and they dye they know not how to governe themselves nor others these have lost their Dominion and Lordship their Kingdome is without and their peace is placed upon perishing things and as they vanish so doth their peace and their Kingdome For they have no peace nor Kingdome within God and they have no sweet Communion together the living soule and the creating Spirit are not one but divided the one looking after a Kingdome without him the other drawing him to looke and waite for a Kingdome within him which moth and rust doth not corrupt and theeves cannot breake through and steale this is a Kingdome that will abide the outward Kingdome must be taken from you They that live upon outward objectâ— are filled with inward trouble and pierced through with many sorrowes slauish feare within them keepes the way of the tree of life they dare not live in the life of free community or universall Love least others jeare hate and trouble them or least they come to want food and rayment for Imagination thinks if they love and succour others yeâ— others will not love them againe These know not the Spirit they live without upon the Earth upon objects under that darke power called unbeliefe But when man lives in the life of universall Love then God walkes and delights himselfe in his garden mankinde and man who is the living soule consisting of heâ—ring seeing tâ—sting smelling feeling hath sweet content and communion with that ruling spirit of love righteousnesse and peace within and this is Christs Kingdome or the day of the Lord within While mâ—nkinde lives out of himselfe feeding his imaginary fancie upon outward perishing objects then the creating Spirit and the living soule are at variance and opposition the Spirit would have man live within himselfe and take delight in Love humility patience chastity wisdome Justice and all such sweet smelling spices that rules in the heart leading forth the body to act accordingly for this is the Anoynting in him that teaches man all things and leads him into all truth But imaginary man he cannot live within himselfe this is madnesse and foolishnesse to him he must run abroad for delight and content his seness altogether in outward objects and strives with greedinesse after outward contents And jeeres laughes hates and persecutes the Spirit calling him madnesse blasphemys confusion and that will destroy all government and order which Imagination hath set up in the world And this now is the hot time of the day God or the creating Spirit takes no delight to walke in his garden while it is so hot an opposition betweene him and darke flesh But when Mankinde begins to look within himself and sees his pride Envie Couetousnesse Lust of the flesh anger hypocrisie and nothing but darknesse and discontent and begins to say with himselfe oh what have I done how am I falne all outward content in objects flies away and I am left naked and wants Light life and rest within Oh that I could see and feele Love humility chastity sincerity truth wisdome contentednesse and peace live and rule in power in me Then I should rejoyce abundantly in the enjoyment of my my selfe within my selfe though all other outward contentments in objects were taken away though I were poore without yet if I were rich within I could rejoyce if I were in prison without If I were in freedome within I could rejoyce if all my outward friends and objects forsooke me yet if I had familiar friendship with that sweet Spirit within I should have peace enough No life like to the life within This Kingdome wiâ—hin is excellent and full of glory the outward Kingdome and peace is a deceiver it forsakes a man in his misery but the inward Kingdome never failes a man in life nor death Oh that I did enjoy this Kingdome within This now is the coole of the day And the heate of opposition betweene flesh and Spirit begins to decline flâ—sh sees his folly and growes very weary thereof the patience of the spirit is honoured by the flesh And that righteous Ruler God The Seed and tree of Life begins to walke in this coole of the day with delight in tâ—e middle of tâ—e garden Mans heart the sweet breathings of that pure spirit is now entertained and falne Earth begins to see himselfe naked and to acknowledge his nakednesse before the spirit and is ashamed And declares how he came by his nakednesse Euen by embracing objects and seeking a Kingdome without himselfe his covetous heart closing with that imaginary conceit promised him much delight but like a subtill Serpent he hath deceived him And now the Seed begins to worke to bruise the Serpents head and man begins to looke upward towards the life of the Spirit within which he sees now is a life above the life of Earthly objects Well saith the Spirit to this shattered Earth Thou seest thy selfe naked and thou seest the Serpent that deceived thee and thou art now separated from me thou lockdest for peace and rest without and thou art deceived Thou art afraid to look within because thy conscience the Light that is within thee which is my selfe condemns thee And this feare is the fruit of thy Imagination thou fearst where there is no cause of feare Thou lookedst for good to come from objects without but behold sorrow thou thoughtst Oh that if thou hadst lost outward objects thou couldst have had no inward joy But thou seest now how Imagination that Serpent hath deceived thee oh thou living foule how art thou falne But the seed of all things which is my selfe will bruise that Serpents head and I will restore thee againe I am thy Redeemer and besides me there is none But yet the Battell between Michaell that Seed and the Dragon that Imaginary power is not ended it begins againe to be fought in heaven that is within the garden mankinde and the day growes hot againe flesh and spirit does begin a fresh to oppose each other sharply For Imagination begins to tell the soule If thou enjoyst not fulnes of all objects thou wilt want and starve for food and so presently feare of poverty takes the throne and reignes and feare bids thee goe get what thou canst by hooke or by crooke least thou want and perish and die miserably Thou seest how full of hardnesse of heart and deceit every man is each one seeking to save himselfe And if thou want food and rayment Love and Life within will not preserve thy body from misery Then thou seest the treachery of men beset thee poverty threatning thee thy body weake thy mind distempered with feare and care what to doe and how to live Some laughs at thee others cheats thee yea such as seeme to professe the same spirit thou strivest for are most bitter against thee and they looke after objects more then the inward life for who more covetous and hard then they And wilt thou be alone yea thou art alone where is any one
