CHAP. I. What is that which a man ought to labor for in this life.

MAN is convinced in his Conscience, and hath it written in his heart as an eternal, sure and immutable word, that he always ought to strive and endeavor after that, wherein his Souls everlasting Property and [Page 10]Happiness consisteth, to the end that he, of whom he draweth his original and off-spring, may thereby have his Praise, Honour and Joy. When he considereth this duly, two ways presently offer themselves; the one lead­ing to Good, the other to Evil: The Evil (as Evil) he desireth not, therefore he ought and must of necessity follow and stick close to the Good. Here the Ens and seed of the Serpent work­eth strange and subtle disturb­ances in Man, and would fain sell Evil for Good, seeing that the Evil always mingleth it self with the Good, and thereby causeth horrible Deceits and Seducements: All the World standeth open and ready to em­brace the Evil, and yet will not endure it to be called Evil, but always hideth it self under [Page 11]the colour of Good, so that the Good is not easily to be found out and discerned, unless a Man look very narrowly into it: Therefore these two ways ought very well to be discerned and di­stinguished, lest a Man should lose himself therein, and be se­duced and led away by the De­vil or blind Reason. The Holy Scripture it self placeth one on the right hand, and the o­ther on the left hand: That on the right hand is narrow, but is the way of God, whereby Man attaineth to the true in ward Rest and Peace, therein liveth and is saved: That on the left hand is the way of the World, wherein a man with greatest trouble and unquietness posteth and hasteneth to Dam­nation. All which very excel­lently is prefigured and repre­sented [Page 12]unto us in the deliverance and going of the Children of Is­rael out of Egypt.

CHAP. II. An excellent Type of Love to­wards God, and Love towards the World.

WHosoever is desirous to choose the way leading to God aright, he must by no means pervert any thing, nor receive any thing that is per­verted, but look well to himself, that he may walk aright in this life, being that the two ways are so easily mixed and changed one for the other, as we may very well observe by the Chil­dren of Israel, when they were brought out of Egypt. Where­fore by the way towards Egypt [Page 13]again, we do understand the World; But by the way of God, we understand the true Conversion and turning to the Land of Canaan, that is, the Kingdom of Heaven and King­dom of Christ.

Now there be three things which hinder and disturb the Man in his true Conversion, which are here to be observed; Namely, First, Love of this temporal Life; Secondly, De­light and desire after temporal things; Thirdly, Lust of flesh­ly Pride and wanton Pleasure, wherein Man is desirous to bathe and swim up to his very ears: Hence it is, that all those that are blinded and possessed with Jewish and self-love, can­not be drawn from the highness and honor of the World, but give themselves over to Covet­ousness, [Page 14]and bend all their love and labor, with all their thoughts and imaginations, to this scope, to wit, how to gain these tem­porary things, to the end that they may fulfil their lust of the flesh; so that the poor Soul in the heart must be smothered and forgot, yea robbed and deprived of the Everlasting Good, for the pride and wanton pleasures sake of the flesh and of the A­stral spirit. Now those that con­tinue in this course of life, they fall in time into a senselessness or insensibility and hardness of heart, so that they rather suffer all manner of pains, then them­selves to be drawn off from thence, seeing that they rather undergo and endure all dangers and tribulations, then themselves to be deprived or dismissed of their lust, whereunto they are [Page 15]inclined and given; in so much that all fellow-travellers addict­ed to this way had always ra­ther to return back again into Egypt to the flesh pots, which notwithstanding they ate with cumberness and servitude, then to eat and enjoy the spiritual and heavenly Bread in the Wilder­ness, and to follow Moses, whi­ther he, by the Command of God, was to guide them. This People was with a mighty hand, with signs and wonders, brought out of Egypts house of Bondage to Canaan the Land of Promise, and in the way was fed with bread of Angels, tasting to them according to their own wish and desire, so that with great Joy they might have obtained the Land of Promise; But seeing they were drowned in the Love of their own self, of the flesh [Page 16]and of the world, denying and renouncing all obedience to the Spirit of God, they would ra­ther turn back again to Egypt to the flesh pots of their misery and calamity, then with peace and comfort forget that way, and suffer themselves to be led by Moses quietness and patience through the Wilderness. There­fore whosoever is too much possessed and captivated with deceitful lusts of the world, he evermore longeth after his for­mer sinful qualities and doings, whereunto he is addicted. But to prevent this, and to turn himself to the right way of God, to walk in the paths of Holiness, Man must order and behave himself aright after the conduct and instruction of Mo­ses, who is Christ in the new Birth and Conversion, Him al­ways [Page 17]in the way we must care­fully observe and look upon at his right hand, and never set our eyes from him whatsoever he doth and taketh in hand in this life. Therefore he must also leave the old Adam in E­gypt, that is, hate and deny him­self, and on the contrary turn all his love to God in Christ, and wholy yield and submit himself in an humble resignati­on to the Spirit of God and his good Government.

Now if he thus both within and without with a wholy con­verted Heart be yielded up and resigned unto God according to his Will, and in his Love is desirous of nothing more then God; then he walketh in the way at the right hand, being no more his own self, or an ad­herent of base and wicked E­gypt, [Page 18]but having quite left and abandoned the flesh pots, is de­sirous through Christ to be­come one Spirit with God, ac­cording to the desire of the Soul, and likewise longeth with delight for Perfection, that he may enter again into the first Image, after which in the Be­gining he was created of God.

CHAP. III. Even as God is the Being of all Beings, and the Life of all living; so also must every one, that meaneth to inherit Salva­tion, become like unto him in Christ.

ALL the care and matter is, how Man, according to the Image of God, may be transplanted again out of this [Page 19]temporary into the Eternal Kingdom of Joy. Therefore, according as the Man doth form and figure himself in this life un­der the government and domi­minion, of the Starry or Syde­real Spirit, in such form and figure he also transplanteth and presenteth himself after this life unto Eternity; Namely, either into one principle of the Abyss, or else into the other of the Di­vine Love and eternal Joy with God and his holy Angels.

Originally, and in the Crea­tion, Man was created like unto God, and became his Image, that he according to that should be a Lord and Soveraign over the world: which that he might better perform, he was placed and ordained in Paradice with such an Heavenly and uniform body, as was wanting in nothing [Page 20]that any way could be necessary to this excellent and glorious Performance. Yea, as a father and a son are one with another, so was Man like unto God, and had the perfect wisdom to go­vern all things aright according to the Will of God in his Image both within and without him­self, viz. all things, so far as it belonged to him, and was sub­ject to temporary nature. He had not gotten any frail body, unless purposely he had thrown himself into this fragillity: thus he was uniform with God ac­cording to his Image. In which uniformity yet this difference is to be observed: viz. God is, and abideth the Creator and the Father; Man is the Creature and childe: God hath no time, but is Eternal, having nothing either afore or after himself: [Page 21]But Man hath a Beginning, and is comprehended by the Incom­prehensible God: There is no­thing that God hath received, but he hath and is all in Himself; But man hath received all things from God, and hath nothing of his own: God needeth nei­ther Angel, nor Heaven, nor world, nor place, nor time; But Man can neither live nor be without God. These differences shew plainly and sufficiently, How man ought to live aright according to the properties of the Image, both in this time and hereafter in Eternity, viz. we must be his onely, with Will, Heart, Soul, Understanding and Being, and no others besides, neither our own; but look meer­ly and onely upon Him, by whom we are created, and after our fall so dearly bought and [Page 22]redeemed, besides whom we must choose or desire nothing, seeing without him we be no­thing, and can do nothing, as Christ saith. But who so taketh delight in himself, loveth him­self, seeketh and findeth himself, he committeth two great and horrible Evils: For first, He thereby becometh a proud Thief, in seeking the preemi­nence in Gods Being and Do­minion, arrogating it unto him­self, as if he were of Himself, as God is, which he likewise in se­cret esteemeth himself to be, and will needs be equal with God. Secondly, He becometh also thereby a Murtherer, in kill­ing himself so miserably, by falling off from God upon him­self, that is, falling off from the Being upon his own nothing, and making himself a reproach [Page 23]to him, of whom he hath recei­ved his Being and Breath, seeing that God had also therefore formed him after his won Image, that he should not eat of the Tree of Knowledg of Good and Evil: for God is the right hand, and he himself the left hand, viz. the Creature, which afore was nothing. Man should keep the Properties of the Image, suffering the Will of God to work and do all things in him: Man should be the Tool, wherewith God should do all things; But the desire to know Good and Evil, is that horrible Fall whereby he is cast out of the Image of God, and that is the right Serpent of Sin which so extreamly hath decei­ved us, perswading us to eat of this forbidden fruit.

