and consuming of things that they starve and dye for hunger and are forced many times to eat one another as may be seen and heard of where these practises are If this be God or good that acteth those things and tells me that it is pleasure I will abandon such a god as the most abominable and hatefull thing that is and desire to have nothing to doe with such and abominable and wicked god that blindes my eye and makes me thinke good to be evill and evill good for the Scripture faith Woe to him that calleth evill good and good evill and light darknesse and darknesse light for wee are all ready to mistake but our nature and quallities cannot be altered for we use our quallities and natures upon what object we light on whether good or evill For the cholericke man whieh is most composed of fire if he light upon the evill instrument he hath so many severall temptations to wrath and anger that his soule or himselfe is never at quiet for one disturbance or other and many times in his wrath the Devill tempts him to kill a man and he is in continuall vexations so that he is in a living death and dying life although he see it not but loves this living death more then the everlasting life which hath no bitternesse therein but is full of all sweet content and all the workes that this life or spirit animates thee to doe breeds thee no sting discontent or any thing to be repented off but this evill instrument animates thee unto horrid and cruell things full of mischiefe which cruelties riseth up in thy conscience and flyeth in thy face making thee condemne thy selfe saying what a wicked man and beastlike wretched creature am I that doth such wicked actions I would not have such things done to me why would I doe thus to another sure there shall some heavy judgement fall upon mee and I shall have the same measure met to me againe and so still the law of sinne flyeth in the wicked mans face and is called the law of God or the wrath of God that moveth man to repent for the wickednesse he hath committed and to condemne and arraigne himself at this barre of Gods judgement within himselfe which shews him all his sins and wicked life and so hee kills and crucifies himselfe with these horrible wounds of conscience in him and is never at quiet nor never shall till the cause is taken out of the way which cause is the Devill and sinne and there must a greater power take away this death with another death that is by the death of Christ being a death unto Devill and sinne which death is called the death of Christ in us that sighteth against our sinnes and all our lusts and affections and crucifieth all our sin and sinfull life so that there is no more sin death and devill in us for it is this death of Christ that destroyes the death for sin and the cause of sin which death of sin was done by the law for sin executed upon sinne so taking away the cause and the effect which cause was the devill and sin and the effect was the law of sinne so that when the cause is taken away of necessity the effect must cease and this death or mortality of Christ shall raise us up into immortality so that we may say O death where is thy sting O grave where is thy victory for the strength of our sins was the law of sinne which law or wounds of conscience was our grave wherein we were dead and buried so this death of Christ hath freed us from all deaths and mortallities and his death and mortallity will bring us into the true sweet and everlasting life which I desire all soules may come into and injoy Now he whose spirit is most composed of spirituall fire as was said before when he was ruled by the evill instrument doing such wrathfull and cruell things when he is turned to God and goodnesse his quallity and nature of fire is turned into burning zeale so that he is on fire of love to doe all goodnesse and is never well but when he can doe some deeds of charity and love to others so that his minde is swallowed up in God and this his nature and quallity of fire is turned to all God or goodnesse for the Divine Nature is wholly incorporated in him the which I desire all fiery and choloricke men may attain unto As for the spirituall ayreall or sanguine man if he sets his nature or quallity upon the evill instrument hee is very lascivious and given to leachery gluttony and drunkennesse and to all vaine pleasure which doth besot the minde for nothing doth besot the minde so much as leachery and drunkennesse and all these his follies doe flye in his face calling him foole and sot and it doth so besot them to all good that it makes them careles of wife children and all other friends and makes them apt only to devise a thousand plots and mischiefes to maintaine their beastly brutiall and sensuall life so that they spend all their owne estates and other mens and in the end goe a begging or live upon others and they defile and spoyle their owne bodies with the pox and other diseases so spoyling both body and minde with their sensuall living for they are in an extasio below themselves and ravished with a brutiall and sensuall life and this their evill instrument the Devill or unreasonablenesse hath brought them to and when they have lost their organicall man then commeth in their greater griefe or hell because they cannot execute their beastly and sensuall life so they are tormented in that they cannot doe as they formerly did when they had a body here for their minoe is upon nothing else but on their beastly brutiall and sensuall life which perisheth with the using leaving them in great discontents and the Devill sets alwaies this joy and pleasure before their eyes and the want of their bodies to execute their former fooleries which want torments them to the death so that they are in a living death and dying life and the law of sinne still rising out of their conscience condemneth them for what they have done and for what they desire and so they are with death and hell except they could returne but the Scripture speaketh of time and of a day and whilst time doth last and he saith there is an appointed time and after that time there is no time more for in that time the death of Christ should have taken away death and the cause of death which is the Devill and sinne who hath brought them into this miserable condition under the law of sinne and condemnation which is the second death for he saith in dying thou shalt dye the death so then all men of all quallities and complexions shall be in this condition for ever except they bee amended by the death of Christ for he is that innocent Lambe
in thee but kills and crucifies them as soone as they appeare in thee to give thee counsell for thy good and so the Lambe of God is slaine in the beginning of our first world or at the first appearance discovering and distinctions of things in us for in one infancie or nonage all things is in silence and we are a Chaos and God is in this silence and with us in this Chaos and in his time and when hee saw the ripenesse of this Chaos he set forth all things in us and made them appeare in their order and places to us and gave all things to us as our owne and in our owne power because we should be free to binde our selves or stand free according to our pleasure for there was life and death set before us so that we might binde our selves to either or stand free as we were and binde our selves to neither because that Man should not complaine nor grieve in his spirit that he should be tyed against his will to any thing therefore all men appear free to stand or fall or binde themselves to what they please but Man tyes himselfe to the brutiall passions of his mind and leaves God and goodnesse and so they be hidden and lost in him so thy passions rules domineers over thee and thy blinde wisdome or subtle serpent carries thee into all misthiefe and lies and deceives thee and makes thee have a hellish mind which is a cage of all unclean and hatefull birds for thou art the kingdome of hell and thou art full of hell-hounds dogs and swine wolfes and Tygers