buying and selling of the Earth with the fruits of the Earth This is an Imaginary Art to fetch in content from without and breeds discontent and divides the creation and makes mankinde to imprison enslave and destroy one another These foure imaginary selfish powers are to be shaken to pieces at the resurrection of Christ For these are they that all the time times and dividing of time of the Beasts Raigne put Christ to death And these are they which Christ will destroy by the brightnesse of his comming and by the word of his mouth Therefore woe woe woe to the Inhabitants of the Earth whose delight peace and life lies in and upon objects without them and are strangers to the spirit within them These foure powers are the foure Beasts which Daniel saw rise up out of the Sea Dan. 7.3 c. And this Sea is the bulke and body of mankinde which is that Sea and waters upon which the Spirit of God is said sometimes to move for out of Mankinde arises all that darknesse and Tyranny that oppresses it selfe And though these Beasts appeare divers one from another yet they are all one in their power for Imaginary-selfe ruling in mans heart is the Father that created and bred them all The first Beast which Daniell saw rise up out of the deceived heart of mankinde was like a Lion and had Eagles wings And this is Kingly power which takes the Sword and makes way to rule over others thereby dividing the Creation one part from another setting up the Conqueror to rule making the conquered a slave giving the Earth to some denying the Earth to others And his Eagles wings betokens his swiftnesse to ride on horse back or march on foot quick from place to place conquering and to conquer The Imaginary selfishnesse created this power to burden and oppresse the Creation which was the worke of the righteous Spirit Yet Daniell saw this Beast lifted up from the Earth and made to stand upon the feet like a man and a mans heart was given to it that is This Power should be the Image of true Magistracie and while the Beastly power of selfe-Love rules in the hearts of mankinde this Kingly power should be the preserver of the meeke in spirit and so help the woman And when the time comes for Christ to reigne this Beast shall deliver up his Crowne Scepter Authority and government unto Christ and lay all downe at his feet Rev. 4.9 c. The second Beast was like a Beare And this is the power of the selfish Lawes which is full of covetousnesse and of a Beare-like tearing and devouring nature and he had three ribs in the mouth which are these First the power of Prisons whereby he kills and devoures Secondly the power of whiping banishment and confiscation of goods whereby he kills Thirdly the power of hanging pressing burning martering whereby he kills and devoures much flesh for take these three ribs out of the mouth of the Law or Innes of Court trade and that Beast hath no power but dies The third Beast was like a Leopard spotty and this is the thieving Art of buying and selling the Earth with her fruits one to another Imaginary selfish Covetousnesse created this Beast likewise And this Beast had foure wings Policy Hypocrisie Self-Love and hardnesse of Heart for this Beast is a true self-Lover to get the Earth to himselfe to lock it up in Chests and barnes though others starve for want And this Beast had foure heads that guides him and upholds him in his wayes The first is the power of the sword fighting for it Secondly the power of the Law enslaving others to it Thirdly the power of the covetous Imaginary Clergie preaching it up and drawing the people to wander after him Fourthly the power of a blinde deceived Heart over-awed with feare of men and a conceit that it is a righteous Art And this Beast had dominion to rule The fourth Beast is the Imaginary Clergy-Power which indeed is Iudas and this is more terrible and dreadfull then the rest and though he come last yet indeed he is the Father that begot the other All these Beasts they differ in shape and yet they agree all in one oppressing power supporting one another one cannot live without another and yet they seeme to persecute one another and if one truly die all dies What is the reason only this they shew hereby that either alone or altogether they are the curse and plague upon the Creation and is the cause of all sorrowes and teares amongst mankinde for they devoure abundantly and yet they rise out of the Sea even from the body of deceived covetous darke powered mankinde in the night time of that world These foure Beasts are all very fruitfull for from them as from foure Fountaines or Monarchs springs up divers heads and hornes that is severall spreadings forth of selfish tyrannicall Power whereby the Creation is opprest and burdened and these reigne in power while propriety rules as King but when righteous community rises which is the blessing then they all fall and are shaken to peeces The Creation will never be in quiet peace till these foure Beasts with all their heads and hornes the variety of their branching powers doe run into the Sea againe and be swallowed up in those waters that is into Mankinde who shall be abundantly inlightned and Light-Life and truth shall mightily overflow as the waters of the Seas over the Earth and all those Beasts with their selfe-will powers shall sinke like mudd to the bottome and their place shall be seene no more These are the heards of swine that must perish in the waters This worke Christ will bring to passe at his more glorious appearance he will consume the mysterie of iniquity by the brightnesse of his comming You Angells of the Lord who are the Lights of the Earth speake aloud roare out and spare not power out the appointed plagues upon the Beast in this her hypocriticall dividing of time These are the foure Beasts or selfish Beastly powers that rise up out of the Sea to oppresse burden and destroy universall Love and there returne back into the Sea will be the rising up of Love who is the Sonne of righteousnesse causing day-light The kingly Power he tooke the sword to kill and conquer and to lift up selfe to be the Ruler for all Lawes of the Nations are Lawes made by the will of this murderer kingly power And this Beast shall be throwne downe by his owne power for out of the Serpents root shall come forth a Cocatrise that shall devoure the body I wonder not to see the Midianites destroy one another He that takes the sword shall perish with the sword This kingly power fighting is the Army of the Midianites Therefore where you see Army against Army It is but the kingly power divided tearing and devouring it selfe for as he riseth by his owne sword so he shall fall by his owne sword as the
call this â—lasphemâ—e to sâ—â— Christ is in you thougâ— the Scriptures which they professe say the same Know you not that Christ is in you And the Kingdom of Heaven is in you And they that worship the Father must worship him in spirit within and in truth of action without and fulfilling the Law and the Prophets Love your enemies and doe as you would be done by in actions and not in words only CHAP. V. What the living Soule Man is that is called very gâ—â—d IN the body of mankinde and indeed in every single body there are three particulars necessary to be knowne without which no man can know himselfe let him say what he will The first is the Creature or the living Soule which before the curse defilâ—s it is very good and this was the Image of God or of the righteous spirit in flesh or first Adam And this living soule is the heaven in which the â—attell is fought between the curse and the blessing Micaell and the Dragon And this living soule is the wax fiâ—ted to receive either the impression of the curse and so prove disobedient to righteousnesse or the impression of the blessing and so prove obedient to righteousnesse Secondly there is the mysterie of iniquitie or the power of deceit and this is the God of the world or Prince of darknesse that deceives the livâ—ng â—oule fiâ—st and takes possession and this in one man is the Image or rather nature of that one power of darknesse or Devill that is spread abroad through the Creation