actings taking the shadow for the substance the fruit for the tree nay or rather the false and deceivable fruit of the flesh for both the tree and fruit of holinesse in the spirit but those who sow to the flesh shall of the flesh reape corruption 4. I shall adde in the fourth place though I might have mentioned it in the first that fleshly law of unholinesse that dwels in the hearts of all naturall men and yet they blesse themselves in their present condition There is and ever hath beene a naturall antipathy in the hearts of all men naturally against God and the appearance of holinesse in truth in his people such is the contrariety of the hearts of naturall men unto the holinesse of God that they ever did and doe to this day oppose it this is the law of unholinesse that dwels that rules in the hearts of all naturall men and hence it comes to passe that men naturally are taken up with fancies and shadowes instead of the substance something they must have to quiet them but not the truth the substance that affrights them because they are ignorant of it and have an enmity against it hence it is they call evill good and good evill they put light for darknesse and darknesse for light c. Chap. IX Of the power of the law in the spirit I Shall now proceed to speake a word of the power of this Covenant of grace this law in the spirit for as it is a law of light liberty righteousnesse and true holinesse it creates a new man within in righteousnesse and true holinesse so it s a law of power and much glory We preach Christ saith the Apostle the power of God and the wisedome of God This is that word which is mighty in operation and powerfull sharper then any two edged sword it enters in to the dividing of the joints and the marrow it is a searcher of the thoughts and intents of the heart the power of this law in the spirit This Covenant of grace made within the Saints may be discovered under severall considerations 1. The power of this law is a convincing power it over-powers the spirits of men it convinces men of sin of righteousnesse and of judgement it convinceth them of sinne making them truely and deepely sensible of it Of righteousnesse making soules sensible of the unrighteousnesse of all their best righteousnesse Of judgement that al those things delighted in formerly must be judged must receive the sentence of death from Jesus Christ sitting as a refiner and purifier in them c. 2. It converts as wel as convinceth it changeth and reneweth the minde takes off the minde from sinne it changeth the minde and the conversation it makes a separation between the soule and sinne it separates betweene a man and his beloved lusts it converts a soul from the love of sinne it converts it likewise from the practice of sinne it worketh a real change within which produceth a change without This is that power which overcomes flesh world and devil what 's the reason many a poor soul would many times gladly be rid of sinne but they want a power not being sensible where their power lieth but perhaps oppose flesh in the strength of flesh when its proper onely to the spirit to destroy flesh Therefore let Saints be informed where their power lieth that they may wait upon God whose worke it is to subdue all things in them all things without them that are contrary to him in his time 3. As it convinceth and converteth so it makes those in whom it is a free and a willing people In the day of thy power thy people shall be a willing people Psa 110. Willing to have sinne sacrificed lust and corruption subdued willing in the beauty of holiness to offer up spiritual sacrifice acceptable to God in Jesus Christ it s this powerful spirit which works in us both to wil to do of his good pleasure nothing in the world is able to over-power the wil and make it free but this free spirit of power it s this spirit which makes soules willing to yeeld up themselves to the scepter of the Almighty which makes soules free and willing subjects to the King of Kings that fils them with joy at the beholding of his presence of his power that saith not with the world He is come to torment them before the time but rejoiceth because the Lord God omnipotent reigns topping and keeping under all other lawes and powers besides it selfe Thus the Lord reignes and the Saints rejoyce the Lord reigns and the world trembles 4. The power of this invisible spiritual law wil appear in the destruction of Antichrist that man of sinne that son of perdition this hee will effect by the spirit of his mouth and the brightness of his coming The coming of Christ in the spirit which is the glorious manifestation of this law is that power that must destroy Antichrist By Antichrist that man of sinne I understand any thing within us or without us whether it appeare in wisdome or power if it be of the flesh though its pretences be never so fair and glorious yet it is but an Antichrist a man of sin a son of perdition its true all the workings of flesh is against Christ but there are workings in a more higher and glorious way and then its the more deceivable the more dangerous and it consists principally in wisdome and power whether within us or without us the wisdom and power of flesh in the things of God which occasions much pride and fleshly exaltation above all that is called God This is that deceivable Antichrist that mystery of unrighteousnesse which the Lord will destroy by this spirit of his mouth and this brightness of his coming therefore let all wisdome pride and power of flesh vale it self to this excellent glory for certainly its that which must be accomplished in these later times The day of the Lord of hoasts