O what a lamentable state [Page 24]and condition is it, that we there­by are fallen so deep & far from the Image of God, and the holy life of Paradice, into the utter­most bestial Kingdom and Go­vernment of the Starry or Sy­dereal Spirit! Yet it is an infi­nite and unspeakable Mercy, that the Son of God, Christ Je­sus, our Lord, would not leave nor forsake us in this extream both temporal and eternal Per­dition of our Soul, but with his deep Humiliation, &c. brought back again his beloved Creature into its Principium and Heaven­ly Kingdom, into Paradice, o­pening the Blessed Gate to the former Image, lest we in any thing should be wanting. There­fore if so be we will enter again into the first and blessed estate of our Souls, viz. of Eternal Image and Salvation, then we [Page 25]must return back again from and out of the base and bestial Life of our sinful flesh, and en­ter into the living and Heavenly Birth, becoming like to Christ in all thins, according to his love wherewith he hath loved us, and thus with Christ wholy yielding our selves up to God in a perfect and humble resignati­on, forgetting and denying our selves, and hating our own life, seeing that we our selves are our chiefest and worst enemies; and all this to the end, that we may attain to Christ Perfection, ac­cording to the restored Image of his Love, Psal. 17.15. Not suffering our selves to be drawn back or hindered by any thing in the world.

CHAP. IV. Of Mans true Perfection in Christ and in the Love.

IT is a most dangerous and pernitious Doctrine (where­by true Christianity most migh­tily is hindered,) when many give forth and teach against God, Christ Jesus himself, and his Holy word and Gospel, that it is Impossible for a Man to keep the Word of God. Should God through his Son impose us things Impossible? What an absurd speech is this? Shall a Man think to make the most gracious and most merciful God a Tyrant? O abominable Error to the greatest hinderance of the true Birth! When Peter gave Christ hindersom and of­fensive [Page 27]counsel, disswading him that he with his suffering should not fulfil the Will of his Father, Christ reproved Peter, calling his words, the speech of Satan, saying, Get thee behind me Satan, thou art an offence unto me, for thou savorest not the things that be of God, but those that be of men, Mat. 16.23. Mark 8.33. Even so may a man likewise say to those that rather speak to please and nourish the security of the flesh, and quench the Spirit, then to help and set forth the Word of God by men; and yet notwith­standing will be held and called good Christians: therefore saith Christ, Not every one that saith unto me, Lord, Lord, shall enter in­to the Kingdom of Heaven, Mat. 7.21. but he that doth the Will of my Father which is in Heaven. Christ will have his Word kept [Page 28]in deed (and not only with opi­nion, tongue, or oral faith) com­paring such a one with a wise man which built his house upon a rock, Mat. 7.25. The true faith makes indeed up the house, but good works of Love lays the foundation, as Christ saith, Joh. 14.23. If a man love me he will keep my words, which consisteth properly in our life and conver­sation, viz. to walk in his steps even as he hath walked, 1 John 2.6. Therefore Christ neither regarded nor required in his fol­lowers any prating wit, but obe­dient works of Love and chari­table Deeds proceeding from a free heart; and he saith further, Whosoever will come after me, let him deny himself, and take up his cross and follow me, Mark. 8.34. Neither may any man boast of Christ, as if he knew him unless [Page 29]he keepeth his Commandments, for otherwise he is a Lyar, in whom there is no truth; But whosoever keepeth his Word, in him verily is the love of God perfected: Hereby know we that we are in him, 1 Joh. 4.5. Also, every one that doth righteousness is born of him, 1 Joh. 2.29. Yea, he that doth righteousness, is righ­teous, even as he is righteous, 1 Joh. 3.7. Now what want or Impossibility is here? Are the Commandments of christ too too grievous? Saith not John, that the Commandments of Christ are not grievous? 1 John 5.3. And Christ himself wisheth us, and all others, to come freely and confidently unto him, and take his yoke upon us, being that his yoke is easie, and his burden light, Matth. 11.30. Now by whom, I pray, is the truth? by [Page 30]Christ, or by Antichrist? But here lies all the difficulty, viz. Antichrist and the Child of this World will not turn in and en­ter to the Love of God fully and aright, leaving the cursed love of the world and of the flesh, which hath taken so deep roots in his heart. Therefore he had rather make God to be unjust, and with the Excuse of Impossi­bility justifie himself, leaving the whole Burden upon the neck of Christ only, that he himself may go free, and in the security of his wicked spirit and flesh, ac­cording to his own bestial desire and disposition, jump as it were into the Kingdom of God, as if he need to do nothing and take no care for his Salvation, but only to live freely forth on in pleasures and carnal lust of his Heart, proceeding from the false [Page 31]and venomous seed of the wick­ed Serpent, and yet would merit Heaven thereby, though he ne­ver put on again the Heavenly Image of Christ, changing his Bestial and Diabolical Malice into Love. But what doth a Men else, but shew forth that he hath an abomination to the Childship of God which is in Christ Jesus? For S^t John saith in his 1 Epistle, cap. 5.2. By this we know that we love the Children of God, when we love God and keep his Commandments; for this is the love of God, viz. that we keep his Commandments, and his Com­mandments are not grievous. To whom therefore Love is hard and grievous, he is as yet far from God and his Image, being as fast and deep in Lyes, Dark­ness and Death, 1 Joh. 2.9, 21. and cap. 3.14. Yea he is an Anti­christ, [Page 32]christ, bearing the Mark of the Beast and of the Whore in his Heart and in his forehead, Apoc. 19. &c. For God Himself is Love, and Love is God, and he that loveth not, knoweth not God, 1 Joh. 4.7. Whosoever therefore will be, and be called a right true Christian, and attain to perfection, desiring to be one Spirit with God, and obtain his Image again, he must make haste and strive to this Gate, where the Love of Christ stands open, continually and diligently exer­cising himself therein, especially in the inward Image and Like­ness of the sufferings of our Lord Jesus Christ, esteeming it above all Creatures, and then nothing will be hard and grie­vous for him; for what can be grievous to him that rightly lo­veth? Now to learn this aright, [Page 33]we must look and consider well what is to be observed in christ.

CHAP. V. What are those seven thins in Christ, which ought to be well and especially considered: And how we may attain to the per­fection of Love.

