power we wil rejoyce and be glad in it this wil minister true occasion of joy to Saints when they can say and sing this song The Lord God omnipotent reigneth And thus this powerful law in the spirit wil appear in the subjecting al powers below or contrary to it unto it selfe when al created powers whatsoever below this omnipotency shal acknowledge That thou Lord God Almighty art worthy to receive glory and honour and majesty for thou only art worthy Thus shal this power cause al other powers to bend the knee unto it to submit and fal down before it Learne therefore to wait upon this powerful law to accomplish al your works for you both within you and without you to bring down al your fleshly enemies and then in conclusion shal you be able to see and say that through the help of your God you have gone through an hoast by the help of your God you have leaped over the wal 5. The power of this Covenant and Law in the spirit appeares in that it upholds those in whom it is from falling it endangers the soul to God the power of standing or falling is not left to the creature but the power of God is become the Christians power to uphold him We preach Christ the wisedome of God and the power of God 1 Cor. 1. 24. Not onely wisedome and power to convert but to uphold and keep up the soule with the Almighty hence this Covenant is called an everlasting Covenant Jer. 32. 40. And saith the Lord I will not turne from them to do them good but I will put my feare in their hearts and they shall not depart from me this is the power of this spirituall law it keeps souls perpetually with it selfe so that as the Fathers love is an everlasting love so he makes with his people an everlasting Covenant that so their soules might live everlastingly in his everlasting love In a word it s this law of power which hath undertaken the effecting of all the Saints worke both within them and for them to carry them through temptations and trials and all oppositions both within and without untill they come to be compleated in that Kingdome Isaiah 42. 8 9 10. But thou Israel art my servant Jacob whom I have chosen the seed of Abraham my friend Believers are the Israel of God the spirituall seed of Abraham Gal. 3. last vers 9. You whom I have taken from the ends of the earth and called thee from the chief men thereof and said unto thee thou art my servant I have chosen thee and not cast thee off Feare them not for I am with thee be not dismay'd for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee with the right hand of my righteousnesse A blessed word being spoken in the spirits of Gods Israel how wil this raise soules above themselves worke them to a dependency upon him who is higher then themselves When the Lord speakes this word with power Feare not I am thy God I will uphold thee I will helpe thee c. What need such a soule feare temptations trials enemies This is that rock upon which Christ buildeth his Church and the gates of hell shall not prevaile against it a word of comfort for the weake Saints they are not left to themselves to stand or fall at their own power but they are carried along in the everlasting armes of the Almighty He carrieth his lambs in his bosome he will not loose one of his little ones but will raise them up at the last day See Isaiah 43. 1. 2 3. But now thus saith the Lord that created thee O Jacob and he that formed thee O Israel Feare not for I have redeemed thee I have called thee by my name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee When thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the holy One of Israel thy Saviour this is made good in the spiritual Israel of God he undertakes for them his power and strength is to become theirs he wil help them and uphold them and carry them through fiery temptations and tryalls through flouds of afflictions and tribulations and thus through many a fiery tryall will he carry them to the Kingdome Oh therefore looke to Jesus the author and finisher of your faith looke to him who is your covenant and workes all for you and all all in you it is his word to you and likewise in you Looke to me and be yee saved all the ends of the earth for I am God and there is none else Isaiah 45. 22. There is no power below or besides God able to save you able to uphold and keepe you but he alone is able to keepe that which is committed unto him untill that day and his power is made manifest in his Saints 6. The power of this Covenant this law in the spirit enables to doe what it commands it is not onely a law of light enlightening the minde giving understanding to the simple but it carries on the soul in acting sutable to the light communicated hence it is the Apostle could say I can doe all things through Christ strengthening me And Christ Without me you can doe nothing It is he that worketh both to will and to do of his good pleasure I worke saith the Apostle yet not I but his grace in me 1 Cor. 15. 10. I live yet not I but Christ lives in me Gal. 2. 20. His power it is in you that destroyes corruption and flesh he it is in you that workes you up to a sutable acting and walking with himselfe I saith the Apostle am dead to the law that I might live unto God Gal. 2. 19. Through the power of this law in the spirit am I dead to the law in the flesh that so in the same power I might live unto God Thus Saints live in the power of this law act to God in the light and power of God an excellent thing to be knowne of Saints where the power the life of their lives lieth Because I live yee shall live also Thus is Christ who is the Covenant become not onely the wisedome of God but the power of God in every one that believes Thus this law in the spirit transcends all other lawes besides it selfe the Law and Covenant of Moses commanded but gave no power to obey hence it is the Lord complaines Jer. 3. That they had broken the Covenant though he was a husband unto them but this is a Law a Covenant not to be broken because it effects what it commands The Law of Moses is called a weak Law Rom. 8. 3. For what the Law could not doe in that it was weake through the flesh c. This is a law of power it doth that which the Covenant in
then all turnings aside from all motions and actings contrary unto that Spirit of life and light are sinne and indeed souls living in the light of this law are able to judge between the motions and actings of flesh and spirit they are made able to judge truly of good and evill and that not by eating of the forbidden fruit but by being made partakers of the fruit of the Tree of Life So that now the Christians discovery of sinne is not so much after the law of the old as after the law of the new man that law of spirit and life in Christ which is a sinne discovering law where it enlightens so that a Christian in the light of this law sces every motion to evill every lust and corruption the whole body of flesh to be contrary to that divine spirituall law to that divine nature received and hence is maintained a continuall warre against it untill that warfare be accomplished in the ending of it 2. This law in the Spirit is not only a light discovering sinne but likewise a light discovering Love and deliverance from sinne First it discovers Love notwithstanding the Creatures sinne nay not only so but it is Love in that Law that discovers sinne and it selfe who is Love unto Creatures while they sinne herein is the riches and freenesse of grace unfolded in the discovery of Love and grace unto Creatures who are in themselves unlovely he opens a fountain of Love notwithstanding sinne a fountain of blood and Spirit to wash away both the guilt and power of sinne a fountain of living waters even those waters of life that revives and comforts the weary soule in a barren and dry land thus this Spirit of light leads poor empty hungring and longing soules out of a barren and dry land that land of Aegypt a land of blacknesse and darknesse of oppression and hardship through and out of the wildernesse and solitary condition into the sweet imbracements of the Fathers Love both into the freenesse and fulnesse of it