to cover over or keep downe the blessing or Seed of Life from rising Thirdly the Life of God or of the righteous spirit rising up in the living soule and casting the curse or power of darknesse out and bringing Mankinde into peace and this is the second Adam or the Lord from Heaven Now this living soule Mankinde is a Beast and the King of Beasts for the life of the five Sences onely is the life of the Beast And this Beast in every one as well as in the whole is to raigne for a time times and dividing of time before mankinde caâ— bâ— united to the life of the righteous God and made one with that one spirit of universall Love As Jesus Christ prayd Father I pray that they may be one in us as thou oh Father art one in me and I in thee they were not united yet The Image of God in flesh dyed and was put out by darknesse But the Seed or spirit of true life rising up from under that darknesse dies no more but lives for ever This spirit is the tree of Life Therefore you that say you know but one power be not deceived for if this one power of righteousnesse which is the tree of Life rule in you then you are new creatures indeed you are one with the Father and the Sonne And thâ—n you shall know death no more that is you shall not live â—â— opposition to the spirit of righteousnesse no more neither in thought word nor deed And then all sorrow and teares shall flie away likewise and you shall be at rest which is the day of the Lord or the Light or day time of Mankinde Darknesse is now swallowed up and gone But if selfish actions and selfish Principles live in their strength in you still if Imagination be Ruler truly then that one power is but the power of darknesse to whom you are in bondage and you are not yet past the combate the Dragon is not yet cast out and you must know a fuller resurrection before you can sit downe in peace Some of you have gâ—t a speech That those that see two powers within themselves of darknesse and Light Love and Envy sorrow and comfort striving together sees with two eyes 〈◊〉 you may say you see every thing and power 〈◊〉 a single eye and nothing you see evill but 〈◊〉 â—â—â—gs and actions are good and as they must 〈◊〉 Surely this is well if you become all of you thaâ— spâ—â—kâ— these words to eat of that Tree of 〈◊〉 for my part I le not condemne you I can râ—joâ—ce to see the Resurrection of Christ in any but I must watch some of you to see if your conversations be so universally filled with Love as shall make the darke world startle and then I caâ— say of a truth Christ is risen indeed in you If your owne eye be darke that is if darknesse rule your whole body then all the actions of your body towards others are in darknesse and builders up of selfishnesse which is the one power you yet live in But if your eye be truly single and full of Light then the Light power wholly rules in you and the actions of your outward man will be full of Light and Life and Love towards every single branch of the whole Creation But some may say explaine these three particulars in mankinde that we may know them distinctly one from another I Answer I shall readily doe it The first particular is the living Soule or that estate of simple plaine heartednesse which hath the Life of the five Sences only only and by that Life preserves that single body or proprieties But the Life of the Spirit in sound reason lives not yet in the Sences for pure Reason lives llke a corne or wheate under the clods of Earth or Beast and is not yet risen up to rule as King This plaine hearted state is set in the midst of many objects tempting him like the Serpent and it is open â—o many crosses and teares like the tender grasse that is soone bruised by the foot of the oxe it hath not the true rest of Christ in it though there be much rest and peace in it for it is changeable This is such a state that though there be selfe-Love yet there is no hatred towards others in it but a quiet content to let others live too As a childe though he love himselfe the propriety of a Beast so to doe yet he envies not others for Envie Pride Covetousnesse Hypocrisie rash murdering anger hath not yet defiled the Earth The man is plaine honest hearted even Innocent Aam Like Nathanaell in whom there was no guile and yet Nathanaâ—ll knew not Christ that Anoynâ—ing spirit as yet ruled not as King in him for he was open to temptation and change and many teares Like Peter a man of the same plaine hearted temper full of Love to Christ and others yet selfish he was without guile and was loving without knowledge therefore open to temptation and chaâ—ge and teares Now though Christ Commended Nathanael and prayed for Peter that his faith or strength might not fayle him yet they were both strangers to the Spirit which was given them afterwards And as Christ told his Disciples I have chosen you twelve and one of you is a Devill that is eleven of you are plaine honest simplâ— hearts in whom there is no guile you have sincerely in love to me forsaken all your
â—riends and riches to follow me so that Covetousnesse doth not reigne Imagination doth not fright you with what shall we eate and what shall we drinke and wherewith shall be cloathed hereafter As they they themselves said Mâ—ster we have forsaken all to follow thee and what shall wee have c So that here is no subtlety but downe right simplicity without guile and these are like wax prepared for any stamp But now Judas the twelfth man was a Devill he was defiled and falne by temptation that is he was one that followed Christ for selfe ends not simply like most preachers and covetous bitter hearted Professors that will covenant before hand what they must have before they follâ—w Christ And when they heare they must part with all to follow Christ then they are sorrowfull This is Iudas a Devill the power of covetousnesse the curse that hath defiled mankind and he strives to spread himselfe that he may defile all But Christ who is the blessing appeares to destroy this curse And when plaine hearted Peter told Christ that though all forsooke him yet he would not alas saith Christ Peter thou art plaine hearted and thou know'st not the wiles of the tempter thou wilt be overcome and made to denie me I know thy strength for I that am the light and life of the world doe not yet live in thee Thou art a downe right living Soule a plaine innocent harmelesse man but thou art not yet Anoynted nor cannot be till I be gone from you And then I le send you the comforter that shall lead you into all truth and abide with you for ever Therefore when I am taken from you stay you quiet at Ierusalem till you receive power from on high which is the Fathers promise to you and that power ruling in you shall keep you from being overcome by temptation And you see Peters strength proved weaknesse though there was simple hearted innocencie in Peter's love to Christ's body yet his love was changeable for when the tryall came Peter denyed Christ And this plaine heartednesse is the first time of the Beast or selfe which is full of peace while a man is in it but it is a state like wax flexible and easie to take any impression Therefore the two powers of Light and Darknesse Christ and the Devill strives who shall rule in this living soule first And these two powers are Iacob and Esau flesh and spirit strugling within the wombe of the living Earth who shall rule first And darknesse first prevailes and rules within enslaves and causes sorrow and through his