Concerning the Fall of Man.

IN the beginning God made all things good, so did he Man, whom then he made in his own Image, and placed in him his own Wis­dome and Power, whereby he was compleatly furnished with Do­minion, Power, and Authority, over the Works of Gods hands, knowing the nature and use of each Creature, by what God had placed in him of Himself; who in that state was the Son of God, whose seed was in himself. God also made the Tree of Life in the mid'st of the Garden, and the Tree of Knowledge of Good and Evil, and both of these was good in their place; but the Tree of Knowledge, not good for food: Therefore did he that made it forewarn of it, as the thing wherein death was placed, as in the other Tree, was Life: And herein was the Blessing and the Curse placed; the Life and the Death; the Obedience and the Disobedience, Election and Reprobation: And this was good for man in their place, whilst man stood in his place, guided by that which placed him in the good, and fore-warned him of the knowledge, and gave him power against it, whilst he stood in that Wil, which had set all these things in their place, which Will was free for God, and from sinne; and the will of God, and the will of Man was one, and so at unity with all the Cre­ation▪ But when man looked out into the other, where he ruled who abids not in the Truth, wherein the disobedience was received in, of that which was contrary to the will of God to feed upon, then he joyned to that which was contrary, wherein the weakenesse was, and the death, darknesse, and blindnesse, as to the things of God; and that which freely [Page II] he had received of God: And grew subtil within himself, and wise to do evil, so that he had lost the will that was free, to wait upon God in his wisdome and counsel, freely to be cared for by him, and so from the up­rightnesse and innocency, and pure wisdome and spiritual power, which God had placed in his heart, he fell, and into the self-inventions which he had chosen in the contrary will; and so entring into the forbidden thing became accursed, lost the measure of God, his honour and likenesse, in which he stood above the Creation, and so became bruitish in his Un­derstanding; and, as to the things of God, as the Beast that perish, for the Seed he had lost, wherein the Election, the Wisdome, the Authority, and all haopinesse, present and eternal, did consist, and so became led by a­nother Seed, wherein God had placed emptinesse of himself, which he had raised up for dishonour: And here it is that man hath lost his domi­nion over the Devil, by letting him in, which otherwise had never power further then to proffer; which now being got in with a shew of God and godlinesse into the Temple of God, the principle part in man; and man having joyned in one with him now is become his Captive, in whom he makes havock, beguiling him of the life of simplicity and godlinesse, and perverting his ways, as to the end for which man was made; yea, all the mercies that God gives to that Creature, he being above, and Ruler in the heart, are turned to the Lust that is Carnal and Self-ended; and to that Lust and Self-ended things the man becomes a Servant; yea, hath so lost his dominion, as he is brought to serve the Creature, over which he [...]as Ruler▪ Hence it is, that some become servants, and are captivated; some with Covetousnesse; some with Pride; some with Lust; and many o­ther several things, which are become Lords in the heart of man, where­by he is hurried with all eagernesse out of all moderation, hunting after vanity and folly; yea, what vain toyes and foolish trifles hath led away the heart of man from the pure wisdom of his God, till he scarce knows any end of running after changable things, gluttony and excesse in dyet yet not satisfied, foolery in apparel, without all stay or stop, being whol­ly fallen from that which is unchangable, the true satisfaction and ho­nour; and the further man goes in this state, the more emptinesse and darknesse comes in upon himself; and being fallen under the earthly principle, he is covered with thick darknesse, so that the mind of God he knows not, nor his woful state he sees not, the God of this world having blinded the eye, which should show him his misery; and the ear being stopt, which should hear the voyce of the souls shepheard, whereby he should be quickned, his eye and ear being led out to Carnall things, and there captivated, so that the voyce of the Spirit he knowes not. And so being become heart-blind, cannot receive the way in Spirit, and whatsoever is spoken to man in this state, in love to the soul which lies in death, the Serpent being above upon the earth, catcheth the thing into the Imaginations; and the Creature being led to consult with him there in the flesh, he beguils the Creature of the simplicity, and keeps the [Page III] Creature so in Self, that he regards not the Seed of God which is fallen under all this death and darknesse; and so long as the Creature will but hearken to him, and his lying promises, he will lead him from one thing to another, in things without; but never to see that from whence he is faln. Therefore, to all in this state, Christ and all his Ministers preached repentance, that all might turn their minds from these dead works to the living God, who is a Spirit known in Spirit, and so worshipped, whose Kingdom is within, and whose light is in the midst of all this darknesse▪ though the darknesse comprehend it not; but as many as repen [...] of their following this way of self-wisdom and knowledge, and come to stand still, to such he shows his Salvation, and his Kingdome near at hand▪ which the Serpent, whilst they follow him, doth put afar off: And as the mind is staid to wait for the Kingdome of God in Spirit, the god of the world comes to be denied and resisted; And as the mind is staid in the light from hearkning to the earthly: So that Seed which lies in Death, comes to hear the voyce of the Sonne of God, and to receive life and strength from the Word, whereby it is raised out of the grave, and appears above the earth, to receive from the Father the dew of heaven whereby it is nourished and refreshed; and as man beholds the Seed growing, so he comes to see the new Creation, and what he lost in the Fall, and so is restored by the power of the Word in the Son of God, into his Domini­on, power, and purity, made able to resist the Devil; to chuse the thing that is good, and delight in it, as before he delighted in the contrary: so comes man to be reconciled to his Maker, in the Eternal Unity beyond what is to be expressed; The wisdome and power received from above, whereby the heart is set free from Corruption, and made able to escape the pollutions of the world, and to run the pure ways with delight, which is the glorious liberty of the Sons of God, the resurrection from the dead, and the entrance into the everlasting rest.

And now all you who find your selves fallen from your Dominon, that measure of God which he placed in man, from which he received power and wisdome over the evill one; and now find your selves led Captive with the evil one, into the ways of Death, Sinne, and Evill: so that Cor­ruption hath got dominion in you, and over you; never look to be resto­red by that which leads out, for that which acts in the flesh is onely evill, and will but lead you from Mountain to Hill, and so keep you doing without in self, without life and power, healing your selves in false per­swasions, which will not stand in stead in the evil day, nor reconcile to God to be accepted in any thing you do; for that is the first man with his righteousnesse. But to that from which you are fallen must you look, & return into that from which you are gone out, that by the light thats in the midst of all this darknes and death, you may be led in again by the blood of the Cross, through the fire and sword, into the Garden of God [Page 4] where he plants and feeds, into which the old man, with his will and works, cannot enter, nor he whose Leader is any visible thing; for by the Spirit from whence man is fallen and gone out, by the same must he be led in again; and that seed which man hath sinned against, must make the atonement, to which the Promise is, which is free, and sets all free as they were born thereof: So that which leads out into the Knowledge, is the Fall; but that which leads into the Simplicity of Life, which is ma­nifest in the Spirit, and not in the Knowledge of the first man, that leads to the Resurrection of Life; for it is the hidden wisdome, that God or­dained before the world unto glory: So to the hidden man of the heart must you look to find it, which is not Corruptible.

Concerning Light and Life.

GOd is the life of every Creature, though few there be that know it; for the darknesse sees him not, nor his life, though the Children of Darknesse have got words in the Scripture (which were given forth from the light) to talk of, yet God such know not present: for the first beginning of God in the world is lighr; God said, let there he light, and it was so. And this light God saw that it was good: This is that which was in the beginning with God, the Word, by which all things were made and seen; and without this was nothing made that was made, nor any thing seen to be good; and darknesse was over the face of all the waters till the light, which from the Word came, who is the Life; which life is the light of men: So none can see the life, but with the light, which from the life comes▪ which to the life leads all that follow it. So this that was in the begin­ning, is given to keep in order all the Creation: That is good; but the darknesse comprehends it not, though it shine in it: so all that abide in the darknesse are destroyed, not discerning the life, to order and govern the Creation in the light.

So all that go out of the light, go into the darknesse, and there the life and Image of God is lost, and there is the Fall, and all who there abide are reserved in Chaines of darknesse, not knowing the life which breaks the Bonds and Chains of Iniquity, and opens the Grave and Prison door. And here the Soul being in death, breathing after the Life, but Darknesse got above: In the darknesse is the Creature led into Sects, Opinions, and Errours, after the Imaginations, to seek life; but further it runs here to the sensuall Wisdome, further into Death and Darknesse, till the Creature be so blinded in the understanding, that he thinks and imagins he doth God service, when he is acting a­gainst the life of God, both in himself, and others: so comes the Crea­ture of God and his Life, wherewith God did furnish him to do his Will wholly to be lost, and the Gospel hid, that should recover him again; the God of this World having so blinded the mind, and thereby so farre [Page 2] alienated him from the life of God, that he neither hath power and life to do the will of God, nor light to know where to have it yet in this condition of death, and darknesse, and without the: life of God shall the Creature never be without profession, or some conceit or other, to keep in a vain hope of salvation.

And here is the sole ground and cause why we have so many sorts of, formes and opinions, and wayes of worship, but none that doth good, nor lives in what they say, because all have lost the life of God which onely is able to bri [...]g forth the righteousnesse of God. And selfe hav­ing got the form, into the Imagination above the life, cannot receive the light that l [...]es under, that condemns it. So all the world lies in darkensse, yea thick darknesse is upon all the seas, and great depths is covered with grosse darknesse: and from thence is the Imaginati­on spread over all; so that none can witnesse the work of God, nei­ther knows the beginning nor end thereof. And this is the cause of condemnation, and it rests upon all who are out of the life of God. And no other way there is appointed of the Father, to come out of this condition, but Christ Jesus, the light and life of men; who is the light that is in the world, though the world know him not; which light shines in darknesse, but cannot therewith be comprehended; which light is the revealer of darknesse, and manifests the deeds thereof, and the first appearance of this in the Creature, shews the darknesse, and captivity that is in the darknesse; till which the Creature never comes to see the wretched condition that man is in, who is without God the life; nor till then will the Creature be willing to stand still to see Gods salvation; but is full with vain hopes, conceits, and Imagi­nations and the vaile is over the heart, and what God hath there written is not seen, and so being whole needs not the physitian. And with this blind heart the creature reads the Scriptures, and steals the promises that the Children of light spoke of who had the life, whereby the seed was raised out of the grave, to which the promise is; but neither knowes law nor Gospel; neither came so far as Moses, yet boasting of Christ.

But when the light is minded, the Creature comes to see death raign­ing, and self alive without the law, with that light which was given to keep out of the pollution, and defilements; and so to keep the life clear and unspotted. With that light, that is seen and judged which hath passed over the life and defiled it, and that which hath gendered to bondage is seen, and the hardnesse of heart comes to be felt, and the cause seen, even the great transgression of the pure law; & so comes the fear of the God, to take hold of the man that hath lived out of the life of God, and taketh pleasure in unrighteousnesse; and the Creature then finds trouble within, even where the strong man did keep the house in peace; and abiding in the light, the cause and end of it is seen, and d welling in the fear; Wisdom is received from [Page 3] above to depart from the iniquity; and in departing from the iniquity, there is a coming nearer to God; so the light growes, and springs; as there is a comming nearer of the just paths of life. And as the light ariseth the Creation is seene, and how the enmity hath spread over, and how the lust hath defiled it, and how that which was planted as a vineyard is become as a wildernesse for barrenness growne over with thornes and bryars, sturdy Oaks, and tall Cedars, for want of the Vinedresser: and where the Lilly should grow, its growne over with Weeds, Thistles, and Nettles; so that God walks not there because of the great abomination; and that is the cause of all your woe, even his absence.

And when you see this the lamentation begins, in the house of laugh­ter, even after him from whom you have fallen; and as you follow the light, and come nearer to the Lord from whence it comes, you will see that it is onely your own wills, and wayes that hath separated you from the holy one. And with the light you will come to see, how often you have beene moved by the spirit of light, from your evill wayes; and that the cause why you have beene thus long in the Fall, hath beene in selfe-will, and worldly pleasures, whereby the life hath suf­fered: never till then comes any to see him whom you have peirced, nor to lament over him, nor to see what it is that oppresseth the just, nor to hate that which God hates, and love that which he loves, in a­ny measure; but joynes with that which destroyes the soul, and de­voures the life; and yet makes a profession, and a prayer against it in words; and thats the pharisee, and hypocrite, who with the words de­stroys the life, who makes a profession above the life, but not in the life; and this is he that climeth up some other way, then the life which is the doore, to which the light leads. And in this state are all the high minded, lofty ones, whose mouths speake of great things, swel­ling words of vanity; for so are words without life; empty Brasse, giving a pleasant voyce to the carnall eare, but cannot evidence the life, and the works of it; who have the Saints words present, but their righteousnesse is as far off as Judea, Corinth, Thessalonica, &c: and these are they who in words confesse God, but in works deny him who have a large faith in words, but to the good worke reprobate: for none can be of any true judgment concerning the work of God, who are strangers to the life that workes it.

Concerning Righteousness.

THat Righteousness which God accepts is but one, which is his own; perfectly fulfilled, and manifest in the world in Christ Jesus the light, and Saviour thereof; which Righ­teousness is not of the world, nor manifest to the world, nor in the world received, but by the world ever Judged as unrighteousness; nor can the world inherit it; but only they who believe in the light of Christ, which God hath given into the world [Page 4] to lead out of the world, to Christ, where Gods righteousness is. And there be many talkers of this righteousness, but none inherit it, further then by faith they receive the Son of righteousness; and with him his righteousness is freely imputed, or put into the creature, a free gift from the Father; and with this righteousness is the creature made righteous even as he is righteous, even as the measure of Christ is received, and no further; and whose life is kept in the measure of him, as he is so are we in this present world, and not of this world, even as he is of not of this world: and herein is boldness in the day of Judg­ment, in that which is perfect. And all that is not perfect, is self and with the righteousness of Christ, denied in the light; which condemns all self-actings, under what pretence soever.

So who abides in the righteousness, abides in that which denies Self, and all the world; and so lives in obedience to that which is contrary to all mens wills, and so every where evil-spoken on; for the will of men works not the righteousness of God: but this righteousness is wrought into the Creature, in that obedience which is contrary to the will of the flesh; and in the faith, by the eternall Spirit, is the new begetting both of the will and the deed: and so the new is born of the Spirit and life. And so farr as any have this righteousness, he doth not lye under sin, nor give place to the Divell, but it is as a brest-plate, against all assaults, on the right hand, and on the left: and all who have not this, are they who have that which will not stand in stead in the evil day. So you that say, your righteousness is as filthy Raggs, why do you abide in that? Gods righteousness is not so: wherefore, Cease from that, and own that which is perfect; even that everlasting righteousness, in which his all Saints have been gathered unto himself; who can receive nothing but whats his own; and it must be yours also, else can you not be received in it. In vain do you plow wickedness, and sow iniquity, and think to reap righteousness.

So with the light you may see what works in you, and to what you yeeld your selves servants to. That you bring forth while you live, that will go with you: so if you own no works in you, but what God works, you shall have no righteousness but what is perfect, even the least measure of it. And as you obey unto this righteousness, you shall see the Spirituall man raised, and living, and the bonds of death broken, and that living which gives power over hell and death. Then may you say the spirit is life because of righteousness: and your dead profession will be Judged with the life, as it arises; and seen to be fruitless.

But this is blasphemy in your own eyes, who have made Christs righte­ousness a cover for your abominations. What wickedness is so vile now in these nations, but the righteousness of Christ is made a Cover? & men blesse themselves there-with, in the greatest abomination: And this hath its beginning at the head of deceit, and is gone over all the whole body. For to cover your own wickedness, pride, and covetuousness, have you teachers invented this faith: That its sufficient to believe in a righteousness you read of in the letter, through you be not obedient [Page 5] to it in Spirit. But you that are not servants of Righteousnesse, are no ser­vants of Christs, and his Workes; and your Faith, without his Works, will be little worth to Salvation; and even as it saves you out of sinne, so will it save you out of condemnation, and no further; And this, that in your Conscience will witnesse, if you take counsel at it, no further then you find the power of his righteousnesse working in you, and you owning it in obedience, and subjection, and joyning to it against all unrighteousnesse; no more of it you can inherit, nor be made the righteousnesse of God in him.

And at that day when he comes to separate the precious from the vile, then will you see in what stead your notions of righteousness are, when the Worker of iniquity is found, and judged with Christs righteousnesse, of which you have been boasting in words without the power of it: By the power and purity of it, shall all the workers of iniquity be judged, and condemned. So, deceive not your selves, He that workes righteousness is righteous, even as he is righteous; but he that talks of this, and com­mits sin, is of the Devil; and with him, must inherit, by whom he is acted, and guided: for Gods righteousness will not mixe with, nor cover deceipt, nor was it ever given for that purpose; but as it is obeyed, it reveales, and destroys mans righteousness, and unrighteousnesse, as it is revealed from Faith to Faith, by which the just lives, and the unjust perisheth, and passeth into death. And all who have Christs righteousnesse, can witnesse this effect, to kill and make alive, as by Faith it is received; and this is Zions righteousnesse that goes forth as brightnesse, and the Salvation thereof as a Lamp that burneth, that the Gentiles may see it, and its glo­ry.

Be ashamed you Heathens, who have hid the Lords righteousnesse under your Pride and Covetousnesse; who have exalted the Idols of the World and bring forth to the Oppressor; who have bowed down to the god of this World, and his begettings are in all houses, and assemblies, and the name of the Lord you have polluted before all the world; yet will you lean upon the Lord, and say, The righteousnesse of Christ, the righteousnesse of Christ; so that you have more dishonoured his Righ­teousnesse, then all that ever were before you: and the name of a Chri­stian is become a reproach in all the world, because of your unfaithful­nesse to his righteousnesse. For this, will he plead with you, and will take from you the Covering, that you may appear; and he will bring forth his Righteousnesse to your Confusion; and his own shall witnesse him in the Gate; and his work shall praise him openly: so shall sinners be afraid, and fearfulnesse surprize the Hypocrite, when God shall own his own righteousnesse, and judge the wicked after the works of their hands.

Concerning the Word.

THe Word is that which was in the beginning, and was the beginning of all visible things, and that by which all things were made, but it self is invisible▪ which, though it be the Upholder of all visible things, yet can no visible thing reveal it; yet doth it reveal the ground, and use, and end of all visibles. And as without it was nothing made, that was made; so without it, is nothing soen, as it was made, nor any thing can be guided, nor used in its pure place; but what ever man medles with, not having the Word in him, to guide, order, and sanctifie the same, he defiles, and it is polluted as to him. Nor can this Word be comprehended in Heaven or Earth▪ without this Word can no Scripture be read with profit; for it opens the Scriptures, and the Scriptures declare of it; yet cannot the Scriptures, nor all the Writings of the World comprehend it, nor declare the depth and extent of it, which is beyond all Generations; yet is it the Teacher and Guide of his own in all Generations; and in all Generations of Saints hath been known in measure, more or lesse immediatly, though it hath no place in the worlds profession.

