hell death and Devill But the hinder part of the ship which is the humanity must be broken because of our sinnes and transgressions and must taste of death for sinnes cause but nothing in the ship that stayes in it to indure this storme of death shall perish and all the prisoners that are bound in it shall be saved and swimme to shoare on the broken peeces of this ship the true sence and consummation of all is that when we have indured the battle till sin be destroyed then do we enter into the most holy life and are saved Now to read the history of Christs last supper how that the same was kept in an upper Chamber and that he did eat bread and drinke wine and give of the same unto his disciples and that he was whipt scourged and crowned with thornes and how Judas sold him and how that he was afraid to die insomuch that hee did sweate drops of blood and that hee was nailed upon a Crosse and was pierced through with a Spearel so that there came forth of his side blood and water and that at his death the sunne was darkened and the moone was put out and that hee had gall and vinegar to drinke and that he was crucified betweene two theeves This is the most holy and sacred mystery which is acted in the soule of every man that is saved and this upper chamber is thy inmost selfe and this bread and wine is the bitter cup of Gods wrath and indignation whereof thy soul must drinke for the sinnes cause and thou art not able of thy selfe to beare or drink this cup without some mighty power come to assist thee to doe it now thy Judas or man of sinne that is raised up to destruction hath sold the most innocent life into the hands of the wicked to suffer for thy sinnes for the most innocent life commeth to thee in fearfulnesse and trembling and thou being in him in this feare and trembling preparest thy selfe to suffer with him and thy Judas Devill or wicked nature commeth to thee as if he were thy friend and now seeing that thou wilt leave him hee fawneth on thee as if hee loved thee and were thy friend saluting thee as if it were with a kisse of love but he selleth thee to the blinde Jewes to be killed and crucified of them which Jewes are thy blinde selfe will that now crucifies thy selfe and Saviour within thee and thy selfe will carries thy selfe and Saviour into condemnation with thy condemning conscience into the judgement hall of condemnation where all thy sinnes riseth up against thee taunting mocking and scourging thee and crowning thee with the thornes of thy sinfull life which pricketh and woundeth thee and thy Saviour with griefe for what thou hast done so that thou and he art in a bitter agony and sweat of death insomuch that thou desirest and wouldst faine have this bitter cup to passe from thee but thou must indure it if thou wilt be saved for Gods will must be done and not thine for it is he that raiseth up all thy sinnes against thee to condemne thee crowning whipping and scourging thee with what thou hast done so that thou must now taste of the death of thy sinnes or otherwise thou shalt never taste of the life of God for the life of thy sinnes is the death of God in thee and the life of God is the death to sinne and thou and thy sinnes must be nailed to this crosse which crosse is the patience and long suffering of Jesus Christ in thee unto which thou and thy sinnes art nailed till thou art dead to thy sinnes and thy sinnes to thee for thy sinnes hath nailed thee and thy Saviour together and hath pricked him and thee to the very heart so that he and thou dost dye of those wounds and he and thou cryest out My God my God why hast thou forsaken me and in the time of thy sufferings or Iesus that makes thee indure this curse or shamefull reproach of thy sinnes according to thy due desert the Son of glory the life and brightnesse of the Godhead is darkened or put out so that there is all darknesse death and hell over the internall divine and most holy world till thy sinnes and thou art dead one unto another so thou seest that the divine and most holy world is in hell under thy earthly being till thy sinnes be destroyed and being in hell under thy body of sinne and death he raiseth up all thy sins against thee to condemne and shame thee and shews thee what a partition wall is betwixt thee and him which is the law of sinne and death that condemneth thee alwaies rising against thee till sinne be destroyed so the love of God to thee offers thee his power which is Iesus Christ that enters into thee to destroy the body of sinne in thee which body of sinne is the workes of the Devill that hath destroyed the body or works of God in thee It is not the divine and holy God that is against thee but it is thy sinnes that standeth in judgement against thee to condemne and arraigne thee so that thou must goe under their judgement condemnation and execution for what thou hast done against God and goodnesse for he it is not that is angry with thee nor condemneth thee for he is that righteous and holy one that can indure all and is one and the same for ever nor can he be any other for he cannot be moved to wrath or fury for then were he changeable but he is the unchangeable and one and the same for ever but the deeds that thou hast done against that holy One that is so good to thee slyeth in thy face crying vengeance against thee and telling thee that