shall be upon every one that is lifted up and upon every one that is proud and lofty and he shall be brought low Every proud thing within the Saints and every proud and lifted up person among them upon al the Cedars of Lebanon that are high and lifted up and upon al the Oaks of Bashan be they as tal as Cedars as strong as Oaks yet the day of the Lord wil be upon them and upon every high mountain and upon al the hils that are lifted up and upon every high tower and upon every fenced wal and upon al the ships of Tarshish and upon every pleasant picture and the loftiness of man shal be bowed down and the haughtiness of man shal be made low and the Lord alone shal be exalted in that day Isa 2. The day of the Lords power wil be upon al the wisdome pride power confidence comfort and beauty of flesh and then the Lord alone shal be exalted in that day this is the day of the Lords
with him in glory and you never enjoy the end of your faith until you come into the perfection of this glorious salvation Chap. XII The law in the spirit a law of peace THere is a false and fleshly joy and glory likewise which arises from the law in the flesh and that either 1. When creatures glory in sin and prophanenesse and ungodlinesse such a glorying is not good it will prove their shame Or 2. When men glory in the world in their profits pleasures and honours this glorying likewise is after the flesh Or else 3. When men glory in external priviledges as they call them although they are indeed but delusions as ordinances formes performances c. This likewise is but a fleshly glorying and that which Christ fore-told Mat. 7. 22. Luk. 13. 26 27. and the Apostle rejected Phil. 3. Or else 4. When men are gotten into such a notion as that now al is good every worke of the flesh and deed of darkenesse is now justifiable and they glory in it why al these are but fleshly gloryings And to such I say Glory not lie not against the truth for a day is coming when al flesh shal vale it selfe unto this excellent glory and al other glories shal perish as grasse as dung upon the earth and if mercy prevent not al these gloryings wil prove your shame Because you have rejoyced in lying vanities you have made lies your refuge and covered your selves under falshood And to you I say who have tasted how gracious how pure how glorious the Lord is Let not the wise man glory in his wisdome nor the rich man in his riches nor the strong man in his strength but let him that glorieth glory in this that he knows the Lord and his interest in him That the Lord is his portion his relation to him that he is his son his delight that he is heir with Christ to the same inheritance to the same glory and this is a glory wil out glory al fleshly gloryings in which men of the earth are taken up withal Or else 5. when this man of sin gets higher in filling the fancy with high apprehensions and glorious imaginations and seeming revelations to amazement in the creatures apprehension that it thinks certainly its the glorious God but the trial is it ends al in flesh fils the soule with pride and selfe-exaltations and is but like unto new wine put into old bottles that burst them al to peeces and by this meanes the evil one takes an advantage to blow them up root and branch and so to put an end to that which seemed to be in them whereas the discoveries of the spiritual law makes soules in whom it is the more humble the more spiritual the more conformable to it selfe and the more this glorious law appeares the more it changes the soule into its owne glory the more is flesh and fleshly exaltations subdued Chap. XIII It is likewise a Law of peace I Shal adde two or three particulars further in the discovery of this Covenant in the spirit And First It s a Covenant a Law of peace It s not onely a law of grace and love but it s likewise a law of peace hence it s called in Scripture a Covenant of peace Ezek. 37. 26. Moreover I will make a covenant of peace with them and it shall be an everlasting covenant c. This everlasting Covenant of grace is a Covenant of peace in the spirits of Saints he is our peace who hath broken down that middle wall of partition between us c. Ephes 2. 14. This Covenant of peace may be considered either 1. As it workes the soule into a peace and unity with the Father that now the soul who was once afarre off is made neare through the bloud of this Covenant and so being justified by faith we have peace with God through our Lord Jesus Christ and the kingdome of God within the Saints is a kingdome of righteousnesse peace and joy This is that the Apostle so often mindes in his Epistles Grace mercy and peace from God our Father and from our Lord Jesus Christ This is that peace of God which passeth al understanding of nature and flesh this is that peace which produceth joy which is unspeakable and full of glory Now the soule being in a Covenant of peace can goe boldly to the throne of grace there to have communion and fellowship with the God and Father of peace being made through grace a son of peace 2. This law of peace works the soul into a peace with all creatures possesseth it with a disposition of peace and love He is now at emnity with none ready to doe good to all to pray for enemies and those who oppose themselves being possest with that law in the spirit which is pure peaceable gentle easie to be entreated full of mercy and good fruites James 3. 