So hearing of a Word but not knowing it, they say The Letter is it. But who hath the Word, hath that which comprehends Death, and Hell, and the Grave; that which binds and chains Satan, overcomes the World, gives the issues of Life, and Light, whereby the new Creation is known wherein dwels Righteousnesse; and this every one hath, so far as he hath the Word abiding in him; but so hath not every one that hath the Let­ter. Nor can any mans will change the Word, for it is contrary to all mens Wills; nor can any mans Wit open or expound this Word, which confounds the Wisdome of the Wise, and brings the understanding of the Prudent to nought; that hides from the Wise and Prudent, and reveals to Babes; and the Word grows and increases within the Babes, but so doth not the Letter; and as it grows, it sanctifies all that have it, but so doth not the Letter: and its as a Fire and a Hammer to all that have it, but so is not the Letter: It is quick and powerful, to the dividing asun­der the Joynts and Marrow, the Soul and Spirit, where ever it is; so is not the Letter: And the Word is a Reproach to every Carnal Mind, even to them especially who profess the Letter. Whosoever have the Word, with it are washed, and cleansed, and translated from the World, and confor­med to God, so far as they have it, and it reconciles to God all that have it; but many have the Letter, who know not God, but are in the un­clean Customes, and Fashions, and wayes of the World, not changed, nor reconciled.

None can keep the Word and his sins both, but the Letter without he may, for where ever the Word is known, the new Creature is witnes­sed, [Page 7] who is created to walk in Righteousnesse▪ and who hath the Word sees all, who say they know the Word and walk not in Righteousnesse, to be Lyars, and do not the Truth; and with the Word of Truth are such cast out, and judged to be those who dishonour the Word, as though it were a polluted thing, or could dwell with pollution; which is a Fire to burn up all uncleannesse, where ever it is; and where sinne stands, the Word is not known.

But such, reading of the word, which came to the Saints (in obedience to which they were washed and purified, and in which they were begotten a­gain) they finding that the Saints had this word, but not knowing it, they say the Letter is it; which doth but declare of it: and so their word hath not power in them to overcome the Devil, & break the bonds of wicked­ness▪ whereas the word of God is not bound, but free, & sets free all that have it abiding in them; which breaks down the seat of sin; and raises up, and quickens the seed of God, which lives in the life of God, (which through sin, death hath passed over) and so quickens the mor­tall body to newness of life. So that the old life and the word cannot stand together in one body; nor doth the old man who lives in that life know any word, but the letter, and the life of that he knows not; but in the Imaginations searches with the fallen wisdome for that which God hath in his wisdome hid from it; and in this is all the darknesse: to this the Scriptures are spoken as a Parable and Mystery; which in that disobedient wisdome cannot be found out: so is the Simplicity deceived with Meanings, Addings, and Wrestings, which are all in that man that cannot enter, in whom the Word dwells not, nor can any thing such do be accepted, because it is not from the Word; for all that comes not from the Word, by the Word is condemned, not to be the Work of God; for all that God made, he made it by the Word, and it was seen in the light to be good which was made with the Word, and here all stood in the reconciliation to God; but when man went out from the Word, then he went out from the good, and so with the Light was seen to be in the evil, and so was accursed from the same Word against which he had sinned; and so long▪ as out of that Word he acts, all is accursed, being Self, and not God, that works it.

And so man being gone out into the world, the light of the Gospel is preached to turne man again to know the word, that coming to the knowledge thereof in his heart, and having his mind stayed thereto, in the light, he may come to see the power of the word working in Spirit, working▪ out the unclean nature and the rebellious will, and working in the pure nature, in the Cross slaying the carnall man with all his affections, and so through death thereof raising up the new man, making a new Creation, in Christ Jesus, with power unto Good works from the eternall word: and this God owns when he is the mover there­of and worker also, and the creature only servant therein in the same power. And this is not a self, taken on performance from the Letter, but is in the eternall counsell and strength of God, commanded, moved, and [Page 8] performed in Gods will and time, & contrary to the will of the flesh, whereby the will of all flesh is subdued, even all that is come in since the beginning, till all be seen in the light to be good, and the work of God: and so his works praise him, from a good un­derstanding of the spirit, and power of the Living God. And with the living word is the living soul witnessed, and the life of Christ made manifest, in the mortal body, and the creature comes to have fellow­ship in the life, and is transformed thereinto, and united in one; and this is the word of reconciliation which unites God and the Creature in Spirit; which who ever knows needs not go forth for wisdom counsell or strength, against all the powers of darkness, nor wiles of the enemy, but by diligent taking heed to the word which is nigh in the heart, from thence finds the issues of life, spiritual strength, and power against the spiritual wickedness, which all who run out for help, lye under & be­come servants of.

Concerning Worship.

THe worship of the true and living God stands out of mans will, and knowledge, wisdom or prudence, as in the na­turall; for God is a Spirit, and in Spirit he is worshipped not with mens hands, nor with bodily exercise, further then by the eternall Spirit the body is exercised; nor doth it stand in meats and drinks, nor divers washings, nor carnall ordinances taken on by tradition, nor imitation of others; but as every Creature is moved by the Spirit of the living God, who is that Spirit, who will be served with his own alone, not with any thing in man, which is come in since the fall; so the imaginations, thinkings, and conceavings are shut out; all mans ways, mans times, and formes, nationall customes, mans decency, and orders, by men devised, and added, are all shut out, and condemned with that Spirit in which God alone is worshipped, and his people taught his worship, and the manner of it; and the times are in his hand, whose the worship is.

So that before any can rightly worship God, they must waite to know his Spirit, that leads to know him and his worship, and the mat­ter, and manner: for all who do the same thing as to the outward per­formance, do not worship God, because they worship not in Spirit, and power of God himselfe: So that all who would so worship him as to be accepted, you must know the light, and in it waite to know what God calls for at your hands: for it is not what men appoint you to do, or not to do, that will acquit you before the Lord: for this know, that God made man for himselfe, and for his service, and the living God, is not as the dumbe Idolls, that people should imagine a way to serve him as may best sute with the fashion and custome of a Nation, or people, but he that made man hath given him a life from himself to improve in his [Page 9] service, and a light hath he given wherewith to see the moving of this Spirit of life, which ever moves after the will of God, because it is of him; and so where it is awakned it ever draws the Creature to­wards God; the mind, and will, and affections, and love of God is in it; and who walks in the light sees this: But the Creature running before this or without this, there comes all the dead works and worships. And the ground of all this ariseth out of darkness and disobedience, for when the Creature hath beene out, in the world, and unrighteous wayes thereof, doing that which is evill, then that in the heart con­demns for the evill, and neglect of good; then the same mind runs to act a worship to get peace, when both the evill, and the worship is in one nature, and so the prayer becomes abomination, as the others was, for he that regards the iniquity, God will not heare his prayers, nor accept his worships; that's Cains sacrifice, and Esaus prayers; but either must your worship be performed in one that never sinned, or it cannot be accepted with the pure God.

So that the way to be well pleasing to the Father, is to waite in the light till you see somthing of the Spirit of life which is in Christ Jesus moving in you, and then to that joyne in its power to worship; and that being of God he cannot forget himselfe; and that is done in the name of Christ which is done in his light, and power, and wisdom, and strength; and what ever is done in his name is not denyed of the Father; and so far as any are in him, so far sons, and so far accepted in him; without whom you can doe nothing, nor be respected; nor did ever any worship in this nature but they found acceptance, and the knowledge thereof, and you who know not this to lead and guide you in your worships, are worshiping you know not what, nor with what▪ and though you say, that God works all your works in you, and that it is his work, and worship you are about; yet when it comes upon try­all he will not own it for his, which the worker of iniquity hath wrought. For the evil worker hath not onely his hand in the deceitfull works of the unrighteous Mammom, but in the deceitfull works of Worship too. For did he not deceive in worship, to hide his wickednesse, with pretence of godlinesse, and long prayers, he could not keepe people in any peace in his wicked wayes: so they who joyne to him herein, receive the grea­ter damnation, for the false worshippers were alwayes greatest ene­mies to Christ, and so to their own souls, and woe to him that hides his sin thus.

So all who desire to worship in truth, you must know the truth, even the Spirit of truth, to lead into all truth; which Spirit of truth takes of Christ, and testifies of his life, and power, in the Creature worshiping, who believes in the light; and such know they are in him, and he in them, who is true, in whom they worship the Father of the truth, and so God is served with his own; and no further then this is known, can any worship God in Spirit; which the light doth manifest. So you having received a light from Christ, in that waite, till therein you find the Spirits leading, acting, and ordering: and here the least [Page 10] in the light, is in Gods service, when on him you are waiting in Spirit and such as abide in the light, waiting upon God, in the light, are kept from serving the Prince of darknesse, and having your loynes gire and your light burning, you are always ready to know the voyce, and answer it with obedience, and then you serve God and not men, when you have a command from the living God, not taken on by tradition from men; for in vaine do all worship, whose feare and service towards God is taught by the precepts of men; for all the Children of the Lord are taught of the Lord: And they are the Sons of God, who are led by the Spirit of God: and such harken to the Lord and know his voyce; and what they see and heare, that they doe, and doe not offer the sa­crifice of fools.

But do not you ofter the sacrifice of fooles, who have been worship­ing all your time, and yet have his worship to learne? and are but still asking, If this be the right worship, and have it yet to dispute? (if not confident in a false way; which is much worse): and such are you who are fighting, and contending for such a manner of worship as Christ ne­ver ordained, nor his own ever practised; as you may see, if you compare your nationall worship, with the Saints practice; which is changed in every particular, and that by men and councels, under pretence of decency or conformity, or somthing that stands in mens will which God never commanded. But you may long worship here, and call it Gods worship, ere he own it by answering you, yet was Nebuchad nezzer never more zealous for his Image, then you are for this, if you had but his power; yea them who have found the ever­lasting way of Christ, and an answer from God in it, such would you force to bow to your imaginations, where you know not God nor his presence, with you therein; nor can you euer find God in that way which is not his own, nor is that his own which generations of men, and councels have altered, and added to and changed, from time to time, as may most sute their customes and Countryes; so that each Nation hath its different manner of worship, but all out of the counsel of God, agreed on by Councels of men.

And all you who are gone out in any thing from Christ the true pa­terne and example, you are gone into the imaginations of men, and so are become servants of men, and not of God, herein. For God is pure and so is his way, and worship, and without his command cannot be changed in the least jot, but by him is denyed, and is become will­worship, and not Gods worship: For it is not the name that makes it Gods worship, for all pretend to worship God; but it is the nature of it, which must be in Spirit and will of God, contrary to the will of all men, and their wisdome, wherein men in all ages have performed the idolatrous worship, and set up likenesses instead of true worship; though being heart-blind did not know it, but ever looked upon all to be out of the way but themselves. And this is your work who at this day set up an imitation from the letter of what other men have done, but have not received your command and power in Spirit from the Lord and to you it will be said, Who hath required these things at your hands? [Page 11] for all the Saints have their commands in Spirit, but yours is in letter and so of another Ministration; for the litterall Ministration is don away in the spirituall; and all that knows the command in Spirit, knows it is life eternall, and gives life to fulfill the command, and so the worship is spiritual; and the heart, and the mind, and soul is u­nited in it: and so being in one there is no idolatry, nor likenesses, but in one is the command, and power, & life and will, and way, and worship; but all you who have taken on the Saints practice to performe the like, but not called, commanded, and furnished in Spirit, you want power and life, and so even in the time of your worship your hearts are going out after carnall things, and there is the spirituall idolatry: for what ever your minds are in, that is your God you wor­ship, and the pure God ownes no such; for its truth in the inward parts he seeks for; wherein none of you can worship, who knowes not the liv­ing word in your hearts, to keepe them up to God in your worship, and that worship which is not in the will of God is the worshipping of Devills.

Concerning Error, Heresie, &c.

IT is not Error to forsake the opinions of any man whatsoever, nor to with draw from the Church of Rome, as they call it; nor from any who have reformed some things since the time of popery, but yet are not come to the true foundation of the Apostles, though they call themselves Nationall Churches, or Gathered Churches whatsoever. But the Error is to erre from the Spirit of God and its teach­ings, and that Church which by its teaching alone is gathered into God, out of all the wayes, worships, sects, and opinions of the world, Convocations and Councels, that are not in God. And the Church so gathered into God is the pillar, and ground of truth; where the Spirit alone is teacher: and all that are gone out from this church, and Teaching, are in the Error, where all the Sects, and Opinions, and false wayes and worships are, and their teachers, who have erred▪ from the Spirit of Christ, and the Saints teacher and the [...]r practice, and are gone after their pride, & covetuou [...]ness, and filthy lucre: here lyes the Worlds Teachers, tho [...]gh they do not know from whence th [...]y are Erred, because they never yet came in the right way, nay who never yet came so far as Balaam, who had the word of the Lord from his ownmouth & knew it, & yet h [...]s heart erred after gifts and honour▪ So these pre [...]ch against Balaam, but cannot see themselves in the same Error, ever since they were promoted to honour, and gifts, and Maisterships, and great [Page 10] [...] [Page 11] [...] [Page 12] Livings, by the pope, who received his power from the Beast, and gave of it to all his Adherents, to cause all that dwell on the earth to wor­ship them, but such whose names are written in the book of life, who have suffered to this day, and do suffer, because they cannot bow to that power, nor worship it, nor according to its likness: and under pretence of Herefie and Eerror do these alwayes suffer, by such who are Erred, and with the Spirit of Error do Judge; which Spirit hath shed all the innocent blood since Abel to this day, though the Error was ever in the persecuter.

So that there is no Error but who goes from the spirit of Christ and his teachings; and all who are gone from that, are into Error what ever they pretend. And that which leads from that Spirit, is the mother▪ of Confusion, and vain Janglings, and Contention, dispute­ing about the things of God, but are gone out into the world, where all the deceived ones are AntiChrists, and seducing Spirits, which deceives the nations with inchantments and witcheries, which none can see till to the light of Christ, and his Spirit they return, which on­ly leads out of all Errors, as it is beleived and followed. For no Spirit can lead out of Errors but that Spirit which never erred: and who ever is lead out by any other is Erred already, though unknown, to them who are so deceived. For Error could never Judge of Error, nor darkness of light, though it will be doing, to shew enmi­ty.

So Error Cryes, Take heed of being deceived, which is deceived already; but the Spirit of light searcheth out that deceipt: but who walks not in the spirit and light of Christ, is blind, and knows not by what he is lead, nor whither; and stumbles at the light which should Judge his blindness, and become his Leader, and such a one though he be in Error, yet knows not whence he is fallen; who never knew the right way; as many at this day, who are talking of blindnes but them­selves in the pitt, and must be till they own the light to lead them out of it, which never Erred, which is of God, even as they who received it, are of God▪ and they that were of God, knew, that all that would not heare them had the Spirit of Error; and thereby they knew it and the Spirit of truth.

And what ever that be which leads out into the Worlds Conformity, and pleads for it, or any thing that is come in by the Fall, that is the Spirit of Error. But that Spirit which testifies against all that is in the fall, and convinceth of it, and leads out of it, thats the Spirit of truth, & comes to testifie of the redeemer Christ Jesus, who is to set free out of it, which all that lives in, lives in Error.

So all who desire to know the Spirit of Error, you must turn to the Spirit of light, from whence you have Erred: for no other thing shews the Error but that which reproves the fruit of Error, that which reproves for sin, is that from which man hath Erred, the faithfull and true witness which is in the beginning of the Creation of God, to which all must give an account, and which alone is appointed▪ for a [Page 13] light, and leader of the people that sit in darkness, to shew the darkness and the way out of it. So, to that which was in the beginning all must come, that with the light from which man hath Erred, you may know the wayes of Error, and the way of truth.

Concerning Faith.

HE that hath living faith which is in Christ, lives by it, and the life that he lives is above all the world, and the powers of darknesse▪ and the least measure of that Faith [...]s perfect, and is present power against all the assaults of [...]acan, if in it the Creature abide faithfull, and run not to other helps, and so lay himself open to distrust; for it is the gift of God, whereof whosoever receives a measure, he hath a measure of the Son, above which he Father will not suffer any temptation: for the true faith laies hold upon Gods righteousnesse, against which no unrigh­teousnesse can prevaile; which righteousnesse is received by faith in Christ Jesus; wherein the Creature so believing stands armed against all the fierie darts, and temptations of the Devill, with Gods righ­teousnesse, seene in the light, and wrought in the Spirit; whereby the Creature becomes Gods workmanship, created in Christ▪ Jesus unto good works, by which he becomes free from the evill; dead to sin, but alive to Gods righteousnesse, waiting in faith, to see it re­vealed through obedience thereto, from faith to faith; and it is writ­ten, The just shall live by faith; and this is the living faith, which pu­rifies the heart, unto the life of godlinesse; and so reveales the righ­teousnesse of faith for an inheritance, everlasting righteousnesse, ever growing and springing, whereby the Creature grows into the know­ledge of God, with him to walke, by faith, out of the knowledge of all the world, translated out of the pleasures and kingdoms of it, into the kingdom of the Son of God, where the reproach of Christ is esteem­ed great riches, laying hold upon the invisible, which the worlds faith cannot reach, which caryes them no higher then visible reasonings, and consulting with sensuall wisdom, and carnall helps, and so brings nothing to perfection, because it sees nothing that is perfect; but the liying faith sees him that is invisible; and layes hold on the measure of God made manifest in Spirit, which measure of the Spirit is that which in the faith worketh out the old, and worketh the new, both will and deed, whose worke is perfect, to kill and make alive.

But the worlds faith is not of this nature and power, who heare a thing with the outward care, and so set themselves to believe, or not▪ [Page 14] believe it; in their wills or outward perswasion, from others, or in their own imagination, and as their imaginations thoughts and con­ceivings, changes; so their faith changes also, and so it cannot be steadfast, because it stands not in the measure of God known in the heart which changes not: and this faith serves not God nor can it please him, nor doth it see him that is invisible. And so not standing in that which is contrary to the will of man, and power of sin, it lies under the wills of men, and power of the Prince of this world; and as the world and times changes so doth that faith, but can never lead out of the world, and all time, up to the redeemer of the soul. And to all who are in that nature, the living faith that stands in that which is of God in a pure conscience is a mystery, not known nor received, and so cannot be im­proved; which is the true faith, which is the gift of God, which noneTim. 3. 9. can receive but in the Spirit. So the faith of Christ and the faith of the world are two, and have their severall effects, and fruits; the one professeth freedome and redemption, in the imaginations and compre­hensions, but is a servant of sin; the other hath the living faith which gives the life of freedom, and so as is their ground and roote, so is their fruits and effects; and the one of these is against the other. For thatAct. 13. 27. faith which stands in Christ, believes in purity, and perfection, and ho­lynesse, and slays sin, and by that faith alone the just lives▪ and justice and righteousnesse is brought forth to light, in the godly con­versation: but that faith which stands in the imaginations and wisdom of man, which believes salvation without holynesse of life, that slaies the just, and keeps alive the unjust; and this faith they had which be­lieved the Scriptures, and the words of the Prophets, and that God was their Father; but not having the word of Faith in their hearts these slew the Son of God, and set the murtherer free: and as that faith, which is dead, works death; so that faith which is living worketh life. And a profession of faith without righteousnesse, is like a body without life: and like as a living man is known by his actions, so is the living faith by its fruits. And as the man cannot live without action, no moreJeames 2. 18. can faith in Christ without righteousnesse; these are inseparable,Rom. 10, 6. 10. therefore its called the righteousnesse of faith; where the heart believes unto righteousnesse, there the mouth confesseth to salvation, without hypocrisie of selfe righteousnesse.

