call this â—lasphemâ—e to sâ—â— Christ is in you thougâ— the Scriptures which they professe say the same Know you not that Christ is in you And the Kingdom of Heaven is in you And they that worship the Father must worship him in spirit within and in truth of action without and fulfilling the Law and the Prophets Love your enemies and doe as you would be done by in actions and not in words only CHAP. V. What the living Soule Man is that is called very gâ—â—d IN the body of mankinde and indeed in every single body there are three particulars necessary to be knowne without which no man can know himselfe let him say what he will The first is the Creature or the living Soule which before the curse defilâ—s it is very good and this was the Image of God or of the righteous spirit in flesh or first Adam And this living soule is the heaven in which the â—attell is fought between the curse and the blessing Micaell and the Dragon And this living soule is the wax fiâ—ted to receive either the impression of the curse and so prove disobedient to righteousnesse or the impression of the blessing and so prove obedient to righteousnesse Secondly there is the mysterie of iniquitie or the power of deceit and this is the God of the world or Prince of darknesse that deceives the livâ—ng â—oule fiâ—st and takes possession and this in one man is the Image or rather nature of that one power of darknesse or Devill that is spread abroad through the Creation to cover over or keep downe the blessing or Seed of Life from rising Thirdly the Life of God or of the righteous spirit rising up in the living soule and casting the curse or power of darknesse out and bringing Mankinde into peace and this is the second Adam or the Lord from Heaven Now this living soule Mankinde is a Beast and the King of Beasts for the life of the five Sences onely is the life of the Beast And this Beast in every one as well as in the whole is to raigne for a time times and dividing of time before mankinde caâ— bâ— united to the life of the righteous God and made one with that one spirit of universall Love As Jesus Christ prayd Father I pray that they may be one in us as thou oh Father art one in me and I in thee they were not united yet The Image of God in flesh dyed and was put out by darknesse But the Seed or spirit of true life rising up from under that darknesse dies no more but lives for ever This spirit is the tree of Life Therefore you that say you know but one power be not deceived for if this one power of righteousnesse which is the tree of Life rule in you then you are new creatures indeed you are one with the Father and the Sonne And thâ—n you shall know death no more that is you shall not live â—â— opposition to the spirit of righteousnesse no more neither in thought word nor deed And then all sorrow and teares shall flie away likewise and you shall be at rest which is the day of the Lord or the Light or day time of Mankinde Darknesse is now swallowed up and gone But if selfish actions and selfish Principles live in their strength in you still if Imagination be Ruler truly then that one power is but the power of darknesse to whom you are in bondage and you are not yet past the combate the Dragon is not yet cast out and you must know a fuller resurrection before you can sit downe in peace Some of you have gâ—t a speech That those that see two powers within themselves of darknesse and Light Love and Envy sorrow and comfort striving together sees with two eyes 〈◊〉 you may say you see every thing and power 〈◊〉 a single eye and nothing you see evill but 〈◊〉 â—â—â—gs and actions are good and as they must 〈◊〉 Surely this is well if you become all of you thaâ— spâ—â—kâ— these words to eat of that Tree of 〈◊〉 for my part I le not condemne you I can râ—joâ—ce to see the Resurrection of Christ in any but I must watch some of you to see if your conversations be so universally filled with Love as shall make the darke world startle and then I caâ— say of a truth Christ is risen indeed in you If your owne eye be darke that is if darknesse rule your whole body then all the actions of your body towards others are in darknesse and builders up of selfishnesse which is the one power you yet live in But if your eye be truly single and full of Light then the Light power wholly rules in you and the actions of your outward man will be full of Light and Life and Love towards every single branch of the whole Creation But some may say explaine these three particulars in mankinde that we may know them distinctly one from another I Answer I shall readily doe it The first particular is the living Soule or that estate of simple plaine heartednesse which hath the Life of the five Sences only only and by that Life preserves that single body or proprieties But the Life of the Spirit in sound reason lives not yet in the Sences for pure Reason lives llke a corne or wheate under the clods of Earth or Beast and is not yet risen up to rule as King This plaine hearted state is set in the midst of many objects tempting him like the Serpent and it is open â—o many crosses and teares like the tender grasse that is soone bruised by the foot of the oxe it hath not the true rest of Christ in it though there be much rest and peace in it for it is changeable This is such a state that though there be selfe-Love yet there is no hatred towards others in it but a quiet content to let others live too As a childe though he love himselfe the propriety of a Beast so to doe yet he envies not others for Envie Pride Covetousnesse Hypocrisie rash murdering