Lions and Beares Serpents and Cockatrices and all venomous things so that there is no good thing in thee in thy off-fallen estate for if God or goodnesse should appeare in thee thy beastly and divilish crew would destroy him out of thee so that thy God or goodnesse doth lye under thy earth or under thy hellish beeing which a mighty power holding forth a slickering sword which is the law of sin that cries vengeance and saith I will repay and saith thou must dye and all thy hellish crew for this law requires death for death eye for eye and tooth for tooth for thou hast killed God and goodnesse and these murthers flyeth in thy face by this mighty power with the sword of justice in his hand that stands to execute thee and kill thee for killing and this is the patience of the Saints which saith that they that killeth by the sword must dye by the sword for this is justice that the blood-thirsty might drinke blood and so Man thou shalt never bee happy till this justice is executed upon thee and upon all thy hellish crew and that thou art dead buried damned and lost with Christ and God and that thou and thy wicked crew is seen no more and thou art turned to thy dust and into thy old silence with God againe and art as if thou wert not and then God in his time will create thee a new world and renue all things againe in thee for there shall bee new heavens and a new earth wherein shall dwell righteousnesse in thee David saith Create in me a new heart O Lord and renue a right spirit within mee that is when thy old world or Adam is destroyed in thee that Man of sinne or that vessell of wrath that was borne for destruction or to be damned for our old world is to shew the glory and justice of God and his mighty power in the Man and to the Man and that the Man should see himselfe lost and damned and when he is come to this passe then shall he see his mighty power in saving him and creating him a new creature or new world for the first world was to shew the manhood and all her glory what she is and that all things were given into her hands to doe what seemed good in her own eyes and she let all things run disorderly and spoyled all things and that which she should have governed did governe her so that all things is turned upside down and Man sees his owne strength and wisdome is foolishnesse for God lets man alone with his first creation to shew him what he is in his own freedome and if man had not been left alone and free and had not had all things in his owne power he would have repined therefore he was left free to see his owne weaknesse and inability so he desired to be his owne God and ruler therefore God gave man all things in his power yea even himselfe also to see how he would use him for God saw mans covetous desires and so God put himselfe and all things else into his hands to do what seemed good in his own eyes and so nature or man appeared for that that is naturall is first and is the first Adam and that which is spirituall is last and last Adam or God for the first man Adam is earthly and the last Man or Adam is the heavenly or Godhead Man so man if he desres not to be changed or become the last Adam shall remain for ever in his first estate creation or first world for his first world is his misery because he desires to be his owne guide and his blinde wisdome is his owne destruction and because he disregards all good so hee shall bee with himselfe and his hellish crew till he is weary of himselfe for he hath given himselfe to pride which makes him thinke he is better then other men which is a lie and a deceit and he is given to covetousnesse of the riches of this world which all perish with the using and he is given to luxury gluttony and drunkennesse which makes him ready to starve another time for mispending the goods he getteth to maintaine his livelihood and he is given to seek honour and worldly estimation to wrath and furiousnesse about these things which are all lies and vanities and perish with the using and to backbyting and evill surmising one another to murder in secret and openly to hatred malice and hypocrisie with all uncharitablenesse about these lies which all perish with the using for here is nothing but howling crying sighing and mourning about these lies and deceiveable things for when pride hath exalted a man to honour and great estimation then he rejoyees and that is his heaven or God to him and straight envy in another man is troubled at this his honour and greatnesse and devises some plot to throw him downe and when he is throwne downe that is hell and death to him then hee sighs mourns and grieves for this deceiveable lie and the covetous man he covets the riches of this world and will cosen lie and cheat any man to make himself rich thereby and many times comes fire and destroyes his riches or one backbyter or slanderer or other devises some mischiefe against him and bringeth him under the penalty of some law of men that he pretendeth he hath broken whereby
death which was the tree of life till thou be killed by it as thou hast killed as it is said I have been dead but now am alive for evermore for this tree of life is the Lambe of God that is slaine in the beginning of our first world and so hee lyeth dead to us till our wicked world is at an end and this our wicked world shall bring forth nothing but thornes and thistles which is sins that shall prick thee to the heart and thou shalt eat of thy owne fruits with the sweat of thy browes that is the labour of thy sinnes that toyleth thee with their laboriousnesse and this toyle shalt thou have with thy sinnes till thou returnest to thy dust againe or to thy old silence wherein thou wert before and thy serpent or sleshly wisdome shall goe creeping on thy earthly beeing of sin and shall live on their dust or first originall which is lies and is thy subtle serpents food and thy husband which is thy lie or unreasonablenesse that thou hast united thy self to shall rule and domineere over thee and thou shalt be subject to his will and all thy children or sinnes that he begetteth of thee thou shalt bring forth in sorrow and they shall be a pain unto thee for what is said to Adam is said to both for she or he is one and is the female of God for man or woman signifies both and this sword of justice which standeth in the death of Christ is the enmity the seed of the woman or humaine nature that shall breake the serpents head and destroy his seed and this enmity shall bruise the humanities heele or foot that he shall never walke any more in false wayes so this enmity or sword standeth in the death of Christ crying vengeance and saith that this world or Adam Edom or Esau is the childe of wrath and he hath prepared or ordained himself to destruction and so this whole world of Man is destroyed damned and utterly lost and Man shall never bee happy in his first birth because of his fall for he must be dead buried and borne againe or else hee shall never enter into the Kingdome of heaven for his owne nature is wrath but God did not make him so but his nature was so for ever for according to Scripture we are the children of wrath by nature and at the first wee appeare so and God did make him appeare to himselfe what he was and gave himselfe and all things into his power that he might not complaine and that the Man might see how he would use God himselfe and all things in him and so he destroyes himselfe God and all things within him and hath ordained himselfe and all to be lost so the first creation in Man is lost and God shewes Man his miserable condition in this death and losse of God and goodnesse and the power of God that lyeth in this death is called the death of Christ or the two edged sword that standeth to divide the soule asunder or that flesh of Christ that is the curtaine that stands before the most holy place or Sanctum Sanctorum and this power of Christ is in hell under our earthly beeing and Man of sinne till we and all ours is turned to dust againe and this power or death stayes with patience