And so Gods righteousnesse is received in the heart by faith, and by obedience thereto brought forth into the world, a witnesse against all the unrighteousnesse of the world: and so the righteousnesse of God is preached through faith, in all, whose faith stands in Christ Jesus▪ but that is a dead faith which brings not forth the life of Christ into the1 Tim. 6. 10. 21. world; and thats the reprobate faith which is to the good worke repro­bate: and he that errs from the righteousnesse, errs from the faith al­so, which is held in a pure conscience: and he that makes shipwrack of a good conscience, and puts that away, makes shipwrack of faith also.

[Page 15]And in the eternall light is all your faith seene and judged to be with­out Christ and without foundation, who are out of the light, and out of the life. And your Faith is seen to be the same with the Scribes and Pharisees, who believed the Scriptures, and thought to find life therein; but did not believe in the Light, and so would not come to Christ, that they might have life. So all your Faith, which is out of the Light, which from the Letter you have formed, is a Faith set up in your own Wills, and not that which is given of God: For that Faith that is the gift of God, believes in the Light, and follows it, and so leads to the Life; and this Faith that stands in the Light, and Life, is the living Faith, and never without Works; which Works are Love, Meeknesse, Patience, Mortifica­tion, Sanctification, Justification, &c. the Works of God in Christ Jesus, in which Gods Workmanship is seen in the new Creation, received in the Faith, and in the obedience to which the Soul is purified, and Victory witnessed over the World, Sinne, and Death. But you who believe not in the Light, are Enemies to this Faith, and yet you get the Words of the Scripture given forth from the Light; and so your Faith stands in the Wisdome of words, into which you have been searching with your wis­dome, but not in the power of God and his Work: so you are they who say, and do not, whose practice could never suit your Profession.

Concerning Hope.

HOpe is a gift of God and is pure, and stands in that which is pure shewing that purity of God and his righteousnessRom. 4. 8. in Christ Jesus, the beholding whereof stayes the soulRom. 5. 4, 5▪ from Joyning to the wicked one, when he tempteth; be­cause2 Joh. 3. 2▪ 3▪ he sees in the light a better worke to serve: so that untill the time of that work being manifest, the hope is as an Anchor to stay from following the unclean one, and so keeps out of the sin, and so makes not ashamed, even in the time of want: it hopes against2 Tim. 1. 1 [...] hope. When that life of Christ is not yet seen in its full power yet it is evi­denced in the hope which is wrought in the patience & experience,1 Pet. 1. 1 [...] 12, 1 [...] whereby the love appeares and the faith workes, whereby Gods righteousnes is revealed, and the Son is seen, who is the redeem­er; and he that hath this hope in him, purifies himself even as he is pure. And this is that hope that enters within the vail into the ho­ly place, where the life and immortality is brought to light, which the mortall eye nor carnall senses cannot approach to; and this is the living hope, which hopes to the end: That Christ, and his righteousness may be revealed, to take away sin, and save from it, and out of it; and in hope of this the Children and babes of Christ wait in the obedience of [Page 16] the Spirit, not fashioning themselves after the lusts of ignorance, but as he who hath called to that hope is holy, so in his holiness is their conversa­tion, who are in his hope.

But the Devill hath begotten an other hope as like this as may be in his servants, who beleive him, and are acted by his Spirit; which stands in an other ground, and brings forth an other fruit: And that is, That though they be servants to sin (for that must be Concluded in all his Covenants and graces) yet there is hopes of salvation; and such hopes as may not be Judged false, nor questioned; although the witness of God in the conscience doth testifie to the contrary, yet it must not be heeded, lest they be deluded; So that where he is become teach­er, [...] Cor. 1. 12 a tender conscience, to is be resisted as the greatest Error, and foolery in the world; and that, To wait for the testimony or witness within, is to deny Christ at Jerusalem, and the greatest blasphemy that can be spoken of; and to wait for that mystery that hath been hid from ages, (to wit) Christ Col. 2. 17. within, the hope of glory, is to deny the person of Christ, and his blood and sufferings. And many such imaginations hath he begott in peoples brains, to scare them from [...]inding the light of Christ within, that so he may Ephe. 4. 18. 19. keep the heart in darkness, and his seat there undiscovered.

So he sets them to look for the kingdom of Christ without them, and a spirit without, and a light without, and a word without, and righteousness without, and in that to hope, while he dwells in the heart, and there, in darkness Luke 17. 21. upholds his kingdom of sin, and seat of unrighteousness, all their life, and feeds them with a hope after they be dead, by a profession without power, Gal. 4. 6. and life, and spirit, and truth in them, to order them, and their Con­versation 2 Cor. 4. 6, a right, towards God and man, in their generation: Psal. 119. 11. and this is the hope of the hypocrite, that must perish, in the end, and come short of salvation, whose hope is not in God, nor gives being Rom. 10. 8 in his righteousness, but he hath a hope, and lives in the world without2 Cor. 5. 21. God, and his hope: And this is not the hope of Christ, which lives in sin, and hopes for salvation; but this is his hope, that hopes to free­domRom. 1. 17. and perfection, which never comes short of its end, in all thatIob 17. 8. wait in it; and this hope only is it that maketh not ashamed. But youEphe. 7. 17. may be ashamed of your hope, who are found in your sins, andHab. 7. 19. encouraging your selves therein, that you shall not dye.

That's the Devils hope, which hopes not freedome from sinne, as much as freedome from Hell. And with this hope would he make God a Lyar, and partial, like himself, that he should find some in sinne, and save them; and others in sinne, and condemn them. But who knows Christ, and hopes in him, hopes in righteousnesse, and therein to stand in the day of Judgment, and therein to live in this evil world above it, and all the un­righteousnesse of it. And the end of the lively hope, is no lesse, then Gods righteousnesse to attain, and live in, as it is received; and onely1 Pet. 3. 14, 15. such can give a Reason of the Hope that is in them, Who sanctifie the Lord God in their hearts, and have a good conscience, and suffer for well-doing; 1 Thes. 5. 8. 16. which unreasonable men, who live in the unreasonable nature, cannot do, whose Hope is not an Helmet of Salvation against Sinne, yet would have it for Salvation against Hell. And this is the unreasonable Hope, in unrea­sonable [Page 17] men, for which they can give no reason, but in their own Wills and Imaginations; for is there any reason why you should hope to be sa­ved by Christ, who will be the Devils servants, to yield your members servants to, and delight in his wickednesse while you live, and yet be sa­ved by Christs righteousnesse when you die? This is a Hope that serves you to talk on, to feed your selves in your vanities; but will be in the end like the giving up of the Ghost. But who is begotten into the lively Hope are begotten into an Inheritance, uncorruptible and undefiled, where­unto they are kept by the power in Hope, through Faith, unto Salvation from sinne, the thing that he thats begotten of God, longs and hopes for; which Hope shall not faile.

Concerning Love.

THe love of God is but one, and in One; nor can any receive it, but who receives that one, the Son of God; and this cannot stand with Self, or any changable thing; for God is that love, and none can dwell in it, but as he dwels in God: so it's pure and perfect. As the Creature comes to live in God as he is, into his Image and likenesse; so with the pure Light his love is seen, and shed abroad in the heart, whereby the power of Faith worketh to the over­coming all that is contrary to God: so the love of God abounds, and who dwels in it, worketh none ill; but the Work of Love fulfills the Law of God, which is upon all that's gone out from him, into the world, & self­ends, which hath received-in the love of carnal things, and so are gone into the enmity against God, setting the Affection on changable things: for whosoever will be a friend to the worlds is the enemy of God; for the Worlds love arises from the Spirit of the World, but the love of God is a fruit of Gods Spirit, and none hath the love of God, but who hath that Spirit from which it springs, which is Eternal, Unchangeable, and above all Carnal things: nor can Time, or Carnal things, quench it, for it en­dures for ever, and herein it differs from all the worlds love: nor can any one have this love, but in the Fountain of love, even the manifesta­tion of Gods love shed in the heart, wherewith he first loved the Crea­ture: and this being known and seen in the Light, from thence is the Spring of Love, which runs out to the whole Creation of God, and for the same end: for as the love is one, so the End is but one.

Now God so loved the World, that he gave his Son into the World, a Light to condemn sin in the flesh, that the righteousnesse of God might be fulfilled in the Creature, in walking after the Spirit, and denying the Works of the flesh: and this is the love of God to sinners, to condemn sinne, and take it away in the Light, and life of Christ, and to all that love [Page 18] with this love: this is the end of it: But with this love is all your love condemned, whose love stands in Fashions and Customes, Feastings, and Ryotings, Sports and vain Pleasures, or any thing in the flesh; that's in the Fall, and in flattering one another in your evil wayes, or in respect of per­sons, or any other thing that hath an end; for the love of God is with­out end, in love to the Soul and Body, as God hath made it, but in hatred to all that is come in since, which hath defiled it.

So that this love of God consists of Reproofs, Judgment, and Con­demnation, against all that defiles the Creation, and against the Crea­ture who yields to that pollution; and this is pure love to the Soul, that deals faithfully therewith, in declaring its condition; and that was theMat. 23. great love Christ shewed the Jews, when he told them they were Hypo­crites, blind guids, Lyars; and said, Wo unto you, ye Serpents, ye Generation of Vipers, how can ye escape the damnation of hell? And many such plain trueAct. 13. 10 words he spoke in love to them. And that was the love of God in Paul, which said to Elimas. O full of all subtilty, and all mischief, thou Child of the Devil, thou enemy of all righteousnesse, wilt thou not cease to pervent the right wayes of the Lord? For all the love that can be shewed to any Crea­ture, is to deal faithfully and truly with them, as they are seen in the Light; and he who doth not so, loves neither God nor them, (as will be found in the day of Judgment) and so are out of Gods love, and have imagined a love which is of another nature: and with this love, such as are out of the love of God, flatter one another in your evil wayes, and changable opinions; which love is grounded in carnal things, and stands in your own Wills. And therewith, when you will, you love; and when you will, you hate; (but neither knows love, nor hatred, as it is in God)Eccles. 1. 9, 6. whose love and hatred stands in changeable things; so your love and ha­tred perisheth, which stands not in God. But who knows the love of God, tramples upon all your love and hatred, and sees an end thereof. And such sees your blindnesse, who say you would have all wone by love, but know not whereof you affirm, whose wayes is not Gods ways, nor yourIsa. 2. 27. thoughts, his; For, saith he, I will redeem Zion with Judgment; and with Isa. 4. 4. the Spirit of Judgment, and burning, will I wash away the filth thereof: But You who are in your filth, would have all flattered therein.

So, that love is seen to be filthy, which spares filthinesse, which defiles the Temple of God; but that is pure, which purges away the filth, and condemns the Unclean, and all that loves it: For the love of the Devil may be wone with serving of him, and flattering him in his wayes, in them in whom he is▪ But what is it worth? So may one have the love of all the World, and their friendship; but woe unto that friendship, which is got by sparing Gods enemies; that, is enmity against God: Therefore, faithJam. 4. 4. God, let love be without dissimulation, abhor that which is evill, cleave to Rom. 12. 9. that which is good; and that love is it, which covers sinne, which con­demns sin unto death, and covers it with righteousnesse: Otherwise, saith the Scriptures, he that covereth sinne, shal not prosper: And, saith James, Prov. 28. 13. Jam. 5. 20. He which converteth a sinner from the error of his way shall save a Prov. 29. 5. [Page 19] soul, and shall hide a multitude of sinnes; And, saith Solomon; Open rebuke, is better th [...] [...]t love: such wounds are precious, to them that know what love is; but he that spares mens wickednesse, hates Gods righte­ousnesse. And so with the Light is seen, Gods love, and the Devils love; and each loves his own works, and so do their Children in whom they raign: For who ever loves the one, hates the other; and he that serves the one, hates the other; and so the Servant pleads for his Master, whom he loves.

Concerning Judgment.

TRue Judgment (as it is known to men) is a gift from the Spi­rit of God, set in the heart of every one who dwells in the Light of Christ, which Judgmennt passeth upon all that's in the Creature, contrary to the life of God, and so, as it is re­ceived, springs up with Light and Salvation, to the redeem­ing of the heart from all uncleannesse, condemning all which is con­trary to purity, that God may be seen in his dwelling place with his righ­teousnesse; and so he is said to redeem Zion with Judgment, and herIsa. 1. 27▪ Converts with Righteousnesse, and to purge away the filth of the Daugh­ter of Zion with the Spirit of Judgment, and the Spirit of burning. And if there be a dwelling in the Light, this Judgment ceases not, till theIsa. 4. 4. Throne of Christ be established in the heart in peace; for this is his Judgment, and is upon all that stands up against his Kingdom; and thisIsa. 9. 7. is the cause why the enemies of righteousnesse love it not, but have tur­ned it into gall and wormwood; which the righteous delights in, and loves, who are redeemed and saved therewith, and knows it to be the the Promise first to be received: For, saith the Lord, I will make Judg­ment Isa. 51. 4▪ to rest for a light of the people; which being received, his righteous­nesse is neer to be revealed.

Therefore, his Judgment must passe before, upon all that's Unrighte­ous, and none can have his righteousnesse, but who receives his Judg­ment.Hos. 6. 5. Therefore, saith the Lord, I have hewed them by the Prophets, I have slain them by the words of my mouth, and my Judgments are as a Light that Dan. 7. 2▪ goeth forth; And for this end, is Judgment given to the Saints of the most High. And, saith the Lord, righteous men shall judge them after the manner of Adulteresses, and after the manner of women that shed blood, be­cause they are Adulteresses, and blood is in their hands, thus will I cause loud­ness to cease out of the Laud. Therefore is Ezekiel so often commanded to [Page 20] judge them, and cause them to know their abominations. And Jeremy was full of the fury of the Lord, and he was weary with hold [...] in. And Micah was full of power by the Spirit of the Lord, and of Judgment, to declare to Jacob his transgression, and to Israel his sinne. And so in allIer. 6. 11. Ages he placed his Judgments in his servants, who were to judge the Hea­then, and such as knew not God, therewith; and so many as did believeMic. 3. 8. it, and receive it, did repent and found mercy, and the rest were hardened. And this judgment is eternal, and shall stand in Heaven, as it is passed upon earth. And this was committed to the Apostles as a Doctrine; andHeb. 6. 2. whom they bound, were bound; and who by it they loosed, were loosed: therefore did all the Saints love judgment: for it is the ministration of Christ ministred out upon all that's against Christ, and that which is a­gainst Christ, is against the Soul: so this judgment must begin at the1 Pet. 4. 17 house of God: but where the Devil keeps the house, he rejects it; and, saith Solomon, the ungodly scorneth Judgment, and evill men understand it not. So, saith he, there i that's destroyed for want of Judgment; andProv. 19. 28. he that hath not Judgment is blind, and sees not that his Enemy raigns, which must raign till Judgment be brought into victory, and set in theProv. 28. earth; but when Judgment is laid to the Line, and Righteousnesse to theProv. 13. 25. Plummet, then the Covenant with Hell and Death must be disanulled: so all that are in this Covenant loves not that which breaks it.Isa. 28. 17, 18.

And this is your Case, who hates reproof, who when you are told of your evil hearts where sinne lives, and your cursed crooked natures, you say, Who made thee a Judge? And many say, You could like what we say, but that we judge people: so you are they that hate Judgment, and would not have the Ministry of Christ to go on; for who hath the Spirit of Christ, hath the Spirit of Judgment; and who serves that Spirit, must s [...]ffer it to speak, and judge in them; and all that oppose it, shall be con­demned by it: Therefore, saith David, the tongue of the Righteous talketh judgment, the Law of God is in his heart, his steps shall not slide, but the wic­ked Psal. 137. 30, 31, 32. seekech to slay him▪

So for uttering the Judgments of God against the Wicked, have the just ever suffered; and for the same, do you now hate them, and condemn them, and you are in the same nature and covenant that your Fore-fa­thers was in, who shed the innocent bloud; and you would have joyned with them, had you lived with them, what ever your deceipt may say to the contrary. And you are found in the same Opposition to the utmost power you have against the Spirit of Judgment now, as they was then; and the cause is the same now, as it was then, both they and you living in that which is for Judgment, Fire, and Condemnation: therefore you cannot receive their Testimony, who have that evil judged and condem­ned, which you love and live in; and for this cause, Cain slew his Bro­ther, and so do all his generation; and with that which you hate, shall you be condemned, and shall not be able to stand in judgment, which is the Saints delight, in which they are united to God, as he hath said, I [...]os. 2. 19. will betroth ye unto me for ever in righteousness and in judgment: which [Page 21] righteousnes and Judgment must condemn the wicked. So who hath Christ hath him in Judgment and righteousness, and loves him, his Judgment, and righteousness; but who is married unto the world cannot love that which is his Condemnation, for so doing.

Concerning Perfection.

GOd is perfect, and so is all his works, and all his gifts; and who ever receives his gifts receives that which is per­fect. And by receiving and joyning to that which is per­fect is the creature made perfect. And no farther then the creature is in this perfection, can any be united to God▪ nor appeare in his sight, nor be blessed, but is gone out into the curse, from what was in the beginning, and so is in the fall, unredeemed, and hath no more of Christ, then what he hath of perfection: for perfection is of Christ, and imperfection is of the Devill; and these are two con­traryes, and comes from contrary grounds, and brings forth contrary fruits; for he that is of God is of perfection, and believes perfection, but who is of the Serpent cannot own it, nor beleive it, being blinded by the God of this world. So God sent his son into the world to preach perfection, even the perfection of the Father; that all who will believe may inherit it; and all that believed him believed perfection: And when he had left a perfect example, in all things, he ascended and gave gifts to men, several sorts of gifts; all for the perfecting the Saints that all might come up to one faith to a perfect man, to the measure, and stature, and fulness of Christ: that so he may be an everlasting redeemer perfe­cting the work of God in every generation, of them that believe in his work and follow him. And this all his ministers improved to the same end, and preached and prayed that they might present every man perfect in Christ Jesus from whom they had received the gift, and all that believed them believed perfection, and pressed after it as the end of their faith, knowing nothing lese then perfection could give them rest and re­demption.

Now since the mistery of iniquity entred, there is another ministry gone out into the world who hath taken up an imitation instead of gift, & have begotten an other kind of faith in the world, wholly reprobate as to perfection, preaching against it with all the power that may be, hold­ing it for blasphemy, and calling it a doctrine of Devills and the like. And these would be called, the ministers of Christ, that so they may not misse of their end: for did they come in his name whose work they up­hold, he knows they might run in vain. Thus they deceive all, who receive them, by their words; but who mindes the end of their [Page 22] work, may easily see as much difference as is betwixt Christ and Belial, the work of Christ is and ever was to renew man again to his perfect estate, but the work of Antichrist is to withstand it, and each hath his ministers sutable to their ends intended: Christs end is to perfect, the devils is to keep unperfect. And each ministers have their faith, hope, and o­ther gifts, sutable; one pure, the other polluted: and according to each faith, so it is, to all that believe them, & follow them; for the faith of Christ is a shield, & gives victory over uncleanness sin and evill, but the devills faith lets in, and believes it must be so; for, had not the devil first brought man to beleive him, rather then God, he could not have polluted what God had perfected. And the same way he takes to keep up his work by which at first he wrought it.