THere are summarily seven principal Points in our Lord God and Saviour Jesus Christ well and especially to be considered: Viz. 1. His won­derous Humiliation and Con­ception. 2. His Birth of a Vir­gin. 3. His whole Life in his Infancy, Youth, and Mans Age, 4. His bitter Passion and Death. 5. His Descending into Hell [Page 34]Resurrection, Apparition, and Clarification. 6. His Ascension and Entrance into his Glory a­gain. 7. His Glorious Mani­festation or Revelation, and coming again to Judgment and to his Kingdom. In these seven Points all the Mysteries of God are comprehended, without which no Man can be a true Teacher in the Church of God and of christ according to the Gifts of the Holy Spirit, which are ordained by God to such Ministry, although they are not absolutely necessary for every Child of God: for it is not Knowledg and Science that sa­veth and maketh us happy in Christ Jesus, but the true Faith being effectual by Love. There­fore the knowledg, wisdom and understanding of children is one thing, and another thing that [Page 35]of the young Men, and another thing that of Fathers and old Men; for every one hath his own peculiar Gift of Grace of the Spirit of God, as Paul teach­eth, 1 Cor. 14. For it is not a meer Outward Literal or Habitual work of Reason, borrowed from the Heathens, as now adays is taught in the Schools, where the Spirit of God with his true Gifts is extruded and rejected: But the Spirit of God and of Christ imparteth in to every one as much as it pleaseth, and ac­cording as the holy Souls do order and behave themselves in praying aright, that they may be fully and fundamentally Parta­kers of the Divine Gifts, and taught by God Himself (as Christ speaketh,) wherein the vocation and calling of every one to the Ministry of Preaching [Page 36]properly consisteth, and thereby is distinguished and discerned from Hirelings, having nothing but outward self-forged Arts and Inventions.

These three Degrees of seve­ral Gifts, Christ also Himself went through; for being a Child he encreased in Age, Nature, Wisdom and Favor with God and Man, and with the twelfth year of his Age he concluded his Infancy or Childship, and begun his Youth; but what he did in this Youth until the thir­tieth year of his Age, is not re­corded, seeing it hath not pleased the Spirit of God to reveal more unto us, but what was requisite and necessary to the Perform­ance of his proper Office; doubtless to the end, that we the more diligently and earnestly should ruminate and observe his [Page 37]Precepts, Commandments, Mi­racles, Testimonies, and Suffer­ings, not mixing there-amongst any other impertinent and un­necessary things, seeing the wan­ton outward Reason always ra­ther flattereth the flesh in its wickedness, then obeyeth the Spirit of Christ. In the thir­tieth year of his Age, his right Office of Redemption and Mans Age begun, of which the four Evangelists sufficiently do wit­ness, yet far more was done then recorded, as John saith in the end of his Gospel: But what is written, is abundantly sufficient, if we would but order and rule our selves accordingly, and not with Babels foolish Reason ac­count it Impossible, as we have said afore.

Now as these three Degrees have their three several times, so [Page 38]also have they their several knowledg: Hence it is that the Apostle saith, When I was a Child I spake as a Child, I understood as a Child, I thought as a Child; But when I became a Man, I Put away childish things. Also, We know in part, and we prophecy in part. And he saith to his Corinthians, 1 Cor. 3.1. Brethren, I could not speak unto you as unto spiritual, but as unto carnal, but as unto Babes in Christ: I have fed you with Milk, and not with Meat, &c. But when that which is perfect is come, then that which is in part shall be done away. This we may also in truth and without folly apply to the several times and ages of Chri­stians, saying, that they be three­fold, and that in respect of know­ledg, wisdom, and understand­ing, we have been but Children hitherto in all our deep learn­ed [Page 39]Men and great Schollers (as the world thinks them to be, and they themselves all one and o­ther love to be called) having nothing but some Ethnical lite­ral Learning, confusedly heaped and hoarded up according to the outward carnal Reason, whereof they have made a self-forged Art, without the power and ver­tue of the Spirit, to deceive the world, to their own heavy Judg­ment in that great day. And it is still so at this very day, in so much that is goeth with us now, as some hundred years ago, when people lay in Blindness and Darkness, so that it is very hard for a man to rid himself out from them, until Satan be bound, Apoc. 20. The same hap­pened in the time of the Apostles with the Corinthians, where one called himself of Apollo, another [Page 40]of Cephas, another of Paul: But were not they herein fleshly-minded? yet notwithstanding they were Christians, though but little Children in Christ; and not spiritual, though yet spi­ritual (in another respect:) for Paul could not speak to them of Christ and his Mysteries, as he fain would, seeing they could not yet bear such solid food; for to new wine we must have new bottels; And the very Di­sciples themselves were even so in the beginning, that they un­derstood nothing of what was told them, being unsensible of it, and the words were hidden to them. So is it with the Chri­stians at this very day in deed and in truth: for what is it but blindness and Ignorance, pro­ceeding from the Heathenish carnal understanding according [Page 41]to the outward Reason, where­with Men so pitifully torment both themselves and others, that they purposely, of meer abomi­nable pride arising from the vain wisdom of the wicked flesh, curse and condemn one another, and that against the express Word of God? One is and will be called after this Sect, another after that Sect and its Author; and oftentimes for a slight and frivolous Opinions sake, con­cerning this or that Point, they give one another Nick names, therewith to exasperate the Ha­tred, conspiracy and confedera­tion of one party against the o­ther, for that purpose plotting and inventing divers tricks and stratagems for the undermining and supplanting of each other; and yet nevertheless all these without the ground of true Love [Page 42]will be called Christians; in so much that now adays all cham­bers and Chappels are full of those that cry out, Lo, here is Christ, not there; those be He­reticks, &c. But are not these humane and carnal, as Paul saith? Yes verily, as bad as the Corin­thians formerly, if not worse. Now what should we say and think of these Men, if we our selves were strong and spiritual? Nothing else but what we would have and wish them to judg of us, if we were Children, and they strong; to wit, from Christians we should expect and look for nothing else but Love, as Christ himself in divers pla­ces repeats this his earnest Com­mandment, viz. that we should love one another, as he hath-loved us, John 15.17. By this only mark his Disciples or true Chri­stians, [Page 43]yea all true Christianity, is known and discerned: For Love is above all Faith, Know­ledg and Mysteries: It also can bear, suffer and endure all things; it vaunteth not it self, nor is it puffed up, though it were never so strong, wise and wealthy; but rather the strong­er, wiser and richer it is, the more and easier it beareth the weak, silly and poor, otherwise it cannot be the Love: As it now further more plainly shall appear.

CHAP. VI. Of the difference betwixt the un­feigned true Love and false Love, and how the false Love always mingleth it self with the true.

