souls unto this righteous God and where there is an internall there will be likewise an externall righteousnesse And this righteousnesse in conversation may be considered under these two heads 1. In the abstaining from workes of unrighteousnes amongst men and they are such as these 1 Cor. 6. 8. oppression and fraudulency or such as are mentioned vers 9. Know you not that the unrighteous shall not inherit the Kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers c. shall inherit the Kingdome of God These are works of unrighteousnesse that is works that declare men to be unrighteous 2. In performing visible workes of righteousnesse Shew me thy faith by thy works faith ever produceth workes works of piety and works of charity in a word this law of righteousnesse in the spirit makes good that word of righteousnesse in them Whatsoever ye would that men should doe unto you so doe unto them for this is the law and the Prophets It puts the man in whom it is in all his dealings amongst men in the other balance and this is the rule of his dealing with others to do as he would be done unto the true rule of righteousnesse amongst men and truly this law of righteousnesse is that I long to see more abundantly manifest in the Saints in these later daies for God hath a glorious dspensation of righteousnesse to bring forth in his Saints and through them to the world that the righteous God appearing with so much splendour glory and righteousnesse in his people and through them to the world that the world shall be driven to fall down and acknowledge God is in them of a truth he will take out of them that perverse and peevish spirit and fill them with the spirit of love he will take out of them that oppressing spirit of unrighteousnesse and fill them with the spirit of righteousnesse justice and equity and this glorious appearance of righteousnesse in them will by them and through them bring to nought the unrighteousnesse and oppression that is in the world for as the wrath of God was so now it is much more abundantly made manifest against all unrighteousnesse of men against all unrighteousnesse within against all unrighteousnesse without his people and this shall be effected by the glorious appearance of this glorious law of righteousnesse in them See Isa 45. 14. And they to wit men of the world shall be thine they shall come after thee in chains they shall come over and they shall fall down unto thee making supplication saying Surely God is in thee and there is none else there is no God Thus shall a King reign in righteousnesse and Princes shall rule in judgement although its true never more oppression then now under the pretence of liberty a great argument that the time is at hand and then shall all oppressours and oppressions fall to the ground and the Lord alone shall be exalted in that day then shall ye return and see the difference between him that served God and him that served him not for unto them that fear his name shall this sonne of righteousnesse arise filling them with righteousnesse with healing under his wings and they shall goe forth and grow up as calves in the stall but this day of the Lord shall burn like an oven and all the proud and all oppressours and all that doe wickedly shall be as stubble the day cometh that shall burn them up and leave them neither root nor branch Mal. 4. 1 2. This is the day of the Lord the day of fire that is coming upon the face of the earth Let the voice of Elijah the Prophet be a warning unto men lest he come and smite the earth with a curse How then should the spirits of Christians be up to the Lord in a way of waiting for the more full revelation of this righteous law within them that they may see all enemies both within them and without them made a footstoole unto this righteous dispensation that the world may not have cause to say as formerly that they professe more then others but they are as covetous as any as proud peevish and hard hearted as any as full of oppression as any by which meanes the name of God hath been blasphemed amongst the world But when they shal reade in the carriage of Christians nothing but love and righteousnesse and in-offensive walking a disposition alwaies to doe good and that unto all I say when this appearance of God is manifest in the Saints it shall throw downe that wickednesse that pride and that oppression which is in the world Waite therefore upon God for it For blessed are they that waite for him Chap. VI. The unrighteous Law I Shal come now briefly in a word or two likewise to speake a word in the discovery of that false law of righteousnesse or rather unrighteousnesse that dwels in the hearts of natural men and I shal minde it under these two heads likewise 1. As it is within them 2. As it is manifest without them First As it is within them and that under severall notions 1. Some thinking their civility and morality to be a perfect law and rule of righteousnesse in them having good natures doing as they thinke and say no body wrong they thinke this shal be their righteousnesse which is but a rghteousnesse of flesh and not of spirit 2. Others looke at and talke of Christ dying for sin not being made partaker of any power by which they are dead to sin and yet expect a justifying a righteousnesse a salvation in the end from the death of sin this is a false law of unrighteousnesse in the mindes of most not believing that the wages of sin is death 3. Others come higher then this under the notion of joining Christ and duty together flesh and spirit as co-workers together talking of the righteousnesse of Christ but looking for it as it were by the works of the law being indeed ignorant of the righteousnesse of God these are zealous but not according to knowledge and this is looked after and pleaded for as a high degree of righteousnesse when perhaps there is no more in it then what Paul accounted losse yea dung and drosse for the excellency of the knowledge of Christ Jesus his Lord and was content to suffer the losse of al such things as grounds of righteousnesse that he might win Christ and be found in him Good it were and much mercy to such if they could with Paul suffer the losse of al such righteousnesse in a way of grace for it must be lost first or last if not til last then they must be bid depart from al their workes as workes and workers of iniquity into utter darknesse where shall be a lake of fire which will occasion weeping and gnashing of teeth 4. Others seem to come higher then this again seeming to be delivered from workes as it is their righteousnesse and are al for Christ and