thou must dye for what thou hast killed and cast away from thee so till the law of sinne hath done his office and killed thee for killing and laid thee under the earth in hell where thou hast laid the holy One thou shalt never be at rest for thou hast killed but art loath to be killed but thou must cast off this death or â—â—p otherwise thou shalt be ignorant of justice for justice is to reward every one according to his workes and as he hath done to another whether good or evill so the most holy One by his mighty power inlightens thee and shews thee all thy sinnes how they slye in thy face against thee and shews the justice of the law of sinne and that thou must dye for thy evill deeds the which worketh feare and trembling in thy heart and then doest thou cry and morne for helpe and can finde none till the goodnesse of God commeth to thee taking pity and compassion on thee and helpeth thee to indure the death of sinne for sinne in thee so that now thou lyest on the patience of God till thou art freed from sinne and the Devill lyeth upon the other side of the patience or crosse and is that
in thee but kills and crucifies them as soone as they appeare in thee to give thee counsell for thy good and so the Lambe of God is slaine in the beginning of our first world or at the first appearance discovering and distinctions of things in us for in one infancie or nonage all things is in silence and we are a Chaos and God is in this silence and with us in this Chaos and in his time and when hee saw the ripenesse of this Chaos he set forth all things in us and made them appeare in their order and places to us and gave all things to us as our owne and in our owne power because we should be free to binde our selves or stand free according to our pleasure for there was life and death set before us so that we might binde our selves to either or stand free as we were and binde our selves to neither because that Man should not complaine nor grieve in his spirit that he should be tyed against his will to any thing therefore all men appear free to stand or fall or binde themselves to what they please but Man tyes himselfe to the brutiall passions of his mind and leaves God and goodnesse and so they be hidden and lost in him so thy passions rules domineers over thee and thy blinde wisdome or subtle serpent carries thee into all misthiefe and lies and deceives thee and makes thee have a hellish mind which is a cage of all unclean and hatefull birds for thou art the kingdome of hell and thou art full of hell-hounds dogs and swine wolfes and Tygers Lions and Beares Serpents and Cockatrices and all venomous things so that there is no good thing in thee in thy off-fallen estate for if God or goodnesse should appeare in thee thy beastly and divilish crew would destroy him out of thee so that thy God or goodnesse doth lye under thy earth or under thy hellish beeing which a mighty power holding forth a slickering sword which is the law of sin that cries vengeance and saith I will repay and saith thou must dye and all thy hellish crew for this law requires death for death eye for eye and tooth for tooth for thou hast killed God and goodnesse and these murthers flyeth in thy face by this mighty power with the sword of justice in his hand that stands to execute thee and kill thee for killing and this is the patience of the Saints which saith that they that killeth by the sword must dye by the sword for this is justice that the blood-thirsty might drinke blood and so Man thou shalt never bee happy till this justice is executed upon thee and upon all thy hellish crew and that thou art dead buried damned and lost with Christ and God and that thou and thy wicked crew is seen no more and thou art turned to thy dust and into thy old silence with God againe and art as if thou wert not and then God in his time will create thee a new world and renue all things againe in thee for there shall bee new heavens and a new earth wherein shall dwell righteousnesse in thee David saith Create in me a new heart O Lord and renue a right spirit within mee that is when thy old world or Adam is destroyed in thee that Man of sinne or that vessell of wrath that was borne for destruction or to be damned for our old world is to shew the glory and justice of God and his mighty power in the Man and to the Man and that the Man should see himselfe lost and damned and when he is come to this passe then shall he see his mighty power in saving him and creating him a new creature or new world for the first world was to shew the manhood and all her glory what she is and that all things were given into her hands to doe what seemed good in her own eyes and she let all things run disorderly and spoyled all things and that which she should have governed did governe her so that all things is turned upside down and Man sees his owne strength and wisdome is foolishnesse for God lets man alone with his first creation to shew him what he is in his own freedome and if man had not been left alone and free and had not had all things in his owne power he would have repined therefore he was left free to see his owne weaknesse and inability so he desired to be his owne God and ruler therefore God gave man all things in his power yea even himselfe also to see how he would use him for God saw mans covetous desires