and long sufferance under us in hell till we are weary of our selves and sins for we grieve the Spirit of God by whom we are sealed and he daily shews us our owne misery and toyle and sorrow sinne doth make in us and this toyl we shall have for ever till we are weary of our selves and desire to be ended with all our hearts and to forsake our selves and our owne wicked world and all that is within us that is wicked then doth this holy power Man himselfe in us and destroyes us and all within us and turns us to our dust againe and when we are in silence with God againe then doth he create us anew and make us a new world and prepares us a bride for himselfe a heavenly Jerusalem a City and house for God and he is our Lord and husband and he is a holy and righteous ruler and doth governe all the faculties of our soule in peace and love with all orderlinesse and union for then the Lion our strongest passions is in peace with the lambe or innocencie and all our other beasts birds and fishes which is our phantasies is orderly and in peace then shall the childe or innocencie lay his hand on the Cockatrice hole and the Wolves Beares and Lions shall be together and one shall not sting or hurt the other for God is King and ruler in man which orders all things well and in peace in him and the Son of glory or God shines seven times more brighter then hee did in the former world and this glorious world or Man of God shall last for ever and ever in his glorious transcendent brightnesse and there is no sorrow or paine in this world but everlasting ravishing joyes and sweet content of minde for this holy God doth ravish the soule continually with his delectable pleasures so the soule is ever satisfied for God when he is our Lord and we have given our selves to him hee uses us thus sweetly and doth give us all pleasure and content but when he gave himselfe to us in our first creation and first world we were ashamed of him and hid and destroyed him from us but he is not ashamed of us but uses us with all love for nature appeared first and in that Adam all dyed for God and Christ was Sonne and borne there and he became mortall in this nature for God appeared there in weaknesse which weaknesse is humility and lowlines of spirit with all gentlenesse and love and when the wisdome of the flesh the serpents subtilty had opened natures eyes to pride and high mindednesse and to wrath covetousnesse and envie which eyes is the serpents eyes which is the evill eyes or the Devils which the nature or man lookt through which made him thinke that this high mindednesse and pride with selfe-will was a glorious tree and that there was glorious fruit on it and that it would elevate him highly and that he should be his owne God and ruler and that he should know good and evill which he did by wofull experience taste of its good which had the evill in it for it was full of confusion as was said before and was the mans toyle but he thought it was a glorious fruit and much to be desired and so doe all men that are in the first creation and first world so when Man had tasted of pride high mindednesse and selfe-will the forbidden fruit he despised God which is humility and lowlinesse of spirit and meeknesse and was a shamed of this and thought it foolishnesse to bee humble meeke and lowly for hee thought this to bee poore beggarly nakednesse and was ashamed of such a lowly
and beggarly minde as he thought it to be so he covered this meek and lowly spirit with his lofty high mindednesse and so the divine gentle and holy nature is in hell under this filthy covering and this is the covering upon God and Man and is the partition wall betwixt them and so man hath made the Devill god and lord of all and hath given all that was given him into his hands so God in man is in the Devils power and he reigns as King and Lord of all in this first world or creation that is fallen into the Devills hards by mans will that gave it him for God gave man himself and all and man delivered and gave or sold him to the Devill for nature in the first creation is a Judas that is raised up to destruction and is the son of perdition that sells the innocent life in him and afterward he hangs and destroyes himselfe and puts himselfe wholly into the Devils hands and in the end of time when the man is weary of this wicked world with all his soule and minde and will wholly returne all into the hands of God againe hee takes all upon him with his mighty power and sword that stands in justice hands and redeems himselfe and the man out of the Devils hands for he comes to redeem himselfe the lost sheep of the house of Israel which was lost and hid in man and covered with mans sinnes Now this holy and mighty power taketh all upon him for he becomes our first borne Esau Adam or Edome and will bee our first world that is fallen and will suffer with us and for us as if he had dore all out sinnes for when be hath our man of sinne on him he gives the humanity power to indure this justice of the death of God for his sinnes and this sword of justice and Gods death doth destroy death and this death or sword of God that frights and feares the man is the beginning of the wisdome of God in him to destroy sinne for the man in his first appearance destroyed the Lambe of God or good and then he and the Devill the wisdome of the flesh rule all in all in him till the man is weary of himselfe and desires this death of God to helpe him and this death of God is his backe parts that made Moses face to shine for the wrath anger and frownes of God which is his backe parts is better for the man then the Devills face or smiles and Gods death is better for the man then the Devills life and his hell better then his heaven for it is better to be in the house of mourning then to heare the song of fools though man in his off fallen estate thinks it not so but this death and mortality of God which is his backe parts doth make our face shine for no man shall see his face live nor shall or can we see his face glorious countenance and cheerfull smiles till our man of sinne is destroyed and rooted out and we returne to our dust as we were before and in silence with God againe and so this death and mortality of God which iâ— his angry frowns and the wrath of the Lambe that takes away the sinnes of our wicked world is entered into our Esau or Adam which is the vessells of wrath prepared for destruction and is become our flesh which is dead in sinnes and trespasses and this death of God doth destroy us which is death for this Esau with the death and wrath of God is a hunter and doth kill meat or venison for his fathers supper which venison is the wilde and heathenish brutiall man whose death shall reconcile us to God againe for in the fifth of the Rom. he saith that we are reconciled to God by the death of Christ which death hath mortified us and killed our man of sinne so this death hath given us power by his death to destroy kill and mortifie ourselves for this Christ after the flesh or death was it that lay under our earthly beeing and said that he was a worme and no man and that the great Bulls of Bashan gaped upon him to devoure him which was our sinnes and that the great water floods and seas of our sinnes run over him and he lay still and the man of sin thought that he had been asleepe or dead and did not see their evill workes but he made this darknesse or darke man his hiding place and so he saw and heard all his evill workes for he saith I create light and I create darknesse that is that I set forth my selfe which is light and I set forth man which is darknesse and he regards not me nor my light because his deeds are evill and so I am hid in his darknesse but when the man is weary of himselfe then he seeketh for mee and hath need of mee though he thought I did not heare nor see him before then he runs to me and cryeth and saith arise O Lord in mee and thy enemies which is my sinnes shall be scattered and rooted out in me so this death or flesh of God which is death destroyesman