17 18. without partiality without hypocrisie and the fruit of righteousnesse is sowne in peace in them who love peace This disposition is planted in them as much as in them lieth to live peaceable with al men Thus are Saints not onely a people of grace but a people of peace the fruit of righteousnes being sown in peace in them they recompence not evil for evil but overcom evil with goodnes 3. This law of peace affords peace and quietnesse to the soul in al conditions under al trials and temptations when others hearts shal fail them for fear and for looking after those things which shal come upon the face of the earth They shall lift up their heads with joy being possest with peace knowing that their redemption and deliverance draweth near Thus are Saints quieted in their spirits through this spirit of peace Isa 32. 17 18 19. And the worke of righteousnesse shall be peace and the effect of righteousnesse shall be quietnesse and assurance for ever And my people shall dwell in peaceable habitations and in sure dwellings and in quiet resting places When it shall hail coming downe upon the forest and the City shall be low in a low place Here is a glorious Covenant of peace and quiet and this shall be effected when the spirit is poured forth vers 15. which wil produce such sweetnesse quiet and peace in Christians and that when the City is low in a low place and hail comes down upon the forest that is earthy creatures and hypocrites shall be filled with trouble perplexity and amazement then shal Saints live in rest and quiet peace shal come they shall rest secure nothing shall make them afraid Blessed are they which sow beside al waters in this water of life whose effect will be in such a soule quietnesse and peace for ever Chap. XIV Of the Law of Love 2. THis law in the spirit as its a law of peace so it s likewise a law of love it s the royal law of love love being the great command the ancient command commanded not onely in the letter
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
Father manifesting love grace to them in them 8. They living in this light seeing al conditions to be good through the appearance of the good God in it can now see and say thar it 's not the least part of their happinesse while they are here to live fully and compleatly in the will of their Father Oh saith the soul that I could attain to this but to live satisfiedly and contentedly in the will of God what a transcendent excellency doth the enlightned soul see in this one thing how would this quiet and silence all fleshly and carnall risings dislikings and quarrelings against the divine providence it can say Good is the Word of the Lord and good is the will of the Lord and good is this condition to me because it s my Fathers good pleasure so to have it who knows best what is good for me an excellent discovery but more excellent when living in the power in the glory of it 9. This Law of light discovers the vanity and folly of all fleshly wisdome in the things of God this Law of light makes that soul truly sensible in whom its manifest of the difference betweene the wisdome of the first and second Adam and so that word is fulfilled in him if any man will be wise let him be a fool that he may be wise he shall be a fool that is made truly sensible of the folly of all fleshly wisdome the insufficiency of the light of nature and wisdome of the flesh to attain the knowledge of God or the things of God For in him are hid all the treasures of wisdome and knowledge and its a gift of the Spirit to those whose eyes are enlightned to see into this mystery To you its given to know the mystery or secrets of the Kingdome when it s hid from others they are strangers to it though never so much indued with fleshly wisdome 10. And finally This Law of life is a light and lamp unto the feet and paths of those in whom its manifest to lead and direct them into its waies it is that voyce behind them saying This is the way walke in it when they turn to the right or left hand it 's that light which guides them into all their undertakings whether civil or spirituall it is their great comforter without whose direction they cannot comfortably act in any of their undertakings in a word it 's that Spirit of light and life that occasions motion action sutable to its owne nature and sets the soule upon that worke which is higher then it selfe that way which is a way of light and truth Thus the Law in the Spirit is a Law of light giving understanding unto the simple enlightning the minde it is the true light that lighteneth the darknesse of every Sunne and daughter of Sion Chap. II. Shewing nine false Lights flowing from the Law in the flesh BUT there is a false Light as well as a true Light there is a Law in the flesh as well as in the Spirit although its true that all false Light is indeed darknes though men call it light If the light that is in thee be darknesse how great is that darknesse therefore I shal speak somthing by way of discovery of this principle this power of darknesse under the nominall tearme of light this false Christ or rather this Antichrist which if it were possible would deceive the very elect Now this false light or rather delusion of this law in the flesh may be considered under these following considerations First false light 1. It presents low carnall and fleshly excellencies unto the creature as its chiefest good it gives a false representation of things it cals evil good and good evill it puts light for darknes and darknes for light it judgeth sweetnes to be bitter and bitter to be sweet and thus it represents the worst things with the greatest excellency in more particular First it discovers not sinne and fleshly motions and fleshly actings as the greatest evil but as the greatest good thus the soule is deluded with a false light when it looks upon the deeds of darknes as deeds of pleasure and the waies and paths of