anger hath not yet defiled the Earth The man is plaine honest hearted even Innocent Aam Like Nathanaell in whom there was no guile and yet Nathanaâ—ll knew not Christ that Anoynâ—ing spirit as yet ruled not as King in him for he was open to temptation and change and many teares Like Peter a man of the same plaine hearted temper full of Love to Christ and others yet selfish he was without guile and was loving without knowledge therefore open to temptation and chaâ—ge and teares Now though Christ Commended Nathanael and prayed for Peter that his faith or strength might not fayle him yet they were both strangers to the Spirit which was given them afterwards And as Christ told his Disciples I have chosen you twelve and one of you is a Devill that is eleven of you are plaine honest simplâ— hearts in whom there is no guile you have sincerely in love to me forsaken all your
his company As there are time times and dividing of times alloted to the reigne of the Beast in outward Government which is first the power of Magistracie medling with matters of Conscience in restraining or punishing before the universall Bishop was raised this is the first time Then the time of universall Bishop till reformed Episcopacy came in this is the second time Then the time of reformed Episcopacie till the variety of Independant and Presbyterian Churches or State-Government came in is the third time and these two latter are called times And now England is under the dividing of time and it is a fore-runner to the rest of the Nations and this is the Image of the Beast and this is the variety of Churches and differences in Relâ—gion that is amongst men every one pleading his priviledge or else it is called the dividing of time in regard the Government of the Land is taken out of the hands of one man and put into the hands of many this is the dividing of time or the halfe day of the Beast in respect of outward government Even so there are time times and dividing of time within the heart of man which is the occasion of that outward division of times The first time is the state of simple plaine heartednesse or Innocencie when the five Sences acts in their owne light which is the pure light of a Beast but knowes not the power of the Seed or of the creating spirit but is a stranger to the spirit and yet this state is the Image of the spirit for this is wise and loving and just but not Wisdome Love and Justice it selfe and being tempted it breaks out into folly envie and unjustice and this is the first time of the Beasts reigne within a man Then the pleasure of sinne enters or a league is made betweene that living Earth and outward objects and the man being deceived lookes altogether without him for good for pleasure and for content and followes all the pleasures of his five Sences with greedinesse and here he would be a ruler and some body over others and in this estate man doth what he will and his heart never smites him for it he can lie and cheat and whore and oppresse others and thinks all is good for nothing troubles him this is the state of prodigality or presumption And this is Esau the hairy mans Kingdome And this is the first step of his fall eating the Aple Then there followes a time of trouble of minde arising for that pleasure of selfe-seeking delight and this is called trouble for mispent time whereby he meets with many rubs in his good name in his health of body and in his outward livelihood amongst fellow-creatures and now he begins to rebate of his wildnesse and follow and the Beast or sensitive power begins to be a little tamer and more moderate yet Covetousnesse that Beast reignes still and that with more force within yet this is a cooler time of the day then the former was for he begins to consider what he doth yet here is no rest and this is the third time and so these two latter degrees makes times this is the second step of his fall Then comes in the dividing of time within a man and this is when the Law in the members fights against the Law of the minde when a man sees his folly and the bondage of his nature he sees himselfe a prisoner to his Lusts and this light in him strives against darknesse in him he sees Pride striveing against Humility Envy against Love contentednesse against anger uncleannesse of flesh against chastity sorrow against comfort and so cries out Oh wretched man that I am who shall deliver me from this body of death or bondage to which I am â— slave this is the third step of mans darknesse Well this is the dividing of time within thee this 〈◊〉 the time of the battell within thee between Michaell the Prince of Peace and the red Dragon the selfish imaginary covetous murdering power there is no quiet rest in this estate neither nay this dividing of time is the sharpest and hottest time And now one step further in the first degree of time and then the man enters into rest And this is when the Seed or blessing in thee kills that Serpent and casts him out and takes possession of thee and rules in righteousnesse in thee for now all enemies are subdued under the Anoyntings feet and he now delivers up the Kingdome to his Father who is the one spirit of righteousnesse and peace in whom there is no sorrow And this God or Almighty ruler becomes all in all the alone King in that living Soule or Earth or the five living Sences Now this spirit of freedome being rising up in some already in part assures the Creation and gives those bodies as pledges that he will rise up in the whole and restore all mankinde to himselfe And thus those three particulars in