but in the spirit likewise where this law is in power this is manifest first to God God being love drawes love from soules its true hee workes it first in them and then being possest with love they cannot but love We love God because he loved us first and this love being shed abroad in the heart by this spirit wee love him wee love him most we love him best he hath the heart the soul and it s married to him all other lovers being rejected in comparison of him 2. This spirit of love and grace produceth love to the Saints in whom the image of God holines and true righteousnes appears take this as an undoubted truth That where the love of God is shed abroad by the spirit there will be a sweet harmony in those soules a sweet agreement Love as brethren being al sonnes related to one Father al possest with one spirit which it a spirit of unity al heirs to one inheritance to one Crowne to one Kingdome al made partaker of the same divine nature which is love there is no one thing wherein the visibility of a Saint more appeares then in love for love is of God and every one who loveth is born of God and knoweth God hee that loveth not knoweth not God for God is love 1 Joh. 4. 7 8. and he that loveth not his brother neither knoweth nor loveth God 3. This spirit of love produceth love in Saints to al it makes those in whom it is like unto their Father who is good unto al and his tender mercy is over al his workes as much as in them lieth they doe good to al especially to those who are of the houshold of faith In a word this spirit takes away that selfish disposition of nature in seeking it self and causeth the soule in whom it is not to seeke alone its owne but others good it workes out that peevish perverse and envious disposition and fils the soul with the spirit of love and that not feigned in shew but in deed and in truth ready with a real minde at al times to doe good to any man to any creature that is capable of receiving good Thus my deare Friends as God is love so those who dwel in God dwel in love and it s from the flesh and not from the spirit that those divisions backbitings and reproachings flow who cal themselves by the name of Christians This I must tel you that where the soul is possest with love and grace from the Father it produceth love and grace sutable to such an injoyment for grace and love in God being shed abroad in us works grace and love in us love to God to Saints to al men and hee that hath not this grace this love in him how dwelleth the love of God in him Chap. XV. It s a Law of Edification 3. THis law in the spirit it s likewise a law of edification it answers that exhortation of the Apostle Let all things be done to edification It is this law of grace which seasons the soul with grace the words and communications with salt that it may minister grace to the hearers have salt in your selves and have peace one with another In a word it delivers soules from earthlinesse vanity and folly from carnal and unprofitable discourses and that word of Christ is made good in them John 7. 38. He that beleeveth in me out of his belly shall flow rivers of living waters And this hee spake of the spirit that he would give and this spirit that he would give and this spirit giveth several gifts worketh several operations but it s given to every one to profit withall How might this discover then first the fleshlinesse of those who pretend to be Christians and yet manifest nothing but flesh vanity and unprofitablenesse in their discourses and communicatitions full of earth and flesh but empty of heavenlinesse and spirit 2. This discovers the fleshlinesse of those pretending such Christianity yet delight in vanity I had almost said slight if not scorne any spiritual or heavenly communication which tends to edification and indeed this law of love and edification is much wanting And therfore my exhortation to al you who have tasted how gracious the Lord is to waite upon him for a more ful pouring forth of this spirit of peace love and edification that so you may declare your selves to be a people of peace and love that you may become a blessing a comfort each to other that the peace and love of God shining in you and through you may so conform you to it self and so gather you up into its owne nature that you may shine forth as a people possest indeed with love that is may be made knowne to al men that you are indeed the children of a heavenly Father not of this world being born from above not of mortal but of immortal seed which shal endure for ever so shal you be to the praise of the glory of his grace who hath called you to an immortall crowne an eternal kingdome and glory which never shall have an end FINIS Errata PAg. 9. lin 1. for in righteous reade inlightens p. 16. l. 15. for eyes r. dies
