breathing Here is Father Son and uncleane spirit or King and Beast and bottomlesse pit Three names but one power of darknesse filling the earth and corrupting the creation more and more All this is but the first man that Reason would have to governe the earth Qu. Why doth the Father suffer this first man to fill the earth so abundantly with unrighteousnesse Ans. For two reasons First That mankinde may see that though it spring up to an innumerable multitude of sonnes and daughters all living upon creature objects not upon the spirit are but still the one first man that wearied out himselfe in vaine and finds no true peace thereby Secondly That the second man may have the more glory when in the fulnesse of time he shall come and pull the Kingdome out of the first mans hand and tread him under foot and rule righteously in flesh himselfe Yea and to begin this great worke when all the nations of the earth are filled with the wit and strength of the first man who fights against the rising up of the Second man with violence and therefore is it said when the Son of man comes shall he finde faith on earth No he must bring it along with him and new spirit the creation Qu. What Are all troubles sinnes and sorrowes the worke of the first man Ans. Two things are to be observed in the first man First his revolt from the spirit in making choyce to live upon the creation and not upon the spirit and hereby now the law of Reason is broke And this is one thing that such as are of the generation of the first mans flesh doth doe Secondly Note the misery that this first man flesh doth bring upon himselfe by so doing he puls crosses and sorrowes within upon himselfe and troubles without for his unrighteous breath corrupts the aire and raises hurtfull winds and weather and his unrighteous flesh corrupts the earth and causes it to send forth hurtfull crops and poysonous Vipers these are the fruits of his earthy choyce and labours and therefore when you see misery in the world then say this is the fruit of living upon the creatures and not upon the spirit Well From the beginning to this day Reason hath suffered the first man to reigne and to fill the earth therefore is it said The first man is of the earth earthy and he fils the earth as one beane multiplying every yeare fils the earth with that graine which is but the multiplication of it selfe Adam or first man is looked upon in a three-fold sense First Adam or first man that went astray from his Maker which lived upon earth many thousand yeares agoe which the eyes of every man is upon Secondly Every man and woman that live upon the objects of the creation and not in and upon the spirit that made the creation is a sonne and daughter of the first man and being put altogether make up but the one first man so that we may see Adam every day before our eyes walking up and downe the street But Thirdly I see the two Adams in every man The first Adam hath his time to rule first in me when the chiefe powers in me leads me forth to looke after objects and to delight in them more then in the spirit And this first man must act his part in me till the fulnesse of time come that the Father is pleased that the second Adam Christ shall come and take the Kingdome out of his hand and deliver me from his bondage and so rule King of righteousnesse for ever after in mee Qu. What is the second man or second Adam Ans. He is a preparer likewise to hold forth three clear names in one perfect power of life who is called the well-beloved Son for this Son is said to be the Lord from heaven or a mighty man governing the earth in righteousnesse from the strength of pure Reason not placing his delight upon the objects of the creation as the first man did But upon the enjoyment of that mighty power that made the creation and that upheld it by himselfe Qu. Is this second man one single person Ans. First This second man is a meek spirit drawn up to live in the light and strength of pure Reason Now as the first man ruling in flesh drew mankinde from his maker so this second man ruling in flesh drawes mankinde back againe to his maker And this second man is called a man anointed or mankind living in the light and strength of pure Reason the essentiall Father And so the whole bulke of mankinde when they shall be drawne up to live in the unity of the one spirit is the second man every son and daughter of this spirit is of the lynage of the second man Qu. But shall this second man fill the earth as the first man did Answ Yes Reason hath so determined that as the first man filled the earth with unrighteousnesse and corrupted all So this second shall take the Kingdom in the latter dayes and raign King of righteousnesse in flesh and spread as far in restoring al things as the first man corrupted all things Q. But hath this second man never ruled the earth Answ He hath appeared in the earth but the first man having a limited time given him by the Father would never let him risâ— up to rule but still pressed him downe by persecution or death he did never generally rule over the earth as the first man hath done but hath still been as a servant Qu. But is his time now to come to rule the earth and fill it with himself Answ Yes and shall have as large a priviledge to sill the earth as the first man had surely and he wil change times and customâ— fil the earth with a new law wherin dwels righteousnes