mankinde is considered first the pure creation of the Living soule the single life of the five Sences which is called the Earth Oh Earth Earth Earth c. Secondly the curse that hath taken mankinde or this living Earth prisoner and this is the power of darknesse called sinne or bondage and this is called likewise flesh or carnall man If you by the Spirit mortisie the deeds of the flesh you shall live Now the created flesh is not to be mortified or killed by us but preserved therefore the curse therein is called flesh and deeds of the flesh because it is a meere selfish power that would have ease and honour and would be counted a God and would rule over all to the enslaving of all to himselfe this is the reprobate that shall have no peace for all peace shall be taken from this flesh Thirdly the blessing who is the seed of Life or Christ the righteous and rationall spirit arising up to rule and treading unreasonablenesse under his feet this is the restorer or Saviour of the captived or the imprisoned Earth which sets mankinde free from bondage within himselfe And when this power riseth up to rule he doth not rule to enslave others to him by the murthering sword but he drawes all men in Love to him and the union and communion of Love by him is established in and among the Creation And thus you see there are time times and dividing of time within the heart and though you become to the dividing of time yet you are not come to the Mount of God to true rest till dividing of time run his course likewise But yet here is great comfort to burdened soules that lies groning under the darknesse of this divideing of time within them and that are mightily opprest by men that rules in darknesse and oppression over them To you I say rejoyce your Redeemer is come he rides upon the clouds and he will speedily appeare for your deliverance as he hath done for some of your brethren already who
that ownes or tenders thee Well saith the soule this is an evill time and then saith Imaginary feare filling the soule with sorrow oh that this body had never been borne I would I had dyed in the wombe If this be the happinesse of a man I would I had been a Bird a Beast or some other creature While I had no care of doing rightly I could live I had friends I had peace But since I began to doe as I would be done by friends now stands a farre off every body hates me and I am open to all misrey does righteousnesse bring thee to this oh miserable wretch This now is a battell of another nature then the former was for in the first battell the Imaginary flesh was lofty and stout and full of presumption selfe-conceit scoffes jeeres Envie vaporing and secret subtilty laughing in his sleave as we say at the wayes of the Spirit of Life But now he is in another temper he is furnished with the weapons of slavish feare evill surmising sense of misery sometimes angry sometimes ready to dispaire and to curse the day of his birth his soule takes pleasure in nothing without and yet hath no peace within And in this battell likewise God and man flesh and spirit are separated there is no sweet agreement The selfish Imagination would be a God still and fight strongly to keep the tottering kingdome and will not leave off till the Spirit of burning â— who is consuming fire Even God himselfe come and fire Imagination out of all his strong holds and with a strong power redeeme the imprisoned Earth from his presumptuous and dispairing bondage Though there was a parley before between flesh and spirit the man and his righteous God In the coole of the day while the living Earth saw himselfe a little naked and was under a little sence of trouble and feare yet the Serpent Im 〈◊〉 is not conquered by a sleâ—ght parley but by a stronger contest for after this parley within himselfe man is cast out of himselfe that is out of the garden to seeke content in outward objects as in riches friends wife children and the like and then the battell grows hot againe For if our true peace and rest lie in objects and in a Law without as Imagination would have it then the Spirit is not within the Creation but without And if so then there may be places found where the Spirit is not and then God is not every where and so the words of Jesus Christ were not true when he said the Kingdome of Heaven is within you and the word is nigh you even in your mouth and in your heart and as the Apostle said God the Father is above all and through all and in you all Eph. 4.6 But the Spirit is within for the Creation is his clothing God was in Christ reconciling the world or falne Earth to himselfe he was not without him in objects offering peace but he was within drawing him from the deceitfulnesse of objects that fades away to looke for rest and peace only within therefore it is said Christ is our rest that is the Anointing within is our rest who teacheth us all things and leâ—ds us into all truth And by this Relation you see here is the living soule mankind then here is the fall of mankinde Then here is the rising or restoring of Mankinde And that which hath by Imagination or Judas Ministry been held sorth to us to be without us as Adam the Serpent the Garden the Tree of Knowledge of Good and evill and the Tree of Life and the fall of Man and promise of redemption all to be without yet all these are within the heart of man clearly And whether there was any such outward things or no it matters not much if thou seest all within this will be thy life Therefore in this which followes I shall write of these three particulars The Living Soule which is pure nature