a ſpeaking, or fall down upon their knees and pray, or elſe go out of the Meeting, and ſo break up the Meeting; and ſo they put out their hands againſt me, ſaying, Lay hold on him: Yet amongſt all theſe that did put forth their hands againſt me, there was never any one of them that would begin a diſcourſe with me, concerning my ſpeaking, no not one of them; and yet I conſtantly when the Meeting was ended, followed them to the aforeſaid chief mans houſe whither they conſtantly went, and there ſtayed till they went from thence; if they went from thence that night, I ſaw their going away; and if they ſtayed there all night, then I ſtayed there until they were about going to ſupper: And ſometimes I would begin the diſcourſe with them, to know why they dealt ſo by me, but I received very pitiful anſwers from them, ſometimes they would ſay they thought I had done ſpeaking, becauſe I did not follow on to ſpeak ſo faſt as ſome do; and ſometimes I had this anſwer, that if any thing be revealed to another that ſitteth by, the firſt was to hold his peace; and therefore when they began to ſpeak, I was to hold my peace; indeed I did ſo, becauſe I would beget no diſturbance; but that is not the meaning of the Scripture, but the meaning of the Scripture is quite contrary, for if any thing be revealed to one that ſitteth by, the firſt is to hold his peace, before he that had any thing revealed to him was to begin to ſpeak, or elſe how could they all Prophecy one by one, and it was the practice of the Apoſtles, as you may read Acts 15. And it is the conſtant practice amongſt them, that the one leaves ſpeaking before the other begins; but ſo much the ſubtilty of the Serpent had prevailed with them, as to excuſe themſelves for what they had done, as that they would wrong and abuſe the Scripture, and not onely the Scripture, but their own practice. Others of them wherein the ſubtilty of the Serpent did not ſo much appear in ſewing fig-leaves together to make themſelves Aprons to cover their nakedneſs with: They dealt plainly with me, and told me, that indeed they had nothing againſt the words I ſpake, nor againſt me, but the reaſon why they did it was, becauſe they were informed that my ſpeaking at other times was a burden and trouble to many in the Meeting. Theſe are truly in ſubſtance the very Anſwers that have been given me, when I have begun any diſcourſe with any of them, to know why they dealt ſo diſorderly by me: And I ſhall leave it to the witneſs of God in every mans Conſcience, whether theſe in their thus dealing with me, were not in the ſame ſtate and condition, and carryed out by the ſame ſpirit that the Twelve were in, when they met with one caſting out Devils in Jeſus Name, and they forbade him, becauſe he did not follow them.

When Jeſus had caſt out of the Gaderean the unclean ſpirits or devils, he commanded him to go home to his houſe, to his friends, and tell them and ſhew unto them how great things the Lord had done for him, and had compaſſion on him; and he obeyed the Command of Jeſus, in publiſhing throughout the whole City how great things Jeſus had done for him, and all men did marvel, as you may ſee Mark 5. Luke 9.

Theſe Gaderenes, although for the great loſs that they had of their Swine, they prayed and beſought Jeſus in that body of his to depart from them out of their Coaſt; yet when the man, out of whom Jeſus had caſt unclean ſpirits or devils, prayed and beſought him that he might be with that body of Jeſus, but Jeſus would not ſuffer him, but ſent him home to tell and to ſhew to his friends what great things God had done for him, in having compaſſion on him; and according to the Command of Jeſus, he went his way, and publiſhed throughout the whole City how great things Jeſus had done for him: And the Gaderenes when they heard him begin to publiſh what great things God had done for him, they did not go away from him, and would not hear him, and deſire him to hold his peace, and not to publiſh any more what great things that God had done for him, neither • id they fall a ſpeaking to prevent or hinder him from publiſhing what great things God had done for him; no, t •• y did not deal ſo by him, but on the contrary, they ſtaid and patiently heard him without interrupting or hindring of him from publiſhing the great things that God had done for him, there was not one of them that ſhewed any diſlike to what he publiſhed of the great things that God had done for him; ſo far were they from ſhewing diſlike at what he did, that all men marvelled at it.

I ſhall leave it to the witneſs of God in every one, to judge whether or no theſe Gaderenes ſhall not riſe up in Judgment and condemn ſome, that when Jeſus had caſt out the uoclean ſpirits or devils out of a man, and commanded him to tell, to ſhew what great things that God had done for him, to his friends where he lived that when he began to tell and to ſhew what great things that God had done for him, they would not ſtay to hear him, but went away from him, and deſired him to declare no more amongſt them what great things that God had done for him, or elſe ſome of them to begin to ſpeak, to the end to prevent him from making known what great things God had by his onely begotten Son Jeſus done in him and for him.