and peace And justice and judgment shal be the upholders of his kingdom And he shal fill the earth with himself as a corn of wheat multiplying every yeare fils the earth with that graine so that all live in the light and strength of pure Reason in righteousnes are but the sons daughters of the second man And being looked upon in the bulke they being made to be all of one heart and one spirit They are but the second man still that fils all and is in all though they overspread the earth And this is the generation of the second man or second Adam mankinde living in and upon his maker from the power within himself Qu. What are those three names which this second man declares to be one perfect power of life First the Father Reason that made all things before the creation was brought forth he was not known Secondly the Son and this is that part of the creation that holds him purely forth to the view of others Now truth begins to shine and Reason begins to be honoured by an humane body so that here is Father and Son Thirdly when the whole earth is filled with
how came in that distinction of holy Spirit and of uncleane spirit which are phrases often used Answ Before man rejected the spirit his maker the spirit was his breath and life And he lived in the spirit treading the objects of the creation under his feet in comparison but after that man began to look after the objects of the earth delighting himself to live upon or among fellow creatures more then the spirit And so chose to himself another livelihood and protection then his master then his breath or power that guided him became mixed and turned uncleane Qu. Vnfold your meaning in this a little more Answ The spirit made the flesh to be his house to dwell in and set man in the midst of the creation as a lord to govern the creature which while he governed according to the light of his maker within him he did alâ— in righteousnesse but when he fell off and delighted to follow the lusts of his eye the lusts of his heart and guidance of the flesh then he governed al in unrighteousnesse and so pulling death and curse upon himself and upon the earth For the spirit that made all creatures did know that man as he was flesh would be looking after fellow creatures and take delight in the creation more then in the spirit of the creation who was his maker that dwelt within and lay covered from the eyes of flesh Therefore Reason the essentiall Father gave this Law that in that day that man left off to own his maker that dwelt within him and to suck delight from the creation he should then die or be cast into a condition to live below the spirit that is to live upon the creature and not upon the spirit And the spirit would suffer himself thus for a time to be trod under foot til the fulnesse of time came that he would rise up like seed of wheat from under those darke and heavy clods of fleshy earth and so himself the seed out of whom all things came would bruise the serpents head that powerfull proves that was in flesh to looke after objects without him rather then into the spirit within him Qu. Why then you seeme to say that the Law which Reason gives occasioned man to fall Answ Very true for if there had been no Law there had been no transgression if there had beene no binding law of reason to require him to cleave only to his maker and to eye and own him principally then he had not done evill though he had placed his delight in the objects of the earth his fellow creatures For note here it is one thing to live in and upon the spirit and another thing to fleight the spirit and to live in and upon the creation that came out or forth of the spirit Qu. I intreat you to tell me what you meane by the Spirit Answ The Spirit is the alone being of himself that gave a being to whatsoever we see and hear for whatsoever you see or hear is but the breathings forth or declaration of an infinite being that was before them as the words of a mans mouth are the declaration of the spirit or power within and are created by the spirit and so hold forth as a creature to the creation And therefore the Spirit is called the Father the King the mighty God or Governor Jehovah Elohim the Lord and the like Now he is called the Lord because he is the power that rules in and over the whole globe of heaven and earth for they are all governed by this one spirit Qu. But is death and darknesse made by this one Spirit likewise Answ The one spirit made light and drrknesse as in the great body of night and day so in the litle body man for that power of darknesse that dwels in humane flesh and which leads the creature captive into complainings and sorrow was made by the Spirit by these words In the day that thou eatest thereof thou shalt die As well as he made that power of light liberty and life by those words Live yea I say Live Qu. I pray explaine this a little more An. After the Spirit had made the creation and mankinde to governe it Now Reason would manifest himself to this creation by the works of his own hands therefore let any man stand alone to the Law of Reason his Maker to see whether he would stick to the one spirit and live in him or cleave to the creatures and live in them and man rejected the spirit and cleaved to the creature and so by virtue of the Law cast himself under the power of death and darknesse which was the curse that Reason inflicted And thereupon