notwithstanding the Creatures sensiblenesse of its own unworthinesse and now the soul being thus lighted to and possessed with this everlasting Love and grace it is likewise brought in sight of a lovely gracious deliverance a deliverance from the guilt a deliverance from the power of the Law in flesh that although the Christian through the powerfull working of corruption can say many times with the Apostle Ob wretched man that I am who shall deliver me from this body of sinne Yet it can say by faith triumphingly Thanks be unto God who giveth a victory through our Lord Jesus Christ flesh oft-times acts in Saints for their tryall and they are to passe through many tribulations to the Kingdome through a Sea of Glasse mingled with fire yet in conclusion they shall stand on top or above them all with the harps of God in their hands the Spirit making sweet melody in their hearts singing the song of Moses Praise be to him that sitteth upon the Throne and to the Lamb for ever thus this Law of the Spirit in righteous souls not only of sinne and misery but likewise of love and deliverance it leads the soule not only into the beholding of darknesse and sorrow but it leads the soule out again into the beholding of light love and deliverance and so it shall be truly said of them These are they that are come out of great tribulation and have washed themselves white in the blood of the Lamb these are they that have gone through many tribulations to the Kingdome c. 3. This Law in the Spirit discovers not only a deliverance from flesh and sinne by which the soule is kept below its glory but it likewise discovers a glorious deliverance into that spirituall and eternall Kingdome where is nothing lesse then peace purity and perfection it hath an entrance given into that everlasting Kingdome of his dear Sonne First It hath a light given by and in which it sees into that Kingdome In thy light we see light and that Kingdome is within us in this light the soul sees into the severall dimensions and glory of it it sees it to be a Kingdome altogether lovely altogether delightfull of desire he sees it to be a Kingdom of righteousnesse holines peace joy and full of spirituall glory he now sees that no unclean thing can enter into this Kingdome all flesh and filthines filthines all hypocrites and hypocrisy all things that love and make a lye must be without cast out into utter darknesse where is weeping and gnashing of teeth Secondly As there is a sight so there is an entring into that everlasting Kingdome with a full expectation upon sure ground of being eternally compleated in that Kingdome hence it is the Psalmist saith Psalm 145. 10 11 12. Thy Saints shall blesse thee they shall speake of the glory of thy Kingdome and talke of thy power to make known to men his mighty acts and the glorious majesty of his Kingdome marke you here the Saints shall speake of the majesty of his Kingdome and shall make known the glory of it to the sons of men and why so Because they are a ble to give a true relation of it they have been in the Kingdome and can speak experimentally of that Kingdome note by the way who are the likeliest men to make known the Kingdome of God to others University men or Saints the Scripture saith the Saints shall doe it for to them it is given to know the mysteries of the Kingdome they have been in the Kingdome others parhaps have heard of the Kingdome and so can speak somthing by hear-say but the Saints they have been in the Kingdome and the Kingdome in them and they can speake experimentally of the grace and peace of it and of the glory of it too in a measure a wonderfull delusion that poor ignorant creatures should imagine that humane arts the wisdome of the flesh should be able to unfold the Kingdome of God unto them or to preach the everlasting Gospel which is called the word of the Kingdome no no it 's proper to Saints onely to doe it who alone have by the light of this Law in the Spirit been delivered into this Kingdome of righteousnes peace and joy others may speak and talke rudely of it but alas they know not what it is they never did so much as see into the glory of it never had so much as a pee-phole opened to see one glimpse of that light of that grace of that glory John 3. 3. Except a man be born from above he cannot so much as see into the Kingdome of God but Saints are delivered into this Kingdome in a measure by this law in the Spirit beloved it 's the property of this light of God to gather up souls into it selfe The Kingdome of Heaven is a Kingdome of light and in the light of Heaven which is God who is light we shall see light and enjoy that light the
himselfe though one with himself and so as himselfe partakers of the same light life and glory so that although God created all things yet he is nothing of all those things yet the life and glory of them he is the Creator they but the creatures Ninth false Light Ninthly And in conclusion some in this false light come to conclude that there is no God at all nothing but the God of nature or nature which is God that all things come by nature and are upheld by nature and so at last turn Atheists and here ends all religion and thus the foole hath said in his heart nay he is not now ashamed to say with his tongue that there is no God no heaven no hel no good no bad but all is of nature now nature may take its wil its fil of pleasure for what it lusts it may have there being no God no law unto it or above it nothing but that law of nature which acts it self in its own power in its owne liberty Thus dear Christian have I though with some difficulty tract and with much brevity discovered this false and deceivable man of sinne that is now acting now deceiving if it were possible the very elect not doubting but that those anointings which are in you will teach you in whom it is in truth and keep you untill the day of his appearing Chap. III. Of the liberty of the law in the spirit AS the law in the spirit is a law of light so likewise is the law of liberty a law which produceth much freedom of spirit where it is in truth this the Prophet David knew by experience when he prayed Psal 50. Restore to me the joy of thy salvation and stablish me with thy free spirit It s a free spirit For 1. It s freely given 2. It s a spirit working freedom and liberty where it is received This spirit of freedom as its a law of liberty delivers those in whom it is from al their enemies from al their bondage and captivity First It sets them at liberty from sin and Satan I joyne them together because sinne is Satans worke and al natural men are servants and slaves to both servants to Satan enslaved to his wil servants to sinne willingly doing his worke for his servants you are whom you obey whether it be of sinne unto death or of obedience unto righteousnesse Now this law in the spirit which is Christ in you the hope of glory delivers souls from this captivity from that captivity to sin in the conscience which flowes from the enlightning power of this law which doth not only make soules sensible of sinne but workes likewise a deliverance from sinne and so sets the soule at liberty from that bondage in taking away the guilt the sting of death which is sinne This law discovering love brings home that grace and pardon and seales up the soule til the day of redemption the day of its compleat deliverance And then Secondly It sets the soule at liberty from the love and affectation of sinne for naturally the very affections of love and joy are captivated and enslaved to base fleshly and carnal lusts now this spirit of liberty sets the soule free in its affections through its light discovering the evil nature of sinne and so its power in delivering the soule from the love of it Believe it Friends this is the light and liberty of the spirit it enlightens soules to see the evil of sinne and where it s a light enlightening there it s a law of liberty setting free from the guilt free from the love and affectation of sinne Thirdly It workes a liberty likewise from sinne in the conversation How saith the Apostle Rom. 5. 