deceit drawes the man to seeke content in objects without But then followes Christ the restoring power and delivers the living soule againe from that bondage and sets him downe in himselfe which is the rest and strength of Love unchangeable who doth cast out all feare Now while the darke power rules the man is as Iudas a Devill a betrayer of Christ therefore when Christ begins to redeeme he kills that darknesse and brings mankinde back to that plaine hearted estate of simplicitie in which the Devill found the man when he deceived him and makes him meeke humble flexible loving plaine hearted without guile free from Envie like the state of a little child Except a man be borne againe and become as a little child he cannot enter into heaven that is into peace The power of the Devill must first be cast out before Christ will appeare to sit downe in rest This plaine hearted estate is that which Paul spake of A man must first become a foole that he he may be wise that is voide of guile or hypocriticall deceit which the power of darknesse is full of and these are the foolish things of the world whereby God will destroy the imaginary wise This plaine heartednesse without envie or guile is the Virgine-state of Mankinde And this Virgine is she that must beare a sonne and call his name Emanuell God with us This chaste Virgine-state that hath no outward Lover and that is not defiled but cleansed from deformity is this Virgine chaste state in whom the Sonne of righteousnesse will arise and take the man into union with himselfe he rules as King and Mankinde the living soule is freely subject with delight So that this Innocencie or plaine heartednesse in man was not an estate 6000. yeare agoe onely But every branch of mankinde passes through it c. first is defiled by imaginary covetousnesse and thereby is made a Devill and then he is delivered from that darknesse by Christ the restorer and by him made one with the Father and the Son In one word then the innocencie of mankinde which is the Image of God is plaine heartednesse without guile quiet patient chast loving without envy yet through weaknesse is flexible and open to temptation and change This is the living soule which God breathed the breath of life into This is the Garden of Eden it is the spirits house or mansion and in the body of Mankinde the spirit hath many mansions or dwelling places this is the field or heaven wherein Michaell and the Dragon fights the great battell of God Almighty Many men live in their innocencie longer then others some are tempted sooner then others but all must be tempted and tried by the evill one that so way may be made for Christ to shew his power for the Office of Christ the blessing is to restore and deliver from death and bondage and to set man downe in life and unchangeable rest Therefore temptations and falling from innocency must be that so man may be drawne up into the life and strength of the righteous God or ruler from whom he shall never fall again this is the mysterie of God God manifest in the flesh or righteousnesse ruling King in man So that this innocent estate is the Image of God but not the strength and life of God It is wise but not wisdome it selfe it is just but not justice it is loving but not Love it selfe It rejoyces but it is not Joy it selfe It is patient but not Patience it selfe It is chaste yet not Chastity It is plaine hearted without guile yet not sincerity it selfe It is filled with rest and peace while he injoyes himselfe within and doth not make a league with Satan or outward objects for then he falls and meets with sorrow Therefore he is said to be made in the Image of God because this Innocencie is an estate very good and there is no evill in it yet it is changeable subject to be overcome by temptation But now God or the righteous spirit is unchangeable for he is Wisdome Justice Love Patience Sincerity Chastity Joy and Peace it selfe nor cannot be overcome by any temptation And this is the mysterie and wisdome of God to let that innocent nature of man fall and be defiled by his owne invention that so he may declare his power in redeeming him from that defilement and in taking him up
cast out as stinking imaginary â—ung of false-hearted ones who professes Love in words and in actions deny Love but lifts up the Devill and covetousnesse and bondage If you truly owne Christ you will cheerefully hold forth the restoring spirit in your actions Christ the Anoynting spirit doth not enslave any but comes to set all free he comes not to destroy but to save he comes not to put sackcloath and mourning weeds upon mankinde but to pull them off and to wipe away all teares So long as the Earth is intangled and appropriated into particular hands and kept there by the power of the sword as it is and your profession holds it up so long the Creation lies under bondage And the Devill who is the power of covetousnesse or murderer doth rule and is the God whom you generally professe for you acknowledge Christ in words and the Dragon in your actions and so hypocrisie reignes King in the Earth at this very day But if any of you will truly acknowledge Christ now in the end of your dayes come joyne hands and hearts together and set the Earth free nothing now stands in the way of Englishmen but inward covetousnesse Be not like the Rats and Mise that drawes the treasures of the Earth into your holes to looke upon whil'st your fellow-members to whom it belongs as well as to you by the Law of Creation doe starve for want But you have no warrant from the Law of Righteousnesse so to doe whensoever you lock up the treasure of the Earth and desires more then food and rayment you doe evill When you know the Sonne within as you can talke much of him without then the Sonne will set you free and truly he is comming on a maine to breake downe all your pinfoulds and to lay all open to the Common the rough wayes he will make smooth and crooked wayes strait and levell mountaines and valleys And covetous proud selfe-Love and ruling and teaching hypocrisie shall tye up or restraine his spirit no longer for the voyce is gone out freedome freedome freedome he that hath eares to heare let him heare he that is filthie let him be filthy still till he be cast out as dung and unsavory salt And so I leave this with you as I was commanded and bid you farewell Being a friend to Love wading through the bondage of the world JERRARD WINSTANLY The Matters contained in the following DISCOURSE VVHat the Garden of Eden is Chap. 1. VVhat the tree of Knowledge of good and evill is 2. VVhat the Tree of Life is 3. What the Serpent is 4. What the living Soule Man is that is called very good 5. VVhat the Curse is that doth defile the man 6. What the blessing is that restores him againe 7. What these foure Beasts are whose burdning powers as that bondage which the Creation grones under waiting to be delivered from 8. What are the Time Times and dividing of time in the spirit of Mankinde which man posses through before he sits downe in true rest 9. How man is tempted and when he is said to fall by temptation 10. How Christ was tempted and by whom and how he overcame the tempter 11. What the Kingdome without is which is called the Devills 12. What the Kingdome of Heaven is within which is called Christs Kingdome 13. With divers other testimonies of like Nature FIRE IN THE BUSH The Spirit burning not consuming but purging Mankinde CHAP. I. What the Garden of Eden is