and so God put himselfe and all things else into his hands to do what seemed good in his own eyes and so nature or man appeared for that that is naturall is first and is the first Adam and that which is spirituall is last and last Adam or God for the first man Adam is earthly and the last Man or Adam is the heavenly or Godhead Man so man if he desres not to be changed or become the last Adam shall remain for ever in his first estate creation or first world for his first world is his misery because he desires to be his owne guide and his blinde wisdome is his owne destruction and because he disregards all good so hee shall bee with himselfe and his hellish crew till he is weary of himselfe for he hath given himselfe to pride which makes him thinke he is better then other men which is a lie and a deceit and he is given to covetousnesse of the riches of this world which all perish with the using and he is given to luxury gluttony and drunkennesse which makes him ready to starve another time for mispending the goods he getteth to maintaine his livelihood and he is given to seek honour and worldly estimation to wrath and furiousnesse about these things which are all lies and vanities and perish with the using and to backbyting and evill surmising one another to murder in secret and openly to hatred malice and hypocrisie with all uncharitablenesse about these lies which all perish with the using for here is nothing but howling crying sighing and mourning about these lies and deceiveable things for when pride hath exalted a man to honour and great estimation then he rejoyees and that is his heaven or God to him and straight envy in another man is troubled at this his honour and greatnesse and devises some plot to throw him downe and when he is throwne downe that is hell and death to him then hee sighs mourns and grieves for this deceiveable lie and the covetous man he covets the riches of this world and will cosen lie and cheat any man to make himself rich thereby and many times comes fire and destroyes his riches or one backbyter or slanderer or other devises some mischiefe against him and bringeth him under the penalty of some law of men that he pretendeth he hath broken whereby
all his riches that he hath gotten is lost and taken from him then hee mournes and grieves because this deceiveable god hath left him and is fled leaving him comfortlesse and the glutton and drunkard that lives in luxury and voluptuousnesse which is his heaven or god when penury want and grievous diseases commeth upon him then cries he out against himselfe and grieves at his folly which is a hell to him now when it is too late yet so soon as he recovers health and means againe he returnes as bad as he was before like the dog to his own vomit and the sowe that is washed to her wallowing in the mire and the murtherer that in his wrath and choller doth kill a man which murder in his passion is the heaven or god of lies that pleased him afterwards when the law of sin or justice of man comes to execute him then justice or the law of sin executing its office proves a hell unto him therefore if thou desirest no harme to be done to thee thou oughtest not to doe any to another but if thou dost this revenge or justice in him whom thou wrongest and does to him as thou wouldest not he should do to thee retortâ— backe upon thy selfe and thy owne conscience cannot deny but that it is just and good although it be death and hell to thee and that thou canst not abide to suffer it for thy justice and law of sin saith an eye for eye tooth for tooth and life for life the morall Law and ten Commandements is in thy selfe and it is thy own naturall desires to them for thou lovest God or good with all thy soule minde and strength to be done to thee and thou dost naturally love thy neighbour as thy selfe because he is thy Samaritane and doth good to thee for thou dost naturally love those that doe thee good and that is reasonable thou dost love the Sabbath day for naturally thou dost love rest and naturally thou dost love and honour the place from which thou camest which is thy father and mother thou dost not naturally desire to be killed therefore thou saiest I must not kill thou dost not desire any should take thy naturall propriety from thee nor falshood to be done to thee therefore thou sayest I must not wrong another man by enjoying his wife and propriety or rob or steale from him his right or what he hath laboured for for the labourer is worthy of his hire thou doest naturally hate to have a false accusation on thee therefore thou dost say I must not beare false witnesse against any one and so the rest is what thou wouldest not have done to thee that thou must not doe to another for S. Paul cryed out against himselfe and said that he did the thing he hated and did disallow and did not the thing that he did allow and love but sold himself under the law of sin which he hated for this law and curse is added because of the transgression which is just to reward every man according to his works for this law of workes saves no man but condemnes all because all men have sinned and as long as man lives in the fleshly lusts of sin and concupiscence he is under this law of sin and curse and cannot please God but the world is mistaken of Paul and thinks that he meant and said that as long