So none can come to know a new creature but who can believe perfection; nor can any come to God, nor Christ, nor Gods righteousness, but who comes to perfection. For all who are in the unperfect righteousness are in your own righteousness▪ for the lest measure of Gods righteousness, is perfect: and all are in, perfection who become servants to it, and thereby become free from sin: So by your unbeliefe you destroy your souls who are in your own works, which makes nothing perfect: & so, measure­ing your selves with your selves, cuts you off from Christ: as measureing your faith by your own ability, so standing in that covenant which makes nothing perfect; but the coming in of a better hope doth: and this all know whose faith stands in what God is, and not what we can do; in everlasting righteousness, not in what we have to work; the one being righteousness by faith revealed, a gift put into the believer; the other an Imitation of the same in works but not the power: and such are you who read a verse, and see therein what the Saints did, and then set your selves to do the like, but know not that righteousnes re­vealed in you in the faith which they had, which was wrought in them, by the Lord, before they brought it to light, and so did not work, but beleived on him who worketh the will and the deed of his own good pleasure, who alone is well pleased with his own work, and with all who are servants to his work, to bring it to light, to his praise, whose work-manship such are. And they who are found herein, have his witness in the light, to prove their workes that they are wrought in God, and not of self, self-will, nor for self-ends nor in self-time, nor in self-power and all that know this perfect will and acceptable worke of God knows it begotten and brought forth in self deni­all, in all things, and not of us, but of him that is perfect; and so makes our way perfect. And this is the covenant that makes perfect all that comes thereto: and self being denied in the work, boasting is excluded, by the law of faith, which receives the free and perfect gift.

And for this cause the first covenant was found faulty and disanulled, because it made not the commers thereto perfect as pertaining to the conscience; nor did exclude boasting: no more doth your imitations from the letter: for the light in your consciences witness your imper­fection, therein; and your works is condemned before they be wrought: [Page 23] and your ministers tells you your righteousness is not perfect, yet they call for righteousness, and yet say, your best is but as filthy raggs: and they call for prayer, and yet tell you that you must be wicked while you live, and that the prayers of the wicked are abomination to the Lord. So the abominable sacrifice is preached, and performed; and perfecti­on denied by all those priests and people who have not received the gift for perfecting. And of this sort are they who have their preaching to study and to seek at other mens mouthes, or from the Letter; but have it not from the mouth of the Lord, freely given, the perfect gift, for perfecting the Saints: so, what they get that they sell, for none can give freely but who so receives, nor can any, perfect others, who have not the perfect gift themselves.

So you that talk of perfection, you must first know, a free gift from above. Perfection is not from below, where you have your carnal ima­ginations, and reason, and wisdom, and prudence, gotten by your learning and studies, whereof you boast, and wherein you exalt your selves above your brethren: for that came in by the devil, and perfecti­on is hid from it, and all that live therein; nither can it be bought or sold nor procured with all the industry of man Only such obtain it who wait in the light, till they receive the free gift of rigteousness, and be indued with power from above; Not they who heare a thing in the notion and then declare it; nor who see a work done, and go do the like; for none was more like to have been able ministers then the Apostles in this, who had seen the mighty works of Christ and heard him and his doctrine; but these were not fit for perfecting the Saints till they had received the same Spirit from above; Therefore was they commanded to wait at Jeru­salem till therewith they was indued; and then they was made able mini­sters, not of the letter: but of the spirit; and their testament in the spirit, & not old in the letter, for that of the letter kills, but the Spirit perfects.

And so all that ever beare the testament in spirit preach and beleive perfection, but that testimony of the letter being without, cannot per­fect the comers thereto: for the light, faith, hope, love, patience &c. are gifts Spiritually given for perfecting, and cannot be had any other way but in spirit, freely given and freely received, which gifts you know not, nor the effect of them, who are in the literal ministration; but in your vain imaginations and comprehensions, are Judging you know not what. And limitting the spirituall covenant of God to the literall, and because you who are in the letter (searching with your witt) can find no per­fection, therefore you will judge the spirituall covenant also: That so the devill may for ever keep people from the coming in of the better hope: for if the first covenant made nothing perfect, nor the second neither, what hope is there for people; seeing no imperfection can enter into the kingdom of heaven?

Concerning Government, or Magistracy.

THere is no just government, but what is of God, and in whomsoever he (having called them) placeth his power, and authority; which is just, and righteous, received in the light, and from the anointing of Jesus, and the sub­jection to his spiritual power in the soul, whom the Father hath ap­pointed King and Governour of all things in heaven and in earth: And none can deserve the name of Christian governors, but who by him are governed, and do receive his authority, with subjection there­unto in Spirit. Therefore saith the Apostle, Let every soul be subject to the higher power. And he that will rule for God, must first see that his own soul be subject to the higher power, & must know one higher then hee: and so himselfe, coming under that power, then with that power & authority upon him he goes forth to rule with God, for God; and having set up his Kingdom in his heart, he goes to make way that his Kingdom may be set up in others; that all may bow to his authority wherewith he is anointed from above; and to which he is become sub­ject for conscience sake. And so his government, being according to that in every conscience, every one that minds that in the conscience shall witnesse him and his government to be of God, and so he that re­sists shall receive to himselfe damnation, witnessed by that in the con­science: and all who own not that in the conscience which is pure, to obey the Lord therein, the sword of the Lord in the hand of his Minister shall be upon such; and that of God to which he is subject, even the anointing he hath received shall instruct him in the Spirit of meekenesse wisdome, and judgment to find out the transgressor, and lay the sword upon him: and such shall not beare the sword in vaine; but a terror to the evil doer shall be, without respect to the persons of men, or any other thing, but onely to the law of God; which is one with that in the conscience,

So is Christ honoured as Lawgiver, and Judge, and King; and with this honour he honoureth such Rulers in the consciences of all his peo­ple, and before all the world, and though the world knows not the authority of such, nor from whom they have it; yet all that feare God doe; and are made to confesse them before God and man, and so Isay was made to confesse to Cyrus, whom others counted a Heathen; for it is the authority in the person that is honourable, where ever it is pla­ced, [Page 25] so Moses was dreadfull in this authority, though otherwise but a shepheard, and the meekest man in the world: and Samuel a poore man, yet this authority made the Elders of Bethlem to tremble at his coming when they heard thereof. Nay it is too much to instance in par­ticulars; for all that ever honoured God in this, he honoured them, whose names are a blessing to this day, and their memoriall shall not rott; for when such raignes the people rejoyce, that delights in righ­teousnesse, the just are bold, and righteousnesse flourishes in the o­pen streets; and wickednesse is ashamed and is hid, and the innocent clap their hands for joy that the Lord raignes, and their governors are of themselves. When Christ rules all in all, then he makes his Officers peace and his exactors righteousnesse.

But if it be said, Must not men own wicked Majestrates? I say they are to be owned and obeyed in all things, as they are appointed by God, for God limits them, and hath set bounds to them, though they know it not, and so far as they command the will of God, they are to be obeyed for conscience sake, but when they are contrary to God, and command that which God forbids, and forbid what he commands, then God is to be obeyed and man denyed for Consciencesake, for none can be obey­ed for conscience sake, who commands that which is contrary to that of God in the conscience; though many do deny the Lord, and conforme to such; yet who are guided by the Spirit of God, which keeps the con­science cleane, never could; but in all ages have suffered violence from such to keepe their consciences void of offence; for so it must be when rulers themselves deny obedience to God in Spirit, then all who walk after the Spirit must needs suffer by them.

And here is the ground of all persecution that ever was, when gover­nors are out of the feare of God, and stand in their owne wills, and walke after the flesh, then that seed rules, which persecutes him that is borne after the Spirit, and so the enmity getting up, snares are laid for the innocent, to make him an offender for a word, who is none in­deed: And from this ground have the Lambes beene devoured always as evill doers, but ever innocent; yet never wanting accusations, as Heretickes, Ring-leaders of Sects and Seditions, Blasphemers, and the like; that so the Devill may the more blind the world, least they should see his envie and their innocency.

And in the time of such governors hath the Lambe borne testimony in much patience, meekenesse and long suffering, bearing all the venom and envie that the Serpent could cast out upon him, (where he was ma­nifest in the creature) for a witnesse against all such rulers; that his long suffering might lead them to repentance, and leave them without excuse in the day of his wrath: and against such is he finishing his testi­mony at this day: And a blinder generation never was in any age, who have run from all tendernesse, so far into that wisdom, that many are grown wholly past feeling; imprisoning, whipping, and torturing their brethren for such things, as never any age of persecution can paralell [Page 26] And it must needs be so: for as every generation of that seed growes more subtill, so (to the things of Christ) more blind and deafe. So that its rare, to find one who hath an eare to heare oppression; but not one, whose heart is perfect to deny the worlds favour; to beare witnesse against the ground of oppression: so the just man perisheth and none layes it to heart, nor can any lay it to heart whose hearts are filled with selfish passion, and selfe will; for none can rule for God, whose heart is not ruled by God, but when the Lord rules in the heart, then the just raignes, and the cause of the just is heard, and he that rules for the just rules for God, and with God, over the unjust; first in him­self, then in all the world; otherwise though an unjust Judge may heare the cause of the poore in some case, or time, yet it is not for God, nor from obedience to the Spirit of Judgment which is of God, the heart being filled with self ends.

So that he that is a selfe lover, or proud, or covetous, or respects gifts, or rewards, cannot rule for God: nor he that respects persons cannot rule for God: nor with God, who is no respecter of persons, but only hath respect to such as walk in obedience to that just principle, of himself: nor such as seeke for honour from men, cannot rule for God; for such are out of the faith of Christ and in the unreasonable nature, seeking the praise of men and so cannot have the praise of God; for the friendship of the world is enmity with God, and he that seeks the one loses the other. And such as are out of the feare of God cannot rule for God, for such are subject to be drawne with feare or favour of men, from the just principle of God, out of which none can rule for God.

And herein is the cleare difference betwixt Heathens and Christians. The one exercise Justice, and Judgment, and righteousnesse, which is of God, and in his will, whereby they rule over all unrighteous­nesse of men of corrupt minds, and principles whatsoever, and stand in the authority of God a terror to the evill doer: The other execise Lordship over mens persons, in their own wills, which they set up in their selfish principle, in carnall pollicy, who lay the sword upon the just as on the unjust, if he bow not to their wills: which who stands in the will of God may not do, and so they that abide in the feare of God, do ever suffer by such as are out of his feare. And though these be set in their places by the permission, or appointment of God, yet not knowing him, who ordereth all things, to order them; though they are restrained from evill, or made to do his will, yet have they no re­ward, nor share in it, not doing it in obedience to God, nor from a principle of equity, not knowing Christ guiding and leading them there­in; they are no Christians, what-ever they may call themselves.

And to such as these who mind not that of God to governe withall, hath God sent his servants to testifie to their faces of their departure from the just principle, and so cannot please God with his government, (yet did they never plot against them, nor murmur) which if they did heare, they rejoyced to see them established as a blessing to the place and peo­ple, [Page 27] which the people of God ever seeke to God for; but if they heare not, then they are made to mourne that God should be grieved and his Creature lost, especially in such a place by which God may be so dis­honoured, and a Nation or Towne plagued from the Lord for his sake, who hath the sword of God in his hand and suffers sin, but punishes the innocent, both which the Lord will revenge, and seldom but the place where it is done tastes thereof, which such as rule with God, and for him, prevent: yea by such the peace hath beene lengthned after the Judgment hath beene pronounced. So when the righteous raignes, God is honoured and good men rejoyce; but when wickednesse gets up in the King, then the Lord is dishonoured, and the glory departs.

Concerning Obedience.

SPiritual and living obedience, is not that of mans way and will wherein men and women (in the firstbirth, and wisdom therein) read the Scriptures, and there find what the Saints performed in the Spirit and power of the Lord Jesus, and from that set themselves on work to do the like; and so make an imitation instead of obedience, and set up selfe, works instead of Christs works; and obey selfe righteousnesse instead of Gods righteousnesse; and so cover themselves with filthy Raggs instead of ever lasting righteousnesse. But all who will know true obedience, must first know a measure of Gods Spirit in the light of Jesus, and therein moveing and drawing towards Christ Jesus, wherein the faith is, which laies hold on Gods righteousnesse which is in Christ Jesus, and by the moving of this Spirit in the light, the truth is seene, and the obedience, that is one in Christ Jesus the second Adam; And as the Creature is joyned in the light to that Spirit of Christ, and in believing, there is the life of Je­sus made manifest, quickning the body unto that one obedience, which is contrary to the will of man; and the mind being kept spirituall in the measure the seed is raised, and the new is borne, of that Spirit to which seed the promise, and power is, wherein the creature is joyned heire with Christ Jesus, who is Gods righteousnesse: and so in the faith is the glad tydings of good things preached to the soule, and by the power of the Gospel preached to the creature; the righte­ousnesse of God is revealed from faith to faith, and the just lives in that faith; and Christ is manifest for obedience to the faith: and all that are in this faith, are in the one obedience, which is in Christ Je­sus; which he learned of the Father for us; that in that obedience [Page 28] many may be made righteous, and all that learnes Christ learnes his obedience, which was, not what he see or heard from men, but what he saw and heard of the Father; not in his own time or will, but in the Fathers: nor in his own strength, could he do any thing, but what he see the Father do, in that worke he was found, doing the same, as he was taught of the Father in his obedience to him; not what the Scribes and Pharisees did, though they sat in Moses seat, nor what the world approved; but what was contrary to all the world, and con­trary to his own will; onely submitting to the moving of the Spirit of the Father that dwelt in him, by which alone he was to be guided, and furnished to every good work.

And all that believe in him and follow his light, he leads into the same knowledge, and obedience, out of all carnall knowledge, po­wer, and obedience; and by faith the creature is made partaker of this obedience, and the power thereof, from faith to faith. And all that have learned him, as he is, so are they in this present world, both in law, and life, and power, and Spirit▪ and in all this in the mea­sure as he is learned: and as any comes to the unity of the faith, in him, to his measure stature and fulnesse, so the obedience is but one, the power one, the way one, and the Son one, and the Father one. And this is not any thing from without, but in Spirit it is learned, and obtained, and the mystery of it is hid from all who are without, and the ministration of it is spirituall, within, whereby that obedience is known which is to the truth through the Spirit, which is in life and not in imitation; in the will of God, and not in self will, which obedi­ence stands not in any thing seen from man, or by man done, thereby to imitate, or doe the like, for that is two obediences; but it stands in Christ Jesus, and in his one obedience to the Father, seene in the light and in the faith received, whereby the believer is made one in it, and it in him, that as the same Father calls for the same obedience in Spirit so in the same Spirit doth the believer offer up himself, and all he hath in the same power and obedience in Christ Jesus. And so as the creature by faith partakes of that one obedience, in the second Adam, he is made righteous, and no further; even as all are made sinners as they partake of the disobedience of the first Adam, and no further.

And who knows to partake of this obedience, knows the eternal Spi­rit in which all the Children of God have been taught, and enabled to this one obedience, in their several measures, ever since the world was; which is not works by them done, but the everlasting righteous­nesse of God, obeyed in that Spirit, according to the motions thereof seene in the light of Christ, which none knows who are heart-blind, and who minds the motions of the flesh, and obeys them, their minds being gone out to carnall pleasures, the Call to this obedience is not by them heard, neverthelesse the same carnall Spirit that leads out into the world, teaches to make an imitation of this obedience, and so deceives the simplicity, by setting up a likenesse without life; and so▪ [Page 29] glories in appearance, but not in heart. And the witnesse of God in the heart or Conscience of such, testifying to the face of truth that their obe­dience is not perfect nor accepted, they conclude that there can be no perfect obedience attained in this world; they not knowing the mighty powerful working of God in Spirit, which worketh in them perfectly who believe and walk in the light; whereby such become his workmanship in Christ Jesus wrought into his obedience, and his obedience into them, in their measure, till they become of one heart, one mind, one soul, one spi­rit, one flesh, and bone, and blood, and one obedience, and one life, that it is no more we that lives, but Christ that lives in us; and the life that we now live is by Faith in the Son of God: and though the fulnesse of this obedience is not attained at once, yet the least measure of it is perfect, and accepted; and so accepted, in him, in whom it is wrought, as the obedience of a Child is as pure, clear, and willing, as the strong mans; even so is the new Birth in Christ Jesus, according to what God requires thereof, who never requires, but what he gives; and never gives, but what is perfect; and what he perfectly accepts, which gifts are all in his Son; and in him, the least is accepted, and every one that therein exer­cise themselves without mixture.

Concerning good Works.

AS there is but one good, so there is but one Worker of good in Heaven, and in Earth, who by the Word of his Power, made all good in the beginning; and in this good Work, and Will, was Man wrought in the Will of God: in his Image and goodnesse he stood; but falling from this stedfastnesse that was in God, and be taking him unto self, thereby to become wise, he became subtill and proud in himself, seeking to be as God, was cast out from God, his Power, Love, and goodnesse; and being fallen into the dark Imaginary of his own heart, and finding himself under the Curse (where­of the Light of Christ in the Conscience is a Witnesse) he hath set him­self to make a likenesse of God, & Christ, and Gods Worship; and good Works, Faith, Hope, Patience, Love, &c. but being under the powers of darknesse, neither knows God, nor his Work; but is deceived by the Prince of Darknesse, and so doth please himself with an Imitation of God, and his Work, but without power; and so, as he imagines, is doing good: but the testimony of God in his heart, bears witnesse against him, that his Work is not perfect, nor accepted. He also imagines that he is redeem­ed, [Page 30] but is still under the commanding power of Satan, led Captive at his will; who, that he may the more strongly blind him, he leads him some­times into a seeming worship, that so he may not so much suspect his way, nor be too much troubled at his other unrighteous practices: so that the worst of men in this state, have a worship; and each sort thinks they are right; though there be but one way,, and they all without it; and each, in their thoughts, are not so bad as others; but have their severall good works, though there be but one good work, and they all out of it in their own works.

And it is no small work to undeceive the least of these who are thus conceited, though men of greater wits and parts (as they call them, which is but a higher deceipt) may lead them from one deceipt to ano­ther; yet all the worlds wisdome cannot bring them into the good work, nor the way wherein it is wrought. Onely such who mind the▪ light of Christ in their dark hearts, which manifests to them their Evill deeds, and reproves them for them, and can believe it to be the light of Christ, and thereto take heed to follow it out of the world, and carnall mindednesse, and in that light wait, till the Living-Word they come to receive in their hearts, onely such come into the good work and will of God: For without the Word was nothing made, nor without it can any be redeemed: For it is the Word of the Lord, heard and received, that quickens the Dead, and raises to Life that which is dead in the tres­passes and sins; and the Spiritual man being quickned, the power of the Word brings forth in him, the work of Gods righteousnesse, which was from everlasting; which, in the measure thereof, confirms the Creature unto God in righteousnesse, who lost the Image in unrighteousnesse: and so is the Creature renewed in the Spirit of the mind, and inward parts, to receive wisdom and power in the hidden man, how to escape the evil, and resist it, and to bring to light what God begets in the heart; and so the new Creature is seen created in Christ Jesus unto good works, to walk therein, as was fore-ordained.