the spirit within man being a prisoner to the flesh or divell As Reason would have it so for a time that when he comes to arise up in flesh like a corne of wheat from under the clods of the earth the creation may then come to know the spirit that is within it is the mighty Power and that al the creation being rested upon is still but weaknesse and cannot give true Rest that so the Father alone may be all in all Qu. What is the devill Answ The flesh of man within and the objects of the creation without is the divel under which the spirit within is for a timâ— buried and lies silent and while man is subject to his flesh or to the objects before him he is carried away prisoner under the poweâ— of darknesse for let him goe from creaturâ— to creature all are too weake to worke hiâ— peace or let him have all the desires of hiâ— flesh satisfied even that delight brings paiâ— and sorrow no true peace Qu. And why is the flesh of man within aâ— objects without called the devill Answ Because when it is King it leads the spirit of man into darknesse yea into utter darknesse and sorrow far from light liâ— and true peace for it drawes men to live uâ—on the creation and to reject the spirit the is that you call the serpent which tempteâ—Adam Qu. How doe you mean make it more clear Answ The flesh of man having lifted â— his hee le against the Spirit within which was his Maker seeks life and contentment from objects without in the globe not from the Spirit Reason that dwels within and that holds altogether by the Power As for example covetous flesh delights in the enjoyment of riches or creatures pride of the flesh delights in the enjoyment of the sight of the eye or inward delights placed upon visible objects Now the man lives in and upon the creation not in and upon the Spirit in the creation and though he say that the Father is his God yet he lies for he is led and ruled by the flesh which is the devil or father of lies which throwes the man into vexation and sorrow every foot for if his covetousnesse pride and lusts be satisfied he hath peace but this is the peace of the flesh or
hate the motions of the flesh Qu. But what reason is there that other men should oppresse me Ans. Still to let you see your owne unrighteousnesse to others therefore other unrighteous men are suffered to deale unrighteously with you to let you see that the wayes of unrighteousnesse brings nothing but paine and when you are brought to this the spirit which hath beene sleighted by you is now owned and honoured Secondly Reason suffers the flesh of other men to tyrannize over you for a time that in the day when he will sit upon the throne all flesh may be silent before him and confesse his Justice to be righteous upon them for their unrighteousnesse one to another Now Reason suffers all these things to be that the flesh may forsake himselfe he seeing in Reasons light that he being nothing but envy and misery to himselfe and so may returne to the spirit and submit thereunto in whom his life and peace lyes Qu. And what is the end that Reason hath in all this Ans. To destroy the powers of the flesh which leades creatures into divers waies of opposition one against another and to bring all into pure experience of that sweet rest and peace that is in the unity of himselfe the one spirit Qu. Is Reason to be seene in every creature Ans. Yes Qu. What Reason is to be seene in a Horse Ans. Reason carries him along to eate his meat that he may doe worke for the use of man Qu. But the horse doth not know this Reason that rules him Ans. No Neither hath any creature that priviledge to see and know that Reason rules him but man Therefore he is said to be the Lord of creatures because he knowes how to govern them by reason that is within himselfe Qu. But all men doe not see and know Reason to rule in them Ans. No Therefore some are called unreasonable men and though they are in the shape of men yet their actings are like their horses and they know the spirit that rules them no more then their horses But now when a man knowes that this King of righteousnesse Reason doth dwell in him and rule in him to which all the powers of his flesh are made subject which indeed is Christ dwelling in the flesh Now he may be said to be a perfect man for he acts like a man righteously and so as the Father lives in him he lives in the Father Qu. Who is he that cals men to an account for their unrighteousnesse Ans. It is the mighty spirit Reason who is King of righteousnesse and King of peace wherefore art thou proud saith Reason Wherefore art thou covetous Wherefore art thou envious and bitter spirited against thy fellow creatures Wherefore art thou unclean Ans. The Flesh answers It is to please my selfe Qu. Reason answers Didst thou make thy selfe that thou shouldst live to thy selfe Or did not I the Lord make thee to live unto me I tell you when Reason puts these questions to the heart the heart will be struck dead Qu. What is it to walke righteously or in the sight of Reason An. First When a man lives in all acts of love to his fellow creatures feeding the hungry cloathing the naked relieving the oppressed seeking the preservation of others as well as himselfe looking upon himselfe as a fellow creature though he be Lord of all creatures to all other creatures of all kinds and so doing to them as he would have them doe to him to this end that