NOw adays a Man may just­ly make moan and com­plain, that there is so little true Wisdom to be found amongst Men, and that all men run on in their Blindness, as the Prophet saith. Many men boast of Love, and think that to be sufficient, though it be but for our own end, or else if they do but there­by shew some Hospitality, or o­ther liberality in relieving the necessity of their Neighbor: This indeed, according to the outward shew, is somewhat, yet [Page 45]very unclean, in so much it scarce is to be accounted a sign or mark of Love: And though it be somewhat, yet notwith­standing it is far inferior to the Love prescribed and enjoyned in the Law, which saith, Thou shalt love thy Neighbor as thy self: Therefore there is a very great difference between Love and Love, namely, as great as there is between the threefold World. For first, the Creature-like Love proceedeth from the Elementa­ry Sydereal or Astral Spirit, and from its Inclinations and As­pects, and is caused and engen­dered by a concreated goodness of disposition, whereby one man is better beloved then another; and of this nature is the Love towards Father and Mother, be­tween Man and Wife, and good Friends. And here sometimes [Page 46]slippeth in also the Love which is stirred by Fairness, Riches, Promotions, and other outward things, and commonly suppress­eth the former Love, as being now adays most usual and bear­ing the sway, in so much that Men will neither know nor hear of any other kind of Love. This Elementary Love is also to be seen in the Animals and Beasts: But the Children of God make no account of this unclean and impure Love, unless it be for the Lords sake, so that Animalish Love be fanctified by the Spirit of Faith, for otherwise it is sin: Therefore in the Creature-like Love their Love is thus, that they also can hate what they love, let it be father, mother, child, friend, &c. namely, for Christs sake, though they hate it not, but rather love it more and [Page 47]better then any Creature-like Love either doth or can do; which soon altereth, and easily is cast down, namely, being de­prived of that she loveth; as we may dayly see by those that lose any thing in Nature, which they have loved and set their Heart on, how they use to moan and grieve for the loss of it: But the Children of God are not sorry when they lose any Creature, but leave it wholy to God and his good will and pleasure; the reason is thus, because they do not love the Creature in and ac­cording to the old Creation, or in the vanity of the Creature­ship; but in the new Creation, yea in and with Christ, and the same Spirit that is in all things: Therefore they cannot mourn nor grieve according to the in­ward man when they have any [Page 48]loss of transitory things, being they know, that they can never lose it in Christ, in whom they love all things. Thus Job was not moved or altered when he lost his Children, and afterwards also his Health; neither regard­ed he his life, as he saith, Chap. 13.15. Though he slay me, yet will I trust in Him. And David saith, Psal. 73. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee: Or thus; When I have but thee, I care neither for Heaven nor Earth: And this is the differ­ence betwixt the World and the Children of God even in Natu­ral Love.

Secondly, The Love of the Law proceedeth from the spirit of the mind, being from and out of the Angelical World, and is caused by a good Mind or up­right [Page 49]Heart, having apprehend­ed and understood well Nosce teipsum, or the true knowledg of ones self, whereby a man esteemeth his Neighbor as good as Himself, seeing that the Souls of all men spring from one Stock, and the one Branch hath no reason to hate the other: or else it is caused and stirred by command of the Law; or else it is moved and raised by the pure Affection and Angelical Inclination of the Inward Soul, when I intend to do my Neigh­bor, without any desert of his, or hope of gain to my self, such kindness and assistance as the Angel Raphael did to Tobias. Now in this Love the Children of God do also differ from the Vulgar; for there be many that do good, but not to a good and right end, but only they may [Page 50]be seen; but being they do it for their own praise of vain-glory, they cannot thereby attain to the communion of the Children of God, but remain unprofitable servants, as the Apostle saith, and perform not their Duty, seeing they do not rightly employ their House-keeping and Stew­ardship, trusted to their dispen­sation and Administration: Wherefore also those that would justifie themselves with their good works, were rejected by Christ, Mat. 25. and such are all those that for their charity and well doing seek a reward, which the Children of God do not do; for they for all their well doing do esteem them­selves far unworthy of the grace and mercy of God: Wherefore also the Love that in them ari­seth and proceedeth from the [Page 51]Law, is sanctified in them by the Spirit of Faith, being they seek not themselves in any thing, but are unwilling that the left hand should know what the right hand doth, and all for this end, that they in their transgression may find mercy: Therefore they never think on Reward, as the rest, who having transgressed the bounds of Love, find after­wards no Grace (nor Mercy,) being they looked only upon the Reward: Therefore saith the Apostle, Though I bestow all my goods to feed the poor, and though I give my body to be burn­ed, and have not Love, it profiteth me nothing, (or I am unprofit­able.) What is therefore the Condition of Love? and what is Love? Love seeketh not its own, as the Love of the Law which desireth its Reward; But [Page 52]this Love, viz. It hath nothing, (for it is not the Owner and Possessor of its own self, but yeeldeth and giveth it self with Christ for its Neighbor, and suffereth God to be all in all in it:) It giveth nothing, (for it suffereth it self to be given over to another, namely, for Christs sake, by the Spirit of Love, which is shed abroad in our hearts:) It takes nothing, but Christ himself receives it in her; and therefore Christ said, What you have done to one of the least of these, that you have done to me. And this is the true Property of this Love, namely, It is not Self-loved, Self-conceited, Self-willed, and seeketh not its own; But it is all things in Christ: Therefore whosoever will be its own, or have any thing of his own, or meaneth to [Page 53]do any thing of his own Self, is altogether of the Devil, who a­lone will be his own Self, and belongeth to no Man.

Thirdly: Now this is the Love of the Spirit of God from the Divine World, and is caused by it self, and not by any object: Even as God is moved of Him­self, by Himself, with Himself, and in Himself to love us, seeing he could not be moved thereto by us being sinners; Therefore is this Love stirred by it self, be­holding it self, in an unspeakable Light: And how can that be comprehended in the Love which yeeldeth it self to death, that it might purchase life to us? No man therefore hath greater Love, then to give his life, as Christ did; and this Love can­not be expressed, seeing there is no word equal to it, and the E­ternal [Page 54]Word it self is dead in the flesh. O what a great Mystery is this! In the Word was Life, and the Life is Light, and came into the World, Loving Sinners: O what a Principle of all Prin­ciples, viz. Light, Life and Love! Therefore it is the Love proceeding from the Divine World, of which the Apostle speaketh, which surpasseth all Angelical tongues, seeing it can­not be expressed by Angelical tongues; for the Angelical World, from which the Law proceedeth, enjoyneth us to love our Friend, but hate our Enemy, Matth. 5. v. 43. neither can it judg otherwise, being this Law and Commandment proceedeth from the Angelical World, and is ordained by the disposition of Angels, Galat. 3.19. Acts 7.53. spoken and expressed by Angels, [Page 55] Heb. 2.2. which word few men do understand, viz. that the Law is from the Angelical, and not from the Divine World, seeing the Divine World is and abi­deth clean without Law: There­fore the Filiation or Childship proceedeth only from the Di­vine World, the Servantship from the Angelical, and the Creatureship from the Elemen­tary World: Further Love sur­passeth all Mysteries, all Know­ledg and Faith, being no Man is able to search out the Mysteries of this Depth or Abyss: Yea, no man can rightly beleeve that God so loveth sinners, unless he finds in himself the upright Love, for without Love all is in vain, but through Love all things are sanctified, and with­out it nothing is profitable: Whosoever therefore hath this [Page 56]Love dwelling in himself; he hath rightly the Spirit of God, and can search and know all things, even above Angels; for he can see clearly and evidently how God loveth the fallen Man, and not the fall of the Devil. O what a deep Mystery is this? which with no tongues can be expressed, unless a man truly had known Mysterium magnum Creationis (the great Mystery of Creation,) which therefore is so unknown to Man, because they know nothing of the threefold World, wherein the Key of Da­vid is comprised, namely, the Testimony of God, of those three that bear witness in Hea­ven and Earth. Now if we in­tend to edifie one another in Love, then we must first know the Love, speak of it, and search for it. Many are ready enough [Page 57]to talk of Love, but what Love properly is in its self, thereof they are altogether ignorant; yea, they abhor it, when a man rightly nameth it; and yet fier­cer they grow when a man with truth will lead them to it. Thus far they are gone from the Spi­rit of God and his Wisdom, that they carry nothing about them but the lust of wrath: Where­fore God can neither have his Mansion and Habitation by them, but they abide in Death; for Love only hath all promises in it, & is profitable to all things, being the Mother of Godliness, and by it all things are clean un­to the clean: Good works also by Love obtains the promise of Eternal Life. Thus (by Love) a man both prayeth, fasteth, and eateth aright; other­wise all is in vain, though a [Page 58]man suffer himself to be burn­ed.