And as the Believer is found diligent in the light, waiting, and in the Spirit obedient to this work, in this work he comes still more to learn Gods Power and Teaching, and Christs obedience, and Gods wisdome and care over him, in leading into the sufferings, and tribulations, tryals and temptations, and the Faith and Fellowship with Christ therein; in which, if the creature stand, not a hair can fall, but he is sure to come out more pure then gold; and so in all this work, he grows in the knowledge of Christ, and his Sonship, toward the measure, and stature, and fulnesse of the perfect man, into the likenesse of God. And thus the Saints were made conformable to God by his mighty working, whereby he wrought powerfully in them, after his good pleasure, contrary to their fleshly pleasures. And what is thus wrought, is good, because it comes from the Fountain of all good; and this is not a new work, but the everlasting good work of God, manifest to the Creature, and through [Page 31] the Creature to the World; by which God is glorified, who is the Fa­ther, and Author, and Finisher thereof in every one that believes.

And this is no self-work; nor can it be wrought in any but where self is denyed, and a Crosse to self taken up: so boasting is excluded, the Creature having nothing but what he hath received, neither by his own Will nor Deed, but by believing in the Light, and in obedience of Faith.

And with this Faith and Work are all the world judged, who are in their own works; and all that are without works, whose Faith is dead, and to every good work reprobate: And whose works are their own, their prayers are abomination; where the Works come not from this one everlasting Work and Workings. For though there be many Works, as to the Creatures obedience and measures, yet they all compleat but this one work of the Creatures Redemption, and Gods praise therein, the be­ginning and end of all.

And of this work of God is all the world ignorant who are preaching, pressing, and acting their good works, (as they call them) but all their works do not manifest a Power that brings them out of sinne, and the worlds Conformity, and service thereof in his ways and worship: but every good work of God in his Saints, who become obedient to his work­ing, as they subject to bring forth the good work and will of God; every work begets the Creature nearer to God, and into his likenesse and na­ture: and this is the reward of good works to every one who are exerci­sed therein, that thereby they are wrought out of the worlds likenesse and conformity, and so out of their friendship, till all manner of evil they suffer for the name of God that is in them, and the nature of his works, which is abomination to the Worlds works, and the world to them. And so their name being cast out as evil among men, they are received into the love of the Father of the Work, for which they are hated of the world; and so the reproach of the world becomes great riches to all who love God, and are obedient to his work, which none who stands in their own wills can inherit.

And so self-works, and Gods works, are manifest in the light. The one is, that which men see, or hear, or imagine, and so set themselves to imi­tate the same in their own Wills, and Ways, which they have conceived in their fallen wisdome, and earthly minds; not in Spirit new born, but in the old letter, or tradition from men: But Gods works are those which are from everlasting, before the Will of Man, or the Worlds Customs; and therefore must conform to neither: but every one who into this Work will come, must deny the world, and their own Wills; and all that is in them must bow, and conform to the motion of the Spirit, and to its Workings, (which is seen to such as in the Light dwels) and in its way and time, must bring forth the fruits of the Spirit in due season: not▪ the works of the flesh, nor to the flesh; but the working of the Spirit to God, in the sight of God; and the praise of such is not of the world, who bring not forth to the World; but of God, who bring forth to God; and the World praises it▪ own.

Concerning Election, and Reprobation.

THis is that which is Sealed from all the world; nor can any know it, nor receive it who is in the reprobate state; though many be disputing about it in the dark; which none know but the children of light. So, as one who have obtained favour to have this mystery revealed, I shall according to permission write a few words, as is received in Jesus, yet can be re­ceived by no mans wisdom, nor any who are born after the flesh, but who knows what it is to walk in the Spirit, shall witness me here­in.

And I deny all of that Spirit who would foolishly Charge God to have concluded the condemnation of some persons before they come into the world; and, though they seek after God, yet they cannot be sayed, because God hath purposed the contrary: And on the contrary, some are concluded to salvation, though they live and dye in their sins. And this is the Spirit of the world which knowes not the secrets of God re­vealed in Spirit, and therefore judges from the letter, from the figures, and shadows, but knows not the uprightness that lyes in the mystery; but being without, so he imagins. But none knows the purpose of God but who comes to the beginning; for in the beginning was the Electi­on, and reprobation established, by an eternal decree unalterable in the two seeds, that after the flesh, and that after the Spirit; and he that can Judge of these two, he knows the two vessels, ordained to honour and dishonour: and as every one is found in these, so is Gods purpose touching them.

Now in the fall, all are in the dishonour, and so children of wrath under the curse, and [...]heirs thereof, and so without God, or the pro­mise: and so not having the in-dwelling of God no vessels of honour but reprobate concerning God, Now Christ Jesus is the election, and the elect seed; in whom the election is obtained, and in whom alone it is established; and in the midst of all the dishonour his light is ten­dered to lead out of the dishonour, the curse, and the fall: and whatsoever he be that will believe in his light, without respect of person, he leads out of the world: And to the cleansing and purging, the body soul and mind, till the vessell be changed, from the oldnesse of the will, and affections and lusts of the flesh, till the newness of the Spirit be witnessed, and so the creature in heart and minde is [Page 33] brought out of the flesh, wherein the dishonour lodges: and which is prepared for dishonour; and is brought to live in the Spirit, where the lusts of the flesh is not fulfilled; & so the vessel of honour is witnessed, prepared for the masters use; Who while he lived in the flesh, was pre­pared for dishonour, and fitted for destruction; Not knowing the master, nor his use, though God with much long suffering endure such vessels, that he may at his pleasure shew his wrath thereon, who will not own the merey shewed in his Son. And for this purpose had he long endured Pharaoh, suffered his oppression, till he was fit to shew his power upon him; who had long been setting himself above the seed of God. As also he did the Amorites, till their iniquities were full; and so doth many at this day, who proceed to one wickedness after ano­ther, till they fill up their measure, that he may make known his wrath upon them that will not own his seed.

And so shall it be with all, who owne not the light of Christ, and whose day of visitation is past; such hath a measure of sin to fill up in the other seed, which they shall not passe. And for this purpose is that seed raised up, and prepared, that he may shew his power upon him▪ who doth not retain the knowledge of God; that they all might be damned who take pleasure in unrighteousnesse, serving the creature more then the Creator, whose hearts are filled with all lasciviousnesse, and fleshly lusts: and these are the vessels of dishonour. But if any man purge himself from these, he shall be a vessel unto honour, Sancti­fied and meet for the masters use, and prepared unto every good work, which they who live in these things are to the good work reprobate; to God, and to the faith of God. And so here is the Election and repro­bation, they that are the after the Spirit, and they that are after the flesh: and they thar are after the flesh are not the seed, but they that are af­ter the spirit are accounted for the seed, and these have obtained, but the rest are hardned. And so there is no unrighteousness with God, but the unrighteousnesse is with men, who reject the Counsel of the Lord against themselves, and chuse to abide in that which God hath cursed, and wherein, all must be hardned to their own destruction, notwithstanding all their indevours, and labours, prayers, and teares that are in this nature, its not accepted: this being the seed which God hath put the emnity in, against his own seed, it cannot be well pleasing to him. For in this he hath placed his displeasure, but in the other mercy wherein he is well pleased for his mercies sake: So it is not of him that wills, nor of him that runs▪ but of him that hath shewed mercy; and this mercy hath he set above all his works: so he that stayes in the world cannot obtain it, but the light which leads out of the world, leads up to it; and whosoever comes unto him he will in no wise cast off: but who comes not to him are cast off already, be­cause they will not come to the light of life.

So, read your condemnation, you vain babblers who spend your time with disputing about Election with your reprobate mindes. When ye [Page 34] find that the light of Christ condemns you for your lusts, and earthly delights and the Spirit of God moves in you against your evil deeds, but you will not be obedient thereto, but you still harden your hearts against the light, that is the reprobate state; and that is the Spirit of God that strives in thee against it, which would not thou should dye in it; then let that of God in thy conscience judge if thy destruction be not of thy self, whose way is reprobate from God: and let that of God in thy own conscience which reproves thee for thy wickednesse, be a witnesse against thee that God delights not in thy destruction, but ra­ther that thou should repent; and so hath given thee his light to re­prove thee and lead thee to repentance, shewing that he hath not con­cluded thy condemnation before thou wast born: And let the same light which checks thee for thy sin, and lets thee see in thy heart that the righteous God hath appointed a day wherein all shall receive after their doings, be a witnesse against thy vain thoughts, that God hath not concluded to quit thee in thy wickednesse; nor do thy selfish imagina­tions make thy sins any lesse in Gods accompt. And so the righteous Judge of all the earth will proceed to do righteousnesse. And there­fore to make way for the same, hath he placed his pure light in the heart of every one that will minde it, which will clearly shew you all, whether you be in the elect seed, or in the seed of evil doers; and this light is that which being believed and followed, doth reveal the Electi­on and Reprobation, and without it none knows who is Elected or Reprobated, nor can judge thereof: but if the light be minded it will reprove the Reprobate and his way, (which is contrary to God in his own heart,) for his own works, but whose work is wrought in God, with the light, is justified.

Concerning the New Birth.

THere is the Old Man, and a New Man, which is known in the light; and their several Births, and their several Natures, and Kindreds, according to that whereof they are born: That which is born of the Earth, is earthly, fleshly, carnal, and cor­rupt, and this is the state of the Old Man, and all that are in that state are fallen from God, and his Covenant, and are in the Curse, and wholly blind in heart, as touching the mysteries of God; yet in the sensual wisdome of the flesh, make profession of God and his Go­spel: [Page 35] but being heart-blind, neither knows God, nor his Power; but is alie­nated from the life of God, and led Captive in the dark at his Will, who is the Prince of Darknesse: and what ever he doth is cursed in this state. And in this state did Cain sacrifice, but could not be accepted; for he was out of the state of well-doing, or well-being, yet would have been accepted: And in this state Esau sought the blessing, and wept for it, but could not obtain it: And in this state came Nicodemus to Christ; but could not enter into the Kingdom in that state, nor knew the new Birth, though he loved Christ, and believed him to be sent of God: And this is that state David speaks of, when he saith, If I regard iniquity, God will not hear my prayer. And in this state you all are, who are worshipping in your carnal minds, and sensual wisdome in the flesh.

But that which is born of the Heavenly, is Heavenly, Spiritual, Eter­nal, and incorruptible; which is the state of the New man, which of God is begotten of the Divine Nature: and as is his Nature, so is his Works; and so his delights are Spiritual, as he is Spiritual; for as is the Man, so are his Works; and as is the Tree, so is his Fruit: and so, he that is born of this Seed, is born of God; and he that is born of God, sins not, in whom that Seed remains. And all who remain in this Seed, and it in them, this hath the Promise and Power that puts off the Old Man with his Deeds, Lusts, and Affections; and so the body of sinne being put off through the body of Christ, the Redemption is witnessed; and as the Creature passeth from the Old to the New, so they passe from the Death to the Life; for the life is in the new, and so the victory is received in the new, over sinne, the grave, and hell, which the Worlds Birth talkes of in their fallen Nature, but cannot receive the Power and Victory whereby to enter into that Kingdome, nor see the glory of it, and so takes up their rest, and delights in visible things and so encum­bers themselves with that the end whereof is destruction; which those who are born of the spirit tread upon, and cannot set their mindes upon, nor bow unto, nor be conformable to such vanities. And so those who are of the heavenly cannot have communion with the earth­ly, they being contrary minded, in all things. So that which is wisdom to the one is foolishnesse to the other, and ever was.

So the Spirituall seed could never worship the heathen Gods nor can it bow to their imaginations, for that seed which is of God, leads the heart upto God; and that which is of the earth to earthly things: and so those that are the children of God are lead by his spirit, of which they are born; and the children of this world, by the Spirit of this world are Captivated into the worlds wayes, and fashions, and love of it, wherein is the Serpents seate, and kingdom; in which he rules, and wherein his power is seen in all who are disobedient to the light of Christ the new man; so being given up (because of the blindnesse of their hearts) to his power, which is alwayes in the dark, in such he brings forth his enmity against, the babes of God born after the Spirit, children of the light, of the immortal seed, who bear the image of the [Page 36] invisible God, and have the Spirituall worship, into which they are led and guided with the eternal spirit, of which they are born; which can no longer stay in any form of worship then God stayes therein; but by his Spirit is led to follow him into whatever he goes, and out of what ever he departs: which those who are born after the flesh, and see but the out-side, and form, and there abides when God is departed, such are the seat of Satan become, where he sitts and per­secutes such as follow the Spirits teaching, into its several ministra­tions; And therein hath the serpent beguiled the creature, by getting into somewhat of the form once used with the Saints (whilst God dwelt therein,) and to that adds inventions of his own, called De­cency, and Order, and the like, and with this hath deceived the creatures, so as to serve his ends, to shed the blood of their bretheren, under a pretence of error, and blasphemy, and denying Ordinances, and worships, and as being leaders of dangerous Sects and Heresies, denying government, turning the world upside down, and the like: So that the childreu of light have been ever numbred amongst trans­gressors, but were never so, further then to transgresse the wills of men to observe the will of God: yet none of these did ever suffer as well­doers in the worlds accompt, but as not worthy to live in the world, being born of a principle above the world, which the natural man knows not. So he that is born after the flesh persecutes him that is born after the spirit, as it is at this day, thinking they do God service because they know not the Father, nor the Son, but live in darknesse, nor owning that whereof the children of light is born, so becomes their enemies.

And this is your state who resist that measure of light that shines in your dark hearts, that shews your evil deeds. So being against the light of the Spirit, you are enimies to all who of that Spirit are born. And so farr as you see the ground & root of your disobedience to the light in your selves that reproves of sin, so farr you may see the ground of your emnity, and no farther. And untill you joyn to that light you cannot be one with▪ that seed, but hate it; for that which is born of the will of the flesh is emnity to that which is born of the will of God; and that which is born of God is emnity with the world, and conformity to it. And with the light are you Judged to be of the flesh who love the things of the flesh, and minde them; and who conform to this world are of it: what ever you professe to the contrary, the light will find you out; which light leads above all these things up to the Father of light; which light is one with all who are born of the Spirit, but a witnesse against you who are born of the flesh. So they that are in the flesh cannot please God, that in your conscience is witness, the light which is condemnation. But who is born of the Spirit, with such he is well pleased, the testimony of their conscience bearing them witnesse in the sight of God, that they are his Children, and born of him; and their envy, and reproch, and suffering from the world for testifing a­gainst [Page 37] the deeds thereof, are as a cloud of witnesses that they are not of it, for it loves its own, and so the enmity is seene put betweene the seeds; that of the Serpent seeks a word, or a forme without, whereby to murther, and destroy the creature that God hath made, under a pretence of serving God; but the seed of God strikes at the head of that enmity, and roote of sin, but saves the work of God alive.

Concerning the Baptism of Christ, from that the world so calls

IN the world there be many forts and forms of Baptismes; but in Christ there is but one, and that is that of the Spirit, and this is the Baptisme of Christ, and all that are baptised with it, are baptised into his death, buried with him unto the world, its wayes and worships, loves, and freindships, and to all that in them is, which would conforme or bow thereto; and through this death is the seed of God raised up out of the grave, quickned by the same Spirit which raised Jesus from the dead. And all that are Baptised with this Spirit, (and the old Man dead and buried) they are raised a spiritual seed unto God, holy, and zealous of good works, being begotten a­gaine of another nature from above, which is but one; and all as they are baptized herein, grow into one in God the Father, and the Son Jesus Christ, and so the Saints were all baptised by one Spirit into one body, out of that nature in which all differences are, Sects, and opi­nions; and so come to put on Christ which is but one; for as many as are baptised unto Christ have put on Christ, and his mind and affecti­on; and such know a further prize then contentions about Elements of the world, or washings without; neither do they stand laying againe such foundations, as stands in times, and seasons, and customs, and persons, as all the world is contending about, who are in the many Baptismes, and many fashions; some contending for sprinkling Infants [...]ome for dipping them; some for sprinkling them over againe; and some for dipping them over againe; when they are growne to such a confusion in outward words; and many other outward Ceremonies they keepe themselves disputing and jangling about, from the letter, in an imitation of Johas Ministry, calling it the Baptisme of Christ; but [Page 36] [...] [Page 37] [...] [Page 38] out of the Spirit and power of Christ or John either; yea, so farre from the power as not come to the forme of either.

And this effect this hath taken in all, who are gone out into the world in these imitations and imaginations, that so many Baptismes so many Religions, and Sects; and every Sect, Master, and his followers set themselves against all other in the way they have conceived to be right, and to that way must all bow, or else no agreement, though never so neare in other things: nay so zealous they are for their Likenesse, that if any come not into it, though the Spirit of God be in them, (and they themselves confesse it) yet he must not speake in that creature in their Churches, without bowing to their formes of water, which are all dif­ferent one from another, though the Spirit of God be but one, and cannot be limitted to any visible forme or rudiment. And thus the form is set above the power, and not the true form neither; but as men have conceived from the letter, by the Counsels of their own braine; some in the Popish Councels, some since; but none from the Mouth of the Lord: and therefore they are scattered in their imaginations and bap­tismes. But who are baptised with the baptisme of the Spirit are bapti­zed into one body. But all that are without who are the nearest are in the error, not knowing the Scripture, nor power of God herein: For all who have not their law, guide, and rule in Spirit, are in that ge­neration who have erred, and lost the Saints guide; and such are scat­tered with what they from the letter imagine, into divisions.

And this was that which Paul saw getting in amongst the Churches in1 Cor. 14. 17. his time, setting up sects, and the persons by whom they were baptised; puft up for them and against the other Apostles, some of Paul, some of Peter, &c. Which Paul seeing, thanks God he had baptized no more of them; and plainly saies, Christ sent him not to baptize but toWhich clearly shows, it was not laid on the Apostles as of necessity but as they found it of service or disservice. preach the Gospel, though he could use it untill he saw them make an Idoll of it, thereby to make devisions and parties, and to puffe up one above another, as it is now used at this day; yea farre more, for it is now made the key to let in, and shut out of that they call a Church: yea further some say none can be saved without it, but all that have it, are bel [...]evers, and shall be saved; and so set it in the place of Christ.

But others are more moderate, who finding it practised in the Letter they say it is an ordinance, and they who practise it not, deny an ordi­nance of Christ. To such I say, all that is in the letter is not ordained there to be taken up by all that read it, for the Saints had their call to their particular Ministrations, in Spirit, and not in Letter; for else they had not witnessed differences of administrations but the same Lord; But by the Spirit they were led from carnall administrations, and through them, not sticking in the Letter. What letter had Paul to deny Circum­cision, which the letter said, should be as a signe for ever? Or by what letter, did he deny Baptisme? Did he deny an Ordinance of Christ in ei­ther of these, & divers more rudiments which were commands in the let­ter, which he preached & practise in Spirit, putting an end to the shadow, of things to come, and leading to the body, as is plaine Col. 2.