the Creation may be upheld and kept together by the spirit of love tendernes and onenesse and that no creature may complaine of any act of unrighteousnesse and oppression from him Secondly when a man lives in the knowledge and love of the Father seeing the Father in every creature and so loves delights obeyes and honours the Spirit which he sees in the creature and so acts rightly towards that creature in whom hee sees the spirit of the Father for to rest according to its measure And whereas before he exercised outward senses to follow creatures now he lives in the exercise of his spirituall senses and hee doth rightly and he knowes wherefore for his soul now sees feels tasts smels and hears the Father spiritually in all things and so doth all things in love and cheerfull obedience to the Spirit that discovers all things to him inwardly whereby he is made able to doe acts of righteousnesse outwardly This man that is thus drawn up knowes what it is to live in community with the Globe and to live in community with the Spirit of the Globe In the next place I said that Jesus Christ at a distance from thee will not save thee and that it is not the humane flesh but the Spirit in that body that is the Saviour and the Seed that must bruise the Serpents head in mankind And hence they say I deny Christ Therefore I shall give accompt here unto by these questions Qu. What is Jesus Christ I answer He is a man taken up to live wholly in the Father or a meek spirit drawn up to live in the light of Reason And here note two things 1. That Jesus Christ that dyed at Jerusalem by the hands of the Jewes he was the first in whom the Father did appeare bodily to dwell in and that humane body was the Lambe that answered all the types of Moses Law But that body tooke its name from the spirit that dwelt within it Qu. What was that Spirit Ans. He was the spirit of meeknesse and humility which saved humane flesh from all distempers that ariseth from pride or covetuousnesse and this is the Child Jesus a Saviour for he destroyes the covetuousnesse and pride in flesh frees the creature from all distempring fears and passions and rules King in meeknesse and quiet humility 2. He was the spirit of the Father that lived in the exâ—rcise and use of all the spirituall senses and therâ—fore as the Father was said to live in him so he was said to live in the Father Qu. But shall not that humane body of Christ save me by his death Ans The Spirit in that humane body is the Saviour The flesh profits nothing the patient death of that humane body declares the exellent power of the Spirit within it to be the alone Saviour of humane flesh from the curse and power of darknesse that workes and rules in it and so hath taken it prisoner And therefore when the same Anointing or Spirit that was sent downe into that body is sent down into yours changing your vile bodies and making them like that glorious body killing all the cursed powers in the flesh making your flesh subject to the Spirit now you are become one with Christ and with the Father which is your salvation Qu. But shall I not looke upon that body which was called Iesus Christ and expect salvation from him Ans. Jesus Christ at a distance from thee will never save thee but a Christ within is thy
with him that is that the curse shall â—e removed and the power of it killed and consumed And that created flesh by that mighty power the man of truth should be made subject to the spirit that made it so â—hat the spirit which is the Father may beâ—ome all in all the chiefe ruler in flesh And truly this is but according to the â—urrent of the whole Scripture that in the â—ay of Christ every one shall be made of one â—eart and one spirit that is all shall bee â—rought in to acknowledge the Father to â—bey him walke humbly before him and â—ive in peace and love in him This is the â—octrine of Christ and the Gospell This is â—lad tydings to heare of But when you are â—ade to enjoy this doctrine as yours then you shall know what it is to know the Son and what it is to be set free by the Sonne therfore wait upon the Father till he makâ— forth himself in you Qu. I waite that 's true but I must use the meanes Answ That which you call meanes doth harden your hearts and blind your eyes iâ— shuts you out from sweet enjoyment thaâ— is to run after men for teachings I speakâ— not rashly I speak what I know and yoâ— shall finde before your soules taste of truâ— peace that whosoever takes those Scriptures and makes exposition upon them from theiâ— imagination and â—els you that is the worâ— of God and hath seen nothing That they are the false Christs and false Prophets anâ— their way of teaching is meer deceit both to your soules and to your purses for now in this day of Christ which is begun and which will have a greater appearance ere long in the great world Men must speak their own experienced words and must not speake thoughts For thoughts and studies and imagination of flesh are the men that are found gathering sticks upon this sabbath day and these are stoned to death by the Power that is arising in some already and shall be stoned to death in all that the Lord alone may be exalte in this day of his Power Qu. Must I use no meanes at all or what meanes must I use An. These 3 first let your chief endeavour be to act according to your creation that is to doe as you would be done unto by