which is death in God in becomming his death or his flesh for in becomming the man of sinne he destroyes man which is sinne and evill of himselfe without this power of the holy Godhead which holy power he hath given to the man to arraigne himselfe before himselfe and to condemne himselfe in himselfe and to execute himselfe and so make an end of the whole man of sinne and so he becomes dead and buried with this power of the holy Godhead for it is better be dead with God and to be at rest with him then to be alive with the Devill and to be in torment in his hell for this death of God is death to the sinne which sinne is death and shall raise us up into everlasting immortality and ravishing joyes of minde for hee saith that that which never eye saw nor care heard nor ever entred into the heart of wicked man in his first creation is now revealed to them that love him and those that are of the new borne creature and the second creation that love him and are the men of God who are ruled and governed by him for he saith that the troubles and sufferings which wee endure in the crucifying the man of sin in the former world is not worthy of that joy and sweet consolation that we shall receive and shall be given to us that hath tasted of the death of Christ and hath gone through his sufferings with him into the second world that is full of joy for this end of Esau or Edom is the end of the first creation and the vessell of wrath that hath ordained himselfe to destruction and God foreknew that he would doe all these things to himselfe and gave him all in his hand that hee should not complaine and say he was tyed from any thing so that he was
to our darke eyes to be flesh which is not as the three Angells to Abraham and to Lot for we beleeve appearances to be that which they are not in deed and in truth which we finde by wofull experience the which makes such contention and cutting of throats about Religion the cause of this distraction is that we doe not see things with a righteous eye I desire all friends and readers who doe read this booke and all to whose hands it shall come that you will looke into it rightly and not construe it amisse but as it is really intended for the good of all and where I speak of the death of God and Christ in man I doe not meane that the Almighty and powerfull Godhead can dye or be lost but as he is dead and lost to the man that despises truth and treads it under foot and so I meane that God is dead and lost and the truth lyeth in the streets of his heart which is God who is that truth and the two witnesses lye dead in the street of his heart unregarded which is mercy and righteous judgement and is God which we should have shewed forth to all the world even mercy and righteous judgement but we have hid these witnesses So I desire that the most holy and righteous God may be your guide and director to lead you into all truth The true Articles of the Christian Faith 1. I Beleeve in God the Father Almighty maker of the holy Heaven and earth in the man I confesse and acknowledge that the same is a true holy living God or good and that he is a mighty Spirit and a perfect clear light that discovers to the man the reall truth of things and how all things are in their places and in or to the Man and he is the reall beeing the truth light life and love to the Man and this is his name light life and love for he is all this to the man for the love of God to the man was such that he brought him under the law of discipline and correction instructing him what to doe for his good and convincing his conscience for what hee hath done to himselfe and against God or goodnesse so he raiseth up all our sinnes as judges to condemne us for what we have done and they correct or punish us for God or goodnesse hath put it in them to doe it and God hath opened our eyes with his power to see it which makes us hate and condemne our selves for what we have done his holy power or light hath perswaded our hearts to have true sorrow and reall repentance for our sins with a broken and a contrite heart and sorrowfull spirit and so we begin to hate our selves and our sins and doe really forsake them and doe confesse that we doe deserve to bee for ever lost and damned and be deprived of God and goodnesse for ever because we have chosen hell death and devill and joyned our selves unto it but Gods mercy and goodnesse hath inlightned our hearts with his law and hath really corrected 〈◊〉 for our sin and hath brought us to the beleefe of Jesus Christ by his law or fatherly correction for he receiveth no sonne but whom he correcteth and none comes to Jesus Christ but whom the Father drawea to him and this drawing to Jesus Christ is by the law of discipline and this law is the river Jordan or judgement and Iohn the Baptist or the light of Gods grace that doth dip or dye us in the river Iordan or Iudgement of Gods glacious goodnesse and this his judgement doth cleanse us from all our sinnes that were as red as searled and we come out as white as snow and this is the first Baptisme in the Fathers Name 2. I beleeve in Jesus Christ the only begotten Son of God or good and that he is the reall substance of God and that he is the goodnesse that proceedeth from God or good And I beleeve that all good things are made in the man by him and through him and that all goodnesse doth consist in him and proceedeth forth of him into the man for his goodnesse in us beareth in us our sinnes by his mighty power of patience and long sufferance with grievous sufferings and agonies which hee hath for our sinnes and there hee lyes or reignes in us till our sinnes bee vanquished or rooted out by this mighty power of patience and long sufferance and when all our evill is overcome by this power of his goodnesse then he delivers us which is the Kingdome of God to his Father that God may be all in all 3. I beleeve the Son of God or Righteousnesse is borne of the holy virgin Mary which virgine is the pure humanity and this pure humanity is overshadowed by the Angell Gabriell or the power of the most highest God and this Son or righteousnesse of God is begotten upon the humanity and is the promised seed to the man which is borne for a blessing to all generations of man as was promised 4. I beleeve that this holy seed of blessing the Sonne of God Jesus Christ the Saviour of us hath suffered death under Pontius Pilate the law of sinne in us and that he dyeth for and to sinne in us and is dead and buried and in hell under our earthly beeing and man of sin and he suffers for our sin in this hell for they be all upon him and he is nailed to the crosse of patience to endure all the reproaches and blasphemies contempts and false defamations or accusations for our sinnes cause on him and for the love of God and to us hath taken us upon him that we should suffer with him all our own reproaches contempts and sinnes to condemne us for doing them and that wee should condemne and forsake them and be dead to them and they to us by the power of Iesus Christ that saveth us in us and this is the baptisme of the Sonne and is the fiery tryalls or the baptisme of fire with which he saveth his owne body or us which is the humane nature that he hath taken on him to suffer for and with and that it might be saved through him and by his power in us and whosoever doth not suffer this death with Christ for their sinnes that is to suffer under the law of sinne death for sinne and to sinne the death of the crosse which is the patience and long sufferance of Christ to the killing of sinne in us he is no Christian let him brag how much he will of his Christianity till he hath tasted the death and life of Christ and that all this is come to passe in him for they must all taste of this cup or passion and be baptised with his baptisme for if we doe not suffer and dye with him we shall never rise and reigne with him 5. I beleeve that the holy God hath raised up his Sonne Jesus from the dead and that he was three dayes