[Page 39]Further I say, if it were so that all that was done in the letter, was to be taken up, then the forme thereof must not be changed, if the let­ter be the rule; But not any that I know at this day that are in the forme as the Saints did it; for none practised this but who was called out to teach all Nations. So you that have your certaine dwelling places, and live in your worldly estates and fashions, are out of this Call. Neither did they take such into the outward washing, who had beene there before, but baptised such into the name of Christ Jesus with the Spirit, that they might receive the holy Ghost. But if you say they had it not in right forme and manner, nor by persons rightly called and qualified, &c: I say, Nor can they have that from you who are not called out of the world, but live in its friendship, professions, fashions, and customs in which the Saints never lived after they were called to teach and bap­tize. So you do but add another false forme, to that they had before, but still out of the power, nor any change of faith, or qualification; onely in that thing of Water over againe, differing in some circum­stances, as you have conceived from the letter, but still with the rest of professions, in Covetousnesse, Pride, and Contention, vaine words and heathenish customes, and manners of the Nations, in which you live: you that can live in Suites, and revenge; you that sweare at mens wills, and so deny the commands of Christ, and his Apostles, whosaies, Above all things sweare not at all; you that can uphold the high places of Popery, which yet remaine in the land; and such a wor­ship therein as Christ never commanded; with tythes and offerings, and all the rest of Popish inventions, whereby Christ is denyed comne in the flesh the everlasting Preist, and somthing set up instead of his way like unto the Jewish Preisthood which is not it neither, but an imagined thing, from men of corrupt minds, &c: You who can do these things, and much more of that Nature, rather then you will suffer the losse of all things, you are farre unlike those you would imitate, or those they baptised.

And, were baptisme in your manner, as great a crosse to you now, as it was in the time of the persecuting Jews, or as these other weightier things are now, we should find few to contend for it, as for the other things. For did you know the right ends of that ministration of water, you would know that it was a forerunner of Christs Kingdom, and a witnesse to all men that the Jews Ceremonies, and Heathenish prayers and worships wherein they was growne into divisions, was to have an end, and the spirituall ministration and baptisme was to be set up in the downfall of Carnall Ordinances, and Elements, of all which they were to repent, for the Kingdom of God was at hand, even within all, that would beleive it; who did deny all the Jews worships, circumci­sions, and ordinances without in the letter; and preached them and practised them in Spirit, but your baptisms which comes not to an end of tythes, and offerings, and Jewish Ceremonies and Gentiles also, that baptisme we deny; for herein was the crosse of Christ, and the Po­wer [Page 40] of God manifest; for they suffered for this all the envy, that Jews and professors could do unto them, who upheld the same in the letter but denied the power and Spirit; which could they but have bowed to their ceremonies outward, the crosse of Christ had ceased; and then the power of Christ had ceased also, and the same is now seene of you at this day; and the same crosse. For could but those whom Christ hath called out now bow to your severall forms of baptismes and wor­ships of you that be zealous for them, and bow to mens wills, and worship the persons of such as are zealous for their Pride, and wilful­nesse, we should not suffer by you, but the offence of the crosse would cease, as it is ceased to all who preach Baptismes, Carnall Ordinances, respect of persons, conformity to mens wills; and the worlds customes, and manners; who preach up pride, swearing, and imperfection, and sin for terme of life, &c.

I say to you who can conforme to the wayes of men and please them, the Crosse of Christ is ceased, and so the power also; and therefore are you ever preaching against the worlds wayes, and wickednesse, but never able to lead out of them; like those who minded earthly things, who were enemies to the Crosse of Christ, ever learning and teaching, but never able to come to the knowledge of the truth that makes free, to those the Crosse and sufferings is ceased, and they and the Powers of the Earth are one against such as take up the Crosse to fol­low Christ in the way of the Spirit, and such being without in the let­ter are become spiritually blind, and so cannot see that the appearance of Christ was ever crosse to all who was got into the rudiments, plead­ing for out-sides, but had lost the power, wherein this generation ex­ceeds, having lost both power and forme also.

And to you I say of all sorts of baptismes, as the Apostle said of cir­cumcision, We are the baptisme who worship God in the Spirit, and re­joyce in Christ Jesus, and have no confidence in the flesh, though we might have confidence in the outward washing, being that we have had it from such as gathered it from the letter; and yours is no more. But this we have learned, that it is not baptisme which is outward in the flesh, but that is Baptism which is in the Spirit, and not in the letter, whose praise is not of men but of God; whereby we are baptised by one Spirit into one body; and as many as are baptised into Christ are bap­tised into his death, and have put him on and are become new crea­tures; and this is that which availeth to save us, not the washing the flesh but the answer of a good conscience towards God by the resurrecti­on of Jesus.

And this baptisme, we witnesse that whosoever is therewith baptis­ed shall be saved but for other baptismes, which men are contending a­bout from the letter, we see the end thereof, and what they bring forth. But if any should come in the power and Spirit of Johns baptism; or if any had a Call from God thereto, such we judge not, nor gainsay; but that any hath power from the letter to take up and im­pose [Page 33] it upon others (yea, though it was the true form) that I deny; or that they who are not sent to baptize, that the leaving the outward water and going on to the Spiritual Baptism, is a sleighting or contemning of an Ordinance of God, that I deny also: for this might as well have been charged against Paul, who denyed it in his time, and preached Baptisme in Spirit, in its stead; the same thing, for which we are accused (to deny an Ordinance of Christ) whom he hath not sent to dip or sprinkle in wa­ter; but to preach the Gospel of Light and Life, and the Spiritual Bap­tism of Christ Jesus, to the bringing all that receive our testimony into one body, by one Spirit; not making divisions about carnal things; for to us the day is come, and the shadows fly away.

And your Baptisme we judge and the end of it, which hath not led you out of Tythes and Offerings, Swearing Suing, and Contention, out of the Worlds Worships, Manners, and respects of Persons; and to suffer the losse of all, to witnesse Christ. That Baptisme we see to be out of the Faith of Christ Jesus, and not worth contending about; for he that is in the world without it, is as good as he that is in the world with it, if not much better; for that Baptisme which preaches not repentance to all the ways of faln-man, and manners there set up, is none of Johns; and that which walks in the flesh is none of Christs: So with the Light of Christ, if you it mind, you will see your selves out of the true Baptism, both as to Mat­ter, Manner, and the End, who are crying up Ordinances in the World, which leads not out of the world; and when the world comes to Judg­ment, that Baptism will not save you from the worlds portion.

But this I say to those who would knew the truth herein, as we have received: we do not despise any Ordinance of God which he hath called any of his people to, in any Generation; nor dare we take a Tradition upon us, which God hath not required at our hands, lest we keep people in that which God is departed out of; and it be said to us, who hath re­quired it at your hands? But God hath shewed us a more excellent way; The Light is come, and therein have we found Christ Jesus, the Guide of his people, and the Leader of Ages, even the Spirit of Truth, which leads into all Truth, even into all that God requires; the obedience to which, is better then Sacrifice: And to direct people to this Spirit are we sent; that Christ may be all in all, who gives power in the Creature to perform in what he leads into; that thereby all that believe in the light may learn him who begets the Will and the deed also, who is the Author and Finisher of their Faith, who look to him alone, and to his light, that all may see their righteousnesse to be of him alone. And by this, which we have received of him in Spirit, do we all see you, who read what the Saints have done by Call from God, and from that sets your selves to do the like, to be in the Imitation, and self-righteousnesse, and Will-worship, both in this, and all other things, into which you are not led by the Lord, and by a Call from him. For, this I say, that the Father hath given his Son for a Leader and Guide to all Ages, and into, and out of all Forms, at his Will, and in his way, and time, in every Generation.

[Page 42]And therefore it is, that all who know his Will herein cannot endure that any visible thing should be set up, to limit his leading in Spirit, or his people from following in Spirit. So no form we deny, into which Christ leads in Spirit; but all forms we deny, that are used by Men to keep peo­ple from following the Spirit: for those onely are the Children of God,Rom. 8. 14. who are led by the Spirit of God; to whom, they who are led by the2 Cor. 4. 6. Letter were ever enemies; for it is the Spiritual Ministration that gives the knowledge of God, and his Glory, and Power; and not the literall: for he that is born after the flesh, hath his way in the visibles; but he that is born after the Spirit, hath his food the world knows not of, and therefore becomes his enemy. And in that state you are, who takes the shadow to oppose the body, which should lead to the body, which is the end of the shadow; And takes the Letter to oppose the Spirit, whichCo [...]. 2. 16, 17, 20. is given to declare the sufficiency of the Spirits teaching alone; and so pervert the Scriptures out of their place and end; which are set to te­stifie of Christ, the Life, and End, to set them in the place of Christ, andJoh. 5. 38, 39, 40. think to have life in them.

And this is the errour of the Wicked, who are gone into the world; sen­sual, not having the Spirit. And in this state, wherein the Spirit leads not, both Scriptures, and Ordinances, and all other the gifts of God are abused, wrested out of their places, and made unprofitable. And there­fore you that take up from the Letter, cannot bring forth their fruits who were spiritually called into their several Ministrations: therefore your Ordinances are left to you desolate, you and they in the world to­gether; out of which God is leading his people in Spirit, to get himself a Name, in such a way as is foolishnesse to your wisdome, yet the hidden wisdome of God to the Children of Light, who have believed there­in.

And you that use great swelling words, crying, We deny an Ordinance of God: To you, I say, To neglect that which is altered from what God or­dained, both in Call, Manner, and End, is no neglecting an Ordinance of God. 1. God never called any to baptize; but first he called them out of the world, and their habitations there, to follow Christ, as into the Wildernesse, which were Prophets and Apostles called immediatly. 2. They did not baptize Believers over again with water, who had had it, because they had it not before in their fashion; but they went to disciple Unbelievers: Neither did they lay it upon all, as of absolute necessity, but as they saw it useful, and could for bear, in case it was idolized. 3. Their End was to gather all into One, out of all the Shaddows and Ceremonies, and Fashions of the World, to follow Christ alone, as he walked, bearing his Crosse daily, suffering the spoyling of their goods joyfully, and their lives unto death, rather than to conform to any but him alone for whose sake they were hated of all men; which end, how your Baptisms answers, let your Pride, and Pleasures and Conformity to the world, in their Fashions, Manners, and Worships, and upholding thereof; your Suits, and Contentions about carnal things, your Rents and [Page 43] Divisions, about outward Forms of Baptisms, and Worships; and uphold­ing that in others, which you know is false, by Tythes and Offerings, whereby Christ is denyed, and the Popish Inventions holden up, with much such like: I say, That these things judge you before all men, and the light in your Conscience answers thereto, untill the Lord appear to judge your unfaithfulnesse herein.

Concerning the Lords Supper.

THis is the thing that all the Worlds Professors are contend­ing about; and, indeed, is of great use and profit to the weak Believers, who have not yet seen the Lord, for bringing them all into one body and bloud, mind and heart, and soul and spirit: But since the Mystery of Iniquity began to work, the Worlds Teachers and Professors having lost their in-dwelling in the body of Christ, are run out into the Imaginations, and are so far from the life of this, as that they have lost the Form, and the first Institution, as as it was by Christ first performed and appointed; and therefore are so far from being thereby made one in the blood of Christ, that they are shedding one anothers blood about the Form, which they are all out of, and have lost, and the power also: For this was done and instituted byMatth. 26. 26. Christ, as they sate at meat, and did eat; and so often as they did eat and drink thereof, they were to do it in remembrance of him, shewing hisMar. 14. 22 death, till he came.1 Cor. 11. 26.

And this was that the Apostles received of the Lord, and was so pra­ctised in the purity of the Church, before they ran into confusion; which did continue stedfastly in the Apostles Doctrine, and Fellowship, break­ing bread, and prayer, daily breaking bread from house to house, did eat their meat with gladnesse, and singleness of heart, in the fear and favour of God: And this was to be done at all Seasons, when they eat andAct. 2. 41. to the end. drank: in their eating and drinking they were to do it to the Lord, and therein to have Communion with his Body, and his Blood; and for that1 Cor. 10. end, were to keep themselves pure from all pollution: yea, when they15. to the end. were to eat with Gentiles, they were to partake of the Table of the Lord, as is plain, 1 Cor. 10 & therefore they were to keep their Consciences pure from things offered to Idols; for they could not partake of the Table of the Lord, and eat that which was sacrificed to Devils; though, in some [Page 44] Cases, they might go to a Feast among Unbelievers; yet whether they eat or drank, they were to do it to the Lord, as at his Table; and not as at the Table of Gentiles, whose feasting is in the Lust, and so their meat they sacrifice to Devils, and eat not to God; and so do all who eat to the lust: To keep from which, there is no other thing can, but to eat in re­membrance of Christs death till he come; who, when he is come; he takes the ordering and government of the Creature himself upon his shoulders, and so ever keeps them out of the lust in all they do: and so is the Creation restored and reconciled to God in Christ Jesus at his ap­pearing: till which time, the Apostles exhorted to these things, and warned of the contrary; as Jude, who saw some crept in among the Church, who did turn the grace of God into lasciviousnesse, walking after their own hearts lusts, whereby they defile the flesh, living in sensuality, not having the Spirit to order them, they fed themselves without fear, and these were spots in their Feasts; who being once inlightened, and again giving way to the lusts and excesse, they became twice dead, pluc­ked up by the roots; yet had they great swelling words. And of such like, are many Examples at this day: who have had something quickned in them to hope for the appearance of the Lord; but fulnesse and excesse having overtaken them, for want of eating alwayes in fear, and in re­membrance of his coming, they are become dead again to any hope of his appearance at the present; and have put his coming afar off into1 Cor. 4. 5, 6. another world; yet are contending about the Shadows or Figures of his coming, as they have imagined concerning them; But are become re­probatePil. 4. 5. in the Faith, as to his appearance, and plucked up by the roots. And to avoid this, it was the Lord Jesus commanded his Disciples, in eating and drinking, to shew forth his death till he came; and they knowing this from the Lord, gave it in example and warning to those who were convinced, that in all fear and moderation, they might wait for his appearance, who, at his coming, would bring to light the hidden things, and manifest the counsels of the heart, and all its deceipts, and become the Worker in them; and then they should have praise of God: and these things were transferred to the Apostles in a figure: So they exhorted the Believers to whom the Lord was at hand, to let their mo­deration be known to all men, the Lord is at hand; which they knew, All who get up into the liberty of the flesh, rioting and excesse, will put afar off; as it is at this day with many, who are in Observations outward, who have a day to go into the Idols Temple, and there to eat Bread, and drink Wine in a Self-solemnity, once a moneth, or three times a year, or as they imagine: some affirming the Body and Blood of Christ to be in the Creature after Consecration, (as they call it) some saying: Nay, but it is Spiritual after Consecration: Others saying, It is still carnall, and not changed, because of words; and one imagines the body of Christ reall in it: another, not reall; but by Faith, (as they say:) But, in this, they all agree, that they return back into the pleasures of the flesh, and fashions of the world, there to eat and drink the rest of Gods [Page 45] Creatures, to spend on their lusts; and it must needs be so with such as do not discern his body in their eatings who is the body of all Creatures, and filleth all things in Heaven and in Earth: which they who stick in Observations never knew; and with such he is alwayes to come, or past. But the carnall eye which stickes in the Visibles can never see him present, to order the Creation out of the Lust, and therefore it is that all the Creatures of God are turned to feed the Lust, in that state, as is seen in all the Worlds Profession; and therefore accursed: the more riches the more pride, the more fullnesse the more lust, in that state where; Christ is not discerned present, And so their eating is not the Supper of the Lord, nor doth he sup with them in the New­but in the lustfull Spirit become the table of the Devill, where the Crea­tures are Sacrificed to his use; so he keeps them in observation of a day from the letter, which they think is worship, but he bears rule in their whole lives by his Spirit, and so much of the Creation as is in their hands, is used at his will. Aud hence is all lasciviousnesse, wanton­nesse, strife, fighting, Suites and Violence, Sports and Vanities, too many here to mention, all with the Creation is spent upon, (given not to that end) for which they shall account who are in that state, when shall be required his Corn, and his Wine, his Wooll and his Flax, which he hath made for his use, and to be ordered by his Son, who is the fullnesse and vertue of every Creature, which all know who come to his Supper, where the Father and the Son are come in, and Supp with the Creature, which all the imitaters and observers of times are ignorant of: whose contention is about out-sides.

And for the sake of such who are lost in this thing, and troubled in minde concerning it, what I have received of the Lord that I shall de­clare unto you, which all shall witnesse to, who come to pertake thereof, as the truth is in Christ Jesus, If you intend to supp with the Lord, or shew the Lords death till he come, let your Eating and Drinking, so oft as you do it, be in remembrance of him; and in his feare, that at death you may witnesse to the lust, and excesse; which is that which slew him, since the Foundation of the World; And is the great enemy of his appearance; and that by which he lies slain in the great City which is called Sodom & Egypt. For all you that live in pleasure on the Earth, and are wanton; you that nourish your hearts as in the day of slaughter, you have condemned and killed the Just, and he doth not resist you: and you must know a death to this, before you can Supp with the Lord, or he with you: But if you eat in remembrance of him, and so come to dye to that which slue him, then do you shew the Lords death till he come: and when he comes he shall not find you eating and drinking with the drunken nor beating your fellow-servants.

And this is known from the Lord in the Eternall, to be the true end of the Supper of the Lord, instituted and appointed, that in the remembe­rance of his death they might be kept from all excesse, that at his com­ing they be found fit to receive him; which they who feed without fear [Page 46] do deny, and crucifie afresh to themselves. And therefore in ano­ther place, speaking of his coming, he warnes them to take heed least at any time in eating their hearts be overcharged with surfetting, and drunkennesse, and cares of this life, and so that day come upon them un­awares; and so become a snare unto them: for so it is to all who are in that State, when he should appeare unto them; and they cannot receive the day of his visitation, whose hearts are gone out into these carnall things: And this he knew, that till That man be born which lives not by bread alone, That man that lives upon the Creatures is so one drawn into them, and so to forgett his coming who is the maker thereof, who is the Sanctifier thereof, at his coming: and so orders the outward food as unto God, and not to carnall things, the minde growes thereby, and so to the pure all things are pure: but where the pure is not, all things are defiled, when they are not Sanctified by the word and prayer; And therefore are to be received in fear: and remembring therein his death till He come who is the word and prayer, which at his coming restores all things, to God, which till then are Subject to be used to the lust, which was the thing Christ in tender love to his disciples at his de­parture warned them on, knowing that their nature would draw to the earth-ward, not yet being changed, nor having Christ born in them to keep them; and for all this his warning and leaving this as a signe; how soone were they returned into the carnalls, and to their fishings, and the like, having forgott the promise of his coming till he renewed the re­memberance of it, making himself known in breaking of bread again af­ter his Resurrection? and so charging them to wait for his coming at Jerusalem, the promise of the Father, of which he had told them be­fore his death; which they were to shew, so often as they broke bread, till he came, and after he was come to the Apostles, they continued it for their sakes who were weak in the faith, to whom he was not yet ap­peared, And so those did break bread from house to house, and eate with Singlenesse of Heart to Christ, and not to the lust; which was another thing then the Worlds Observation of Bread and Wine, or Wafers, in the Idols temple, where the Lords death is not shewed till he come; where some are hungry and some are drunken, where the Covetous, the proud, the liers, swearers, whoremongers, figh­ters, sewers, scorners, and all evil workers meet, to eate bread and wine so often a yeare, and returne into the lust again; This is not to Eate the Lords Body, nor at his table, but the table of Devils.