that was called very good Then the Serpent or curse which is the Imaginary power of darknesse or mans fall Then the Seed of life the blessing called the restoring power delivering mankinde from that bondage and setting him downe in rest and peace within himselfe CHAP. III. What the Tree of Life is ANd when Mankinde begins to enter into himselfe againe and to enjoy rest and peace and Life within which is the resurrection of Christ then woe woe woe to the imaginary power that rules the world he shall be shaken with terror and fall and burst a sunder for this is Iudas and the Pharisees that have killed Christ all along But now Christ or the Anoynting is arising up in sonnes and daughters they must dye Therefore whatsoever government is set up by Imagination shall be throwne downe For every plant which my heavenly Father hath not planted shall be rooted out Surely then there is a foure-fold power much Idolized and doted upon by covetous flesh which must be shaken to pieces And woe woe woe to the Inhabitants of the Earth to those that live in or are the upholders of those powers The first is the Imaginary teaching power called hear-say booke studying Vniversity Divinity which indeed is Iudas Ministry for this cries hayle Master to the Spirit and seemes to kisse him in Love in outward shew by preaching of him and by long prayers to him But betrayes him into the hand of the selfish power This power or ministrie must destroy himselfe as Iudas did and so he doth for the divisions within the publick Ministry makes him burst asunder and all his inward bowells of Covetousnesse Pride selfe-seeking evill surmisings gruding hypocrisie seeking to please men more then the righteous power and all their close envy is discovered Then secondly The Imaginary Kingly power who by the power of the sword and successive conâ—uests 〈…〉 one part of Mankinde to rule 〈…〉 pâ—eâ—ending to keep the Creation in 〈…〉 yet proves a selfe-upholder By murder and 〈…〉 others under fooâ— this power takes ease honour falnesse of the Earth to himselfe by the sword and rules over the labours and bodies of others at his will and prerogative Thus power mâ—st be shaken to pieces Therefore you Kâ—ngs and Monarchs and State rulers that upholds kingly Authority in your hands come in and kisse the Sonne betimes it is not long before he will more gloriously appeare to shake terribly the Nations not England only but all Nations for the dominion of Christ is to reach from East to West from North to South and of his Kingdome there shall be no end Thirdly the imaginary Judicature called the Law of Justice which indeed is but the declarative will of Conquerours how they will have their Subjects be ruled And this pretends to keep all in peace and yet it is the very support of Envie hardnesse of heart and unrighteous covetousnesse Therefore woe to you Lawyers that bindes heavie burdens upon mens shoulders which you your selves will not touch with the least of your fingers Fourthly
Midianites did they sheathed their swords one in anothers bowells while Israell looked on and at last tooke the spoyle So shall kingly power doe in his severall governments by the sword they shall dash one against another Time shall dash against times and times shall dash against the dividing of time and the divisions in the dividing of time shall destroy him till the Creation be cleansed of these plagues and that curse which hath destroyed the Earth shall now in the period of time destroy himselfe And this makes way for Christ the universal Love to take the Kingdome and the dominion of the whole Earth Therefore you souldiers you may see the end oâ— your trade it is a destroyer and shall be destroyeâ— by it selfe and surely you shall finde no true peace herein No no there is no peace and rest but iâ— Christ the Saviour your trade upholds the murderer or the Devill Now the other three Beasts who are Clergy Law and Buying and Selling these rise up by craft supported by the kingly power And the chiefe Beast is the Clergy he bred all the other He is a King understanding darke sayings and he shall by craft deceive many the other Beasts are this Beasts sons he bred them For this teaching Art first bids mankinde to looke abroad for a teacher and a ruler and to look abroad for Justice and content and when he had deceived them so to doe then he put mankinde upon buying and selling of the Earth and her fruits and so by that meanes the Creation is divided and Mankinde is put upon an Art to cheat and burden himselfe for the Earth ought to remaine a standing portion to them and their children successively by the righteous Law of Creation Then this teaching Art found out the Law calling it the Law of Justice a very good name to cover his knavery for he is a mighty Beast with great teeth and is a mighty devourer of men he eates up all that comes within his power for this Proverb is true goe to Law and none shall get but the Lawyer The Law is the Fox poore men are the geesse he pulls of their feathers and feeds upon them These foure Beasts are the Fountaines of Tyranny to the Creation they are of a fruitfull generation one begetting divers Beasts that are of mighty devouring natures But the most dreadfull and terrible Beast is the Clergy Power for though the other three raised him up by action yet this Imaginary learned Beast raised them up by policie for selfe ends For this stamped the other under foot saith Daniell And is not this true hath not the Clergy ruled over kingly Power Law and buying and selling and brought all under his Command for at