THE whole Creation of fire water Earth and Aire and all the varieties of bodies made up thereof is the cloathing of God so that all things that is A substantiall being looked upon in the lump is the fullnesse of him that fills all with himselfe he is in all things and by him all things consist And this God or almighty Ruler is universall Love strength and life And as he begets and brings forth every thing in their degree and kinde so he is the Restorer of all things from that defilement death and sorrow which they fall into and the alone deliverer from the oppressing power preserving every one in peace Therefore he is called the Lord God Almighty for he is the onely and alone living spirit which dwells every where and can doe what he will And of all those bodies that are called Creatures or the clothing of God Mankinde is the chief And because the Father or spirit of all things manifests himselfe in mankinde in life strength and wisdome more then in any other creature therefore mankinde is made the Lord of all And the whole Earth is this The Lords For when all things were produced and appeared very good in the liking and content of the creating spirit The word of Command was to whole mankinde not â—o one or a few single branches of mankinde doe thou take possession over the fish fowle Beast and doe thou till the Earth and doe thou multiplie and fill the Earth And no part or branch of mankind is shut out by him from this imployment For as the great Earth and the inferiour creatures therein are as the Commons Forrests and delights of God in the out Coasts of the Creation Even so Mankind The living Earth is the very Garden of Eden wherein that spirit of Love did walke and delight himselfe principally as being the Head and Lord of all the rest In this Garden are five Rivers Hearing Seeing Tasting Smelling Feeling which we in our age of the world call five Senses And these five water springs doe refresh and preserve the whole Creation both of the out coasts and of the Garden In this Garden Mankind and in every branch of him there is a Tree of knowledge of good and evill called Imagination and the Tree of Life called universall Love or pure knowledge in the power When Mankinde or the living soule feeds upon or delights himselfe in the fruit of that tree of good and evill which is selfish unwarranted and unexperienced Imagination which is his weaknesse and disease then he looses his honour and strength and falls from his dominion Lordship and becomes like the Beasts of the field void of understanding For the Lord of so great and vast a body as the Creation is must know all things cleerely as they be and not by blinde Imagination that leads mankind sometimes astray as well as sometimes in the right way When mankind is guided by Imagination he runs a great hazard upon life and death This power is he that calls good evill and evill good This knowes not the creaâ—â—rg Spirit in inward feeling but does fancie him to be sometimes one thing sometimes another and still dwells in the dark Chamber of uncertainty And while Mankinde eates of this Tree and delights himselfe here he is driven out of the Gaâ—den that is out of himselfe he enjoyes not himselfe he knowes not himselfe he lives without the true God or ruler and is like the Beasts of the field who live upon objects without
them And does not enjoy the Kingdome within himselfe but seekes after a Kingdome and peace without him as the Beasts doe This Imagination is he that fills you with feares doubts troubles evill surmisings and grudges he it is that stirs up warres and divisions he makes you lust after every thing you see or heare of and promises delight to you in the enjoyment as in riches places of Government pleasures societie of strange women and when you have all these which you thinke or imagine to have content in presently troubles follow the heeles thereof and you see your selfe naked and are ashamed So that the selfish imaginary power within you is the power of darknesse The father of lies the deceiver the destroyer and the Serpent that twists about every thing within your selfe and so leads you astray from the right way of life and peace And the whole world of mankinde generally at this day through all the nations of the world is eating of this Tree of knowledge of good and evill and are cast out of themselves and knowe not the poweâ— that rules in them and so are ignorant of their God This is the fulnesse of the Beasts time it is his last period all places persons and things stinke with his imaginary power of darknesse in teaching and ruling therefore it is that fulnesse of time in which the Restorer of all things will come to deliver the Creation from that bondage and curse and draw up all things to live in him who is the true life rest and Light of all things For in the midst of this Garden likewise there is the Tree of Life who is this blessing or restoring power called universall Love or pure knowledge which when mankinde by experience begins to eat thereof or to delight himselfe herein preferring this Kingdome and Law within which is Christ before the Kingdome and Law that lies in objects without which is the devill Then man is drawne up into himselfe againe or new Ierusalem which is the spirit of truth comes downe to Earth to fetch Earth up to live in that life that is a life above objects even to live in the enjoyment of Christ the righteous spirit within himselfe and to tread the earthly life that lies in objects without under foot This is the life that will bring in true community and destroy murdering propriety Now mankinde enters into the garden of Gods rest and lives for ever he enjoyes his Kingdome and the word within himselfe he knowes sinne and sorrow no more for all teares now which blind Imagination brought upon him are wiped away And man is in peace This Tree of Life I say is universall Love which our age calls righteous Conscience or pure Reason or the Seed of life that lies under the clods of Earth which in his time is now rising up to bruise the Serpents head and to cast that imaginary murderer out of the Creation This Seed is he that leads mankinde into Truth making every one to seeke the preservation and peace of others as of themselves This teaches man inwardly to know the nature and necessity of every body and to administer to every body accordingly This was the Father in Jesus Christ who let him see what was in man This was that God-head that dwelt bodily in Christ reconciling the world to himselfe and so making peace when this almighty power of Life rules King of righteousnesse within then Satan or outward objects shall finde nothing in you to close with him when he tempâ—s This is the Kingdome of Heaven within and the white stone with the new name written therein which no man knowes the glory beauty life peace and largenesse of but they which have it This power is not a selfe-Lover But the universall Lover This will have all saved that is will have all live in peace and rest This Tree of life is full of humility sincerity patience tendernesse moderation Reason Wisdome Truth Righteousnesse Chastitâ—e Joy Peace Liberty yea full of the well springs of sweet life This is the blessing of Abraham the promised Seed that remaines within as a servant for a time times and dividing of time then he is to arise and cast out the Dragon and to purge out that drossie imaginary power that is crept in to defile the Creation And so properly