CHAP. VII. Wherein doth the dayly Practise of Love towards our Neighbor truly consist.

SEeing Love is a thing of so great consequence, that the new Creature in Man consisteth in it, therefore hath Christ so earnestly commanded us the se­rious and dayly practise of it, in so much that we should love our very Enemies, for therein Per­fection consisteth; It is necessa­ry therefore that we lay hold on Love, even enter into it, if we mean to draw near to God, and obtain everlasting Happiness: It is not in mans own free will, to [Page 59]choose whether he will do it or no, but there is a necessity for it, if we will be called Christians in truth: And moreover, what can be said to be better graceful, I pray, then to grow and increase in this Love towards all men? which Love must be without any respect of persons, so far forth as concerns the common Love. If we therefore be found to be in this Love, it is Impossi­ble that we should despise, judg or condemn one another, much less envy, persecute, destroy and kill one another: for we have all of us one Father, and one and the same God hath created us All; wherefore then should we despise one another, transgress­ing the covenant of our fathers, which is Love? Therefore I cannot see how he that calls himself of Paul, should be better [Page 60]then he that calls himself of A­pollo and Cephas; are not they all Christians, and beleeve in Christ? Therefore they amongst themselves, being compared one with another, are humane; glo­rying in men they are carnal, be­ing they do not judg according to the Spirit, but according to the flesh; But in respect of God, they are his Children, as the ve­ry Apostles, strong and spiritual men themselves; and in this re­spect none is better then another in the sight of God. For as it is amongst the members of the body, viz. the feet cannot see, the eyes do, neither be they so clear and pure as the eyes are; but are not they for all this members of the body? The feet have no such light, perspec­tion and discerning faculty as the eyes have, yet notwithstand­ing [Page 61]the eye doth not despise the feet, for they are fellow-mem­bers of one and the same body; they are not envious one against the other, though the feet now and then should be unsavory: for God Almighty hath so or­dered and disposed the mem­bers of the body, that one should not exalt and raise it self up a­gainst the other, seeing the feet are not only members of the bo­dy, but fellow-members with the eye; and how could the eye be exalted and seen in its state and beauty, if it were not raised up, and supported up, and sup­ported by the feet? Is it not so, that one member must praise and set forth the other? The feet likewise cannot despise the eyes, much less judg and censure them, for they cannot see nor go aright without the eyes, and if [Page 62]the eyes did not lead and guide them, they would soon go into the ditch, and together with them the whole body also; therefore as the feet do see by the eyes, and yet notwithstand­ing they are not eyes, so likewise the eyes go by the feet, though they themselves be not feet, but eyes. Now as it is with the members of the body, so it is with Christians: For as the members of the body are differ­ent, yet not disagreeing nor di­vided, otherwise the whole body would go to ruine: So also Lo­ving Christians, I say, the Lo­ving Christians, who are endued with Love, and do love another, whether he be friend or foe, Jew or Turk, Heathen or Christian; for this we owe one to another, as the Scripture exhorteth us, saying, Owe no man any thing, but [Page 63]to love one another. Thus by Love all Christians are rightly and easily known, though ac­cording to the outward Letter they be Heathens, Jews and Turks, and in humane censure and opinion, Infidels, as know­ing nothing of Christ according to the literal faith, yet notwith­standing they are Christians in deed and in truth, even because they love their Neighbor, and do good to him.

And thus it appears plainly what a Christian is, what it is that makes a Christian, or whereby a man comes to be a Christian, is and abideth so, ac­cording to Christs own word and saying, viz. Hereby it shall be known that ye are my Disciples, if ye love one another: In a word; This is both the old and new Commandments, on which both [Page 64]the Law and the Gospel, even the everlasting Gospel, depend­eth, by which all Heathens, Jews, Turks, and all that are not Christians, shall be converted to Christ: And even this is the E­ternal Gospel, viz. that God hath loved us in Christ from E­ternity; and he himself is Love: and this is the Evangelium or good tydings which we have heard from him, viz. that he hath loved the whole world, and therefore given his Son, that we might live through him, for he is not willing that one should be lost. This is the Eternal Com­mandment, and the Tydings which we have heard from him, viz. that he is Love it self, and hath sent his best Beloved, through him commanding us to love one another: Hereby we know the Children of God, for [Page 65]he that loveth is Born of God, let him be according to the out­ward man a Heathen, Turk, Jew, or Infidel, yet by this he is a true Christian, and known by the Spirit in his Christianity, though according to the letter and the flesh, or according to the outward man, he be neither bap­tized, nor circumcised, nor ac­knowledged: For as the Cir­cumcision in the flesh is not ac­counted for the right and true Circumcision, availing in the sight of God unto Salvation; neither the Baptism of and in the flesh, nor Faith consisting in a literal and historical knowledg: So is neither this true and saving Faith, which is according to the literal knowledg and history, but according to the Spirit, the Power, and the Deed, which is Love: therefore saith the Scrip­ture [Page 66]very well, In Christ neither Circumcision nor uncircumcision availeth any thing (nor Baptism neither,) but Faith which worketh and is effectual by Love.

CHAP. VIII. That Love is the true and only means whereby a man may at­tain the true Christianity.

SEeing that the Body of Chri­stians is by discord so di­vided, yea wholy rent and turn asunder, that there is nothing but Envy, Hatred, Strife and Con­tention among them, in so much that one Member in hostile manner sets upon the other, kills and destroys it, whereby the right and true Christianity who­ly goes to ruine, and Christ him­self, [Page 67]according to the Prophecy of Daniel, seems to be rooted out, being here is no unity, nor doth Christ find true Faith up­on Earth: It is plain therefore and manifest, that of Necessity they must all return to be of one Mind, one Faith and Knowledg, one Religion and Worship of God, lest the Lord come and smite the Earth with a curse, and they all perish together. This General and Universal Conver­sion will not be done by any carnal, humane literal mind, but by the mind of the Spirit of God, which is not Pauls, Cephas and Apollos, according to the self-willed Imagination of lite­ral and carnal Christians; but the mind of Peter, Paul, and A­pollo, is the mind of the Spirit, of whom they received it: Now although Paul planteth, Apollo [Page 68]watereth, Peter dresseth and cleanseth, yet they are not di­vided though different. If there­fore the mind of the Sects be al­so the mind of the Spirit, and if they have received it from the Spirit, then it is right and good, and then they are the children of the Spirit. And although one man hath labored more then an­other, and one hath planted Christianity amongst the Hea­thens, another watered it, the third cleansed and refined it, yet they must not hate one another, much less command their Di­sciples and Followers to kill one another; or although they now and then, yea for the most part, find but false Apostles, yea ma­ny Wolfs amongst the sheep, yet notwithstanding the whole Apostleship and the whole Herd is not to be rejected therefore; [Page 69]but rather know this, that the Church and Congregation of God is amongst all sorts of peo­ple, offices, sorts and degrees, and hath this seal, viz. the Lord knoweth who are his, and no man else: And this is the true mark of Christians, viz. Love out of a pure Heart of a good Conscience, and of Faith unfeigned. In every Nation he that feareth God, and worketh Righteousness, is ac­cepted with him, Act. 10. This is the most precious and blessed way to Salvation, viz. Love, be­ing the chiefest of all graces; 1 Cor. 13. Therefore how can the torn Body of the Christians become whole and happy again? Verily not otherwise then by Love. Here all the great and learned Schollers among all sorts of Sects must lay down their great Wisdom, Arts and [Page 70]Sciences, and must turn and be­come Children, laying hold on Love, otherwise they shall never come to unity, nor enter into the Kingdom of Heaven and eternal Salvation: Therefore says the Scripture, 1 Cor. 1.20. &c. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wis­dom of this world? For it is writ­ten, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise, for the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own Craf­tiness. And again, The Lord knoweth the thoughts of the wise, that they are vain. Therefore woe be to those that pack and [Page 71]heap up so many Articles of Faith, and pass over Judgment, and the Love of God, Luk. 11.42. If we were wise, we should know that there is but one Ar­ticle of Faith, that is, but one Commandment of Faith, which we ought to learn, confess and practise, viz. Love towards God and All men, even towards our very Enemies: This is such an Article as all men can beleeve, apprehend and understand, let them be called Heathens, Turks, Jews or Christians, whether they be children, young men or old men, man or woman, who­soever hath but a rational mind; and indeed every man can easily find and know it of himself in his own Heart and Conscience, neither can nor dare he contra­dict it; and even in this only thing the whole Law, and all [Page 72]Laws and Commandments, yea the Gospel it self, is compre­hended.