But all this did not in the leaſt diſturb, diſquiet, or trouble me, although I was looked upon by moſt of them, as Ahab looked upon Elijah to be a Troubler of Iſrael: for when I went after the Meetings were ended to the aforeſaid chief mans houſe, not one in five of them would take any notice of me, not ſo much as to give me the hand, the uſual cuſtom amongſt them, at their parting, that ſo if I had wanted a hand to have been helped to Heaven thereby, I muſt have ſtayed behind for any help I ſhould have had of them: And if they were going by me at their going away out of the houſe, they would turn their backs to me, and their faces another way, becauſe they would not ſee me; and yet all this never in the leaſt moved me, but I was kept by the ſpirit of Jeſus in me in quietneſs and peace in me, knowing whoſe work it was that I did; although by their dealings with me, I underſtood I was not onely ſleighted by them, but made an hiſs and by-word among thoſe called of the World; for what they did by me, was not done in a corner, but openly, publickly, ſometimes in the preſence of ſome hundreds that came to the Meeting out of ſeveral Pariſhes round about; and the great man of the Meeting, when one time I was at a monthly Meeting, and there made a complaint of the Meeting, that they did not deal by me, as I had in a Book of theirs kept for the County at the place of the monthly Meeting, read, That it was an order made in general for all Meetings, that they ſhould do for me or any other; and it was owned by the monthly Meeting, that they ought to deal by me as I had deſired of them, and as it was writ in their Book they ought to do it; yet this great man of eſteem ſtood it out againſt the Meeting, that it ſhould not be done for me, although it was owned by the Meeting in general to be my right; and to excuſe himſelf why it ſhould not be done for me, he openly fell upon me in words, ſaying, That I was the greateſt trouble and burden to the Meeting, that ever the Meeting met withal; and why was it, but for the words I ſpake in the Meeting? he could not deny but that my life and Converſation was as blameleſs as his or any that did belong to their Meeting, and ſo I was owned to live by the monthly Meeting, and I refer my ſelf to thoſe that were at the monthly Meeting, how patiently I did bear it, and how little I ſpake in my own defence, although I had truth on my ſide, as in general the monthly Meeting owned (and although as to all outward things they knew I was not any thing beneath any of them.) All this their dealings by me did not in the leaſt abate or hinder me for crying out againſt the Altar of Self-obedience, and againſt the Offerings offered thereupon, in a very ſtrict and devout obſerving, doing, and performing all and every the outward things that is deſired and required in that outward form of Worſhip in their Wills ſet by them, and thereby and therein to pleaſe, ſatisfie, and content themſelves, as if they were worſhipping God in his ſpirit and in his truth, in his Jeſus that ſaves from ſin, and alſo telling of them what would follow and fall upon them for ſuch Worſhip and Service.