darknes to be waies and paths of pleasantnes and peace and thus it becomes a pleasure and pastime to a fool to commit folly this is the universall spirit of Satan and law of darknes that rules in the world even in the hearts of the children of disobedience so that in a word the worlds way is a way of darknes and they delight to have it so It s true sometimes they hear of Christ and grace by the hearing of the eare but the use they make of it through the deceivablenes of this false and dark light is to sinne the more freely to give up themselues to the service of the flesh with the less trouble thus are the most the greatest part of the world blinded to their own ruine and yet think they see Second false light Secondly this Law in the flesh presents the world as an excellent thing as the chiefest good to many a soul who will shew us any good saith the worldly creature who thinks the world best hence it is so many and that under the form and notion of godlines to hunt so earnestly after worldly honors profits pleasures doe not such through that false glass that thus represents things apprehend the chiefest good the chiefest exellency to be in the world when alas those poor deluded souls see no excellency no preciousnes in God the fountain it forsakes him and runs to streams not but that every creature of God is good the soule beholding and enjoying the good God in it but without God there is nothing good no man good no creature good nothing good God is the goodnes of all things unto an enlightened renewed minde now this love of the world and being taken up with and living in the worlds excellencie the worlds glory is not only the sinne and will be the shame of men of the earth who have their portion in this life but it s a temptation that lights many times very heavy upon those who are Christians Saints indeed Christ himselfe was set upon by this temptation and I believe Christians who have experience within themselves of that new birth which is from above walking the way of true holinesse can bear witnes to this truth amongst all their fiery tryalsand temptations this is one to imbrace this present evil world not evil in it selfe but evill to him who hath an evil heart to depart from the living God making the world its dead Idol this is that with which the world is overcome mad they are in the imbracing the honours profits and pleasures of this present world this is that which overcomes the heart of many a Judas what will ye give me of many a Demas who after much profession forsake the Lord imbracing this present world be yee therefore watchfull for your adversary the Devil goeth
about night day like a roaring Lion seeking whō he may devour one of his greatest temptations delusions is the presenting to your understandings the glory of this world although its true he falsly represents it too for he presents it glorious in it selfe to the deceiving of the soule but never presents God who is the quintessence the excellency and the glory of all things without whom there is nothing glorious nothing excellent nothing truly satisfactory or lovely this is the second false or deceivable light presenting things which are indeed good without him who is the goodnesse of them Third false light Thirdly If God make some discoveries of sinne to the naturall conscience it being convinced of sin waded under the apprehensions of it this false law in the flesh the spirit of Satan and darknesse if possible he can ensnares the soul under one of these mis-presentations Either 1. That notwithstanding there is such a discovery made of sin yet it is not so bad as is presented at present and there he presents the fleshly sweetnesse and pleasure of it hurryes on the creature into the most delightfull motions and actings of it that so by the sweetnesse and pleasure of sinne to flesh the troubled thoughts of sinne might be expeld But 2. If this will not doe the breath of the Lord kindles not onely new discoveries but fiery flames then the best way is with Adam to hide himselfe if not with Judas to hang it selfe an unlikely way to be delivered from fiery flames though many soules are thus deluded by that lying spirit withinthem 3. But if this will not prevaile then it will set the creature on worke with Adam to make clothes to cover it selfe withall although it be but figge leaves that is it will present unto the soule some creature righteousnesse and reformation some forme of godlinesse without the power as light and life enough to deliver the soule out of this condition it cloths the creature with a righteousnesse of its owne setting up reformations humiliations prayers teares preaching hearing in the roome of Christ and the spirit like unto Ephraim and Judah Hos 5. 13. when they saw their sicknesse sinne and wound then they went to the Assyrian for helpe but he could not helpe them and if they are healed that is falsly and unsoundly cured it proves their ruine for they become seven times more the children of hel and darknesse then before thus this law of flesh will through its deceivablenes gather up the soul into fleshly forms things sutable to it selfe mistaking Christ and the spirit of truth saying this is Christ thus transforming himself into an Angel of light to deceive souls but those who are indeed risen with Christ seeke things above of a higher nature if they at any time act in formes it is not the forme that satisfyeth them but Christ who is the substance Fourth false light But Fourthly When the soule comes to see that there is yet something above all formes and fleshly grounds of comfort When it comes to be truly informed or at least to get a notion that