2. shall we who are dead to sinne live any longer therein Sin shal not reigne in the mortal body sin shal not have dominion where this law of the spirit is in power neither over the conscience the affections nor conversation this grace of God which brings home salvation teacheth to deny ungodlinesse and worldly lusts to live soberly righteously and godly in this present world thus this law in the spirit is a law of liberty from sin from Satan whom natural men serve being taken captive at his wil and that willingly It s true that soules in whom this law of liberty is manifest may be taken captive but its contrary to their mindes it is their burden it is their prison and they can say with Paul O wretched man that I am who shall deliver me And they can say likewise through this spirit of liberty Thanks be to God through Jesus Christ though in my flesh I serve the law of sinne yet in my minde I serve the law of God And thanks be to God who giveth me a victory through our Lord Jesus Christ Secondly This law workes a liberty from the world likewise men naturally being enslaved to it there being such a sutablenesse unto it in the mindes of men The first man being of the earth earthly this first man lookes after nothing delights in nothing because it apprehends nothing above its creation but soules borne from a bone by this spirit of liberty For that which is borne of the flesh is flesh and that which is borne of the spirit is spirit being created after the image of him that created them in righteousnesse and true holinesse that as they have borne the image of the earthly now they beare the image of the heavenly they are made capable to apprehend spirituall and heavenly things Being risen with Christ they now seeke after things above things of another nature and being delivered into the enjoyment of those spirituall and heavenly things that they can say God is mine Christ the Spirit is mine grace love glory is mine all is yours saith Paul they can say I am my beloveds and my beloved is mine now their hearts are tasten off from things below they have a loose affection unto it they see now that nothing is good to them but as they have God in it as they have love and grace in it being set at liberty from the inordinate affection to it by this spirit of liberty and this is the second part of the glorious liberty of the Sons of God Thirdly Those in whom this law of liberty is manifest in power they are set at liberty from men viz. from being slaves and subjects unto men in the things of God The truth is that men through the power and spirit of Antichrist that son of perdition have a long time out of that pride of heart naturally residing in them gotten into the seate of God exalting themselves above all that is called God have become a law in the spirits of men subjecting and enslaving them to their owne wils and men through their ignorance of this law of liberty in the spirit have beene and yet for the most part desire to be subjects and slaves unto them now this spirit of liberty delivers souls from this
over-turned the tables of the money-changers and whipt the buiers and sellers out of the temple so hee doth in the spirits of his people whips out all those unclean lusts and fleshly imaginations which defile this holy temple not but that there may be the presence of these but they are not there with delight with content and this sanctifying spirit wil never leave them til hee hath turned them al out the God of peace will tread Satan under feet shortly and all those enemies shall become the Saints foot-stool this is the Lords doing and it is marvellous in our eies this is the Lords work and he will perfect it in his time Let all those who wait upon him for the accomplishment of it cry grace grace unto it the end of it wil be glory in the highest when al flesh shall vail it selfe to this excellent glory though it be not accomplished as soon as you expect it yet assuredly the end wil be glorious that is it will crown al your temptations and trials expectations when you shal partake of this perfect change 2. There is an external holines likewise that is a visible demonstration in the conversation of what is wrought within There is not onely holinesse within but without The Kings daughter is not only all glorious within but her cloathing likewise is of needle-work There is a visible manifestation of a renewed minde where the God of peace sanctifies he doth it through out not only in soul and spirit but in body too Hence it is the Apostle saith Be ye holy in all manner of holy conversation and godlinesse This outward appearance of holinesse is but the fruit of that tree of holines within and where this tree is this fruit wil appear there wil be fruit unto holines and the end everlasting life This external holines appeares under these two particulars First In the forsaking evil courses Secondly In the performing or acting that which is good 1. In the forsaking evil there is not only an evil root but there is evil fruit the fruit of the flesh now where this law of holiness and purity is there is a purging of al filthiness of flesh and spirit This is that the Apostle minds 1 Cor. 6. Such were some of you but ye are washed but ye are purged by the Spirit of our God c. This is the true property of this law in the spirit to make clear not only within but without too Wash you make you clean put away the evil of your doings from before mine eyes Isa 1. cease to doe evil c. al filthines and prophanenesse flows directly from the law of the flesh and are the fruits of the flesh the tree is knowne by his fruit It is altogether unpossible for a renewed changed sanctified heart to be given up to the lusts of the flesh they are fruits that grow in the devils garden upon the tree of nature and not of grace they are the fruit that grow upon the forbidden tree whosoever eateth thereof is dead if you walk after the flesh ye are dead but if by the spirit ye mortifie the deeds of the flesh ye are alive Therefore take this in a word for al That it is altogether unpossible for a man that lives in the spirit to bring forth fruits after the flesh they who live after the flesh savour the things of the flesh Only two cautions considered First That those who live after the spirit may be and oft are burdened with flesh Secondly Although they are burdened with flesh yet they walke not they warre not after the flesh but spirit in them subdues and destroyes flesh and the conversation is in a measure sutable to such a spiritual law within 2. This holines appears not onely in the forsaking that which is visibly evil and carries a clear appearance in it to be of the flesh But likewise 2. In the visible acting and performing works of holines sutable to such an inward principle the soule does not only now cease to do evil but learns to doe wel This is that the Scripture so often mindes and Saints so much experienceth Let your light so shine before men that they seeing your good workes may glorifie your Father that is in heaven And this is the wil of God even your sanctification that you may know how to possesse your vessels in sanctification and honour and the tree is known by his fruit Does a man gather grapes of thorns or figs of thistls And the good man out of the good treasure of his heart bringeth forth good things but the evil man out of the evil treasure of his heart bringeth forth evil things Thus Scripture clears this truth experience likewise manifests it Those who are taught of the Spirit can beare witness unto this truth That the more that spirit of holiness appeares within purifying the inner man the more visible does that holines appear without Quest But it may be questioned What are these workes of holinesse that visibly appeare thus in the sanctified man Ans 1. Negative I minde not customs and forms for in this natural men may act far But 2. Affirmatively 1. In speaking forth and declaring the goodness holiness and love of God A heart that is sanctified indeed and enjoyes love and communion indeed cannot but according to the measure enjoyed and the gift received but declare it forth unto