all creatures as I have shewed and I le tell you this is as needfull a gospell doctrine to be practised as any I know for the present for I le assure you the world is at such a passe yea and among imaginary professors especially that I know not who I can say is a sincere hearted friend so that I am sure the sonne of man at his coming finds no faith in earth neither in my flesh nor in the flesh of other he brings it with him and gives it to us Secondly waite upon the Father with a meek spirit for his teaching And you shall find it a very hard thing to performe these â—wo meanes for the flesh is both very unâ—ighteous to seek it self and it is very hasty â—o have all knowledge peace and experience â—n a sudden it s so proud and hasty it will â—ot wait Thirdly if you would hear other men â—peak you may doe two things First read the record and there see what the testimony of the Apostles and Prophets your fellow servants were but do not alter their words by forceing a meaning till the Father teach you Secondly if you would hear then acquaint your selves with such as can speake from a testimony within for as they received what they have from the pure teachings of the Father so this second hand teaching will be pure teaching to you but be sure you do not prefer this second hand teaching before the first for now the everlasting word and gospel must reveale himself to you or else you cannot be satisfied I have now discharged my service to the Father in this declaration remember what is tould you despise not the Fathers meanes by preferring the way and meanes of the flesh above the wayes of the Father They say I deny the Scriptures because I say that the Scriptures were not appointed for a rule to the world to walke by without the spirit but were the testimony of the Father in those men that writ them for the comfort and benefit of those that are drawn up into communion with the same spirit And to this I shall give this accompt Qu. What is the Law and Testimony which if a man speak not according to it it is because there is no light in him An. This Law and Testimony to which I must have recourse for my comfort is not the words or writings of other men without me But the spirit of the Father in me teaching me to know him by experience and when I can speake purely what I doe see and heare from the Father this is the Law and Testimony within me from which I speake and if I speak not from this Law within I have no knowledge in me Qu. But are not the Scriptures the Law and Testimony of the Father Answ It was the Law and Testimony of the spirit which rested in and upon the Prophets and Apostles for they writ what they saw in vision and they spake what they heard by voice speaking to them spiritually Qu. But are not those Scriptures the Law and Testimony for people to walk by in these dayes Answ No For this is to walke by the eyes of other men and the spirit is not so scanty that a dozen or 20 pair of eyes shall serve the whole world but every sonne and daughter as they are called children of light have light within themselves The same spirit that fils one fils all and makes the whole number of them according to their severall measures to be of one heart and one mind Qu. But may not men take these Scriptures and spend construction upon them and hold forth those constructions to others as perfect light by way of office An. I answer no neither reason nor Scripture allowes any man to speake any words but what he knowes positively to be truth And he that spends constructions thereupon speaking from his imagination he speaks from the flesh and devill and so he makes himself to be a traytor to the father inholding forth that to be truth which is no truth And a thief robber and unrighteous dealer with the Prophets and Apostles First in taking their words as his own and secondly in expounding their meaning and so putting his own meaning upon their words But yet he that hath the same spirit may speak the same word where the Father hath given him the same sight and experience for no man can safely tell another this is a positive truth of God till he have the same testimoniall experience within himself as the penmen of Scripture had and this I am sure all that stand up to teach by way of office have not therefore it is clear that the power that
terror to all unrighteousnesse Qu. But what if the Powers of a Land command some of their people to hold forth the scriptures to the rest and they be willing to obey An. If they doe they can command their servants only to read them and to such people as are willing to hear them read but they cannot command their servants to spend constructions thereupon neither can they force the people to come to hear those constructions but must leave both parties at liberty neither can they force the people to give the tenths of their increase for a yearly maintenance to those servants neither can those servants say we speake truthes and what differs from our constructions are errors and so call upon the Magistrate their master to punish such whom they brand for hereticks for all these things denie the scriptures and is contrary to the spirit of the Father and doe tie his hands and hinder the setting up of pure service and sow emnity to the Fathers own way of teaching They say I deny Father Son and Holy Ghost but wherefore they raise such a scandall I cannot tell yet hereof I