he is called the restorer Saviour Redeemer yea and the true and faithfull Leveller And when this tree of Life is fed upon and delighted in by the five Sences which is the Creation Mankind or the living Soule Then these five Rivers are called pure Rivers of the waters of life for the life of truth and peace is in them and they are the sweet conveyers of the waters or breathings of life from one to another through the whole body and so bringing all into a onenes to be of one heart and one minde And there is but one God and King in all and among all who is Michael our Prince of peace And the whole Creation now will laugh in righteousnesse for there will be no murmuring or complaining heard in all the mountaine of the Lord For this I can say when this tree of Life begins to rule within a particular heart he casts out sorrow feares inward presssures he subdues muttering surmising heart rising he kills Envie pride vaine-glory uncleane lust in one word he casts the wicked man out and takes possession of his owne house and Temple himselfe The heart and sets it downe in peace so that the hâ—art shall sit singing where are all my enemies become they are sunk they are gone as if I never had any All bondage within is gone sighing and sorrowing is done away my heart now indeed is a Land of Righteousnesse full of life light and fruit of peace and truth Hallelujah praise honour and glory to him that sâ—ts upon the throne and to the Lambe for evermore And as there is this change and alteration wrought within a particular body and all the power Authority and government of Imagination is plucked up and cast out and a New Kingdome wherein dwels righteousnesse is set up Even so as this restoring spirit spreads himselfe in variety of bodies and he will spread for he is the vine teachâ—ng and ruling every one till at leâ—g â—â—â—e whole creation is brought into the unity of himâ—â—â—fâ— so that That saying is fulfilled you shâ—ll be aâ—l taught of God and I will be your God I tâ—e one spirit of Love and you the whole body of mankinde shall be my people Then that great reformation and restauration spoken of shall be made manifest in the Nations of the world then those pluckings up shakings downe tearing to pieces of all rule power and Authority shal be known what it is that so Christ alone may be exalted in that day of his power For now Mankinde every where shall be made to speake and act purely according to the life and necessity of every body and every businesse and keep his dominion and Lordship
that ownes or tenders thee Well saith the soule this is an evill time and then saith Imaginary feare filling the soule with sorrow oh that this body had never been borne I would I had dyed in the wombe If this be the happinesse of a man I would I had been a Bird a Beast or some other creature While I had no care of doing rightly I could live I had friends I had peace But since I began to doe as I would be done by friends now stands a farre off every body hates me and I am open to all misrey does righteousnesse bring thee to this oh miserable wretch This now is a battell of another nature then the former was for in the first battell the Imaginary flesh was lofty and stout and full of presumption selfe-conceit scoffes jeeres Envie vaporing and secret subtilty laughing in his sleave as we say at the wayes of the Spirit of Life But now he is in another temper he is furnished with the weapons of slavish feare evill surmising sense of misery sometimes angry sometimes ready to dispaire and to curse the day of his birth his soule takes pleasure in nothing without and yet hath no peace within And in this battell likewise God and man flesh and spirit are separated there is no sweet agreement The selfish Imagination would be a God still and fight strongly to keep the tottering kingdome and will not leave off till the Spirit of burning â— who is consuming fire Even God himselfe come and fire Imagination out of all his strong holds and with a strong power redeeme the imprisoned Earth from his presumptuous and dispairing bondage Though there was a parley before between flesh and spirit the man and his righteous God In the coole of the day while the living Earth saw himselfe a little naked and was under a little sence of trouble and feare yet the Serpent Im 〈◊〉 is not conquered by a sleâ—ght parley but by a stronger contest for after this parley within himselfe man is cast out of himselfe that is out of the garden to seeke content in outward objects as in riches friends wife children and the like and then the battell grows hot againe For if our true peace and rest lie in objects and in a Law without as Imagination would have it then the Spirit is not within the Creation but without And if so then there may be places found where the Spirit is not and then God is not every where and so the words of Jesus Christ were not true when he said the Kingdome of Heaven is within you and the word is nigh you even in your mouth and in your heart and as the Apostle said God the Father is above all and through all and in you all Eph. 4.6 But the Spirit is within for the Creation is his clothing God was in Christ reconciling the world or falne Earth to himselfe he was not without him in objects offering peace but he was within drawing him from the deceitfulnesse of objects that fades away to looke for rest and peace only within therefore it is said Christ is our rest that is the Anointing within is our rest who teacheth us all things and leâ—ds us into all truth And by this Relation you see here is the living soule mankind then here is the fall of mankinde Then here is the rising or restoring of Mankinde And that which hath by Imagination or Judas Ministry been held sorth to us to be without us as Adam the Serpent the Garden the Tree of Knowledge of Good and evill and the Tree of Life and the fall of Man and promise of redemption all to be without yet all these are within the heart of man clearly And whether there was any such outward things or no it matters not much if thou seest all within this will be thy life Therefore in this which followes I shall write of these three particulars The Living Soule which is pure nature that was called very good Then the Serpent or curse which is the Imaginary power of darknesse or mans fall Then the Seed of life the blessing called the restoring power delivering mankinde from that bondage and setting him downe in rest and peace within himselfe CHAP. III. What the Tree of Life is ANd when Mankinde begins to enter into himselfe againe and to enjoy rest and peace and Life within which is the resurrection of Christ then woe woe woe to the imaginary power that rules the world he shall be shaken with terror and fall and burst a sunder for this is Iudas and the Pharisees that have killed Christ all along But now Christ or the Anoynting is arising up in sonnes and daughters they must dye Therefore whatsoever government is set up by Imagination shall be throwne downe For every plant which my heavenly Father hath not planted shall be rooted out Surely then there is a foure-fold power much Idolized and doted upon by covetous flesh which must be shaken to pieces And woe woe woe to the Inhabitants of the Earth to those that live in or are the upholders of those powers The first is the Imaginary teaching power called hear-say booke studying Vniversity Divinity which indeed is Iudas Ministry for this cries hayle Master to the Spirit and