This is called and is also the Everlasting Gospel, which shall and must be preached to those that sit and dwell upon the Earth, viz. to all Heathens, Ge­nerations, Tongues and Nati­ons, and thereby shortly shall all Heathens, Jews, Turks and un­christian men be converted to God: Therefore this only Ar­ticle is above all others that are forged by humane wit and Ima­gination: It is the first and the last, and the only Article, which is above all Faith, Prophecy, Mystery and Knowledg, yea above all Treasures and preci­ous things, and above all Tongues both of Men and An­gels, having so sure a ground of truth, that it never can be found [Page 73]fault withall, much less judged or rejected. And it is such a permanency as shall endure for ever and ever: All Faith, Hope, Prophecy, Tongues, Knowledg, &c. shall cease; But this only Article of all true Christians shall never cease in all Eternity. This is our Everlasting Gospel which we do preach: This is both our Law and our Gospel which we have received: This is our Faith, our Prophecy, our Wisdom, our Knowledg, and our Mystery; yea this is the most precious Way and Means of Salvation, which now to­wards the End shall be shewn to all Men in the Gospel of the Kingdom of God, which shall be preached in all the world for a wit­ness, and then shall the End come, Mat. 24.14. Finally, this is our only true and saving Religion, [Page 74]Faith and Confession before God and all the Elect Angels and Men, according to which we are Children, viz. Children of God, fellow-children with the only begotten Son of God, and Children of the Spirit. Our glory is not in Paul, Cephas or Apollo; no: We are Children, and not Men; Fools in this world, and not wise men; Babes, and not great and deep-learned Masters, Doctors and Rabbies; to such the Promise is given, and not unto the prudent, wise and learned of this world: No, but it is hid from them, and revealed unto Babes, viz. who the Father and the Son is. Ye humane learned among all Sects do nor know Christ, for ye know not Love; for unto him that loveth he will reveal himself: There­fore whosoever among you seemeth [Page 75]to be wise in this world, let him be­come a fool, that he may be wise. We must all turn back again, and become Children, other­wise the Kingdom of God comes not nor appeareth in us, nor we come into it. Ye can con­vert no man to Christ, unless ye your selves first turn back, and become like Children. We must begin from below, and not from above, otherwise we shall fall: Therefore it is the lowly and humble which the Lord looks upon both in Heaven and on Earth. And thus let us humble our selves in our selves, submit­ing our selves under the mighty hand of God, that he may exalt us in due time, leaving all other things to him, for he will order all things for the Best.

CHAP. IX. Wherein Mans true Conversion consisteth, and which way to at­tain it.

NOw what shall we say fur­ther, Beloved Brethren in the Lord, seeing there is a very great Alteration at hand? Is there any Sect at all that can serve our turn, or avail us any thing at all? No; for all such mind is humane and carnal, and not the mind of the Spirit, and therefore not known of God. How then? Whatsoever is of humane mind must fall of and in it self; for it is not the mind of the Spirit, nor is it the mind of Christ, that we be of Paul, Cephas and Apollo; but that we be divine: This is both the mind [Page 77]of Christ and of his Apostles, of which the Apostles them­selves witness and say, We have the mind of Christ. But what is that mind of Christ? To speak thereof simply as Children, It is to be at unity in Love, of one mind in knowledg, and of one spirit in Christ. Moreover, what is our belief and opinion of this Mind? This, viz. that if all shall become Christians, whe­ther they be Heathens, Turks, or Jews, &c. let them be called in humane mind and manner what they will; I say, if we all shall turn and be converted to God, and become one Flock, and have one Shepherd; then all these Superstitious, Idolatrous and old Adamical names, must down, be forgotten, and rooted out, that the Name of the Lord only may be named, known and [Page 78]confessed by every mouth, tongue and heart of Man; for it is written, Unto me all knees shall bow, saith the Lord, and not unto Baal, for I will root out the names of Baalim; and unto me every tongue and mouth shall con­fess, that I am the Lord; and I will not give mine Honor to any other, nor my praise unto Idols. True it is, that the time is com­ing and at hand, that all the world shall be converted to the Lord; for when the Lord hath accomplished his Determinati­on, and poured forth his fierce An­ger and Indignation upon all the world, then he shall turn to the peo­ple a pure language, and cause to be preached to them with amia­ble lips, that they may all call on the Name of the Lord, to serve him with one consent, Zeph. 3.8, 9. Therefore God punisheth one [Page 79]Sect by another and with ano­ther; so that they amongst themselves know not what they do, being ignorant of the Coun­cel of the Lord, not observing that the Lord hath gathered them together as upon a thresh­ing floor, that he may thresh them with all manner of plagues; and then shall he sa­tisfie his Anger, and cool the fire of his Jealousie, Zeph. 3.8. And when the time of the Gen­tiles is thus accomplished, and their fulness come in, then the Lord shall have mercy upon the whole House of Israel again, and call them by an Everlasting Go­spel: He shall gather them and bring them back again out of all Countries, and bring them home into the Land, which he hath sworn unto their fathers, with an everlasting Oath and [Page 80]Covenant; and together with the whole seed of Abraham he shall convert all Gentiles unto Himself; and thus restore the Kingdom of Israel to Everlast­ing Glory. Then the Lord shall appear glorious in his coming, and renew and regenerate the whole Creation; and then we shall know the exceeding Virtue of the blessed Birth of our Savi­our and great God Jesus Christ, which hitherto in his Mystery hath been hid from the wise, learned and prudent of this world, until this day of the Re­velation, in which the whole World and Creation receiveth its Conception from above, through the Revelation of Jesus Christ the Son of the Man in Heaven, in his day, by the preaching of the Everlasting Gospel; After which Concep­tion [Page 81]the whole World shall then also bring forth the Child of Righteousness in the Regenera­tion and Renovation of all things in a new Creation and Creature, where all that is old shall fade like an old garment, & be clothed with Salvation and Righteousness for the Wedding of the Lamb in the Paradice of God. Therefore all ye that love the Mystical Wisdom, be assured that the time is come, in which all things must be made manifest, reproved and judged by the Light: The time of the seventh Trumpet is come, in which the Temple of the Lord shall rightly be known, opened and seen, and in it the Ark of his Covenant: The Kingdoms of this World shall all, all, all be destroyed, and shall belong pe­culiarly to Christ and to his [Page 82]Saints; Satan the Dragon and wicked one, together with the Beast (which hitherto and as yet no man knoweth, but those that have the Spirit of Prophecy) shall be cast down, shut and seal­ed up in the Pit, or Abyss, for ever: Hallelujah.