the first he was onely a teaching Power and then it was a Beast differing from the rest yet he stamped them under foot and all the other had their strength and succour from him by his teaching and imaginary instruction Out of this teaching Beast rise up ten hornes or the branching forth of his strength in ten particulars Five fighting against the powers of the Creation Hearing Seeing Tasting Smelling Feeling which is called the body of the living soule that is very good And five fighting against the powers of righteousnesse which is Vnderstanding Will Affection Joy and Peace which is called the Seed and making war against him and so darking Heaven and Earth This is he that restraines the liberty of the outward man not suffering him to have a free enjoyment of his portion in the Earth making such actions to be sinne which the righteous creating Spirit made not a sinne And he restraines thereby the liberty of the Inward man not suffering him to act in the liberty of himselfe for he makes a man a sinner for a word and so he sweeps the Stars of Heaven downe with his tayle he darkens Heaven and Earth and defiles body and mind For so long as I must not act according to the freedome of my owne spirit and power within me but must be guided by others without me and punished for such actions which others in the ruling Chare doe in a higher nature then I doe I am then in bondage and my eyes are put out And this is the Covenant that the outward teaching power makes with the branches of Mankinde to put out their owne eyes to see by others telling them none can see but schollars so that this fourth Beast is more dreadfull then the other three for it stamps the other three under foot and rules over all And out of the ten hornes of this Beast rise up another little horne and this is the dominion and rule which the teaching power takes up called Ecclesiasticall power and this little horne was raised by a power that was not his owne for the kingly power puts that dominion and rule into his hands While he remained onely a teaching power he stamped the other under him and overawed others by his deceitfull words But now he hath got a power to rule called Ecclesiasticall power which is the extract of selfish righteousnesse from the seeming righteousnesse of the foure Beasts into one ruling power and by this which was little in the beginning There were three of the first hornes plucked up that is Kingly Power Law and buying and selling for the Little horne or ruling Clergie lifted up himselfe above all these and made these uncover and fall to him he had dominion and power over all these and these were in subjection and afraid and bowed to him He by his teaching lifted up these and these by their acting lifted up him to rule and he by his ruling treads these under his proud covetous feet And this is he who is said to be a King of a fierce countenance understanding darke saying that is mighty but not by his owne power and he shall by craft and power destroy many his rising was in the latter dayes when transgressions were come to the full when people were most blinde by his outward teaching then they easily receive him to be the outward ruler over their soules for now the Sea being bemuddied that is mankinde being mightily deceived he by his learned policy riseth up out of that deceived Sea for all the peeple wandered after him though he sore oppressed them Dan. 8.23 Rev. 13.3 And as the sword which is not his power lifted him up and supports him by forcing the people to pay him tithes for the Law of the Magistrate forces the people to pay them And he being lifted up he made war with the Saints and overcame them for a time times and dividing of time But as he was lifted up by others power through his owne craft Even so he shall be destroyed againe without hand the Sword shall not destroy him he shall be discovered in all his oppressing hypocriticall bewitching knavery by the light and wisdome of the Spirit of Truth that shall rise up out of the Sea of mankinde likewise appearing
cast out as stinking imaginary â—ung of false-hearted ones who professes Love in words and in actions deny Love but lifts up the Devill and covetousnesse and bondage If you truly owne Christ you will cheerefully hold forth the restoring spirit in your actions Christ the Anoynting spirit doth not enslave any but comes to set all free he comes not to destroy but to save he comes not to put sackcloath and mourning weeds upon mankinde but to pull them off and to wipe away all teares So long as the Earth is intangled and appropriated into particular hands and kept there by the power of the sword as it is and your profession holds it up so long the Creation lies under bondage And the Devill who is the power of covetousnesse or murderer doth rule and is the God whom you generally professe for you acknowledge Christ in words and the Dragon in your actions and so hypocrisie reignes King in the Earth at this very day But if any of you will truly acknowledge Christ now in the end of your dayes come joyne hands and hearts together and set the Earth free nothing now stands in the way of Englishmen but inward covetousnesse Be not like the Rats and Mise that drawes the treasures of the Earth into your holes to looke upon whil'st your fellow-members to whom it belongs as well as to you by the Law of Creation doe starve for want But you have no warrant from the Law of Righteousnesse so to doe whensoever you lock up the treasure of the Earth and desires more then food and rayment you doe evill When you know the Sonne