shall give this accompt Qu. What is Father Son and Holy-Ghost Answ These are three names given to the one Spirit As first the Father he is the spirit Reason out of whom the creation of heaven and earth with every branch of it proceeded The Spirit in whom all things lay before there was any manifestation appeared visible and this is called the siery orbe or spirit of burning that will trie all mens works of what nature they be Secondly the Son is the light and declaration of the Father to the creation after it was come forth and here first note that every creature in its place and stature is a son to the Father because every single creature doe demonstrate his maker to the view of his fellow creature every one as a candlestick holding forth the Father by the light that is in it self for indeed the light that is in it is the Father himself and the Father shewes forth himself to the creation by every particular parcell of the creation but these are but darke or weake shining Suns Suns over which the clouds are much spread But now perfect man is the Son of the Father in perfect glory for when the Father rules and shines in him bodily then he can declare the Father by all his senses to the câ—eation which no other creature can doe but he Therfore man is called the supream creature and he can call the spirit Lord because he sees and heares feels smels and tastes that he who is the spirit of gentlenesse uniting all together in love and sweet compliancie doth governe the whole creation and subjects all the flesh under him and makes it serviceable Now thaâ— man that is not humble and subject to the spirit his maker he is a Sun undâ—r a dark eclipse he hath the forme of the Son indeed that hath no â—rightnesse in him he is not the well beloâ—ed Son So you see here is the Father and the Son both in one person and spirit Now thirdly the Holy Ghost is a man in whom the Father dwels bodily which is Eâ—manuel God with us and in and by whom the Father doth manifest his power in doâ—ng great works And he is said to be holy â—ecause the darknesse of the flesh is subdued â—nder the feet of the spirit and the spirit â—ules in flesh over all his enemies And he is called the Go-host or the â—rength of heaven living and walking in â—esh as an host or army of men are called the â—rength of a land and going up and down or the defence of the land against all eneâ—ies so I say perfect man hath the strength â—f the Father dwelling bodily in him And â—ne man thus drawne up is as an hoste of â—en or a strong army or a Go-host going â—r travelling among enemies and subduing â—hem under his feet by the power of the â—pirit that is in him And thus did the man Jesus Christ tread â—ll enemies powerfully under foot and â—ranke not he was a Go-host or a traveling army of mighty strength which way sover he went the spirit dwelt in him without measure And the particular Saints likewise as they are drawn up into the Father they have this tearme given them that on shall chase a hundred and a hundred put tâ— thousand to flight this declares they aâ— go-hosts or armies of mighty strength Now he that sins against the Father or the the Son in the former sense of Son-ship â— I said shall be forgiven and here he speakâ— of creatures one trespassing against anotheâ— and in so doing sins against the Father the is the light in them And here flesh mâ— possibly walke in wayes of opposition to the Father as he shines forth in creatures or â— he shines forth out of man weakly but â— that sins against that body in whom the Fâ—ther dwels bodily shall not be forgiven A man may sin against other sons and â— forgiven but he that sins against this belâ—ved son this holy Ghost this strength â— the Father shall never be forgiven By the word He or whosoever doth sinâ— is not meant here the creature man but the man of sin or powerfull serpent within the flesh for this strong wicked man fights against the strength of heaven this would nâ— have the spirit to dwel in flesh bodily why because he himself would dwel there wouâ—â— have the spirit to be under his proud feet therefore there is an irreconcilable difference between the man of sin the serpent and the man of righteousnes the Spirit both striving to dwell in man but the spirit will prove the stronger Qu. But if it must only be the cursed one in me that shal be destroyed I le live as I list I shal be saved An. Know this that this body of sin and the flesh is so nearly wrapped each in other that before the spirit hath parted them thou shalt roar in bitternesse and wish thou hadst never been borne and the more familiarity thou hast had with thy cursed lust the sharper will thy torments be the foundâ—r cannot burn away the drosse but must burn the gold too in the fire Qu. But if you take it Spirit Father Son and holy Spirit and leave the word Ghost out as to be a declaration of the Father as some say Answ Then the Spirit doth declare holy breathing as when man was first made his maker breathed into him the breath of life and man became a living soul so that the spirit in the man is the life and breath of God in the man and so a holy spirit And in this sense likewise the man of sin the powers of the curse in man seeke to deâ—troy the light life and breathing of God in man but he must be destroyed under the feet of the spirit who will dwell himself in his own house which house is man Qu. But