and three nights in hell under the earthly man of sinne and in the heart of his earthly being and the first day he sheweth and discovereth unto man his sins and the night of the day doth terrifie and wound the conscience and doth feare the man which is the law of sin or the wrath of God upon the man that sinneth And the second day is the grace and power of God which giveth the true sorrow and repentance for thy sins and the night of that day is that bloudy fight in which is the sweat and agony of death in thee that crucifies and kills thee for thy sins And the third day is the power of Christ that gives thee victory over death devill hell and sins so that thou art dead unto sin and the night of this day is the patience and long sufferance of Christ in thee till thou hast overcome the evill one for in this day and night is the whole mystery of Christ finished and the Son of God is darkned in thee and thou becommest dead and buried in him and he in thee so the last day is comming on to thee which is the resurrection of Christ in thee and with thee which is the new creature or man of God Jesus Christ which was dead in thee and with thee and when you have suffered together you shall reigne together in perpetuall joyes with him in God for ever and for ever I beleeve that this Jesus or our Saviour is ascended up to his Father and doth carry them up that have suffered with him and hath cleansed them and prepared them a Kingdome for his Father that God may be all in all in us for he Christ after the flesh which is death and mortification must reigne in us till all sin be subdued and then he delivers us up to his Father for he saith except we eat his flesh and drinke his bloud there is no life in us therefore let us eat this flesh and drinke this blood of mortification and killing and crucifying our sins This was the flesh of Christ that St. Paul spake of saying though he knew Christ after the flesh yet now he knew him so no more O that we had all eaten this supper of Christ then were we happy but till then most unhappy for we must drinke this cup or passion and shew the Lords death till he come in his life and glory 7. I beleeve that Iesus shall come from the strength or right hand of God with all his Saints or Angels or the good motions which are thousands of them and they with Christ shall judge the quick and dead in us which quick is himselfe and all his Saints and holy Angells to live reigne and dwell in us and judge the dead sins never to live any more in us but be damned and lost for ever out of us so this is the last day or light or day of righteous judgement that shall last for ever in us O that it were so come to passe in all and that they might see this last and everlasting day or new day which shall last for ever and for ever 8. I beleeve in the Holy Ghost and that he is the ancient of dayes and is the love of the Father and of the Son which is the reciprocall love of singing one to one and this holy love or Holy Ghost hath joyned God and man together and hath pulled downe all partition walls that hindered their comming together and hath baptized or dipt or dyed the man in this his most holy life or holy spirit and hath made him a holy house Church or Temple for God to live and dwell in and Christ is the head stone or foundation of this most holy house O that all men were become this Temple or house of God to dwell in 9. I beleeve that there is one holy Church and this Church are all holy men that are without sinne spot or wrinckle for all holy men are the body of our Lord Iesus Christ that is cleansed by him and made pure for hee is the head of a pure body and there is no sin in his body or Church nor is he head of a sinfull body therefore looke to it you that are sinfull men for you are not the members of Christs body or Church of Christ as you may see in the fifth of the Ephesians where it is evident that he saith that his body or Church is without sin 10. I beleeve that all sinnes are forgiven in this Church for Christ hath forgiven them the sinnes that are past and hath covered them with his holy life so that those evills shall never rise against us more but wee shall live and reigne over devill death and hell with Christ for evermore and sit with him at Gods right hand for ever and for ever 11. I beleeve the resurrection of the flesh of Christ that is joyned to the humanity and this flesh or death of Christ with the humane nature shall arise into immortality and for this mortality of theirs shall put on immortality and all death shall be swallowed in victoriousnesse so happy art thou O man that hast put on the flesh or mortality of Christ for this flesh or mortality shall carry thee into everlasting immortality and into everlasting life and joy of holy minds 12. I beleeve that there is but this one holy and everlasting life and this life is the holy life of God and he hath chosen the man to live in it and to her one with him for ever Take it to heart for this is the reall truth and surely thou shalt finde it so if thou seekest for it thou shalt finde it and it shall bee so unto thee CHAP. II. A description of one spirit acting in all which some affirme is God NOw what a spirit is is to be considered for all things appearing to the man he gave them severall names according to their natures and as they appeared unto him for in Gen. it is said that Adam the man gave every thing and creature his name according as his nature was to the man and it was so and could bee no otherwayes for the genius and wisdome of God in man gave these severall names by his inspirations and lights which hee discovered to the man how the natures and qualities of things were and they are really so for they be named by the Spirit of God in man but there are many cavellers that dispute about it and would destroy all order and bring all into confusion for they say they cannot tell what a spirit is nor what man or beast is nor what fire water earth or aire is yet they themselves see all these severall things and their severall natures and operations in them and to them so that if these things had no name they must of necessity give them some name or else all the world would be dumbe and have no discourse for they could not discourse of these severall things and their natures unlesse they
had names to call them by that the one might understand the other and know what subject they speak of and what each would have another to do but these mad people love to confound themselves A spirit is that internall fire life and motion of all things as the spirit or fire and life of herbes and trees which is named the negative spirit that manifesteth it selfe to the world and all other spirits Now there is another spirit or sure that groweth and bloweth it selfe up into one organ and feeleth any thing that toucheth it and its name is the sensitative spirit There is another spirit eye light or fire that groweth and bloweth it selfe up into an organ whose name is called the rationall spirit or eye of capability and judgement which discerneth all things in their order and place and this is the man And there is another spirit eye light or fire that is a motion joyned to the man that discovers the reall truth of all things to him for his good or hurt and his name is called the spirit of wisdome or God and this is the light or right eye to the man that foreseeth all things for his good if he will regard his instructions And there is another spirit eye light or fire that is a motion that moves to the man that he feeleth in his intellectuall which is the spirit and eye of darknesse that looketh into all things for the mans harme the which if hee looke through leads him into all folly and blindnesse and worketh him into all mischiefe and this spirit is the destruction of the man and bringeth him to all misery and calamity and this spirits name is called the Devill the worker of mischiefe for these two spirits move to the man in his intellectuall and he feedeth seeth and heareth them internally and discourseth with them as two men