as he lived in the flesh or in this organicall creature of the foure elements of clay hee should sin if this were the meaning of St. Paul sure he must kill himselfe and advise all men to doe the like or else they could not please God for that which hinders us from pleasing of God must be taken out of the way but Paul saith that Christ hath taken him away from the curse and law of sin by faith which faith is the power of perswasion and convincing the heart of sin and unrighteousnesse and the workes of faith is to crucifie the sinfull flesh and lusts and to be obedient to God and goodnesse and that faith of Christ saves thee and Paul saith that he thanks God he is dead and that Christ is now his life and that he lives now by the faith of the Son of God which is by his loving perswasions and that confidence and reality of truth which he found by the obedience of Christ in him to God and goodnesse and so that flesh of Paul is dead and crucified to him so that it is evident by the sense of Scripture that Paul meant that flesh of sin and not the organicall creature that he then lived in for we know nothing of God nor of the divell but what we see in our selves for St. John saith what we have heard and seen and tasted that declare we unto you for we must not imagine the powerfull and mighty Godhead to be any Idea Image or likenesse of any thing but what he hath declared himselfe to be to us for it is said that Christ is in us and God is in Christ so that the Godhead lives bodily in us that hath ceased from sin for of that omnipotent and mighty power that upholdeth and discovereth all things wee know nothing neither of our selves or any thing else but what he pleaseth to discover unto us therefore in thy first creation or first birth God discovers thy selfe to thee which is Esau or Adam and thou hast all things in thy possession and thou art the God and Lord of all for thou art the God of this first world that hath blinded thine owne eyes with thy serpent subtilty and wisdome of the flesh and thou art ashamed of the naked truth that is the light of Gods grace to discover and lay all things naked and bare before thee but thou coverest and hides the truth with the leaves of thy owne fruits for thou art ashamed of the truth and when God calls thee in the coole of his day and that his light and fire begins to wax cold in thee thou hidest thy selfe from him and art ashamed of him as thy nakednesse for thy wisdome hath opened thine eyes to thy selfe will and hath shut them up to the naked truth and so thou art lost and damned from God and goodnesse for thou hast deprived thy selfe of him and hath hid God in thy selfe as thy shame for thou art ashamed to come before him and therefore thou hidest him with thy partition walls of sinne and now thou art cloathed with thy owne death that is the law of sin and thy owne justice in thee for the skinnes of thy innocency that thou hast lulled within thee which is the death of God and Christ is thy cloathing and so thou art cloathed with the death of God in thee and God now never appeares to thee but in this death with terror and feare which terrifies thee and this justice of terror and feare lyeth in the death of God which thou hast slaine and dis-regarded and is that slickering sword that keeps this
and beggarly minde as he thought it to be so he covered this meek and lowly spirit with his lofty high mindednesse and so the divine gentle and holy nature is in hell under this filthy covering and this is the covering upon God and Man and is the partition wall betwixt them and so man hath made the Devill god and lord of all and hath given all that was given him into his hands so God in man is in the Devils power and he reigns as King and Lord of all in this first world or creation that is fallen into the Devills hards by mans will that gave it him for God gave man himself and all and man delivered and gave or sold him to the Devill for nature in the first creation is a Judas that is raised up to destruction and is the son of perdition that sells the innocent life in him and afterward he hangs and destroyes himselfe and puts himselfe wholly into the Devils hands and in the end of time when the man is weary of this wicked world with all his soule and minde and will wholly returne all into the hands of God againe hee takes all upon him with his mighty power and sword that stands in justice hands and redeems himselfe and the man out of the Devils hands for he comes to redeem himselfe the lost sheep of the house of Israel which was lost and hid in man and covered with mans sinnes Now this holy and mighty power taketh all upon him for he becomes our first borne Esau Adam or Edome and will bee our first world that is fallen and will suffer with us and for us as if he had dore all out sinnes for when be hath our man of sinne on him he gives the humanity power to indure this justice of the death of God for his sinnes and this sword of justice and Gods death doth destroy death and this death or sword of God that frights and feares the man is the beginning of the wisdome of God in him to destroy sinne for the man in his first appearance destroyed the Lambe of God or good and then he and the Devill the wisdome of the flesh rule all in all in him till the man is weary of himselfe and desires this death of God to helpe