within as you can talke much of him without then the Sonne will set you free and truly he is comming on a maine to breake downe all your pinfoulds and to lay all open to the Common the rough wayes he will make smooth and crooked wayes strait and levell mountaines and valleys And covetous proud selfe-Love and ruling and teaching hypocrisie shall tye up or restraine his spirit no longer for the voyce is gone out freedome freedome freedome he that hath eares to heare let him heare he that is filthie let him be filthy still till he be cast out as dung and unsavory salt And so I leave this with you as I was commanded and bid you farewell Being a friend to Love wading through the bondage of the world JERRARD WINSTANLY The Matters contained in the following DISCOURSE VVHat the Garden of Eden is Chap. 1. VVhat the tree of Knowledge of good and evill is 2. VVhat the Tree of Life is 3. What the Serpent is 4. What the living Soule Man is that is called very good 5. VVhat the Curse is that doth defile the man 6. What the blessing is that restores him againe 7. What these foure Beasts are whose burdning powers as that bondage which the Creation grones under waiting to be delivered from 8. What are the Time Times and dividing of time in the spirit of Mankinde which man posses through before he sits downe in true rest 9. How man is tempted and when he is said to fall by temptation 10. How Christ was tempted and by whom and how he overcame the tempter 11. What the Kingdome without is which is called the Devills 12. What the Kingdome of Heaven is within which is called Christs Kingdome 13. With divers other testimonies of like Nature FIRE IN THE BUSH The Spirit burning not consuming but purging Mankinde CHAP. I. What the Garden of Eden is THE whole Creation of fire water Earth and Aire and all the varieties of bodies made up thereof is the cloathing of God so that all things that is A substantiall being looked upon in the lump is the fullnesse of him that fills all with himselfe he is in all things and by him all things consist And this God or almighty Ruler is universall Love strength and life And as he begets and brings forth every thing in their degree and kinde so he is the Restorer of all things from that defilement death and sorrow which they fall into and the alone deliverer from the oppressing power preserving every one in peace Therefore he is called the Lord God Almighty for he is the onely and alone living spirit which dwells every where and can doe what he will And of all those bodies that are called Creatures or the clothing of God Mankinde is the chief And because the Father or spirit of all things manifests himselfe in mankinde in life strength and wisdome more then in any other creature therefore mankinde is made the Lord of all And the whole Earth is this The Lords For when all things were produced and appeared very good in the liking and content of the creating spirit The word of Command was to whole mankinde not â—o one or a few single branches of mankinde doe thou take possession over the fish fowle Beast and doe thou till the Earth and doe thou multiplie and fill the Earth And no part or branch of mankind is shut out by him from this imployment For as the great Earth and the inferiour creatures therein are as the Commons Forrests and delights of God in the out Coasts of the Creation Even so Mankind The living Earth is the very Garden of Eden wherein that spirit of Love did walke and delight himselfe principally as being the Head and Lord of all the rest In this Garden are five Rivers Hearing Seeing Tasting Smelling Feeling which we in our age of the world call five Senses And these five water springs doe refresh and preserve the whole Creation both of the out coasts and of the Garden In this Garden Mankind and in every branch of him there is a Tree of knowledge of good and evill called Imagination and the Tree of Life called universall Love or pure knowledge in the power When Mankinde or the living soule feeds upon or delights himselfe in the fruit of that tree of good and evill which is selfish unwarranted and unexperienced Imagination which is his weaknesse and disease then he looses his honour and strength and falls from his dominion Lordship and becomes like the Beasts of the field void of understanding For the Lord of so great and vast a body as the Creation is must know all things cleerely as they be and not by blinde Imagination that leads mankind sometimes astray as well as sometimes in the right way When mankind is guided by Imagination he runs a great hazard upon life and death This power is he that calls good evill and evill good This knowes not the creaâ—â—rg Spirit in inward feeling but does fancie him to be sometimes one thing sometimes another and still dwells in the dark Chamber of uncertainty And while Mankinde eates of this Tree and delights himselfe here he is driven out of the Gaâ—den that is out of himselfe he enjoyes not himselfe he knowes not himselfe he lives without the true God or ruler and is like the Beasts of the field who live upon objects without