And this you shall all know that you that do this for an hour, or a day, and then feed without fear, not shewing the Lords death in all o­ther your eating, so oft as you eate and drink till he come, you are they who Eate Judgment to your selves herein; And all your will-wor­ship will not be found at that day to be an Ordinance of Christ, as you have limitted it; nor can you know his coming to your Savlation. And of this Sort are you who now say, The Lord delayeth his coming and have put it into another generation; if not till dooms-day, as you call it: [Page 47] and so have setled your selves in your worldly pleasures, and high Notions with the drunken Spirit eating and drinking, and beating your fellow-servants, mocking, whipping, and imprisoning them at your will and pleasure, having forgott his coming; which if you did remember to shew forth his death so often as you eat and drink till he come, you should not have been found in blindnesse and opposition to his coming, (as to your selves) nor persecuting him now which is come in others; nor should your table have been made a snare unto you, that that day should overtake you unawares, (as it is seen at this day) upon whom the Words of Christ are to be fulfilled.

Concerning Redemption.

THis is that which many boast on, and glory in, who never knew what it is to be redeemed further than in words, and imagination thereof; nay there are few who are come so far as to know what it is that wants redemption, and that the promise is to, wherein onely it is seene and received, for there is a seed to which the promise of redemption is; but thou who takes delight in sin, and pleads for it, art not he. Thou that can take pleasure in the flesh, and fashion thy selfe thereto, art of another seed who art at liberty in the world, to conforme thy selfe thereto, in thy own will and way and time, who hast power in thy hand to do what thou list, and when thou list, and as thou list: Thou needs no redemption who art at liberty, nor physitian who art not sick; and so a talk of re­demption little changes thy condition in that State, who art of this world, and obtaines that thou loves, and therein takes pleasure; build­ing a feate and blessing thy selfe therein, laying up thy treasure here below, he that redeemes Israels seede is no glad tydings to thee, who speaks woe to all in that state. But if thou find somthing in thee, that in all these worldly delights cryes Vanity, and Emptynesse, and can find no satisfaction therein, nor can conforme to this world, nor take pleasure in wickednesse, that cannot plead for sin, but cryes woe to thee because of thy wickednesse, and mornes because of the abominations of thy times, wherein thou hast followed the worlds customes, and foolish fashions; if thou find that in thee that cannot take delight in decking the outside with pride, nor feeding without feare, that cannot feed upon the visibles, nor shorship the creature, nor bow to any but God alone, but condemns thee if thou so do: If thou find that which breaths in thee towards God for life, and strength against all these vanities, [Page 48] and all other evills; That which would follow God out of all the world if it had power, I say if such a seed thou find in thee, though it be the least of all seeds in thee▪ yet that is the seed of the Kingdom, to which the promise is: and no further then that principle is raised to raigne in thee above all that is contrary to it, no further art thou redeemed by Christ Jesus: for thats the plant of Gods renowne, the Lilly a­mong the thornes; which with the Cares of this world, and the de­ceiptfullnesse of riches, and pleasures, is choaked that it cannot bring forth to God, who hath placed it in thee for himselfe, that therein he might teach thee to profit, and from thence thou might receive wis­dom and strength, yea all that is needfull for thee in thy measure to which thou art called.

And this lying under thy lusts and pleasures is the cause thou knows not God the Father, nor the Son; for to this he is revealed, though thou talke of redemption, yet thou knows not God, nor his power, nor life, nor persence with thee to guide thee out of the evill, and to give the victory over the Prince of this world, and his dominion; but art captivated at his will, to do his works; and so under the condem­nation, that he is in; and the talke of redemption doth not deliver thee from his temptations; but into it thou falls, and commits the sin that is of his moving, and so art of the Devill; but that which is of God lies under in death, and captivity, and bonds of iniquity; and so thou canst not have power, nor the promise, nor salvation, which in the seed is placed, which is not of thee; nor with thee, while thou art in these delights but against thee, and thou sinning against it; and so art not of the promised seed, but an enemy to it, and by thy lusts and pleasures, and self-will, art in Pharoahs state, and nature, keep­ing the seed of God in the house of bondage; and dost not pittie nor regard the cryes thereof, which cryes against thy pride and excesse, en­vie and wrath, and all thy wickednesse, by which thou oppressest the seed of God in thee, (in that state where death raignes) for which the wrath of God comes upon the world of iniquity; who are enemies to that seed which is of the Covenant; and are not joyned to it, (but to the contrary, in the contrary nature) to which all who are joyned in the light, come to pertake of Gods love, and life therein by Jesus Christ; who takes upon him that seed after the flesh, not the seed of the evill one, nor the nature of Angels, but the seed of Abraham, to whom the promise is,

And all who know this, quickned and raised by the Spirit of Jesus, know the plant of Gods renowne, of Gods own planting, in which the fruit is found; and such knows where to waite for a supply of all wants, and counsell in all straits; where is the law received that is spirituall, and the righteousnesse of saith, revealed from faith to faith; from which Gods righteousnesse is manifest in the world; not of selfe, nor self-works, nor of that seed, but of the heritage of faith, a free gift to the seed. And in this seed as it is redeemed hath the Saints fellowship [Page 49] with the Father, and the Son in the light and all the gifts and grace, whereby that creature becomes free from the law of sin that they be mar­ried to Christ, in him to serve the living God, set free from the service of sin and Satan; And this is their freedom even their righteousness, which is everlasting as the seed is redeemed out of the pit; For where this seed is raised up, there the creature receives from God of his fulness but where the seed is in the grave, the curse is betwixt, upon him where the sin is and the trespasses, by which it is slain; But where this is raised the creature is blessed of God for the seeds sake, throughout all the Nations of the Earth which layes this seed: for in this is God worshipped, but where this is dead the sacrifice is abomination, for they that are in the grave cannot Praise God; its the living that he accepts and not the dead.

And this I say to all you who find such a thing as is holy, thus moving in you against your lusts and worldly pleasures, Take heed and do not deceive your selves with a talk of redemption while this is in prison, and not brought above all your lusts; But in the light of Christ waite which lets you see this, that you may see his power in spirit to raise this to raign above all in you that is contrary, & so shall you raign with it ov­er all the world, and its wicked wayes: but if you have found this breathing towards God, and you have no regard thereto, take heed lest he that gave this for thy salvation, take it away from thee in wrath and leave thee to thy lusts without reproof; (For his Spirit will not al­wayes strive with you.) And then it had been good you had not been born. And this hath befallen many after many reproofes and motions to good; Who now are left to fill up their measure with greedinesse; Who now glory in their shame, and boast of their filthynesse: and this day is coming upon many more, who now little minde the measure of God moving in them; but live in the lust, sinning against their con­science, out of the selfe ends; And yet please themselves with a talke of redemption: As the greatest profession now set up by many, is to make the redemption of Christ a cover for all licentiousnesse, and fleshly liberty, and say they are to that end redeemed; which redemption the Son of God needed not to come from Heaven to purchase for them; man being thither fallen, by nature subject thereto; but all who know the redemption of Christ, by his pretious blood, are redeemed from the vaine Conversation received by tradition, into the holy conversa­tion1 Pet. 1. 5, 18. of him that hath called them, to be holy as he is holy, and not vain as the World is vain▪ And this is the true redemption to all that know it whereby this seed hath received redemption for us, who were transgressors, even to purge the conscience from dead works to serveHeh. 9. 12, 15. the Living God. And for this end he gave himself for us to redeemeTit. 2. 14. us from all iniquity and purify unto himself a peculiar people zealous ofRev 5 9. of good works; who hath redeemed us to God by his blood out ofRev. 14. 4. kindreds, tongues, and fashions, from amongst men, to follow the the lamb and not the lust. And all whose redemption leads not out of this world, will fail you when you look for another, and this all that are redeemed know; but who live in the lust are blinded with the [Page 50] god thereof, as the light in every conscience shall testifie, that he that lives to the flesh is not redeemed.

So with the light of Christ which lets you see your transgressions, search your hearts, that you may see if the just principle that moves to righteousnesse be not oppressed, and burthened, and over-powred, by the seed of the evill doer, and that nature which loves carnal delights; and so you be led captive to do the works of Satan; then what redemp­tion have you further then a talk? like a man that hath a conceit of eating, but still hungry: so you conceit freedom, but still serve sin; and while servants of sin, you are free from righteousnesse; as he that is a servant of righteousnesse is free from sin; for it is an easie thing to conceit righteousnesse and redemption, but he that doth righteousnesse is righteous, even as he is righteous: but this is not seene while the seed of God is in bondage.

Concerning Justification, Sanc­tification, and Mor­tification.

THe wisdom of men in the Fall finding these several words in Scripture, hath in their imaginations run them into divisi­ons, and separated that which is in one, and cannot be devided in the possession: for it is one that worketh all these, where he is present, according to the measure re­ceived. And this is the just one, who by faith lives in the Creature, and the Creature in him; and so becomes the justifier, and sanctifier, of all that believe, and the mortifier of that nature which is out of the faith; and one of these is not alone without the rest. For that which sanctifies, that mortifies, and the same justifies, and all that know what it is to have these in the life, knows this.

I know, there are a people who have a desire to Heaven more then to holynesse, and they, lest they should spoyle their Carnal delights, have in their brain-imag'nation conceipted a Justification without san­tification or mortification; wresting those Scriptures which condemns the works of the law, and therewith they would exclude the righteous­nesse of faith also. And because the Scripture saith, God justifies the ungodly through faith, therefore they conclude themselves justified in [Page 51] their ungodlinesse by a fancy which they call faith, but are without faith in Christ: For that faith which laies not hold upon Gods righteous­nesse is not the faith of Christ, but a dead thing: for so far as any hath the faith of Christ, so far it reveals Gods righteousnesse without the law, from faith to faith; by which righteousnesse of God, the just lives and the unjust dies; and so justified, as they are sanctified, and mor­tified, and no further: even as the righteousnesse of God without the law is manifest, being witnessed by the Law; and the Prophets, even the righteousnesse of God, which is by faith of Jesus Christ unto all, and upon all that beleive, without respect of persons. No righteousnesse, no faith in Christ, but where Gods righteousnesse is unto all and upon all, there the belief is witnessed; and the faith is shewed by the works which cannot be shewed without the works: for that faith that hath not works is dead being alone; as the body without the Spirit, so is your faith without workes; and so is your justification, without holinesse, and mortification of life. And you will find in the end, that he that justifies the wicked in you, is the same that condemneth the just, and they are both abomination to the Lord: And this is your state who plead for sin, and live in pleasure, and wantonly on the earth: you slay the just, and holy one, and save the unjust alive; and so know not him that is just; who justifies, mortifies, sanctifies and redeemes; who of God is made so to us, that, in all things we are and have, we may glory in him.

And although the Scriptures mention these three, yet not to devide them so, as to make people believe they may have one and not all; but as to shew the severall effects of that one work of mans redemption, all wrought by one thing in the creature, For the blood of Christ it washes away the filth, and so puts off the old man, and mortifies the deeds of that body, and so sanctifies, and justifies: The Spirit it morti­fies, and sanctifies, and justifies; now though the Saints named both these, it was not to devide them; but being one, they might declare it by either; for none could have the one without the other, and all that have them are thereby mortified, sanctified, and justified; yet none of these without the creature, being works of faith, and not of selfe▪ for by the law of faith is selfe-sanctification, self-mortification, and self-justi­fication, excluded, though they who had received the Spirit were called to all these by faith in his blood, yet it is the work of God wrought by Christ in the believer, and in the light are they called to behold the work of God herein, and joyne to it in the faith and obedience thereto, being the work of God, which he will work in all that be­leive in the light, that they may receive his Son, in whom the pro­mise is, and the power to mortification, sanctification, and justifica­tion as by faith he is received, from the dead, who was delivered for our offences, and raised againe for our justification: but such who would share in his Justification, but not have fellowship in his suffer­ings and obedience are such as are justified in conceipt, but sin raignes [Page 52] and the unjust lives and acts in them; and this is selfe that justifies selfe, but is not just before God, the just being dead in trespasses and sins; but God justifies the living and not the dead: Therefore the Saints suf­fered the losse of all things, counting them as doung that they might know him, and the power of his resurrection, and the fellowship of his sufferings being made conformable to his death; These through death came to the power and fellowship of his resurrection, whereby they are justified, being raised with him to newnesse of life; by faith receiving the gift of Gods righteousnesse, and becoming servants there­to; and thereby became free from sin; and this is true justification, where there is no condemnation, where the deeds of the flesh are mor­tified, and the creature walks no more after the flesh but after the Spi­rit: for the condemnation is to him that walks after the flesh, but heGal. 5. 16. that walks in the Spirit is justified: for he that walks in the Spirit shal notRom. 8, 3, 4 fulfill the lusts of the flesh, and there is mortification to that nature that breaks the law; and the just is seen who fulfils the law, in such as walk not after the flesh, but after the Spirit. So not the hearers of the law are justRom. 2, 13. before God, but the doers of the law shall be justified. In the first mans state the law is broken, and there mortification, and sanctifica­tion is denyed; and there the man would be justified from the guilt of sin; but not from the love and power of sin, but would have his car­nall delights in the world and Heaven also, but this is vaine hope, and will perish: But in the second mans state, the law is fulfilled, through mortification, sanctification, Justification of the Spirit. And no man can be justified where the just lives not; for that by which the just lives, is that by which the creature is justified.

Concerning the Law.

IN this thing are many people confounded, yea all who know not the ministration of the Spirit; for such going into the Scriptures and finding the ministration of the Letter, and the ministration of the Spirit, and themselves being under neither of these, but in Notion, as they have received it in their imaginations, and not from the Mouth of the Lord, some say they are under the Law, and that it continues still; others say, but some part of it which is Morall; others say, nay but it is done away, and they are not under any ministra­tion of Law, but under grace, and so by their faith make voyd the Law, not knowing what they say herein. And this is all such know, either of Law or Gospel, who in their wisdom and prudence read the [Page 53] letter, and from thence imagine what is Law, and what is Grace, not having that spirit by which they were ministred to the Saints, and by them received, who had the law in their hearts, and grace there also; and such do know that the one of these doth not make voyd the other, but establish the other; for the coming of Christ was not to make voyd but to fulfill the Law; and he doth not come to put the Law afatre off but to bring it neare, that with his light all may see it, as it is writ­ten in the heart, by the living God; and he is so farre from destroy­ing or taking away the Law, that he declares it in its force and puri­ty, saying, That one jot or tittle should not passe till it be ful­filled.

And whereas it was said in the letter, Thou shalt not commit adultery, saith he, Thou shalt not lust: In the letter it was said thou shalt not sweare falsely, but in the Spirit, he saith, Swear not at all: In the letter, Thou shalt not kill, but in the Spirit, Thou shalt not be angry; and whosoever doth any of these things is guilty before God, and this is farre from making it voy'd which declares it in its purity, so as they who might seeme to be cleare in the letter, might be found guilty in the Law of the Spirit; that by Christ Jesus who is the end of that Law, they may come to see their condemnation; and by faith in him become set free, not by the blood of Bulls, and Goats, and the ashes of an Heifer, and carnall Sacrifices, Oracle, Temple, or Altar, or Days, or Sabbaths without, in the letter; but by all these in Spirit; which are in Christ Jesus ministred to the soule, and conscience, to wash a­way sin, and purge the conscience from dead works to serve the living God; which the ministration of the letter, and carnall Ordinances could not do.

And for this cause is the ministration of the letter done away, because it could not make perfect the commers thereto, as pertaining to the con­science; And the Ministration of the Spirit preached in its steed, which gives perfect knowledge of sin, and perfect redemption from it, and from all things from which the Law without, could not, and the same Spirit doth testifie it perfectly in the conscience, which the letter can­not: though the letter may shew a man his condemnation, yet it can­not give life, it can shew the duty but not give power to performe it; so the letter kils, but the Spirit giveth life.

And hence it is that all you who read your duty in the letter, but want power to performe what you read, you set up your imaginations instead of performance: and some say the Law is done away, and none now shall be condemned by it; others say Christ fulfilled it in his own person, and to believe what he did sixteene hundred yeares since is all we need to do; others say, nay but we must do what we can of what the Scriptures commands, and he will do the rest, with his Father; others say, that what we do he makes it accepted which the Father, as though we did performe all that is required; but none in that state knows his commands in Spirit, which gives life and power to performe what is [Page 54] commanded in Spirit, which none knows who reads what others did, but want their Spirit and power to performe the same; This was the selfe righteousnesse and is the selfe righteousnesse, which is by the letter of the Law taken-on without the Spirit of life, which is in Christ Jesus. And here is the weaknesse of the Law taken-on through the flesh; but the power of the law, to such as receive it in Spirit, and life: for the Law is fulfilled in Spirit and not in the letter, and so in Christ and not in selfe; and so by faith, and not by works; even by the everlast­ing righteousnesse of God, freely given and received by faith, and re­vealed in the creature from faith to faith in every one that beleives, and not by works of the Law which the creatures see in the letter, and sets themselves a doing, who are carnall, and sold under sin, not quickened by the Spirit of righteousnesse: for the letter of the Law gives the knowledge of sinne; but the Law in the Spirit gives not only the knowledge of sin; he knowledg of God, and his righteousnesse in Christ Jesus for fulfilling the Law, which is life eternall, according to his promise, I will write my Law in your hearts, and put it in your in­ward parts, and you shall all know me from the greatest to the least; so the letter kills but the Spirit giveth life.

So all you who read the commands in the letter without, from thence you may fetch your own Condemnation, but from thence can you not fetch power for obedience, to justification of life. From within is the Life, in Spirit, and not in the letter. And here is change of the Law to that which is Spirituall, the Preisthood Spirituall; The Temple Spi­ritual; The Altar, the Circumcision, the offering, the blood, the Ora­cle, the Anointing, the washings, and the whole worship, which was without, and could make nothing perfect, is become Spirituall; and within; which is the better hope, being more pure then that without could be; and so more perfect even as he is perfect. Now the Law was added because of transgression till the promised seed should come, of whom it is prophesied in types, and figures; which seed is Christ the end of the Law to every one that believes, without respect of persons; and so it is in the spirit. A Law hath God written in the heart, whereby the transgressor is condemned in his own Conscience, and this Law is upon the first Man, who is the Transgressor, and hath power over that man as long as he lives; Judging, reproving, and condem­ning; And prophesying of one that is to come to fulfill the Law in every one who minds the light; And so is as a Scool-master to bring to Christ: And till he come to fulfill it, who is the end of it, there is Condemnation upon the Creature; because the pure Law of God is broken; And this is testified by the light in the conscience, a witnesse against the first Man and his deeds, which is contrary to the perfect Law of God; And so by that which perfect is he condemned who is imperfect, where the Image of God is lost, and the seed lyes in death, because of trespasses and sins.