there is a law in the spirit an internall an invisible law which is indeed the true light and guide of all the Christians actings This law in the flesh or this spirit of darknesse which is Antichrist working in the highest mystery of iniquity and unrighteousnesse will be here working to the purpose too he hath here severall deceits under the pretence of light First In the throwing downe of all workes of holinesse and visible demonstrations of piety under the pretence of a more spirituall enjoyment Whereas before it lived in these now it throwes off all these as a thing of nought as watchings over and reprovings for sin righteous and in-offensive walkings love to the brethren spirituall communications of what the soule enjoyes meeknesse patience prayer c. which are all fruits of the spirit this is now all destroyed as a thing of nought by this law in the flesh and this false light is that with which the Saints themselves are sometimes tempted but the light of God the law in the spirit discovers it and expels it and it lets the soule to see that holinesse is becoming the House of the Lord for ever Secondly This spirit of delusion workes the minde into an earthly carnall distempered temper filling it with pride high-conceitednesse of its owne excellency passion and peevishnesse of spirit carnall and earthly mindednesse with a contentednesse in this condition because the creature is informed that its sutable to this high discovery of God which is indeed but a false suggestion of the spirit of delusion to this purpose James minds this excellent word James 3. 14. But if yee have bitter envyings and strife in your hearts glory not lye not against the truth This wisedome comes not from above but is earthly sensuall and devilish that wisedome which leades men into a spirituall carnalnesse loosenesse and liberty into pride passion and peevishnesse is not from above but from the bottomlesse pit this likewise fils the conversation with an externall appearance of lightnesse and vanity unprofitablenesse and pride sleighting all others who are not in the same temper with them Thirdly This spirit of delusion this mystery of iniquity never leaves if possibly he can accomplish it till he works the poore creature to and into its first station not onely to the owning in judgement but to the practise of all loosenesse and licenciousnesse and that too under pretence of being taught by the spirit the spirit it is indeed but it s the spirit of darknesse and not of light Now the soule comes as it saith in this darke and destroying light to see that all things are alike to God that there is no sinne but all actings are Gods or in his power therefore all is good There now in the esteem of such to lye steale be drunke commit adultery and the like is all good to such a creature and that God is now throwing his people out of all formes of righteousnesse as well as out of formes of worship Thus this man of sinne working deceiving ruining layes all upon God and the holy and pure spirit must beare all the blame and shame of this filthy spirits working when the truth is God can as soone throw downe himselfe as throw righteousnesse and holinesse out of his people and this those who are taught of God in whom the light of the spirit is manifest can beare witnesse unto although its true there is none of all these temptations but the Saints have had some experience some trials from the Prince and power of darknesse by which means they are the better enabled to speake and write in the discovery of it I deny not in any case the glorious dispensation of that law in the spirit it s a more full discovery of that law I wait for that so there might be a more full conformity both within and without
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
the same Kingdome of the same glory in a measure they have it already and the fulnesse is reserved in heaven for them Fifthly And till this glory be compleated in them they have liberty upon all occasions to have free accesse into the presence of their Father to make known al their wants al their wrongs free accesse to the throne of grace there obtaining mercy and finding grace a a great helpe a great comfort in time of need that which the world is ignorant of and goes without when the prayers of unbelievers are turned into sin yet the prayers of his people are his delight a great encouragement to the Saints in all their troubles to make knowne their wants to their Father Thus my dear ones have I given you a briefe hint of the sons liberty and spirituall freedome if the same spirit hints it to your enjoyments then it wil be glorious if the Son shall make you free then are you free indeed then stand fast and be not entangled with any yoke of bondage for freedome is glorious its glorious in possession more glorious in expectation when you shall be delivered from every thing wherein is but the least appearance of bondage and be compleated in perfect freedome which will be your glory Chap. IV. Of false Liberty I shall now descend to speake something very briefly of that false liberty and law in the flesh flowing from that spirit of Antichrist now reigning and ruling in the hearts of the children of disobedience for as there is a law in the spirit so there is a law in the flesh rebelling against this law in the minde and leading captive to the law of sinne this law or power of darknesse working in the flesh I shall discover briefly under these following considerations 1. The more common and carnall sort of people who account themselves Christians too they have a liberty but it s a false liberty a liberty to doe evill to fulfill the lusts of