But at length it happened to me, as it did to the man of God ſent to cry againſt the Altar at Bethel, who King Jeroboam by his threatning nor by his friendſhip could prevail with to diſobey any part of the Command of God; but he was prevailed with and brought into diſobedience by an old Prophet, that told him that an Angel ſpake to him by the Word of the Lord; but he lyed unto him, he had no Angel ſpake to him, nor no Word from the Lord to ſay what he did to the man ſent of God: It was the old lying Serpents ſelf in him that ſpake theſe words to him, whereby he deceived the man ſent of God; and ſo it happened to me. All the bad dealings that I had received did not in the leaſt hinder me in my obedience to any part of the Command of God, in ſpeaking what I had in Command to ſpeak; but it ſo happened that I was in Company with three Women called Old Quakers, of great eſteem amongſt them, and although in plain words they did not give themſelves the Name of Propheteſs, as the old Prophet did, or ſay as he did, that an Angel ſpake to him by the word of the Lord, yet they ſpake words to the ſame purpoſe, That they were moved by the ſpirit of God to ſpeak to me, and that it was in the Name of God, and for Gods ſake, and many words to theſe purpoſes that they uſed to me; and that although as they ſaid they did not know one anothers minds, nor had ſaid nothing of it before, yet they did ſpeak to that purpoſe, as if they all of them ſeverally one by another had a Command from God, and that they were all moved by the ſpirit of God in them, at that time to ſpeak to me, and let me know from God, that what I ſpake in the Meeting, I did not ſpeak by a true moving of the ſpirit of God in me, but it was the wrong ſpirits ſelf in me, that put me forward to ſpeak; and very many words they ſpake to me to theſe purpoſes: And I having had a large experience of the ſubtilty of the Serpents ſelf in me, and how he had in former times deceived me in a ſhew of godlineſs, and then they all as the old Prophet did, did affirm that they had a ſeveral Angel, or as they called it, a ſeveral moving of the ſpirit of God, ſeverally did move in each of them, and put them upon it to ſpeak to me by the word of the Lord in them (although I now know they all lyed to me, as the old Prophet did) yet theſe their lying words then ſpoken in the Name of the Lord, deceived me, as the lying words of the old Prophet deceived the man ſent of God, and they cauſed me as the Serpent did Eve, who at firſt reſiſted the Temptation, but afterwards ſhe yielded to queſtion or doubt of the Command of God, whether God had ſaid, Ye ſhall not eat of every tree of the Garden; and ſo at firſt I reſiſted them very ſtrongly, yet at length through their many words, I queſtion'd or doubted whether God had commanded me to ſpeak as I had ſpoken, although I did before know that God had Commanded me to ſpeak, as Eve knew that God had ſaid they ſhould not eat of every tree of the Garden; there was one Tree that God had Commanded that they ſhould not eat thereof: And in this knowledge of what was Gods Command, Eve had obeyed God in, as I in that knowledge that it was the Command of God for me to ſpeak, had obeyed God in; but it was with me as it was with Eve, and the man ſent of God (who at firſt reſiſted and ſaid Nay to the old Prophet) after the Serpent by his deceit and lye, had cauſed Eve to queſtion or doubt, whether God had Commanded what ſhe in her ſelf before knew to be the Command of God, and from that knowledge that ſhe had in her ſelf that it was the Command of God, ſhe had yielded obedience unto it; but ſoon after the Serpent had wrought in her to queſtion or doubt, whether it was the Command of God or no, he ſoon by his lying brought her to diſobey God in his Command, and it coſt her her life; and ſo the man ſent of God, he knew that it was the Command of God in him, that he ſhould not eat bread or drink water in that place, and he for a time obeyed the Command of God in him, and did not yield to the deſire of the old Prophet; but when by the lying of the old Prophet, and that in the word of the Lord, as the old Serpent in him cauſed him to ſay, he queſtioned the truth of the Command of God in him, which before he had obeyed, and would not for the fear or friendſhip of a King be prevailed with into the diſobedience of any part of it; yet by the lye of one that called himſelf a Prophet, and ſent of God as he was, he went from obeying what he had known to be the true Command of God in him, and believed the lye that the lying old Prophet had told him was the Command of God for him to obey God in, and that coſt him his life; and ſo it was with me, although at firſt I reſiſted them ſtrongly, and would give no way to them, yet afterwards by the lyes that they told me in the word of the Lord, as they pretended to me, that it was by the motion of the ſpirit of God in them, that they ſpake to me, I giving ſome credit to them, as Eve did to the Serpent, and the man ſent of God to the old lying Prophet, I began to queſtion the truth of the Command of God in me, which before I knew to be the Command of God in me, and had obeyed God therein; and I did with Eve and the man of God, who gave more credit to the lye the Serpent told, and the old Prophet told, than to the truth ſpoken in them and to them by the ſpirit of God; and ſo did I give more credit to the lye that they ſpake to me, in that they told me it was by the moving of ſelf in me that I ſpake, and not by the Command of God; and by believing them in their lye, I went out of the obedience to what I knew was the Command of God in me, and to me, and for a time I had obeyed God in, which all the hard or bad dealings that I had met withal could not in the leaſt prevail with me, to diſobey the Command of God in me and to me, to ſpeak what God had given me in Command to ſpeak; but I was prevailed with, and prevailed over by the lyes ſpoken in the Name of the Lord (as was pretended) by the three old Quakers (ſo called) and no ſooner did I by the lyes that they had ſpoken to me, begin to queſtion or doubt of the truth of Gods Command in me to ſpeak, but there quietly got up in me a diſobedience to the Command; and when I found in me a motion to ſpeak as formerly I had, I did not yield obedience to the motion, but went into the diſobedience, and kept ſilence, as they had deſired of me to do, and ſo it coſt me my life, for ſoon after a Lion by the way met with me and ſlew me.