are owned in this Covenant but those who are in it that is those in whose hearts it is written It s true men may be in the profession of this Covenant who are not in it nor never knew it but they ought not to be there and there shall not a man passe for currant that hath not on this wedding garment with Friend how camest thou in hither take him and binde him hand and foot cast him into utter darknesse c. Thus this Covenant being rightly knowne we shall be able to see and say that its a Covenant of grace indeed a Covenant of peace and love indeed in which our souls shall be abundantly refreshed and powerfully upheld in and under all temptations and conditions 5. That was a Covenant that might be broken that was broken Jer. 31. this a Covenant that shall never be broken it s an everlasting Covenant possessing soules with everlasting grace and love everlasting joy and praises Isa 35. last This Covenant in the spirit is the everlasting never-erring light and rule of Saints experienced it is that anointing which teacheth all things and so I commend it to you THE CONTENTS 1. OF the light of the Law in the spirit 2. Of nine false lights flowing from the Law in the flesh 3. Of the liberty of the Law in the spirit 4. Of false Liberty 5. Of the righteousnesse of the Law in the spirit 6. Of the unrighteous Law 7. Of the Law of true holinesse 8. Of false or fleshly holinesse 9. Of the power of the Law in the spirit 10. Of the power of this Law in the flesh 11. Of the glory of this Law in the spirit 12. Of the Law in the spirit a Law of peace 13. As it is likewise a Law of peace 14. Of the Law of Love 15. It s a Law of Edification A Second GENERALL EPISTLE To all the Saints Chap. I. Shewing the Light of the Law in the Spirit GOD is light and in him there is no darknesse at all All though its true God is with his People under dark dispensations upholding them in it though many times they are ignorant of it and although it 's true soules once gathered up by the power of light into its own fulnesse where it beholds the purity sweetnesse and glory of the invisible God being in some measure through that fight made conformable unto him and partaker of that selfe same glory the discovery of true light in Saints being the right way of true enjoyment Now Saints when they have not only drunk of the bitter cup with Christ viz. The cup of sufferings and so have been made conformable to him in his death but likewise have drunk new wine with him in his Fathers Kingdome even that wine of the Spirit which makes glad the heart of the City of God hence the soul being thus imbrac'd into the bosome of love and at present come in the Kingdome of his dear Son concludes with the Prophet Thou hast made my mountain so strong I shall never be moved but immediatly the Father withholding those manifestations and sweet imbracements in the bosome of Love the soule is troubled Thou didst but hide thy face and I was troubled This was Pauls condition who was caught up into the third heaven saw and heard things unutterable yet the Father lets him down again under a cloud of flesh which seems at present to eclipse and darken his former glory which was his trouble and his burthen desiring to be rid of it but he was answered My grace is sufficient for thee my strength shall be perfected in thy weaknesse this being the experienced condition of many a precious soul who although they are sometimes taken up into the third heavens and so have a tast given them of the heavenly glory yet they are let down again under a cloud of flesh living upon grace looking after and hasting unto the glorious appearing of the great God knowing That when Christ who is our life shall appear wee shall appear with him in Glory that as wee suffer with him wee shall raign with him Now there being false Light which is indeed darknes it felfe in the world and a mystery of iniquity under the pretence of truth by which many are deceived I shall therefore in this insuing Treatise according to the measure received give a brief touch of the true Light Liberty Righteousnesse Holines Power and Glory of the Law in the Spirit the Covenant of grace written in the heart in opposition too and discovering of that law of darknes sin and flesh the one being the law of the new the other the Law of the old man This Law in the Spirit is the Spirit it selfe conforming souls to it selfe and its first a Spirit a law of light even that true light that lighteth every soule that comes to the Father He is light and in him there is no darknesse at all This Law of light where it works powerfully where it works savingly it enlightens the understanding in these ten particulars following First It enlightneth the understanding by which it comes to see the evill of sinne the evil nature of it the evill consequences of it 1. The evil nature of it the evill fountain from whence it flowes even the fountain of flesh and devil a bitter and filthy root which produceth fruit sutable unto such a tree which is Death the consequent or fruit of sinne The wages of sinne is death the soul is now taught to see the evil nature of sin the contrariety of it unto the divine nature the soul can see and say truly that although sinne is nothing to God although sin reacheth not God yet it is absolutely contrary to those divine and heavenly discoveries of God made forth in the spirits of Christians if you search the Scripture you shall finde this a manifest truth in the Spirits working See Act. 2. 37. chap 9. 3 4 5 6. If you search your own experience you shall finde it sutable never any soule made partaker of grace but first made sensible of the want of grace by the enlightning power of the Spirit of grace in the discovery of a mans selfe unto himself and so of the evill nature of the evill consequence of sin which is a sensiblenesse of an internal and spirituall death under darknesse and a lake of fire and this worke of discovery by this Law of light is effected not only in soules at their first conversion but all along while flesh and sinne remains till death is swallowed up in life and mortality hath put on immortality till Christ who is our life shall appear then shall we appear with him in glory Que. What is sinne Ans Sinne is a transgression of or turning aside from a righteous Law if wee judge of sinne by a letter a law without us then it is a transgression of that Law a turning aside from the Law but if we judge of sin according to the light of the Law in the Spirit
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