others Out of the abundance of the heart the mouth speaketh Thus Saints cannot keepe silence when God speakes in them but are ever and anon breathing forth the good the love of God then saith the soul Truly God is good O taste and see that the Lord is gracious Oh that men would praise the Lord for his goodnesse and declare his wonderfull love to the sonnes of men The soul can now say God is good he is sweet he is lovely and altogether delightfull Thus Saints are not either first breathing forth fleshly and carnal discourse unprofitable and vain things but their words are alwaies seasoned with salt that it may minister grace unto the hearers neither are they dumb and tongue-tied alwaies not but that those who are precious may be slow of speech but being drawne forth something they have to declare of God They are not first altogether empty and so silent that argues a barren fruitless unsanctified soul neither secondly doe they pretend to be high in knowledge but wil not declare any thing except flesh talk of spirit and manifest flesh no they cannot with-hold the truth in unrighteousness nor hide his goodness within them as by stealth but still Out of the abundance of the heart the mouth speaketh and the tree is known by his fruit God creating in his people the fruit of the lips peace peace to them who are afarre off and to them who are nigh And as this fruit of the lips appeares in speaking of GOD so likewise in speaking to GOD both in prayer and praise 2. There is the fruit likewise of the
conversation as wel as of the lips there is not onely the fruit of saying but doing If any man doe my will he shall know saith Christ c. Now this doing consists either 1. In doing workes of piety according to the power and liberty received 2. In doing workes of righteous justice and equity not in seeking alone our owne but others good 3. In doing workes of mercy both to the soules and bodies of those who want else you may see the fruits of this spirit Gal. 5. 22. The fruit of the spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law These are the fruits of the spirit which being manifest makes God and truth and Saints appeare lovely not onely each to other but to the world likewise they shall fall downe and confesse That God is in you of a truth These fruits of the spirit Peter mindes 1 Pet. 1. 5. Adde to faith virtue to your virtue knowledg to knowledge patience and to patience temperance and to temperance godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity Thus the true Christian hath a holy conversation holy within and holy without holinesse written upon the horses bridles every pot in Jerusalem appeares to be holy in al manner of holy conversation and godlinesse a universall walking with and conformity to God in spirit soule and body Their conversation is in heaven their hearts there their minde their comfort and communion and it appeares by their walking before men in their word and actions that it is so Chap. VIII Of false or fleshly holinesse AS there is a holinesse in the spirit so likewise there is a holinesse after the flesh so accounted so called though it be indeed but unholinesse for the man of sinne imitates Christ in every particular and I believe that there hath been as great a mistake in the matter of holinesse in taking it to be what it is not as in any one particular therefore I shal minde a word or two briefly in the discovery of this mystery of iniquity 1. This mystery of iniquity the appearance of holinesse when it is nothing but flesh may be considered either First As it workes within and that either 1. Looking upon good purposes and good resolutions to amend and to doe better Or else 2. In a good minde to leave sin but it wants power a good a holy heart though a bad conversation not knowing that good purposes are common to the worst of men and that where there is a bad outside there is a worse inside for if the streames be filthy the fountaine is much more filthy For out of the abundance of the heart the mouth speaketh and the outward man acts an ungodly conversation alwaies flowes from an unsanctified soule if the conversation be light vain and foolish the heart is much more light and vain for all prodigality prophanenesse and vanity hath its first rise in the heart therfore it is the Lord saith My son give me thy heart Or 3. Not only in having a minde to leave it but likewise in having some hatred against it and from hence a forsaking of it because it sees an evill a danger in it perhaps it now apprehends that the wages of sin is death and it feares hell and the eternall flames spoken of in Scripture and from hence growes out of liking with it when perhaps else it could be content many times to embrace it thus most men under the name and notion of Christian deceive themselves with a fleshly fancy of holinesse in the heart when indeed and in truth it is nothing more then fleshly delusions and that which is usually found in the hearts of naturall men Secondly There is likewise a most outward appearance of holinesse in the flesh which is indeed but fleshly and this may be discovered either 1. In the more common and carnall sort who account that now and then the performance of a good act is enough to make them holy and that their good acts will weigh downe their evill they thinke that Lord have mercy upon me or now and then a good prayer is enough to make them holy though perhaps they take the more liberty to sinne by meanes thereof a wonderfull delusion in the mindes of men 2. Others come higher perhaps in an outward civility and an externall acting in the use of Ordinances they will goe to Church as they call it and heare Sermons too perhaps have their Infants sprinkled go to the Sacrament as they call it c. And this is a high degree of holinesse in the mindes of most how doe poore creatures blesse themselves in such vaine and empty formes and fashions to their owne undoing For this is that which is sutable to nature to act in these low and formall waies after the doctrines and precepts of men or after the fleshly imaginations of the vaine and deceitful heart and not after Christ 3. Others come higher then this into an universall as they suppose hatred and forsaking of sin to the acting and performing of that which is good and thus it is much in doing and acting looking upon outward actings to be their holinesse and here hath lien a mysterious mystery of iniquity both in Ministers and People the one teaching the other practising such a holinesse Hence is it that Ministers when they would preach people in holinesse and righteousnesse they presse them to forsake sinne to weepe and mourne pray and heare Sermons to be much in duty and this without all peradventure was enough to make them holy never looking after that internall spirit of holinesse which occasions those external actings sutable to such an internall principle Hence it comes to passe that many poore soules being thus mis-led come under a spirit of delusion or else under a spirit of bondage being sensible of its coming short in performance being daily told that if thou canst not mourne and pray and performe such and such duties then thou art no Christian but Satan rules in thee Now the difference betweene the performance of the externall actings lieth principally in these two things the one acts in it as under a taske a burden a bondage and he hath no comfort till the thing is done the other acts in liberty and freedome of spirit God is his portion without any such acting and God is his portion in it he hath communion with God without it and that is it he expects in it 3. The one acts in duty that he might be holy lookes upon himselfe that the more he is in exercising and performing the more holy he is the other acts in externals because he is holy that is made partaker of that spirit of holinesse all true actions flowing from that fountain of light life liberty and love and thus most under severall forms and apprehensions live low and fleshly contenting themselves with a fleshly holinesse a holinesse consisting in formes formes and creature