Now when the time of the Manifestation cometh, being al­so now already, then we shall plainly discern and acknowledg, that hitherto we have been but children in knowledg, even car­nally minded in the knowledg of Christ, in all our wit, wisdom, learning and Scholership; we shall then hear spoken and preached far, far otherwise of the afore-named seven Points, then hitherto we have heard; for then verily Men shall speak with new tongues of the great Myste­ry of God the Father and of [Page 83]Christ: Hitherto we could not; for the whole world is full of fleshly-minded men, and the spi­ritual men are so few among the children of men; for men speak one with another unprofitable, carnal, vain and wicked words, being voyd and ignorant of the mind of Christ: yet notwith­standing a man may find now and then some few that have al­ready received a Glimpse or Spark from the Father of Lights, waiting together with us for the Glorious Manifesta­tion of the Children of God, who among all Nations as yet are hid; for far be it, and false it is, that all Sects should be re­probate and rejected: for, God shall yet both call and gather many of and amongst them, and use them as precious Stones for the Building of his great glori­ous [Page 84]third and last Temple. False and idolatrous it is, to think, ac­cording to the Roman Catho­liques self-love and conceit, that all Protestants are damned He­reticks; for the Lord hath cho­sen not a few of them, whom he shall make his Evangelists, and send them in Troops to preach his Salvation. A great mistake and blindness it is, that one Sect imagineth the other to be an A­bomination before God, not knowing the Lord will call of them many chosen Instruments to work upon his Temple, and to convert his People Israel to Himself through his Spirit, which shall be shed abroad upon all of us; and so forth de Pari­bus idem Judicium: for God neither seeth nor judgeth ac­cording to the judgment of man; but he looketh to the [Page 85]Heart, and dealeth with us in great forbearance; He govern­eth us with great Patience, and hath mercy upon us without In­termission: Wherefore then should not we also have pity and compassion towards our fellow-servants (let them be according to the letter what they will) and love them from our very heart, thereby praising our Father which is in Heaven? If we be stronger, wiser and more righte­ous then our fellow-servant is, well and good, let us bear his weakness, folly and sin, as Christ did, that we may fulfil his Law; If he erreth, then let us instruct him in Love, according to the simplicity of Children, not with many Articles, whereby he will be but more disturbed and con­founded: If he be faln, let us help to raise him up again, not [Page 86]with reproaches, reviles and ex­postulations, but with a meek spirit; for he that thinks himself to stand, let him take heed lest he fall not: If he be obstinate and refractory, then let us bear and carry him; for it is neither strength nor art to carry one that is light and willing, but him that is heavy, hard and froward, that the strength and vertue of God may be seen and known to dwell with us, together with the pati­ence of Christ, and the meekness of his Spirit: If he be altogether a weed, yet we are willing to suffer him to grow until the time of the Harvest, and not root him out, lest we in so doing should also hurt the Wheat.

Now what a folly is it, that we hitherto so unchristianlike have despised, reproached, judg­ed and condemned one another? [Page 87]I my self was also once among the Scornful, Fools, Blasphe­mers and untimely Judges, whereof I am now justly asha­med: Therefore beloved Man, whosoever thou art, boast not against another; for who hath set thee before another? or what hast thou beyond him or above him, which thou hast not recei­ved? or wherefore dost thou judg anothers servant, and there­by curse his Master? whether he stands or falls, he stands or falls to his own Lord and Ma­ster. We must all of us appear before the Judgment Seat of Christ, and every one must give an account for his own self; and every one must also bear his own burden, and have his own honor or dishonor by himself and for himself, and not by any other. Wherefore dost thou [Page 88]vaunt and boast thy self being puffed up against another? who hath Justified thee before thy Neighbor? if thou perswadest thy self that thou understandest things better, and to be of great­er ability in they wisdom. My Beloved, boast not your selves one against another, but rather love one another; for the Spirit of Wisdom and Truth cometh, is come, and shall come, and pass one sentence upon all your Sec­tarians; to wit, that ye know neither Christ, nor your own selves, nor one another, if so be that you imagine your selves to be wiser, more understanding and learned, and more righteous then another: But if ye be sim­ple, then abide ye in the Love of Christ, not judging, nor despi­sing, nor condemning one ano­ther; and so ye shall neither be [Page 89]despised, judged nor condemn­ed, but mercy shall be unto you from the Lord. Now when the Spirit of Judgment cometh, then shall we plainly see, how grievously we all of us have err­ed, one as well as another, not one of us excepted. Therefore, O Man, examine thy self well, and consider that we are not a­ble to answer for one of a thou­sand: Therefore let us in serious Repentance and contrition of heart lay hold on Love towards one another, that we may also be apprehended by the Love, and preserved to Eternal Mer­cy. If thou think it strange when we say, that all of us have erred and gone astray, and thou there­by conceivest as if we should have been excluded from Sal­vation, seeing we have not had the perfect Wisdom; then know [Page 90]and understand, that no Article of Faith, no Prophecy, no Know­ledg, no Wisdom, no Mystery, yea no Faith neither, according to thy knowing (as thou con­ceivest it in the letter,) nor Bap­tism, nor Absolution, nor Com­munion, shall nor can save thee, but only the Spirit; the Spirit, the Spirit, I say, it is, which quickeneth and saveth; where that is, there is all the rest also, be it what it will, and call it what you will; therefore things must be judged spiritually, and not animally, humanely and carnal­ly: And whosoever hath not the Spirit of Christ belongeth not to Him, though he boast, profess and protest never so much; therefore in the time of their Ignorance God hath wink­ed at all Sects (call them what Sect you will,) seeing it hath [Page 91]been the time of Desolation, whereby Christ is rooted out, and the Man of Sin set up in the holy place, and hath given out concerning himself that he is God; to the end that he now might manifest the exceeding Riches, and the great hidden Depths of his Wisdom and Knowledg, and convert to him­self, not only the Christians, be­ing so confused and distracted among themselves, but also all Jews, Turks and Heathens, yea all the World; and therefore he will shew his exceeding great Mercy unto all Men in the whole World, yea unto all Creatures.

CHAP. X. How in the End here we shall enter into the Kingdom of Christ, and how we may beware of Hinder­ances.

SEeing he hath concluded All under the Error of Folly, and confusion of great Babel; so now he will also have Mercy upon all, not only upon the distracted and perplexed Christians, but also upon the erring Jews and lost sheep of the house of Israel, yea upon all Heathens and Na­tions, which have gone astray from the Beginning, because none should boast against ano­ther, but rather be ashamed, eve­ry one acknowledging and con­fessing his own fault, and all of us boast only in the Lord, and [Page 93]not in Paul, Peter or Apollo, much less in any Sect, but only of and in the Lord, to wit, that we of him, in him, and through him have Mercy, Justice and Righ­teousness upon Earth. There­fore all this while we have nei­ther converted Jews, nor Turks, nor Heathens to Christ: First, Because of our confused and en­tangled Faith, wherein we our selves have found neither Ground, nor Order, nor Har­mony, nor Unity amongst our selves; much less were it possible for any other to find it: at which Scandal they have been justly offended, and their Conversion hindered. The second Cause was and is still our mischievous and desperate Hope, by which we our selves judg and censure, yea wholy banish one another to Death, Hell and Damnation: [Page 94]for which abomination Jews, Turks and Gentiles have justly been amazed and asto­nished, and so have re­mained in their own former ways. The third Cause was and is still our accursed Love, that is, our Diabolical Hatred and Envy, together with all our wicked works, by which we have denyed, troden under feet and blasphemed the true God, the Love of Christ, and the Uni­ty of the Spirit both in Heart and Deed; whom notwith­standing we confess with our mouth, saying, singing and pro­testing, that we all beleeve in one God; and in the mean time both defraud, persecute, banish, destroy and kill one another, far worse and more fiercely then wilde Beasts, and yet we will be called Christians: and therefore [Page 95]Jews, Turks and Heathens may well say, Can a Man gather Grapes of Thorns, or Figs of Thistles? therefore by their fruits you shall know them: Or do you think that all those that say, Lord, Lord, shall enter into the Kingdom of Heaven? No; we must do the Will of God, which is, that we must love one another, as he hath loved us. Therefore many Jews, Turks and Heathens shall stand up in that day, and condemn us that are so unchristian: for they have been far more serious, di­ligent and devout in their Su­perstition, Idolatry and Religi­on, then we have been, yea richer in good works and deeds then we; in so much we have no reason to brag and boast a­gainst them, but far rather to be ashamed.