seemes to kisse him in Love in outward shew by preaching of him and by long prayers to him But betrayes him into the hand of the selfish power This power or ministrie must destroy himselfe as Iudas did and so he doth for the divisions within the publick Ministry makes him burst asunder and all his inward bowells of Covetousnesse Pride selfe-seeking evill surmisings gruding hypocrisie seeking to please men more then the righteous power and all their close envy is discovered Then secondly The Imaginary Kingly power who by the power of the sword and successive conâ—uests 〈…〉 one part of Mankinde to rule 〈…〉 pâ—eâ—ending to keep the Creation in 〈…〉 yet proves a selfe-upholder By murder and 〈…〉 others under fooâ— this power takes ease honour falnesse of the Earth to himselfe by the sword and rules over the labours and bodies of others at his will and prerogative Thus power mâ—st be shaken to pieces Therefore you Kâ—ngs and Monarchs and State rulers that upholds kingly Authority in your hands come in and kisse the Sonne betimes it is not long before he will more gloriously appeare to shake terribly the Nations not England only but all Nations for the dominion of Christ is to reach from East to West from North to South and of his Kingdome there shall be no end Thirdly the imaginary Judicature called the Law of Justice which indeed is but the declarative will of Conquerours how they will have their Subjects be ruled And this pretends to keep all in peace and yet it is the very support of Envie hardnesse of heart and unrighteous covetousnesse Therefore woe to you Lawyers that bindes heavie burdens upon mens shoulders which you your selves will not touch with the least of your fingers Fourthly
Midianites did they sheathed their swords one in anothers bowells while Israell looked on and at last tooke the spoyle So shall kingly power doe in his severall governments by the sword they shall dash one against another Time shall dash against times and times shall dash against the dividing of time and the divisions in the dividing of time shall destroy him till the Creation be cleansed of these plagues and that curse which hath destroyed the Earth shall now in the period of time destroy himselfe And this makes way for Christ the universal Love to take the Kingdome and the dominion of the whole Earth Therefore you souldiers you may see the end oâ— your trade it is a destroyer and shall be destroyeâ— by it selfe and surely you shall finde no true peace herein No no there is no peace and rest but iâ— Christ the Saviour your trade upholds the murderer or the Devill Now the other three Beasts who are Clergy Law and Buying and Selling these rise up by craft supported by the kingly power And the chiefe Beast is the Clergy he bred all the other He is a King understanding darke sayings and he shall by craft deceive many the other Beasts are this Beasts sons he bred them For this teaching Art first bids mankinde to looke abroad for a teacher and a ruler and to look abroad for Justice and content and when he had deceived them so to doe then he put mankinde upon buying and selling of the Earth and her fruits and so by that meanes the Creation is divided and Mankinde is put upon an Art to cheat and burden himselfe for the Earth ought to remaine a standing portion to them and their children successively by the righteous Law of Creation Then this teaching Art found out the Law calling it the Law of Justice a very good name to cover his knavery for he is a mighty Beast with great teeth and is a mighty devourer of men he eates up all that comes within his power for this Proverb is true goe to Law and none shall get but the Lawyer The Law is the Fox poore men are the geesse he pulls of their feathers and feeds upon them These foure Beasts are the Fountaines of Tyranny to the Creation they are of a fruitfull generation one begetting divers Beasts that are of mighty devouring natures But the most dreadfull and terrible Beast is the Clergy Power for though the other three raised him up by action yet this Imaginary learned Beast raised them up by policie for selfe ends For this stamped the other under foot saith Daniell And is not this true hath not the Clergy ruled over kingly Power Law and buying and selling and brought all under his Command for at the first he was onely a teaching Power and then it was a Beast differing from the rest yet he stamped them under foot and all the other had their strength and succour from him by his teaching and imaginary instruction Out of this teaching Beast rise up ten hornes or the branching forth of his strength in ten particulars Five fighting against the powers of the Creation Hearing Seeing Tasting Smelling Feeling which is called the body of the living soule that is very good And five fighting against the powers of righteousnesse which is Vnderstanding Will Affection Joy and Peace which is called the Seed and making war against him and so darking Heaven and Earth This is he that restraines the liberty of the outward man not suffering him to have a free enjoyment of his portion in the Earth making such actions to be sinne which the righteous creating Spirit made not a sinne And he restraines thereby the liberty of the Inward man not suffering him to act in the liberty of himselfe for he makes a man a sinner for a word and so he sweeps the Stars of Heaven downe with his tayle he darkens Heaven and Earth and defiles body and mind For so long as I must not act according to the freedome of my owne spirit and power within me but must be guided by others without me and punished for such actions which others in the ruling Chare doe in a higher nature then I doe I am then in bondage and my eyes are put out And this is the Covenant that the outward teaching power makes with the branches of Mankinde to put out their owne eyes to see by others telling them none can see but schollars so that this fourth Beast is more dreadfull then the other three for it stamps the other three under foot and rules over all And out of the ten hornes of this Beast rise up another little horne and this is the dominion and rule which the teaching power takes up called Ecclesiasticall power and this little horne was raised by a power that was not his owne for the kingly power puts that dominion and rule into his hands While he remained onely a teaching power he stamped the other under him and overawed others by his deceitfull words But now he hath got a power to rule called Ecclesiasticall power which is the extract of selfish righteousnesse from the seeming righteousnesse of the foure Beasts into one ruling power and by this which was little in the beginning There were three of the first hornes plucked up that is Kingly Power Law and buying and selling for the Little horne or ruling Clergie lifted up himselfe above all these and made these uncover and fall to him he had dominion and power over all these and these were in subjection and afraid and bowed to him He by his teaching lifted up these and these by their acting lifted up him to rule and he by his ruling treads these under his proud covetous feet And this is he who is said to be a King of a fierce countenance understanding darke saying that is mighty but not by his owne power and he shall by craft and power destroy many his rising was in the latter dayes when transgressions were come to the full when people were most blinde by his outward teaching then they easily receive him to be the outward ruler over their soules for now the Sea being bemuddied that is mankinde being mightily deceived he by his learned policy riseth up out of that deceived Sea for all the peeple wandered after him though he sore oppressed them Dan. 8.23 Rev. 13.3 And as the sword which is not his power lifted him up and supports him by forcing the people to pay him tithes for the Law of the Magistrate forces the people to pay them And he being lifted up he made war with the Saints and overcame them for a time times and dividing of time But as he was lifted up by others power through his owne craft Even so he shall be destroyed againe without hand the Sword shall not destroy him he shall be discovered in all his oppressing hypocriticall bewitching knavery by the light and wisdome of the Spirit of Truth that shall rise up out of the Sea of mankinde likewise appearing