discourse and talke one with another and these spirits are instrumentall to the man to perswade him to what he shall doe for he can do nothing but by these instruments the one for his good the other for his harm and he tasting of both he knowes the difference and how opposite the onces to the other and how they change him and make him good or evill for if any man doth good by the good instrument hee that is ruled by the evill instrument contradicts the good works of the good and the good instrument contradicts the man that is ruled by the evill instrument but there bee some that say the evill is good and the good evill which cannot be so for the good is good still to the man and is one and the same for ever and the evill is evill still to the man and is one and the same for ever for if thou dost evill to any man that evill is evill to thy selfe and if that man that thou doest evill to should retort the like backe on thy self then thou wouldst quickly be sensible that it is evill and not call that evill good falling upon thy selfe which falling upon another thou didst call good for if thou shouldst vassallize any man abuse or starve him or cut off his limbs and doe him all the harme thou couldst what good is this to thee surely thy conscience tells thee it is evill and not good to thee for thou dost not like to have those things done to thy selfe for retorting and falling backe upon thy selfe thou findest it evill So thou art evill and wicked O man whosonver thou art that dost those things and teachest another so to doe for thou teachest him lies that the evill is good and the good evill and thy owne conscience condemnes thee in doing the evill and so doth the conscience of the others whom thou teachest so to doe also defnding him with thy lies to deceive himselfe with for thou oughtest not to doe any thing to any man that thou dost not like to be done to thee nor must thou doe that which thou wouldest not have done backe againe for thou seest it is evill say what thou wilt to deceive thy selfe for thou dost cosen thy selfe with these vaine delusions Surely those that are of the minde that one spirit acts in all would if it were not for seare of the laws of men fall a cutting one anothers throats and doâ— all mischiefe being devills one to the other in their passion for they will admit of no law of goodnesse for their restraint If but one man had this evill power to execute his will upon all the world for pleasure then might it be thought to be good but you see in all men a desige to have their will therefore thou must expect and it is just and fight according to thy desert that thou shouldest be killed for killing and for stealing to restore double or be his servant to worke it out and make double satisfaction for his losse and troubling him for this is the law of sin and death for sin and this is in man and can be no other wife for the evill that hee doth to another man riseth up in judgement against him by the other whom he bath wronged to retort the like backe upon him for this law of sin in the man saith an eye for an eye tooth for tooth arme for arme c. and so with the froward to be froward and evill for evill saith the law of sinne in man which is just to reward every man according to his owne evill workes but thou caust not abide this law of sinne for thou wouldst doe a great deale of mischiefe and injury to other men and take pleasure in it but that this pleasure brings this sting of death and paine backe againe to thee which thou canst not abide so this thy God or pleasure perisheth with the using and change thy pleasure into pain by falling backe upon thee But thou wilt say that if thou murtherest a man in secret so that none be private thereto but thy selfe how can that murther be discovered or the law of sin be executed upon thee I answer that the law of sin is in thy self and riseth up in judgement against thee in condemning and wounding thy conscience so that thou art weary of thy life and in the and discovers thy selfe never being at quiet till the law of sinne be executed upon thee for we see few murthers that are long concealed another question may be demanded if this law of sinne which seemeth to be good or God and is executed upon thee is not murther and cruelty likewise I answer it is and is thy God and ruler in thy off-fallen estate that is a furious God and a consuming fire who will consume thee in his wrath and in his sore displeasure forthy sinnes have raised up this furious God that holdeth thee in with a rough bit and bridle whilst thou art a wilde asse colt that striveth to overthrow thy rider and this cruell God shall be thy Lord King and husband and will torment thee so long as thou
hell death and Devill But the hinder part of the ship which is the humanity must be broken because of our sinnes and transgressions and must taste of death for sinnes cause but nothing in the ship that stayes in it to indure this storme of death shall perish and all the prisoners that are bound in it shall be saved and swimme to shoare on the broken peeces of this ship the true sence and consummation of all is that when we have indured the battle till sin be destroyed then do we enter into the most holy life and are saved Now to read the history of Christs last supper how that the same was kept in an upper Chamber and that he did eat bread and drinke wine and give of the same unto his disciples and that he was whipt scourged and crowned with thornes and how Judas sold him and how that he was afraid to die insomuch that hee did sweate drops of blood and that hee was nailed upon a Crosse and was pierced through with a Spearel so that there came forth of his side blood and water and that at his death the sunne was darkened and the moone was put out and that hee had gall and vinegar to drinke and that he was crucified betweene two theeves This is the most holy and sacred mystery which is acted in the soule of every man that is saved and this upper chamber is thy inmost selfe and this bread and wine is the bitter cup of Gods wrath and indignation whereof thy soul must drinke for the sinnes cause and thou art not able of thy selfe to beare or drink this cup without some mighty power come to assist thee to doe it now thy Judas or man of sinne that is raised up to destruction hath sold the most innocent life into the hands of the wicked to suffer for thy sinnes for the most innocent life commeth to thee in fearfulnesse and trembling and thou being in him in this feare and trembling preparest thy selfe to suffer with him and thy Judas Devill or wicked nature commeth to thee as if he were thy friend and now seeing that thou wilt leave him hee fawneth on thee as if hee loved thee and were thy friend saluting thee as if it were with a kisse of love but he selleth thee to the blinde Jewes to be killed and crucified of them which Jewes are thy blinde selfe will that now crucifies thy selfe and Saviour within thee and thy selfe will carries thy selfe and Saviour into condemnation with thy condemning conscience into the judgement hall of condemnation where all thy sinnes riseth up against thee taunting mocking and scourging thee and crowning thee with the thornes of thy sinfull life which pricketh and woundeth thee and thy Saviour with griefe for what thou hast done so that thou and he art in a bitter agony and sweat of death insomuch that thou desirest and wouldst faine have this bitter cup to passe from thee but thou must indure it if thou wilt be saved for Gods will must be done and not thine for it is he that raiseth up all thy sinnes against thee to condemne thee crowning whipping and scourging thee with what thou hast done so that thou must now taste of the death of thy sinnes or otherwise thou shalt never taste of the life of God for the life of thy sinnes is the death of God in thee and the life of God is the death to sinne and thou and thy sinnes must be nailed to this crosse which crosse is the patience and long suffering of Jesus Christ in thee unto which thou and