him and this death of God is his backe parts that made Moses face to shine for the wrath anger and frownes of God which is his backe parts is better for the man then the Devills face or smiles and Gods death is better for the man then the Devills life and his hell better then his heaven for it is better to be in the house of mourning then to heare the song of fools though man in his off fallen estate thinks it not so but this death and mortality of God which is his backe parts doth make our face shine for no man shall see his face live nor shall or can we see his face glorious countenance and cheerfull smiles till our man of sinne is destroyed and rooted out and we returne to our dust as we were before and in silence with God againe and so this death and mortality of God which iâ— his angry frowns and the wrath of the Lambe that takes away the sinnes of our wicked world is entered into our Esau or Adam which is the vessells of wrath prepared for destruction and is become our flesh which is dead in sinnes and trespasses and this death of God doth destroy us which is death for this Esau with the death and wrath of God is a hunter and doth kill meat or venison for his fathers supper which venison is the wilde and heathenish brutiall man whose death shall reconcile us to God againe for in the fifth of the Rom. he saith that we are reconciled to God by the death of Christ which death hath mortified us and killed our man of sinne so this death hath given us power by his death to destroy kill and mortifie ourselves for this Christ after the flesh or death was it that lay under our earthly beeing and said that he was a worme and no man and that the great Bulls of Bashan gaped upon him to devoure him which was our sinnes and that the great water floods and seas of our sinnes run over him and he lay still and the man of sin thought that he had been asleepe or dead and did not see their evill workes but he made this darknesse or darke man his hiding place and so he saw and heard all his evill workes for he saith I create light and I create darknesse that is that I set forth my selfe which is light and I set forth man which is darknesse and he regards not me nor my light because his deeds are evill and so I am hid in his darknesse but when the man is weary of himselfe then he seeketh for mee and hath need of mee though he thought I did not heare nor see him before then he runs to me and cryeth and saith arise O Lord in mee and thy enemies which is my sinnes shall be scattered and rooted out in me so this death or flesh of God which is death destroyesman which is death in God in becomming his death or his flesh for in becomming the man of sinne he destroyes man which is sinne and evill of himselfe without this power of the holy Godhead which holy power he hath given to the man to arraigne himselfe before himselfe and to condemne himselfe in himselfe and to execute himselfe and so make an end of the whole man of sinne and so he becomes dead and buried with this power of the holy Godhead for it is better be dead with God and to be at rest with him then to be alive with the Devill and to be in torment in his hell for this death of God is death to the sinne which sinne is death and shall raise us up into everlasting immortality and ravishing joyes of minde for hee saith that that which never eye saw nor care heard nor ever entred into the heart of wicked man in his first creation is now revealed to them that love him and those that are of the new borne creature and the second creation that love him and are the men of God who are ruled and governed by him for he saith that the troubles and sufferings which wee endure in the crucifying the man of sin in the former world is not worthy of that joy and sweet consolation that we shall receive and shall be given to us that hath tasted of the death of Christ and hath gone through his sufferings with him into the second world that is full of joy for this end of Esau or Edom is the end of the first creation and the vessell of wrath that hath ordained himselfe to destruction and God foreknew that he would doe all these things to himselfe and gave him all in his hand that hee should not complaine and say he was tyed from any thing so that he was
livest in thy sinnes and in thy heathenish nature for thy sinnes have sold thee into his hands as it is said in the Thessalonians that thou hast thrust the holy God out of his roome or Temple and wouldst not receive the love of the truth that is the reall good or God and is true life and joy to the man who is one and the same for ever and is no change to the man as the delusive God is for he seemeth to be good or is not the God nor reall good to the man for ever as the most holy God is for if we breake the Law or Commandements of this angry God he is very cruell and jealous and will make us drinke the cursed and bitter waters that shall make our belly swell and our thigh to rot if we breake his Commandement commit adultery or Idolatry against him for hee it is that worketh this evill of punishment in our City and is that cruell thundering voice that terrifieth us and makes our hearts to tremble we would faine be at quiet with our sinnes and delight our selves with our wicked abominations but this God doth so trouble us that we cannot injoy our wicked selves hee doth so