the flesh and the desires of the fleshly minde Now this fleshly liberty in the hearts of the more naturall and carnall minded flow from one or both of these two principles First From a blinde misunderstanding of the good of the pleasure and satisfaction the soule apprehends in those fleshly things for alwaies false liberty flowes from false light and true liberty succeeds true light now the minde being naturall and the light which is in it indeed but fleshly and darknesse it selfe now in this false light the soule mis-judging and so cals evill good and good evill it takes a false liberty sutable to its light the soul seeing a good a pleasantnesse a sweetnesse as it imagines in sinne and the world in the service of Satan it takes its liberty to act in it a false liberty flowing from a false light for the actings of al men are sutable to what they see unless given up to a spirit of slumber so as to quench the true discoveries that sometimes God makes forth to them and they cannot but owne it therefore all you carnall Libertines had need to looke about your selves for at present you seem to be given up to a great judgement blindnesse of minde not to see good when it cometh but to cal evill good and darknesse light to hardnesse of heart to sin and follow the lusts of the flesh with liberty of minde thinking God to be like your-selvs but he will reprove you and set your sins in order before you 2. Or from a mis-apprehension and application of Gods gracious love in giving Christ hence the natural creature hearing of free mercy grace and love to sinners drawes this conclusion That now it may take liberty to sinne the more freely Why Because God is mercifull and Christ died for sinners And thus creatures abuse mercy trampling under foot as much as in them lyeth the grace of God a high delusion and a body requitall of grace and love to offend grace because it is grace to sinne because God is mercifull Oh horrid wickednesse What shall we sinne because grace abounds God forbid But this false liberty in and after the flesh will produce a bad requitall if grace prevent not See Rom. 2. 4 5. Or despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance but after thine hardnesse and impenitent heart treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgement of God 3. Come to the more zealous and their liberty is in the flesh likewise a liberty to be servants of men a liberty to serve God as they thinke and themselves too in a fleshly way of obedience And to but hear of this liberty in spirit is bondage unto them and thus it seems to be their liberty to be slaves to others Lords to other lawes then this law of true liberty in the spirit to fulfil a fleshly righteousnesse seemes to be their liberty to be subject to the wils of men and so to become the servants of men seemes to be their liberty a liberty which truly is and will end in bondage and this false liberty flows likewise from false light 4. Come to others who have pass't through this life of zeale to the wils of men and to their owne wils they having gotten a notion not only of grace and love but of this spirit of liberty and onely a notion they presently apprehending as they thinke that all is now good they seeing no actions to be differing to them but all seemes to be alike they freely take a liberty from this false light to act after the flesh it is their liberty to be prophane carnall loose unprofitable and so indeed they make use of their liberty which is a carnall one as an occasion to the flesh they sinne as they say not only because grace abounds but because the spirit teacheth them so to doe which is a spirit of liberty and indeed it s to be doubted that they are possest with such a spirit of liberty after the flesh that all bonds of righteousnesse and true liberty are broken and in this I may speak in the Apostles words Phil. 3. 18. For many walke of whom I have told you often and now tell you weeping that are enemies to the crosse of Christ whose end is destruction whose God is their belly whose glory is their shame who minde earthly things And thus poore creaturs being given up to work al wickednesse with greedinesse doe not only act those things themselves but have pleasure in them that doe them so that to walke humbly with God is become in their eyes not onely a bondage but a scorne and those who talk of it barbarous a thing so low as not to be understood Thus whereas Saints have a liberty from sinne these have a liberty in sinne Saints have a liberty to be the Sons of God these have a liberty to be the sons of Satan of darknesse
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
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
the letter could not that was a Covenant that could not give life this is a law of life a law of power in the spirits of Christians Chap. X. The power of the law in the flesh AS this Law this Covenant in the spirit is a law of power so there is a powerfull law in the flesh likewise though this law in the spirit over-powers it and subjects it to it selfe where it is manifest in power This law of power in the flesh may be considered either as it is more grosse or more refined 1. As it is more grosse powerfully working the mindes and actions of naturall men into a conformity unto it selfe it carries on the naturall man to act all manner of unrighteousnesse and that with greedinesse insomuch that they thinke strange of those who run not with them to the same excesse of riot thus it operates in naturall men But 2. This same law of the flesh workes with much power many times even in the spirits of Christians this law of the flesh rebelleth against the