thy sinnes art nailed till thou art dead to thy sinnes and thy sinnes to thee for thy sinnes hath nailed thee and thy Saviour together and hath pricked him and thee to the very heart so that he and thou dost dye of those wounds and he and thou cryest out My God my God why hast thou forsaken me and in the time of thy sufferings or Iesus that makes thee indure this curse or shamefull reproach of thy sinnes according to thy due desert the Son of glory the life and brightnesse of the Godhead is darkened or put out so that there is all darknesse death and hell over the internall divine and most holy world till thy sinnes and thou art dead one unto another so thou seest that the divine and most holy world is in hell under thy earthly being till thy sinnes be destroyed and being in hell under thy body of sinne and death he raiseth up all thy sins against thee to condemne and shame thee and shews thee what a partition wall is betwixt thee and him which is the law of sinne and death that condemneth thee alwaies rising against thee till sinne be destroyed so the love of God to thee offers thee his power which is Iesus Christ that enters into thee to destroy the body of sinne in thee which body of sinne is the workes of the Devill that hath destroyed the body or works of God in thee It is not the divine and holy God that is against thee but it is thy sinnes that standeth in judgement against thee to condemne and arraigne thee so that thou must goe under their judgement condemnation and execution for what thou hast done against God and goodnesse for he it is not that is angry with thee nor condemneth thee for he is that righteous and holy one that can indure all and is one and the same for ever nor can he be any other for he cannot be moved to wrath or fury for then were he changeable but he is the unchangeable and one and the same for ever but the deeds that thou hast done against that holy One that is so good to thee slyeth in thy face crying vengeance against thee and telling thee that thou must dye for what thou hast killed and cast away from thee so till the law of sinne hath done his office and killed thee for killing and laid thee under the earth in hell where thou hast laid the holy One thou shalt never be at rest for thou hast killed but art loath to be killed but thou must cast off this death or â—â—p otherwise thou shalt be ignorant of justice for justice is to reward every one according to his workes and as he hath done to another whether good or evill so the most holy One by his mighty power inlightens thee and shews thee all thy sinnes how they slye in thy face against thee and shews the justice of the law of sinne and that thou must dye for thy evill deeds the which worketh feare and trembling in thy heart and then doest thou cry and morne for helpe and can finde none till the goodnesse of God commeth to thee taking pity and compassion on thee and helpeth thee to indure the death of sinne for sinne in thee so that now thou lyest on the patience of God till thou art freed from sinne and the Devill lyeth upon the other side of the patience or crosse and is that
put thee to paine with the power of his working salves thou shalt never bee well thinke or believe what thou wilt of Christ without thee and of his great works he nor they shall profit thee nothing unlesse thou hast the power of Christ working within thee and that thou sensibly feele the power of his working against sinne in thee which is a grievous hell and torment to thee for the present to indure but thou hadst better indure this hell against thy sin for a moment then be for ever lost and damned and be deprived of God and goodnesse for ever having the sting of conscience stinging thee for what thou hast done and for what thou hast lost and deprived thy selfe off for ever therefore O man looke to it in time whilst time doth last for this world is time the which if thou mispendest there is no time more and in this time is all worlds opened to thee and if thou dost not chuse the divine and most holy world in this time it is for ever shut up against thee and so thou art deprived of God and goodnesse and art in a most miserable condition wherefore O man doe not dally with thy selfe nor deferre the time putting it off from one time to another for time is a thiefe and steales away from thee therefore do not cheat or cosen thy selfe with false beliefes and faiths of Iesus Christ and what he hath done for thee the which he never hath done till thou feele the power of his working in thee with many agonies and bloody sweats and till thou feele the nailes of his crucifying pricke thee to the very heart and that thou feelest the stings of death for sinne in thee therefore O man put no confidence in Christ till thou findest the mighty power and worke of Christ in thee for if thou doest thou deceivest thy selfe and thy beliefe is in vaine and a dead faith without this worke of Christ working mightily in thee pulling downe all thy strong holds of sinne and vaine imaginations and offering thee up a pure soule to his Father that God may be all in all in thee O that it were so come to passe in all soules then were they happy but till then most unhappy And for that man that was said to be borne blinde is Christ after the flesh in thee which became thy selfe who is conceived and borne in iniquity in thee to save thee for thy father which is the devill is become his father and thy mother which is lust is become his mother and Iesus Christ is that true Physitian that maketh himselfe see in thee and Christ saying to his Disciples that the father of this blind man sinned not nor the son is meant that as he is Christ the holy unction or anointing he commeth of God and is the Sonne of God and God is his Father and they be no sinners neither he nor his Son but Christ to shew the glory of God became this blinde man in us and opened his owne eyes in us which see not in man any good thing till sinne is destroyed out of the man so these holy eyes are blinde in us till that time that Christ have destroyed sinne out of us and then he openeth his owne eyes in us which eyes then are ours which sinne had blinded in us before so that we could not see with those righteous eyes but made those eyes to us to bee the eyes of the wicked nature through which we looked not as they were in deed and in truth righteous and holy eyes but as they seemed to us in so much that we have taken the holy God to be that to us which he is not in himselfe for our sinnes hath made us thinke him our enemy when as hee is our dearest friend that till our sinnes are destroyed he doth and will seeme so to us that which he is not in himselfe for his eyes shall be blinde to us and his ears deaf to us so that he will neither see nor heare when we call and cry to him because there is a darke cloud of sinne that separateth him and us and hee will not heare us till this cloud is taken out of the way and that we become a true father and mother to him for we have been wicked parents to him heretofore and have brought him into all wickednesse and misery and have killed him in suffering for us as if he had done all wickednesse when as there was no guile found in his mouth but is that innocent Lambe that was slaine in the beginning of thy world of sin Also thou art that woman that is bound with Sathan eighteen yeares and art become double with his bonds untill thou goest to Christ that he may loose thee from the bonds of Sathan and make thee whole and streight again And thou art shee that hast that bloody issue of sinne for twelve yeares O touch therefore his garment his flesh or mortification and thou shalt be made whole and this garment is the law of sinne which cleanseth thee from sinne And thou art he that is possessed with legions of Devills or sinnes O then let Christ by his mighty power cast him out of thee that thou mayest be in thy right minde againe And thou art the man possessed with a deafe and dumbe Devill so that thou canst not speake to God nor heare him when