torment us and shall doe so still till we are weary of our selves and sinnes and desire to be freed from all or to seek some way to please this furious God which wee by our sinnes have raised up for this law is added because of the transgressions and doth continue till sinne endeth in us but wee are not able of our selves alone to satisfie this severe God that is the strong delusion and consuming fire and is not the reall God or good to us which we shall find in the second world or creation which now sitteth in the Temple of God as God and hath thrust the reall holy God out of his roome and is the just God that roigneth in the man of sinne being froward with the froward rendering evill for evill and is righteous with the righteous for he is just in rewarding every one according to his workes and although the man is so wicked that he cannot abide this judge yet he shall be with this seeming God or good for ever if he doe not hate and forsake himselfe and send for the mourning woman and call and proclaime a fast and rent his heart and not his garments which is an acceptable day to him and seeke for the innocent Lamb to make satisfaction to this angry God that he may overcome him with his innocent life for when this innocent Lambe is borne in thee he doth strive and wrestle with this severe God for thee and doth overcome his wrath and evill with his goodnesse and if any do wrong him he doth not revenge but doth good for evill and so overcommeth this revenging God he doth no wrong to offend this God and when he hath wrong done him he will not become the evill God or judge to revenge evill for evill thus and in this manner doth he take away the linnes of the world and the law or punisher of sinne and in taking away the cause the effect ceasoth but whilst the crucifying the man of sinne is a doing it makes the humanity in a great agony and bloudy sweat in overcomming the sinne and the wrathfull judge and this is that most innocent Lambe which worketh all in all in us and for us and he is that still and soft voice that lyeth in thy inmost selfe and in the cave of thy earth till thou seek cry and call for him to save thee therefore looke to it in time and whilst time doth last What time is and concerning man I shall speake more at large hereafter in this book The spirit of man and the two instrumentall spirits is to bee seene and felt in the man and by the man and is discerned by their severall natures the good instrument is justice with which the just doth justly and prudence with which the prudent doth use prudence and fortitude with which the strong doth valiantly the good in heart and temperance with which the temperate walketh temperately and faith with which one beleeveth that to be true that they doe not understand if they see reason for it and hope with which one hopeth and confideth in that that is good and charity with which having proper goods he maketh them common to the good of another that needeth them and patience with which the patient overcommeth and is not overcome and piety with which the pious condoleth the miseries of another that is in misery so if thou art guided by these good vertues thou needst not be afraid of the law ofsin nor any thing else for thy conscience justifieth thee that thou dost what thou wouldest have done to thee and if any one is angry with thee for thy charity that thou useth to another this evill flyeth in his own face and doth thee no hurt for he condemneth the good hee would have done to him if he stood in need and so he is a devill to himselfe for condemning the good that thou dost for all evill flyeth in the faces of them that use it so that none is so great an enemy to a man as himself therefore thou art happy ô man whosoever thou art that is guided by the good spirit for he is all good to thee and the other is all evill let it seem never so good to thee yet thou shalt finde it so in the end for his qualities are these the first is avarice with which the rich is poore and a begger because he knoweth not how to use his riches and gluttony with which the glutton is imprisoned and is never free to injoy himselfe in regard of his slavery to it and leachery with which the man useth the powers of his body unlawfully to his destruction and pride with which the proud man endeavours to be above all others which is a lie and deceiveth him and sloth or negligence with which the idle grieves at the good of another man and rejoyceth at their harme and envy with which the envious desires unjustly the goods of another which covetousnesse is Idolatry and wrath or anger with which the angry man bindes his owne liberty so that he is not free but is a slave to wrath or passion and lying or a lie with which the liar speaks against the truth doing great mischiefe in the world and unconstancie with which the man is manifestly changeable so that no good man dare trust him so thou mayest plainly see and discerne if thou wilt for thy owne conscience tells thee which is the best of these two thinke what thou wilt to deceive thy selfe for none shall suffer for it but thy self This good instrument is the ten stringed instrument or harpe of David on which he praised the Lord and chased a way the envious evill spirit of Saul and thy soule being an eye or light that is composed of harmony and joy this instrument which is