unto it Yet it is that I have said often and must now speake it againe that its such a law such a discovery as in it all carnall ones and hypocrites shall be left behinde in it the one below it still opposing living upon something of flesh the other in the notion of it only running beyond it and so with the dogge returning to his vomit and the sow that was washt to her wallowing againe in the mire This is indeed the narrow and strait gate and way of life few there be that finde it But some perhaps may hereby object and say Sir What you say seemes to savour of the flesh of a low darkened and enslaved spirit and is indeed Barbarisme to a soule In lightnesse we know that all things are good and that which you call sinne is good and all motions and workes are alike good from whence comes sin doth not it come from God is there any power besides God or that which is ordained by him and therefore are not all things and actions alike good I answer First It is true there is no power but is of God yet there are those who in that power act things which the Most High hath sentenced with death and not only the things but those who practise them that not only in Scripture where we finde this truth in the Saints experience I protest saith Paul by my rejoycing in Christ Jesus our Lord I dye daily and this spirituall death which many are ignorant of was and is one great part of the mystery of the Crosse of Christ within us this likewise is the experience of those who live in light they have received the sentence of death within them I meane the death of sin and flesh and for this they waite till it be accomplished Againe although all things had their first rise and being from him and still subsist by him yet the corruption of those things flowes from it self and not from him and besides God hath set up two creations two Adams the one after the flesh the other after the spirit the one being but a figure of the other the one is of the earth earthly the second is the Lord from heaven In the one to declare himselfe a just God in sentencing and condemning all sinne and flesh because in that first creation after the flesh sinne and flesh workes In the second declaring himself not only a God sentencing sinne and flesh but likewise a God of purity and holinesse such a one with whom the throne of iniquity can have no fellowship and this I am sure is the Saints experience nothing eclypses the glorious enjoyment but wars and fightings within them from lusts What need we make so much of sinne God is good and be seeth no iniquity in his people It s true God seeth that is suffereth no travell against nor iniquity in his people to hurt them to separate them from him but it is as true that those who have this testimony within themselves cannot see sin and flesh working in themselves with delight and pleasure Shall we sinne because grace abounds God forbid How shall we who are dead to sin continue any longer therein Fifth false Light Fifthly I might come to visions and revelations too for here will Antichrist this mystery of iniquity appeare likewise for he must come with signes and lying wonders God giving up men by strong delusions to believe a lye Not that I am against visions or revelations from God but the working of Satan will be in lying visions and wonders filling the fancy with toyes and fleshly exaltations The discoveries and revelations of God are revelations full of light power and truth tending to the dethroning of flesh and the exalting of God drawes up the soule into a more spirituall conformity to and communion with God it doth not occasion fleshly exaltations like unto the man of sinne who exalts himselfe above all that is called God saying I am Christ and so deceives many but I passe this at present Sixth false Light Sixthly I shall descend downwards againe to some further discoveries though more fleshly this false light presents a universall will and power in all men to accept and receive grace from God that one man might obtain mercy as well as another all having alike power or at least power enough to receive grace that faith is but an act of reason and they are unreasonable men that doe not believe not knowing that it is not of him that willeth nor of him that runneth but of God that sheweth mercy not knowing that it s he that worketh to will and to doe of his good pleasure not experiencing that mighty power of God in those who believe so giving all glory to God but rather laying the stresse of all upon the creature gives all to the creature whereas souls rightly taught by that spirit of light see al not onely love and grace but wil and power flowing from that fountaine And hence it is that as streames flowing from the fountain returne thither againe so those who truly live in grace returne al to that fountaine of grace I am nothing I can doe nothing al flowes from that fountain Thus the Lord alone is exalted in that soule Seventh false Light Seventhly This false light presents God to the understanding to be but a piece of reason and so that there is indeed no God but reason rules al things and upholds al things questioning if not denying the naming of GOD though I shal not question but that some may do it through curiosity finding some new or nise tearme for singularities sake through some temptation yet minding the same thing whereas the discoveries of God are plaine and familiar to his creatures Hence the wisedome of the Gospel is called the simplicity of the Gospel though a mystery in it selfe and indeed farre above the reach of reason I meane the reason of the natural man of the first Adam which is of the earth earthly Thus from the notion of high mystery wee fal downe under the lowest part of the creation of the invisible God by our reason in the creation to judge of God to be but reason who is indeed the fountaine the Creator of reason and of the whole Creation Eighth false Light Eighthly From hence creatures come to conclude at last that the whole creation is God that God is al things and that al things is God that the creation is but God brought forth into forme and that this forme or body of Gods shall again become invisible and as at first so at last there shal be nothing but God no Saints no happinesse no glory no misery but all things returning into that one thing God not seeing God by his power bringing forth a creation that is not himselfe to serve his pleasure an old creation on which he will manifest his justice a new creation on which he will make knowne his grace and glory glorifying some with himselfe which are not
bondage from this subjection to the wils of men in the things of God Yee are bought with a price be yee not the servants of men 1 Cor. 7. 23. They now see in this light that they cannot serve two masters they now in this law of liberty are delivered from the fleshly law into the glorious liberty of the spiritual Fourthly This law sets men at liberty from all other lawes besides it selfe it teacheth men not to feare those who can but kil the body and cannot kil the soule it teacheth men not to act in any spiritual duty under the power of any command besides it selfe it sets souls at liberty from being subject to ordinances yet makes the soule able in whom it is in a measure to say with the Apostle Though all things be lawfull to me yet I will not be brought under the power of any thing that is of any thing besides this law of liberty in the spirit Ob. This seems to be a doctrine of liberty indeed and may be an occasion of liberty to the flesh A. First Although it seem to be a doctrine of fleshly liberty in the eye of a carnal and fleshly minde yet to a spiritual Christian there is no such thing and indeed it argues that those who shal so thinke have but little if any knowledge at al of the light liberty and power of this law The Apostle Gal. 5. 