he speaketh to thee O fast thou the true reall fast which is from all thy sinnes and pray to God continually with a broken and contrite heart and true sorrowfull spirit then mayest thou speake to God and heare him when he speaks to thee And thou art or mayest be in that ship on that stormy sea that is ready to sinck thy ship with its boisterous waves for God and the Devill are at strife for thee when thou hast once joyned thy selfe to God and then beginneth the bloody warrs betwixt these two Kingdomes in thee for when thy wicked world of sinne begins to be at an end then is there Kingdom against Kingdome and nation against nation in thee and stormy rageing seas roaring so that the heart of thy man of sin begins to faile in thee and Christ is asleepe in the cabbin that is in thy inmost selfe and is that still and soft voice therefore seeke for him and awake him that he may save thee and calme these raging stormy seas within thee with his most still and soft voyce and these are the seas that St. Paul did saile through God and the Devill the truth and thely which clasheth one against the other and the humanitie is the ship that saileth betwixt those two seas and tasts of both and is broken and the forepart of that ship that stuck fast and was not hurt nor moved by the clashing waves of those seas is the most holy and divine Godhead Jesus Christ within thee which can indure and is able to make thee indure if thou stay in the ship with him all the stormy seas of
theefe that cannot repent and thou art the other theefe that art repentant for what thou hast done and so findest mercy and in that day or light of mercy thou shalt enter into Paradise thy Masters joy for now you have suffered together you shall also rise and relgne together and enter into the joy together which joy lyes into thy inmost self in the cave of thy earth even there lyeth the most still and soft voice which was not in the great windes that did blow downe the rocks of sinne nor in that carthquake for sinne nor in that fire that consumeth sinne in which God is lost to the man for in that the man casteth the holy God from him is the very thing that doth condemne him and rise against him so that he can never be at rest nor quiet till he hath found God againe and even thus doth God appeare to the man that which he is not in himselfe even a consuming fire as he saith in Thessalon God sendeth them strong delusions that they should believe lies because they will not receive the love of the truth for man thinketh that God is angry with him and he neither can nor shall believe otherwise untill sinne be destroyed out of him for God doth seem to appeare in thy sinnes as an angry judge condemning thee till thou hast suffered under them and for them and so worketh feare in thy heart and all these angers that he seemeth to have against thee and those feares that he worketh in thy heart is for thy future good and for the great love he hath to thee recalling thee from thy sinfull life and when thou hast forsaken sinne then he doth appeare to thee in his glorious amiable and bright rayes full of sweet ravishing contents and then thy Judas Devill or sinnes hath condemned themselves in thee and with thee and hath arraigned themselves at the barre of Gods justice and then they hang themselves in thee and breake their owne necks and brust their bowells asunder and so there is an end of them to thee and an end of thee to them and then thou cryest to thy Father or God It is finished and so yeeldest up thy ghost or spirit into him and the vaile that is the flesh of Christ that divided betwixt the holy and most holy place is rent in twaine from the top to the bottome which vaile death or flesh is the long-sufferance and patience of Christ that rasteth in us till our sinnes are extinguished and blotted out and this standeth betwixt the holy place and the Sanctum Sanctorum and all that will be saved must taste of this flesh death patience long-sufferance bitter cup agony or bloudy sweat which stands before the holy of holies and when wee have tasted this bitter death or cup wee enter through this vaile flesh or death of Christ which is the new and living way into the holy of holies or Sanctum Sanctorum which is the Kingdome of Heaven that is within you and is peace righteousnesse and joy in the Holy Ghost Now when the flesh of Christ hath finished his course then is he taken out of the way and then cometh hee againe to thee the second time and is thy holy Ghost or Spirit which leadeth thee into all truth which truth is meekenesse lowsinesse of Spirit gentlenesse lovingnesse rejoycing in mind ravishing thoughts sweet contemplations singing Hymnes and Halelujahs praise and thanksgiving to the Holy Ghost for their victoriousnesse and this is thy ravishing joy and comfort eternally so that all the externall losses in this present world doth not trouble thee for thy mind is not below on these perishable things for thou art dead to them and livest here as if thou livedst not and useth all things here as if thou used them not and if thou had all the honours and riches of this world thou wouldest dispise them and think them but dung and drosse for thou hast farre more excellent honour and riches then this world can affoorde but if by chance the Godly have the riches of this world as it is but a chance seeing the Godly and ungodly oftentimes injoy them alike here he accounteth not the same his but distributeth as he seeth need or necessity as a faithfull steward but the ungodly thinketh all that hee getteth here is his and will suffer another to starve and perish by him and in this thou may perceive a difference betwixt the Godly and ungodly let them brag of their Christianity as much as they will their workes show what they bee but wee see what a Christian is and what a difficult thing it is to be one and how many difficulties he must runne through before he attain to the perfection to be a Christian Now to understand and read the history of the crucifying of Christ of his condemnation death and buriall what is this to thee or me if we feele not the mystery of his condemnation death and buriall his resurrection ascention and comming to judgement in me and with me for if we doe not suffer with him we shall not reigne with him therefore let us dye and bee buried with him that we may arise and ascend into the heaven with him and from thence come to judge the quick and the dead which dead is the sinnes that is dead and lost for ever out of us and the quicke is the living righteousnesse to raign in us for ever therefore unlesse I see the mystery of these things wrought in me the history thereof can do me no good for in the history of the death of Christ is shewed a great deale of weakenesse for it is said that hee was so mightily afraid of death that he did sweat drops of blood and all the wrath of his Father did but extend to the death of the externall manhood upon the Crosse but it seemeth strange to me that hee that had the power of heaven and earth should be so much afraid of an externall and bodily death when there hath beene many since that have dyed for their religion and for his sake more terrible deaths being drawn to peeces with wild horses fleyed burned alive broyled roasted boyled in lead and all the terrible deaths that could be devised by wicked and devillish men to put them to as is made mention of in the booke of Martyrs yet there was seene no such weaknesse in them but they went to their deaths cheerfully thinking themselves happy to suffer for his sake Wherefore you may easily perceive that there is a greater mystery in the same which few doe see or discerne For my part I do not deny the history of the Scripture but doe beleeve that those things were acted upon the Theater of this externall world to shew to us what is acted upon the Theater of our internall world but if we looke upon the hystory of Scripture as things acted by other men and take no more notice of it we deceive our selves for all the hystories points upon