Now where is our Christian Faith, whereof we boast so much against Jews, Turks and Heathens? hath not Babel con­founded it, Baal spoiled it, and Belial blotted it out? In so much that Belzebub, alas, alas, hath more of his Flies and Swarms amongst the falsly so named Christians, then amongst Jews, Turks and Heathens. Where is our hope? do not we amongst our selves judg it lost? and those that should enter life, them we judg and censure to death: Where is our Love ac­cording to the Commandment of Christ, that we should love our Enemies? Do we not hate our very Friends, yea betray and sell them, even the Profes­sors of our own Faith and Re­ligion, and give the sword into the hands of those that strive to [Page 97]take their lives? Now where is our Glory, whereof we can boast before another? Is it not Abomination upon Abomina­tion, and Abomination of all Abominations, and even the same Abomination whereof Christ, his Apostles and Pro­phets have foretold? But what Course shall we take against all these Abominations of Babylon? We must go out from Babel, and bring forth fruits worthy and meet for Repentance, lea­ving off to sin, if happily the Lord will have mercy upon us, and not wholy root us out, that we together with Israel might find grace, and be converted to the Lord. Therefore thou Heathenish Christian, be no more so proud and puffed up in thy vain and frivolous Faith, and boast not against the Stock [Page 98]of Israel, for thou bearest not it, but it beareth thee; thou art but an ingrafted Twig and Branch, the Ax is ready there, and shall hew thee off in an In­stant, and shall ingraft the na­turall Olive tree with its Branches, cutting off the wilde Branch: The King of Israel shall demolish all Kingdoms, and restore again the Kingdom of Israel, for they have spoiled and destroyed the whole Earth with their Bestial, Tyrannical and Irrational Doings, and have made Israel in their sins seem righteous: Therefore he shall be their Saviour, and with a strong Hand and a mighty Arm bring them back again from the Sea, and from the Islands, and from the Ends of Heaven, and from the End of the Earth; for strong is the Lord of Hoasts [Page 99]their Redeemer, and mighty is the God of Jacob, and sweet is the comfort of Israel: His Pro­mise deceiveth not, and his Pro­phecy faileth not; for what he promiseth he performeth; and he shall not break his Covenant, but keep his Oath for ever and ever. He shall bring Jacob back again, convert his Tribe to him, and redeem Israel from all their sins: He shall work Wonders upon Earth, Won­ders in the Sea, and Wonders in Heaven; In the Skies Men shall see his Glory, and the Stars shall shout for Joy before the Lord, when Jacobs Star riseth again: Sun and Moon shall kiss one another, when the Virgin Israel shall return: Lebanon shall rejoyce and be green again, and its Cedars shall boast, and toge­ther sing praise to the God of [Page 100] Jacob: The Mountains of Is­rael shall be joyful and leap for Joy: The Hill of Jerusalem shall skip for Joy like a young Lamb, and rejoyce comfortably that its wall shall be taken away at the time of the wedding of the Lamb; they shall All re­turn again to Sion, and there their Glory shall arise from the Lord, for ever and ever; Halle­lujah. O who shall live and see it, and praise the Lord?

Now who is wise that can order and behave himself a­right for the time? Who knows how great an Alteration there is at hand? and who will turn back with us, and become a Childe? Many shall be clean­sed and purified, and some who­ly spued out and thrown away, to wit, those that care not whe­ther a man sing pleasantly or [Page 101]unpleasantly, whether a man la­ments them or laughs at them in their misery, whether a man exhorts them mildly or severe­ly; for they imagine them­selves to be far wiser, and will not endure to hear Truth and Right spoken of, but say, they know them already sufficiently: And whosoever preacheth to them of true Righteousness, he must be to them an Heretick: If a man pipeth, they will not dance, nor rejoyce with us for that which is to come: If we bewail them, they will not de­plore their sins with us, for they are righteous in the Imagination of their own Heart: If we preach of the Kingdom of Christ in the thousand Years, a man must immediately be to them a Millenary, Revelatist, and Phantastical Fellow: In a [Page 102]word; they will not endure to hear either of Good or Evil.

But beloved Friend, that thinkest thy self to be wise, turn, turn, and become a Child with us, a Fool in the fight of the world, and a Disciple or Scho­ler of Wisdom; then thy heart shall first be quick to seek, and thou shalt know and discern thy folly, and become wise with the simple. Think not with thy self, I am a great Doctor or Master, &c. Not so, for all these are words of an Hypo­crite, and not of Christ; and unless thou humblest thy self, and becomest a Fool with us before the world, thou shalt never come to Honor: Think not we instruct thee; No, there is but one that is the Ma­ster and the Lord over us all; He will teach us all the right [Page 103]way to the Eternity in God, and even he himself is the Way, the Truth, and the Life, both in his Conception and Birth, (by which we must turn back from the old Adam, and become Children, otherwise we shall not enter into the Kingdom of Heaven,) in his Life and Suffer­ing, &c. Him we must and will follow; he regardeth not what is humane, but what is divine: Therefore leave the great folly, with all thine ornaments, wherewith thou hast adorned thy self hitherto; for Christ in that day, when all of us must give an accompt, shall not ask thee, whether thou hast been addicted to any Sect; how many Articles of Faith thou hast had; what opinion thou hast been of in every particular Point; how thou hast studied, [Page 104]proficed, taught and preached; how diligent thou hast been in hearing of Sermons, &c. No; the Modus and Manner of Judg­ment is plainly enough set be­fore thee by Christ himself; viz. the Works of Love and Charity shall Judg and Censure us either to Salvation or Dam­nation, and this is most true and Infallible. Christ shall neither then ask thee, what thou hast beleeved of him, or according to which Sect thy Opinion hath been; No: for the Science; Knowledg or Wisdom of the Letter and of the outward Man condemneth not: Therefore we Judg no Man according to his Know­ledg or Ignorance neither to Salvation nor Condemnation, namely, among those that are Children of Love: All the rest [Page 105]do judg themselves, and not we, be it either according to their Knowledg or Ignorance; for we judg no Man: But the Lord it is that judgeth us all, who also cometh with his Judgment; whom we beseech for his Grace and Mercy, that he would be pleased not to enter into Judgment with us, else we all would be lost; but that he would grant us the Spirit of Judgment, that we by it may judg, exhort and reprove our own selves amongst our selves in Love as loving Children, while it is called to day, lest we be condemned with the world; but that we may through his Grace, in Faith, Hope, and Love of Truth, obtain Eternal Righ­teousness and Salvation through Jesus Christ. Amen.