1. saith Stand fast in that liberty with which Christ hath made you free and be not entangled with any yoke of bondage Yet vers 13. Vse not your liberty as an occasion to the flesh And I say farther that this law in the spirit teacheth men to put on a conversation sutable to it selfe it teacheth men to deny ungodlinesse and worldly lusts and therefore these men are much mistaken who thinke that it will teach men to be ungodly Secondly It s true that men of the flesh may abuse this heavenly law in getting a notion of it and so instead of a spiritual get into a carnal liberty but mens abuse of things through ignorance derogates nothing from the excellency of that truth this I am sure is a most excellent soule-satisfying truth being knowne in power this liberty from al other lawes besides this law of liberty this law of life well might the Apostle James say Whosoever looks into this perfect law of liberty and continues therein shall be blessed in his deed Jam. 1. 25. Thirdly As this law delivers soules out of bondage so it delivers into its owne glory as it brings soules out of bondage darknes so it delivers them into the Kingdom of his dear Son into the glorious liberty of the Sons of God But because I have occasionally mentioned this deliverance from bondage into a glorious liberty in some other Treatise I have beene and shall be the more briefe in this Onely note this particular they are delivered into the liberty of sons now what this liberty of sons is I shall mind in some few particulars First A liberty to know their Father No man knowes the Father but the Sonne and those to whom the Son reveals him they have a liberty to know his love his grace his goodnesse to them Secondly They have a liberty to know his will likewise the Father reveales in the spirits of his people his will concerning them his will concerning their justification sanctification and glory and so makes their calling and election sure to them seales them up by this spirit unto the day of redemption he makes knowne his will concerning his wayes and actings to the sons of men he doth nothing but he revealeth it to his servants the Prophets To them it is given to know the mysteries of the Kingdome when it is hid from others and thus the covenant of grace is made good in the spirits of Christians I will write my law in their hearts and they shall all know me from the least even to the greatest a glorious liberty to know their Fathers will their Fathers love their Fathers secrets Secondly The liberty of a son is to abide in the house for ever to be one of his fathers family when the servant is turned out of dores So is it with the Sons of God made partakers of this free spirit by which they can call God Father Gal. 4. 6. When servants who work for wages that is all formall professors who serve that they may serve themselves shall be turned out of the family out of the Kingdome of his dear Son with their wages into the Kingdome of darknesse When the Son shall remaine a Citizen of the New Jerusalem a member of the family and houshold of God under the everlasting providence perfection and guidance of the Almighty When all servants and slaves shall see Abraham Isaac and Jacob and all the Prophets and all the sons of God set down in the Kingdome of heaven at their Fathers Table and they themselves thrust out of dores Luk. 13. 28. a glorious word for those who are established with this free spirit Thirdly The liberty of a son is to have communion and fellowship with his Father in the knowledge of his wil in the enjoyment of his love in being one with his Father in all his undertakings so is the spirituall Son made so by his free spirit brought into a sweet communion with the Father where he partakes of love lives in his will communicates with the Father in all his undertakings takes all his Fathers businesse as his own and acts with the like faithfulnesse in it when the servant he works and looks for wages a hireling that looks not so much after his masters businesse as after the reward and that he accounts to be as debt unto him the peny he lookt for he hath it duly paid him though many be called and few chosen when the peny the Son looks for is still to be a Son to have more and more communion with and conformity to his Father that as the Father honours the Son so the Son may honour the Father so as in all things to doe and be in that condition which is sutable to such a calling and all in the liberty and power of that free spirit Fourthly Liberty of the son is to have the Fathers inheritance to be lord of all when the servant shall have nothing but his wages the spirituall Son shal be made heir crownd with his Fathers glory although its true a Son when a child may be a servant through his minority so is it with sons many know not their sonship Gal. 4. 1. The heir when he is a child differeth not from a servant though he be lord of all But when the fulnesse of time is come God sends forth the spirit of his Son into their hearts by which they call God Father and so see themselves now to be lords of all heires to all their Fathers glory crownd not only with the titles of Sonnes but Kings and Princes with their Father partakers of
and yet pretend themselves to be the Sons of God but his servants you are to whom you obey whether it be of sin unto death or of obedience unto righteousnesse Chap. V. Of the righteousnesse of the Law in the spirit AS this law in the spirit is a law of light and liberty so it is a righteous law that is a law working righteousnesse in those in whom it is making soules partakers of its own righteousnesse which is indeed the righteousnesse of God He was made sin for us that we might be made the righeeousnesse of God in him 2 Cor. 5. 21. Now the righteousnesse of this law may be produced unto these two heads 1. An internal righteousnesse as it hath relation to God 2. An external righteousnesse as it hath relation to men First As it hath relation to God and so it is a righteousnesse in the spirit this may be considered likewise under these two heads 1. As it is more external 2. As it is more internal First As it is more external yes spiritual and the righteousnesse of God too because prepared by the Father for sinners brought home and applyed by the spirit and this is the righteousnesse of God in relation to what he hath done for them in laying helpe upon one that is mighty in laying iniquity upon Christ and condemning it there that so through the apprehending and applying of the Fathers love in this great worke the guilt of sin might be taken out of the conscience through the soules apprehending the Father doing that in Christ for it which it selfe could not doe For what the law could not doe in that it was weake through the flesh God sending his owne Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Rom 8. 3. Herein the soule beholding and enjoying love from the Father sees it selfe now to be justified and that by grace from al things by which it could not be justified by the Law of Moses this is a more external righteousnesse because wrought for us without us yet the righteousnesse of God of the spirit because prepared by God eyed and applyed in the light and power of the spirit 2. That which I cal a more spiritual righteousnesse it is a righteousnesse wrought within us by this law of righteousnesse and this righteousnesse wrought for us without us though declared in us is but a precedent to this righteousnesse wrought within that so the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the spirit this is that mystery of Christ in you the hope of glory the forming of Christ within that is when the soule hath experience of the same spirit within as was and is in Christ working the soule into a spiritual conformity to Christ growing up in him til it come to the same fulnesse to the same perfection but both these I have in a measure unfolded in another Treatise and therefore passe it with the more brevity in this place onely I shal answer one Objection by the way and so passe to the second part of the righteousnesse of this law in the spirit Obj. Some wil be ready to say That they know no such thing as this law in the spirit justifying this externall forming of Christ they know Christ no other waies but as he dyed at Jerusalem and that this talk of Christ within seems to be a mystery if not a delusion for Christ dwels in his people no otherwise