â—riends and riches to follow me so that Covetousnesse doth not reigne Imagination doth not fright you with what shall we eate and what shall we drinke and wherewith shall be cloathed hereafter As they they themselves said Mâ—ster we have forsaken all to follow thee and what shall wee have c So that here is no subtlety but downe right simplicity without guile and these are like wax prepared for any stamp But now Judas the twelfth man was a Devill he was defiled and falne by temptation that is he was one that followed Christ for selfe ends not simply like most preachers and covetous bitter hearted Professors that will covenant before hand what they must have before they follâ—w Christ And when they heare they must part with all to follow Christ then they are sorrowfull This is Iudas a Devill the power of covetousnesse the curse that hath defiled mankind and he strives to spread himselfe that he may defile all But Christ who is the blessing appeares to destroy this curse And when plaine hearted Peter told Christ that though all forsooke him yet he would not alas saith Christ Peter thou art plaine hearted and thou know'st not the wiles of the tempter thou wilt be overcome and made to denie me I know thy strength for I that am the light and life of the world doe not yet live in thee Thou art a downe right living Soule a plaine innocent harmelesse man but thou art not yet Anoynted nor cannot be till I be gone from you And then I le send you the comforter that shall lead you into all truth and abide with you for ever Therefore when I am taken from you stay you quiet at Ierusalem till you receive power from on high which is the Fathers promise to you and that power ruling in you shall keep you from being overcome by temptation And you see Peters strength proved weaknesse though there was simple hearted innocencie in Peter's love to Christ's body yet his love was changeable for when the tryall came Peter denyed Christ And this plaine heartednesse is the first time of the Beast or selfe which is full of peace while a man is in it but it is a state like wax flexible and easie to take any impression Therefore the two powers of Light and Darknesse Christ and the Devill strives who shall rule in this living soule first And these two powers are Iacob and Esau flesh and spirit strugling within the wombe of the living Earth who shall rule first And darknesse first prevailes and rules within enslaves and causes sorrow and through his deceit drawes the man to seeke content in objects without But then followes Christ the restoring power and delivers the living soule againe from that bondage and sets him downe in himselfe which is the rest and strength of Love unchangeable who doth cast out all feare Now while the darke power rules the man is as Iudas a Devill a betrayer of Christ therefore when Christ begins to redeeme he kills that darknesse and brings mankinde back to that plaine hearted estate of simplicitie in which the Devill found the man when he deceived him and makes him meeke humble flexible loving plaine hearted without guile free from Envie like the state of a little child Except a man be borne againe and become as a little child he cannot enter into heaven that is into peace The power of the Devill must first be cast out before Christ will appeare to sit downe in rest This plaine hearted estate is that which Paul spake of A man must first become a foole that he he may be wise that is voide of guile or hypocriticall deceit which the power of darknesse is full of and these are the foolish things of the world whereby God will destroy the imaginary wise This plaine heartednesse without envie or guile is the Virgine-state of Mankinde And this Virgine is she that must beare a sonne and call his name Emanuell God with us This chaste Virgine-state that hath no outward Lover and that is not defiled but cleansed from deformity is this Virgine chaste state in whom the Sonne of righteousnesse will arise and take the man into union with himselfe he rules as King and Mankinde the living soule is freely subject with delight So that this Innocencie or plaine heartednesse in man was not an estate 6000. yeare agoe onely But every branch of mankinde passes through it c. first is defiled by imaginary covetousnesse and thereby is made a Devill and then he is delivered from that darknesse by Christ the restorer and by him made one with the Father and the Son In one word then the innocencie of mankinde which is the Image of God is plaine heartednesse without guile quiet patient chast loving without envy yet through weaknesse is flexible and open to temptation and change This is the living soule which God breathed the breath of life into This is the Garden of Eden it is the spirits house or mansion and in the body of Mankinde the spirit hath many mansions or dwelling places this is the field or heaven wherein Michaell and the Dragon fights the great battell of God Almighty Many men live in their innocencie longer then others some are tempted sooner then others but all must be tempted and tried by the evill one that so way may be made for Christ to shew his power for the Office of Christ the blessing is to restore and deliver from death and bondage and to set man downe in life and unchangeable rest Therefore temptations and falling from innocency must be that so man may be drawne up into the life and strength of the righteous God or ruler from whom he shall never fall again this is the mysterie of God God manifest in the flesh or righteousnesse ruling King in man So that this innocent estate is the Image of God but not the strength and life of God It is wise but not wisdome it selfe it is just but not justice it is loving but not Love it selfe It rejoyces but it is not Joy it selfe It is patient but not Patience it selfe It is chaste yet not Chastity It is plaine hearted without guile yet not sincerity it selfe It is filled with rest and peace while he injoyes himselfe within and doth not make a league with Satan or outward objects for then he falls and meets with sorrow Therefore he is said to be made in the Image of God because this Innocencie is an estate very good and there is no evill in it yet it is changeable subject to be overcome by temptation But now God or the righteous spirit is unchangeable for he is Wisdome Justice Love Patience Sincerity Chastity Joy and Peace it selfe nor cannot be overcome by any temptation And this is the mysterie and wisdome of God to let that innocent nature of man fall and be defiled by his owne invention that so he may declare his power in redeeming him from that defilement and in taking him up