his company As there are time times and dividing of times alloted to the reigne of the Beast in outward Government which is first the power of Magistracie medling with matters of Conscience in restraining or punishing before the universall Bishop was raised this is the first time Then the time of universall Bishop till reformed Episcopacy came in this is the second time Then the time of reformed Episcopacie till the variety of Independant and Presbyterian Churches or State-Government came in is the third time and these two latter are called times And now England is under the dividing of time and it is a fore-runner to the rest of the Nations and this is the Image of the Beast and this is the variety of Churches and differences in Relâ—gion that is amongst men every one pleading his priviledge or else it is called the dividing of time in regard the Government of the Land is taken out of the hands of one man and put into the hands of many this is the dividing of time or the halfe day of the Beast in respect of outward government Even so there are time times and dividing of time within the heart of man which is the occasion of that outward division of times The first time is the state of simple plaine heartednesse or Innocencie when the five Sences acts in their owne light which is the pure light of a Beast but knowes not the power of the Seed or of the creating spirit but is a stranger to the spirit and yet this state is the Image of the spirit for this is wise and loving and just but not Wisdome Love and Justice it selfe and being tempted it breaks out into folly envie and unjustice and this is the first time of the Beasts reigne within a man Then the pleasure of sinne enters or a league is made betweene that living Earth and outward objects and the man being deceived lookes altogether without him for good for pleasure and for content and followes all the pleasures of his five Sences with greedinesse and here he would be a ruler and some body over others and in this estate man doth what he will and his heart never smites him for it he can lie and cheat and whore and oppresse others and thinks all is good for nothing troubles him this is the state of prodigality or presumption And this is Esau the hairy mans Kingdome And this is the first step of his fall eating the Aple Then there followes a time of trouble of minde arising for that pleasure of selfe-seeking delight and this is called trouble for mispent time whereby he meets with many rubs in his good name in his health of body and in his outward livelihood amongst fellow-creatures and now he begins to rebate of his wildnesse and follow and the Beast or sensitive power begins to be a little tamer and more moderate yet Covetousnesse that Beast reignes still and that with more force within yet this is a cooler time of the day then the former was for he begins to consider what he doth yet here is no rest and this is the third time and so these two latter degrees makes times this is the second step of his fall Then comes in the dividing of time within a man and this is when the Law in the members fights against the Law of the minde when a man sees his folly and the bondage of his nature he sees himselfe a prisoner to his Lusts and this light in him strives against darknesse in him he sees Pride striveing against Humility Envy against Love contentednesse against anger uncleannesse of flesh against chastity sorrow against comfort and so cries out Oh wretched man that I am who shall deliver me from this body of death or bondage to which I am â— slave this is the third step of mans darknesse Well this is the dividing of time within thee this 〈◊〉 the time of the battell within thee between Michaell the Prince of Peace and the red Dragon the selfish imaginary covetous murdering power there is no quiet rest in this estate neither nay this dividing of time is the sharpest and hottest time And now one step further in the first degree of time and then the man enters into rest And this is when the Seed or blessing in thee kills that Serpent and casts him out and takes possession of thee and rules in righteousnesse in thee for now all enemies are subdued under the Anoyntings feet and he now delivers up the Kingdome to his Father who is the one spirit of righteousnesse and peace in whom there is no sorrow And this God or Almighty ruler becomes all in all the alone King in that living Soule or Earth or the five living Sences Now this spirit of freedome being rising up in some already in part assures the Creation and gives those bodies as pledges that he will rise up in the whole and restore all mankinde to himselfe And thus those three particulars in mankinde is considered first the pure creation of the Living soule the single life of the five Sences which is called the Earth Oh Earth Earth Earth c. Secondly the curse that hath taken mankinde or this living Earth prisoner and this is the power of darknesse called sinne or bondage and this is called likewise flesh or carnall man If you by the Spirit mortisie the deeds of the flesh you shall live Now the created flesh is not to be mortified or killed by us but preserved therefore the curse therein is called flesh and deeds of the flesh because it is a meere selfish power that would have ease and honour and would be counted a God and would rule over all to the enslaving of all to himselfe this is the reprobate that shall have no peace for all peace shall be taken from this flesh Thirdly the blessing who is the seed of Life or Christ the righteous and rationall spirit arising up to rule and treading unreasonablenesse under his feet this is the restorer or Saviour of the captived or the imprisoned Earth which sets mankinde free from bondage within himselfe And when this power riseth up to rule he doth not rule to enslave others to him by the murthering sword but he drawes all men in Love to him and the union and communion of Love by him is established in and among the Creation And thus you see there are time times and dividing of time within the heart and though you become to the dividing of time yet you are not come to the Mount of God to true rest till dividing of time run his course likewise But yet here is great comfort to burdened soules that lies groning under the darknesse of this divideing of time within them and that are mightily opprest by men that rules in darknesse and oppression over them To you I say rejoyce your Redeemer is come he rides upon the clouds and he will speedily appeare for your deliverance as he hath done for some of your brethren already who