but by faith that is souls beleeving only what he hath done for them and that there is no other forming of Christ in them till the day of resurrection of their bodies from the grave Answ I answer first That its true this forming of Christ within is a mystery indeed the compleater of it will be the top and height of all mystery this is the mystery Christ in you the hope of glory that is the said spirit and power conforming souls to Christ in death resurrection and life and this is the more mysterious man of sinne the antichrist who denies Christ to be come in the flesh this mystery of Christ in you the hope of glory And although some may abuse this truth this mystery being deluded only with the notion of it yet let others take heed they abuse it not through ignorance 2. I answer that whereas the Scripture saith Christ dwels in the heart by faith It 's true but there is a twofold dwelling of Christ in the heart by faith the first is when the soul sees and believes what God in Christ hath done for it and secondly when the soul sees and beleeves that this Christ that is the same spirit that dwelt in Christ dwels in him as a law of light life and liberty in him seeing the law of the spirit of life that was in Christ Jesus freeing it from the law of sinne and death for the soul taught of God sees and beleeves both these to be a truth Christ for and Christ in the soul this we shall finde clearly held forth in Scripture not setting up the one in denying the other but you shall finde that the Scripture presents you with a death with Christ and resurrection with him Rom. 5. Phil. 3. 10. with a life with him John 14. 19. Because I live ye shall live also and in him by vertue of spirituall union vers 20. At that day ye shall know that I am in my Father and you in me and I in you Note a word by the way at that day they shall know it At what day in that day when Christ reveals himself in them The world shall see me no more but ye shall see me It is not such a sight as the Apostles had of Christ when he was with them in the flesh it is not such a sight as the world had or at this day have of Christ for the world beleeves that Christ died for sinners yet they see him not now Saints see him first dying for them 2. They see him living in them and this assurance of Christ in them they receive by faith beleeving and knowing this to be a truth for faith and knowledge in this particular is but one thing We beleeve and know saith Peter that thou art the Christ the Sonne of the living God And thus Saints in whom this law of righteousnesse is manifest can in a measure say We beleeve and know that God hath revealed his Sonne not only to us but in us and thus Christ dwels in the heart by faith and there is no one truth of God more clearly revealed in Scripture more glorious in the spirits of Saints then this truth of Christ formed in them 2. I come now to the second part of the righteousnesse of this law in the spirit which is an external righteousnesse amongst men for this law in the spirit teacheth men to live soberly righteously and godly in the world God is a righteous God and this righteous law conforms
his righteousnesse free justification without workes but they are ignorant of if not enemies unto the righteousnesse of this law in the spirit Although I question not but that many who are yet come no further may be precious and enjoy true comfort according to that measure received yet these two things are considerable First That many are likely to perish after come forth of Egypt in the wildernesse before they come into this land of Canaan this land of rest Secondly That those who truly know Christ without them to be their righteousnesse doe or shal likewise know Christ within them although at present through ignorance they deny it although its that which is or shal be their greatest glory but I say for a man onely to know Christ without him glorying in this without any experience of the life of Christ in him in being made conformable unto him this is a fleshly and deceivable law of righteousnesse Fifthly Others seeme as they say to come higher then al the rest into a way of righteousnesse although lowest of al for they looke not after morality nor legality nor Christ nor this righteous law in the spirit which is the substance and perfection of al but they have found a new law of righteousnesse or rather of unrighteousnesse that is the law of the flesh doe what they wil its al good justifiable righteous but to such I say Be not deceived God is not mocked For what you sowe you are like to reape For God is not as man that he should lie or as the son of man that he should repent Let God be righteous let God be true and all false and fleshly perswasions be a lye 2. The external unrighteousnesse of this deceivable law in the flesh may be considered either 1. Doing or acting things contrary to the true rule of righteousnesse thus either First In acting that so they may appeare unto men to be righteous like unto hypocrites and this satisfies if there can be such a visible walking as may silence men though hypocrisy deceit and unrighteousnesse lie hid and lurking within these are the whited Tombes Christ speakes of which appear beautiful before men when within they are full of dead mens bones Secondly Or else when men take liberty to appear outward to men as they list ful of al unrighteousnesse and yet thinke to be innocent righteous and cleare before God justifying themselves that they have good hearts and the like these are they the Lord reproves by the Prophet Will you steal murder commit adultery and sweare falsly and yet come and stand before God in his house thinking to be delivered saying They shall have peace though they walke after the stubbornesse of their own hearts c. Thirdly Others not onely making gaine to be their godlinesse but gaine to be their rule of righteousnesse to others and hence it comes to pass oft-times that they have a law of liberty within them to lie and cosen for advantage not knowing that righteous rule To doe as they would be done unto and this gain self-advantage is the great rule by which most in the world walk I wish I had not cause to say that its the rule of many who would be accounted more then ordinary Christians which occasions in the fourth place much oppression and fraudulency now there is a liberty to defraud oppress to doe any thing for advantage this is the unrighteousnes of this law in the flesh Chap. VII The law of true holinesse THis law in the spirit is likewise a law of holines and purity in whom it is this law of the Lord is pure purifying and purging soules God is a holy God and he works the spirits of his people into his own likenes hence it is the Apostle 2 Cor. 3. 18. saith That all we with open face beholding as in a glasse the glory of God are changed into the same image from glory to glory even as by the Spirit of the Lord. The Spirit and glory of the Lord is a transforming Spirit and glory it never leaves those in whom its manifest until it change them into the very image and glory of the Father This law of holinesse as it works holinesse in the spirits of Saints may be considered under two heads likewise either more internall or more externall 1. More internally as it changes and reneweth the minde for this spirit begins to worke holinesse first within it reneweth the spirit of the minde it takes possession of the heart it doth not only say My sonne give me thy heart but it takes the heart and moulds it and forms it according to its own good pleasure it doth not onely say Be ye holy but it works holiness and saith likewise Thou shalt be holy hence it is called The holy the sanctifying Spirit not only in respect of its own purity but as it workes purity in the spirits of Saints Thus holinesse becomes the house of the Lord for ever every beleever every Saint is Gods house his temple his habitation in them hee dwels and that by way of union and spiritual communion and therefore holines becomes this house this habitation for ever Qu. What is holinesse Answ Holines in spirit it is when the inner man by the