[Page 55]For God did not give a Law to condemne his own work, but the work of the Devil. And where the transgressor is, there is the work of the Devil. And the law hath power over that man as long as the trans­gressor lives. And all his works are by the law condemned, untill the Resurrection of the seed, and the Image of God be witnessed, and all things subdued to him, who is the end of the Law, by whom the fruits of the Spirit are brought forth, against which there is no Law. And so by his resurrection, and the vetrue thereof, that which is of God in the Conscience is answered; And so the creature saved from the condemnation of the Law of God which respects no mans person; But hath respect to his own seed, where it is raised, but condemns all where it lyes in death, and where death raigns.

So the Law that layes hold upon all trangressors we witnesse to endure spirituall, just, and good; Given forth against the first Man, and his works good or bad, (as people calls them,) yea though he set himself to do the workes of the Law never so zealously, yet a witnesse of con­demnation the pure Law of God is against him in his conscience, untill the promised seed be born which is not of the will of the first Man, nor after the flesh; but after the spirit, after the will of God (one with the Law) and by his grace, who shews the merry and glad tydings.

Now Israel after the flesh who received the law in the literall Ministra­tion, and the carnall ordinances of them, was Christ to be born; who was made of a woman, under the law to redeeme them that was under the law if they did beleive: Even so now Israel fater the Spirit, who receive the law in the Spirituall ministration written in the heart, such shall witnesse the Child Born of the Royall seed, heir of the promise even of Gods righteousnesse, for the fulfilling of the pure Law of God, for that end given forth; Whereof there are many witnesses at this day, who have patiently waited, in what God hath written in their hearts, seen with the light of Christ; Who have therein received the faith of the Gospel, and the end of that faith, even Gods righte­ousnesse revealed from faith to faith, whereby the pure law of God is fulfilled in many, and fulfilling in others, who abide in their mea­sures of faith which God hath dealt to them, walking in the Light, not after the flesh, but after the Spirit: And so by the Law of the spi­rit of life, which is in Christ Jesus, see themselves set free from the law of sin and death; And so witnesse the Gospel, which you cannot do, who cast the law of God, and his Light behind your backs, and in your vain minde say you are not under it; in the day of tryal, you will be found under the Condemnation thereof; And that in every con­science shall witnesse thereto, at that day.

Concerning Christ Jesus.

THis is He whom the world much talk of, but few there be that know him, though it be He by whom all things were made, who is the Life of all Creatures, the Beginning of all Crea­tures, who was before all Creatures, without Beginning of Dayes, or End of Life, a Priest for ever, and a King, of whose Dominion there is no end: By him Kings reign, and Dominions are cast down, though they know him not where Self is standing, who is hidden from the worlds wisdome, and the depth of Prudence cannot find him out; yet doth he reveal himself to such as walk in his light, which is contrary to all the dark paths of the world, nor can the will of man walk therein; but who deny themselves, that they may learn the way of the Lord, to such he freely reveals his way for their return, that he may bring them down from the seat of exaltation, and make known to them their beginning, and from whence they are digged; that they may see him that bears up the pillars of the earth, & hath laid the foundation thereof; who hath set the world in their hearts, who stood not in his counsell: so that they cannot find out the beginning, nor the end of the work of God; yet will vain man in that state be imagining touching him, and from whence he had his beginning, who is the Eternal Word, before all time, glorified in the Heavens with the Father, who in time was manifest; which Word became flesh, and dwelt amongst us, and took upon him the form of a servant, and was made in the likenesse of men; and being found in fashion as a man, he humbled himself, and became obedient to the death, that he might become a living Example to all Generations, which no Creature could be, the whole Creation being in the Fall; and having finished the Work of Redemption, given him of the Father to do, and for which he was begotten, he ascended far above all Heavens, to prepare a place for all that follow him by Faith in his Light; and that from thence all such as wait for him, may see his appearance as a Saviour; and onely such know him for their Redeemer, who know him for their Judge, and Law-giver, who love him, and keep his Commands; to such he comes, and the Father also, and make their abode with him.

And this is He who is the Light of the world, and lighteth every man that comes into the world; who stands at the door and knocks, and if any hear his voyce and open, he will come in and sup with him; and such know him, and he knows them who hear his voyce, by which they are [Page 57] quickned out of the trespasses and sins, and the Seed of God raised out of death: but where Death reigns, Christ is rejected, and the wisdome by which he should be known is foolishnesse.

So, if you desire to know him who is not of this world, but who is, be­fore the world was, a Witnesse against all the worlds wayes and wicked­nesse, then mind that light in you which thus witnesseth; for as Christ is, so is his light that leads to him; for that which bears testimony against the world, is not of the world, even as he is not of the world, and so leads out of the world, to him who is not known in the world: for the world by wisdome knows him not. And as thou follows the light out of the world, thou wilt come to see the seed, which by the worlds wisdome and glory is crucified; to which Seed are all the Promises, and wherein is all the knowledge of God and Christ: and as that Seed is raised, there­in is the Father revealed, and his Power and God-head, in his Son Jesus Christ, which in him dwels, and without him is not revealed; but being known, is Life Eternal, and Eternal Power, and Eternal Glory, and Riches, made manifest in the Light: for as you know this Seed raised by the same Spirit, that raised Jesus Christ from the death; so shall you see him to whom all power and judgment is committed in Heaven and Earth; and for whom, and by whom, all things were made in Heaven and Earth: of whom it is said, When he bringeth his onely begotten Son into the world, Let all the Angels worship him; who maketh his An­gels Spirits, and his Ministers a flame of fire; whose Flesh is the Life of Men, and his Light is as a Law that goeth forth, whereby man is led to his food, and the sons of men sees out of darknesse; and this is he who cannot be limitted, nor his person restrained in one place, who filleth Heaven and Earth with his presence, and appeareth at his pleasure to his own; (though the wise of the world knows him not, and therefore limit him above the stars) who dwelleth in the bodies of his Saints; but as for the Reprobates, they know him not so, who have put the good day farre from them, and hate reproof, that they may spend their days in folly, and feed themselves with the wind, and fill their hearts with carnal delights. When the hearts of the Children of Light are established with grace: yet these will be disputing about the body of Christ; but the body of sinne rules in them, whereby they are darkened and become Heart-blind, pastEphe. 4. 18, 19. feeling the measure of God, whose hearts are over-charged with surfeit­ing, and cares of the world, and their minds corrupted with Earthly things.

To such I say, Cease your imaginations, as to find out what Christ is in that state, for he alone reveals himself in Spirit, to such as wait in the Light, and love that which is pure; to such his appearance is as the Sun, whose Rising is not by the Will of Man; but for his appearing all the World must wait, to be refreshed with the Beams of his Glory, and to all who are yet in the night shall he appear, if you look towards the place of his Rising; which is not, Lo here, Lo there; but within you in yourLuke 17. 21. hearts: and all who are come to the sure Word of Prophesie, as to a [Page 58] Light that shines in a dark place, to which you do well to take heed, til the day dawn, and the Day-star arise in your hearts you shall see the Sun arise where the day-starr appeares in your hearts if in the light you wait that shines in the darknesse: and you shall feel the vertue and life of him, and receive thereof to live in the same with him; and you shall see him as he is, and know him to be the Sun of Righteousnesse, whose arising is, with healing in his wings; and whose breaking forth is upon all his enemies which over the seed hath raigned; whose spirituall weapons are mighty through God to the palling down strongs holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of himself, and having in readinesse to revenge all diso­bedience when your obedience is fulfilled.

And thus the Saints know the Son, with his Light, his power, and dominion over all things in Heaven and in Earth; who rules in righ­teousnesse in the hearts of his people, trampling down Satan under their feet, which Son of God Hypocrites call Lord Lord, but the De­vill, they serves and obey; and though such have got the words of Lord, and Christ, and Jesus, yet they know not his light, his power, his kingdom, and dominion, over sin and the Devill in them, to set them free therefrom, by his Light and life; Nor his blood to wash them from their pollutions, and to present them without spot or wrinkle, or any such thing. And so you have made the name of Christ a reproach among the Nations; who call him a redeemer, but lives in your sins, So as such as professe not the syllables of Christ and Jesus, even from a principle of God within them, many of them become your Judges, as to moderation, faithfullnesse, and honesty.

Nay it is manifest amongst you, that the name of Jesus which gives the Saints victory over sin, you know not; Who have it in words and therewith make a cover for your sin, your pride, Lust, and ex­cesse. What covetousnesse, and all manner of unrighteousnesse is covered over which a profession of the Name of Christ, which re­deems from those things all that knows him; For none knowes Jesus further then they know a Saviour from sin; And not a cover for sin, and live in it; for the promise of the Father is, He shall save his peo­ple from their sins. And the Children of the promise knowes this to be so, without a cover or meaning to live in sin. And none knowes Christ but who knowes the anointing, and such need no man to teach them, but as the Anointing teacheth them all things that is true, if they abide therein, and there is noe lye in it.

But who sayes they know Christ, and are redeemed; and commits sin, not keeping his commands, is a lyer; And so abides not in the truth and anointing; And so is of the Devil and not of Christ; for he that abides in Christ, sins not; For the Name of Jesus Christ is pow­er over all sin, as it is known, and the creature baptized into it by faith. So all that know Christ, know the seed, the promise, the word of Life, the covenant, the Heritage, the righteousnesse, the [Page 59] Kingdom, the power, the glory which is not of this world, and the Father of all: which you that commits sin have not seen. Neither can any say that Jesus is Lord but by the Spirit, so you whose knowledge is without, Another Lord ruleth within.

Concerning the Ministry of Christ.

THe Ministers of Christ are ever Called out of the World and contrary to the world, contrary to their own wills and the wills of all flesh, for such have the Word who are begotten of the word, and such are begotten contrary to the will of man, and through such came the Scriptures which came not by the will of man, but by the Spirit, and so are of no private in­terpretation, nor are his ministers of any private Call, but of him­self, who hath all creatures in his hand, to chuse whom he will, to go on his message, nor would he ever send by whom the Kings of the earth did chuse, nor the powers thereof, but such as they called and set up without his Immediate call, was ever the great enemies to such as he sent, and this is evident in all the Scriptures and in all histories since, that when ever the mystery of iniquity had spread over, and darknesse had passed over his seed, and his people had broken his cove­nant and lost his word, then he in love to his people sent out some Im­mediately who had his word in them to bear witnesse to the Lord against all their blackslidings and self wayes and formall worships, and to such the worlds ministers, or rather masters, was ever enemies, and sought to stirr up the powers of men against them to devour them, alwayes under the name of Blasphemers and hereticks & destroyers of worship and peace-breakers, and enemies to authority when they are but sent of God to testifie against their false worships, and to break the peace of the wicked one, who keeps his house in peace till a stronger then he comes. And this you shall find recorded through all the Scriptures: And all histories, of persecution in all ages and at this day: and you shall never find that ever any of these could joyn in with the worlds wor­ships but cryed them down, their priests, their prophets, their dayes, their times, their places, their whole worship who was gone out into the world from the Word and spirit, for which they was ever envied of them who was therein and such as they had deceived thereby, for the world ever loves its own, but he that is of God testifies against the world [Page 60] and the deeds thereof that they are evil, therefore hated thereby, for the truths sake.

And as the ministers of Christ are ever Called out of the world and the things thereof, so they are not carfull for the things of the world, but he who is their master is their maintainer, whom they preach; and so they that preach the Gospel live of the Gospel, so never any of his sought to the people for meanes, nor bear rule by it, nor sought for their gain from their quarter, nor taught for the fleece, preached for hire nor prophesied for money, for peices of bread, nor handfulls of Corn, none of Christ ministers ever lived in parson ages, nor lived upon tythes, nor ever went to law with their flock for carnall things, they were never called masters of their hearers but servants, they were never approved by men to whom they was to preach, but was sent of God to preach to such as sought him not, nor them neither, and a­mongst such they in all things approving themselves to be ministers of God, (that the ministry be not blamed,) In much patience, in afflicti­on, in necessities, in distresses, in Stripes, in prisonments, in tumults, in labors, in watchings, in fastings, by purenesse; by knowledge, by longsuffering, by kindnesse, by the holy Ghost, by love unfained, by the word of truth, by the power of God, by the armor of righteousnesse on the right hand and on the left; by honour and dishonour, by evil report and good report, as deceivers and yet true, as unknown, yet well known, as dying yet live, chastned, sorrowfull, poor, having no­thing, wandering up and down, having no certain dwelling place, and in this state their reward was, that they might keep the Gospel without Charge, and yet they was ever hated by such as was approved of men who stirred up such as they preached to for their hire, to persecute them that preached freely, yet must they not cease but preach freely; even a­gainst their own wills; to such as are so far from hiring them, as they would rather devour them then heare them, yet will hire and heare them of their own choosings: And this must be that the grace of God may apeare to be free, and He be found of them that sought him not.

And this was ever his way who will be taught by none, nor shall any chuse for him, by whom he shall send, nor shall any whom he sends ever want, nor take care for ought afore-hand, that they may follow their maister, and be as their Lord, who shall feed many, but seek to none for food, but what God gives: for it is not like that they should feed others with everlasting food, who dare not trust God for carnall food for God will not have such as are of his family to take care for food: or Raiment, nor wherewith to feed others, for who hath the word in them, in which all fullnesse is, need not study what to say, nor have a divination to make; what to preach, like them who have not the word in them, but what they steal from another, or fetch out of the bottomlesse pit by divination and witchcraft, who can have their word in their own times and wills, against whom they will, and to flatter whom they will, who cry peace to such as put into their mouthes, else they prepare warr against them, [Page 61] who minde earthly things; whose God is their belly, who talke against pride and live in it, against covetousnesse and live in it, who preach against sin but cannot cease from sin: and such as they are, such is their hearers, who in words confesse Christ, but in works deny him; And these are they who for their pride pleasures and carnall ends, have changed all the Lords worship from what it was both in matter manner meanes and maintenance, and so have scattered the Lords people into sects and opinions, Forms, Customes and Traditions, in every Nati­on, as may best sute their wicked wills; for which they pretend de­cency order and necessity, so that not one is found in the way of God, nor forme of true worship such as the Scriptures will own, without wrest­ing. And now the Lord is appeared in the true way as Christ left it with his disciples to gather his own from off all these mountaines where they are scattered, all the Idol shepards are gathering against him to bat­tel, of all sorts, not willing to heare of the living way, which is but one, in which there is no Rent, Sect, Error, and opinion, but Christ in all, nay one can scarcely grieve a Town-Teacher, worse then to tell him of the Apostles way of preaching, their call, their spirit, their wan­drings, their wages, their word, and way of walking in this world, and amongst their hearers, as is declared in Scripture without a meaning, or liberty to change it according to the times.

Nay, though all their parish be beleivers (as they call them) yet can they not beleive they shall get their wages from them without a law to compell them, so that though they have begott a larger faith in their hearers then the Apostles ever taught; (to wit) that though they commit sin while they live, yet they may be saved and set free when they dye, yet have not they so much faith themselves as to beleive, they will pay them their wages, without it be forced from them, that which none of Christs Ministers ever did either in Law or Gospel, so we may not say that these are Ministers of Christ, or like them, if we will speak truth and take Christs Rule to judge by, who saith, By their fruits you shall know them.

Nor should I have spoken thus much of them in this place, did they but call themselves the ministers of men, made so by them, and so upholden, and maintained; but such as call themselves ministers of Christ and walk so far unlike him and his in all things, I say, to such as are found in these things; Your wayes testifie to your face and before all men, that you are no more like the ministers of Christ then they that walked in your steps before you: so Search the scriptures, and search your hearts with the light of Christ, and know your portion, and count me not your enemy for telling you the truth, how ever I have cleared my conscience in love to your soules though such as are deceived, through blind zeal and enviy cannot receive it,

Concerning Free—Will.

THere is no Will free for God, but that which is free from sinne; which Will Man lost in the Fall, when he let in the Will of the Devil, and entred into it; wherein Man became in bondage. And all that man, in that state, knows of the free Will, is that which moves in him, against the Will of the flesh, and of the Devil, which is seen in the Light of Christ. And this is the Will of God, whereby he willeth not the death of the sinner. And this Will of God is manifest, according to the Spirit which is free, always moving contrary to the Will of the flesh, which is in bondage to the De­vil. And this Will that is free, onely those who abide in the light, do feel the moving of it present, in the Spirit; And as the Spiritual man is quickned by the Word of God, and that man born which is not of the flesh, nor of the will of it; so is that Will seen again in man which is free, wherein the Creature is made free from the Will of the flesh, which is bondage. So, the Spiritual man hath the Spiritual Will which is free; and that is from above: And the Carnal man which is from below, his Will keeps in bondage, who is contrary to God in all things. So the first born hath not the Free-Will, for who is born after the flesh thereof is kept in bondage; but who is begotten again of the Word from above, is free born, (when he is born) who is born of the Spirit; for where the Spi­rit of the Lord is, there is liberty; but where the Spirit of the World is, there is bondage: for as is the Man, so is his Will: So with the light of Christ which shows you the thoughts of the heart, if you it diligently mind, you may see the two motions of the two Wills, each contrary to o­ther: the one, after the flesh: the other, after the spirit: So whether of these Wills thou art servant to, that thou may be said to have; and to the other thou art an enemy, for no man hath Free-Will further then he is joyned to it, though he that is in his own Will may feel the Will of God contrary to him, and that Will he is in; yet can he not come to it, untill he own that which leads him to take up the Cross to his first Will, and in the Cross to his own Will is he born, who hath the Will of God, wherein God worketh to Will, and to do of his good pleasure, in the Male and in the Female, even the plant of God, who hath the will of God, the mind of God, the heart of God, as in measure he is formed it the Creature. So man hath not free will further then he is free-bor [Page 25] from above of the Seed that sinneth not, and the growth in that Seed is mans freedom; but while this lies under the Earthly Will, and Self, thereby it is denied, though the Free-will may often move in the Crea­ture to Holiness, and be felt in the light of Christ as a Tender of healing; yea, and would lead to holiness & healing, were it minded & obeyed, for that will which is of God, onely leads to God; by which Will we are san­ctified and saved: but you that stand in the Will of the flesh, resists, and so you will not come to me, that you may have life; for the Will of God which is life, is free, and freely tendered in Christ Jesus to every Crea­ture, and in the light, which reproves the evil deeds it is seen; but they that resist free grace, resist free will; for thats free grace which shews a man his sin, and reproves for it, which would lead to God, and to deny all ungodliness and worldly lusts, and so to live godlily, righteously, and soberly in this evill world. And thats free Will, which wills not that thou should commit sin; which Will is, that thou should not die: So mans destruction is of himself, and self-will, by which he resists the Will of God; but Salvation is of the Will of God which is free, and in the measure of God is this freedom found and enjoyed: so that in Christ I have free will; but in the flesh is bondage: therefore the flesh must be de­nied by all that will own freedom in will or deed; for none hath free Will but who in the light of Christ hath learned to deny their own Wills; and such knows, that in the first man is neither will nor deed that is free from sin, nor for God, and his Work, or Worship: for God hath conclu­ded the whole man under sin, that the gift of grace might appear to be free, that all might glory in the Lord, and the whole treasure be found in him, to whom every tongue shall confess, when the glory of man shall come to an end, to his praise, who is blessed for evermore.