law of the minde and lendeth captive to the law of sinne in the members how can Saints experience this truth Many times though the inner man be upright and as they are borne of God they sinne not yet what temptations what workings of flesh appeares within them which occasions blacknesse and darknesse many times the appearance of flesh in a way of power which seemes to stoppe the current of the soules present communion and leaves it under a waiting condition for deliverance Qu. Is this law in the flesh too strange and powerfull for that in the spirit when it seemes thus to prevaile in its rebelling against that holy law Ans It s not too strong for it but wisedome gives way to this rebelling law that it may act its part that so the soule may see it selfe what it is by nature and so may the more prize grace and the more earnestly waite for a deliverance and likewise for the keeping of the soule in a humble waiting dependency upon this Almighty power therefore he sends a pricke in the flesh the messenger of Satan to buffet lest there should be an exaltation above measure as experience teacheth us that flesh is ready to take advantage and that from spirituall discoveries 2. This law in the flesh worketh in a more refined and pure though in a more deceivable way not onely in working soules with violence and greedinesse in a way of sinne but likewise worke soules when they come to see their sinne into a fleshly righteousnesse so that the soule being ignorant of the righteousnesse of God it goes about to establish its owne righteousnesse Rom. 10. 3. And so it workes the soule into a fleshly boasting and a fleshly glorying in fleshly and carnall excellencies and that with as much violence as into a way of sinne and prophanenesse unlesse the power of this spirituall law prevent then it s true the soule is content with joy to suffer the losse of all and and to account all things but dung and drosse that it may winne Christ and be found in him then its content not only to suffer the losse of this law in the flesh in the grosser consideration but in the most refined consideration then it can say What things were gaine to me those I counted losse for the excellency of the knowledge of Christ Jesus my Lord c. Chap. XI The glory of this law in the spirit THis Covenant in the spirit is a glorious Covenant when Christ comes he comes with power and much glory this law rules in that Kingdome where there is power and much glory The glory of this Covenant appeares not onely in all those forementioned particulars as its a law of light liberty righteousnesse holinesse power c. which must needs produce much glory where all those excellencies met together in one soule and all are glorious glorious light and liberty and righteousnesse and holinesse and power it must needs be glorious when made partaker of the light liberty righteousnesse holinesse power and glory of the glorious God Besides this for illustrating of this glorious law I might minde how it 1. Interests the soule in whom it is into a neare relation to the Father not onely of son and of heire but likewise the relation of Wife of Spouse and so is married to the Almighty eternally this is a name better then that of sons and daughters 2. This glorious law makes forth many glorious discoveries and revelations in the hearts of Christians Such as eye hath not seene eare hath not heard neither hath it entred into the heart of man to conceive those things that he hath prepared for them that love him but he hath revealed it to or in us by his spirit 1 Cor. 2. 9 10. Oh those sweet discoveries God oft makes in the spirits of his that they can say sweetly to their soules after a blacke and darke day Returne to thy rest O my soule for the Lord hath dealt bountifully with thee Thus are they let see into that glorious mystery of love which passeth knowledge 3. As it discovers glory so it works a glorious minde a desire in the minde to be compleated in this glory not out of selfe-love as most doe desire heaven that they might avoid hel but for glories sake its selfe it beholds its beauty its sweetnesse its purity its perfection and so the soule is overcome with it nothing in the world is to be compared to it and hence it is that Saints have such noble heroick spirits looking above slighting all things below as nothing all riches and creature-excellencies and glories is but grasse but drosse unto it this is the nature of this glorious law it fils the soule with so much glory where it is that the desire is taken up with it because it out-glories all other glories in the world besides 4. As it is an out-glorying glory and so drawes the desire of the minde unto it so it is likewise a transforming changing glory it never leaves soules in whom it is til it compleates them in al the glory set before them it workes up soules more and more to it selfe untill it hath perfected them in the glory of the Father Well done good and faithfull servant enter thou into the joy of thy master Hence it was Paul being possest with this truth expecting this compleating in glory presses on to the marke of the price of the high calling set before him and was able to say I have fought a good fight I have finished my course I have kept the faith from henceforth is laid up for me a crowne of glory which the Lord the righteous Judge hath laid up for me and not for me onely but for all those who looke for his appearing Oh therefore my deare brethren in the unity of this spirit looke and waite for this day of God the glorious appearing of the great God because when he shall appear you shall appeare
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