himselfe though one with himself and so as himselfe partakers of the same light life and glory so that although God created all things yet he is nothing of all those things yet the life and glory of them he is the Creator they but the creatures Ninth false Light Ninthly And in conclusion some in this false light come to conclude that there is no God at all nothing but the God of nature or nature which is God that all things come by nature and are upheld by nature and so at last turn Atheists and here ends all religion and thus the foole hath said in his heart nay he is not now ashamed to say with his tongue that there is no God no heaven no hel no good no bad but all is of nature now nature may take its wil its fil of pleasure for what it lusts it may have there being no God no law unto it or above it nothing but that law of nature which acts it self in its own power in its owne liberty Thus dear Christian have I though with some difficulty tract and with much brevity discovered this false and deceivable man of sinne that is now acting now deceiving if it were possible the very elect not doubting but that those anointings which are in you will teach you in whom it is in truth and keep you untill the day of his appearing Chap. III. Of the liberty of the law in the spirit AS the law in the spirit is a law of light so likewise is the law of liberty a law which produceth much freedom of spirit where it is in truth this the Prophet David knew by experience when he prayed Psal 50. Restore to me the joy of thy salvation and stablish me with thy free spirit It s a free spirit For 1. It s freely given 2. It s a spirit working freedom and liberty where it is received This spirit of freedom as its a law of liberty delivers those in whom it is from al their enemies from al their bondage and captivity First It sets them at liberty from sin and Satan I joyne them together because sinne is Satans worke and al natural men are servants and slaves to both servants to Satan enslaved to his wil servants to sinne willingly doing his worke for his servants you are whom you obey whether it be of sinne unto death or of obedience unto righteousnesse Now this law in the spirit which is Christ in you the hope of glory delivers souls from this captivity from that captivity to sin in the conscience which flowes from the enlightning power of this law which doth not only make soules sensible of sinne but workes likewise a deliverance from sinne and so sets the soule at liberty from that bondage in taking away the guilt the sting of death which is sinne This law discovering love brings home that grace and pardon and seales up the soule til the day of redemption the day of its compleat deliverance And then Secondly It sets the soule at liberty from the love and affectation of sinne for naturally the very affections of love and joy are captivated and enslaved to base fleshly and carnal lusts now this spirit of liberty sets the soule free in its affections through its light discovering the evil nature of sinne and so its power in delivering the soule from the love of it Believe it Friends this is the light and liberty of the spirit it enlightens soules to see the evil of sinne and where it s a light enlightening there it s a law of liberty setting free from the guilt free from the love and affectation of sinne Thirdly It workes a liberty likewise from sinne in the conversation How saith the Apostle Rom. 5. 2. shall we who are dead to sinne live any longer therein Sin shal not reigne in the mortal body sin shal not have dominion where this law of the spirit is in power neither over the conscience the affections nor conversation this grace of God which brings home salvation teacheth to deny ungodlinesse and worldly lusts to live soberly righteously and godly in this present world thus this law in the spirit is a law of liberty from sin from Satan whom natural men serve being taken captive at his wil and that willingly It s true that soules in whom this law of liberty is manifest may be taken captive but its contrary to their mindes it is their burden it is their prison and they can say with Paul O wretched man that I am who shall deliver me And they can say likewise through this spirit of liberty Thanks be to God through Jesus Christ though in my flesh I serve the law of sinne yet in my minde I serve the law of God And thanks be to God who giveth me a victory through our Lord Jesus Christ Secondly This law workes a liberty from the world likewise men naturally being enslaved to it there being such a sutablenesse unto it in the mindes of men The first man being of the earth earthly this first man lookes after nothing delights in nothing because it apprehends nothing above its creation but soules borne from a bone by this spirit of liberty For that which is borne of the flesh is flesh and that which is borne of the spirit is spirit being created after the image of him that created them in righteousnesse and true holinesse that as they have borne the image of the earthly now they beare the image of the heavenly they are made capable to apprehend spirituall and heavenly things Being risen with Christ they now seeke after things above things of another nature and being delivered into the enjoyment of those spirituall and heavenly things that they can say God is mine Christ the Spirit is mine grace love glory is mine all is yours saith Paul they can say I am my beloveds and my beloved is mine now their hearts are tasten off from things below they have a loose affection unto it they see now that nothing is good to them but as they have God in it as they have love and grace in it being set at liberty from the inordinate affection to it by this spirit of liberty and this is the second part of the glorious liberty of the Sons of God Thirdly Those in whom this law of liberty is manifest in power they are set at liberty from men viz. from being slaves and subjects unto men in the things of God The truth is that men through the power and spirit of Antichrist that son of perdition have a long time out of that pride of heart naturally residing in them gotten into the seate of God exalting themselves above all that is called God have become a law in the spirits of men subjecting and enslaving them to their owne wils and men through their ignorance of this law of liberty in the spirit have beene and yet for the most part desire to be subjects and slaves unto them now this spirit of liberty delivers souls from this
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