power and operation of the spirit is changed and renewed by which means the old man flesh is put off with his deeds and the new man is put on it is an inward change from flesh to spirit being made partaker of the divine nature of the nature of the holy God hence it comes to pass that the minde being thus renewed so earnestly presses after more perfection in this sanctity now the soul sees clearly what was the Fathers everlasting purpose concerning him to gather him up into the same perfection of purity and holiness with himselfe this indeed being the Saints perfection the Saints glory the putting off of al flesh the filth of the old man and to be cloathed in this holiness of the new And he that hath this hope in him purifieth himself even as Christ is pure that soul hath no patern or perfection short of him who is their elder brother who is entered into the Sanctum Sanctorum the holy of holies the most holy place perfection it self and a way being opened for Saints to follow him Hence it is they with so much earnestness presse after not as if they had already attained or were already perfect but they press forward if by any meanes they might attain the resurrection from the dead that is a full deliverance from this body of death into the compleat and perfect glory and purity of the Father Thus this law in the spirit is a law of holiness of sanctification it doth not leave men carnal and fleshly and filthy no no the will of God is your sanctification and this he works where he manifests himself he truly effects in the mindes of his people which is his house what he did in the temple at Jerusalem he
are owned in this Covenant but those who are in it that is those in whose hearts it is written It s true men may be in the profession of this Covenant who are not in it nor never knew it but they ought not to be there and there shall not a man passe for currant that hath not on this wedding garment with Friend how camest thou in hither take him and binde him hand and foot cast him into utter darknesse c. Thus this Covenant being rightly knowne we shall be able to see and say that its a Covenant of grace indeed a Covenant of peace and love indeed in which our souls shall be abundantly refreshed and powerfully upheld in and under all temptations and conditions 5. That was a Covenant that might be broken that was broken Jer. 31. this a Covenant that shall never be broken it s an everlasting Covenant possessing soules with everlasting grace and love everlasting joy and praises Isa 35. last This Covenant in the spirit is the everlasting never-erring light and rule of Saints experienced it is that anointing which teacheth all things and so I commend it to you THE CONTENTS 1. OF the light of the Law in the spirit 2. Of nine false lights flowing from the Law in the flesh 3. Of the liberty of the Law in the spirit 4. Of false Liberty 5. Of the righteousnesse of the Law in the spirit 6. Of the unrighteous Law 7. Of the Law of true holinesse 8. Of false or fleshly holinesse 9. Of the power of the Law in the spirit 10. Of the power of this Law in the flesh 11. Of the glory of this Law in the spirit 12. Of the Law in the spirit a Law of peace 13. As it is likewise a Law of peace 14. Of the Law of Love 15. It s a Law of Edification A Second GENERALL EPISTLE To all the Saints Chap. I. Shewing the Light of the Law in the Spirit GOD is light and in him there is no darknesse at all All though its true God is with his People under dark dispensations upholding them in it though many times they are ignorant of it and although it 's true soules once gathered up by the power of light into its own fulnesse where it beholds the purity sweetnesse and glory of the invisible God being in some measure through that fight made conformable unto him and partaker of that selfe same glory the discovery of true light in Saints being the right way of true enjoyment Now Saints when they have not only drunk of the bitter cup with Christ viz. The cup of sufferings and so have been made conformable to him in his death but likewise have drunk new wine with him in his Fathers Kingdome even that wine of the Spirit which makes glad the heart of the City of God hence the soul being thus imbrac'd into the bosome of love and at present come in the Kingdome of his dear Son concludes with the Prophet Thou hast made my mountain so strong I shall never be moved but immediatly the Father withholding those manifestations and sweet imbracements in the bosome of Love the soule is troubled Thou didst but hide thy face and I was troubled This was Pauls condition who was caught up into the third heaven saw and heard things unutterable yet the Father lets him down again under a cloud of flesh which seems at present to eclipse and darken his former glory which was his trouble and his burthen desiring to be rid of it but he was answered My grace is sufficient for thee my strength shall be perfected in thy weaknesse this being the experienced condition of many a precious soul who although they are sometimes taken up into the third heavens and so have a tast given them of the heavenly glory yet they are let down again under a cloud of flesh living upon grace looking after and hasting unto the glorious appearing of the great God knowing That when Christ who is our life shall appear wee shall appear with him in Glory that as wee suffer with him wee shall raign with him Now there being false Light which is indeed darknes it felfe in the world and a mystery of iniquity under the pretence of truth by which many are deceived I shall therefore in this insuing Treatise according to the measure received give a brief touch of the true Light Liberty Righteousnesse Holines Power and Glory of the Law in the Spirit the Covenant of grace written in the heart in opposition too and discovering of that law of darknes sin and flesh the one being the law of the new the other the Law of the old man This Law in the Spirit is the Spirit it selfe conforming souls to it selfe and its first a Spirit a law of light even that true light that lighteth every soule that comes to the Father He is light and in him there is no darknesse at all This Law of light where it works powerfully where it works savingly it enlightens the understanding in these ten particulars following First It enlightneth the understanding by which it comes to see the evill of sinne the evil nature of it the evill consequences of it 1. The evil nature of it the evill fountain from whence it flowes even the fountain of flesh and devil a bitter and filthy root which produceth fruit sutable unto such a tree which is Death the consequent or fruit of sinne The wages of sinne is death the soul is now taught to see the evil nature of sin the contrariety of it unto the divine nature the soul can see and say truly that although sinne is nothing to God although sin reacheth not God yet it is absolutely contrary to those divine and heavenly discoveries of God made forth in the spirits of Christians if you search the Scripture you shall finde this a manifest truth in the Spirits working See Act. 2. 37. chap 9. 3 4 5 6. If you search your own experience you shall finde it sutable never any soule made partaker of grace but first made sensible of the want of grace by the enlightning power of the Spirit of grace in the discovery of a mans selfe unto himself and so of the evill nature of the evill consequence of sin which is a sensiblenesse of an internal and spirituall death under darknesse and a lake of fire and this worke of discovery by this Law of light is effected not only in soules at their first conversion but all along while flesh and sinne remains till death is swallowed up in life and mortality hath put on immortality till Christ who is our life shall appear then shall we appear with him in glory Que. What is sinne Ans Sinne is a transgression of or turning aside from a righteous Law if wee judge of sinne by a letter a law without us then it is a transgression of that Law a turning aside from the Law but if we judge of sin according to the light of the Law in the Spirit