into unity of the God-head to remaine in that fountaine of Life and rest and never to be deceived againe and this is a redemption indeed not only to deliver from bondage but likewise to destroy the tempter that he shall never appeare to draw man into bondage againe this is the worke of the Lamb and the mysterie of God This worke is that which makes us to have fellowship with the Father and his Sonne Jesus Christ This worke puts those soâ—gâ— of prayse and halalujahs into our mouths and hearts to him that sits upon the throne and to the Lamb for evermore This is the fiâ—st estâ—te of mankinde or the living soule in his innocencâ—e and you need not looke back six thousand yeareâ— to finde it for every singâ—e man and womâ—n passes through it and when the restorer rises up they shall be able to say this is truth The second estâ—te of mankinde is the time of the curse while he reâ—gâ—es which is the power of darknesse or Dragon that deceives the plaine hearted simple man making him to covet after content in objects without him and to looke for a God without and so fills him with anger envie hypocrisie vexation griefe and brings him into bondage within himselfe Now this curse reignes in these three particulats In the lust of the Eye In the lust of the Flesh and in pride of Life The lust of the eye is covetousnesse after any object the man sees thinking within himselfe that if he can obtaine such and such objects he shall be at rest and filled with delight And this is an unsatisfied roving Lust and is a selfe-lover hurting others for this Lust of the eye would draw all to it selfe and leave all others naked and when he cannot enjoy those objects Then Envie and anger arises vexes frets and torments the man mightily But if he obtains he rejoyces but his joy is the joy of envie which doth perish againe and ends in vexation The second is the Lust of the flesh And this is an excessive or immoderate degree of covetousnesse which doth waste and consume the objects that his eye lusted after not to preserve mankinde or his body but to satisfie excessive Beastly desire he eates and drinks excessively cloathes himselfe vaine gloriously or runnes into the immoderate use of women And so those objects which are for the preservation and delight of Mankinde he immoderately uses and by his excesse destroyes himselfe and them too The third is the pride of Life and this is the very height of covetousnesse called vaine glory or secret pride of heart lifting up himselfe above others making others bow to him looking upon himselfe as a God above others who indeed are his equalls vexing and fretting and ready to kill them if any refuse to give him that honour he would have Hamons proud heart is mightily troubled if Mordecay will not bow This is the pride of Life As Nebuchadnezar said is not this great Babell which I have built for the glory of my Majesty so lifting up himselfe above others this is the power of pride But now humility stayes and lets others lift him up Looke through the whole body of darknesse and every branch of him may be applyed to one of these heads And while these Lusts rule the whole body of darknesse reignes as King in the man As Envy Pride Covetousnesse evill surmisings hypocrisie uncleane lust of the flesh Gluttony Drunkennesse And the man hath lost his Innocencie and is become a Devill he is a prisoner to his lusts and is in bondage within himselfe he enjoys nothing with sweet content For let him have what he would have still he is unsatisfied and discontent dwells in his heart upon every crosse he lives without God in the world and feeds upon husks like the swyne that is his delight reaches to outward things only to riches honours pleasures and women they are the husks he feeds on which dies and rots take these away and he hath lost his Kingdome And in this deceived estate mankinde is a compleat Devill and is become a very decree of himselfe and others as experience makes it appeare The third estate of Mankinde is the day of Christ or the rising up and reigne of the blessing which is the restoring power delivering mankinde from this bondage of Lust and subduing this power of darknesse and drawing mankinde into union with the Father making all things new and so making peace And this he doth first by bringing mankinde back againe to his estate of Innocencie and plaine heartednesse and so in the eye of the world is a foole before he be made wise Then secondly he rises up in power and glory and makes man one with himselfe and sets him downe in rest never to fall againe CHAP. VI What the Curse is that doth defile the Man EVery branch of Mankinde is under one of these three estates First either in his Innocency or secondly under the power of the Curse or thirdly under Grace or the power of the blessing Now no man hath or can have true peace till he be able to see this cleare distinction within himselfe he that sees nothing but one power nor never saw any other but one power in him that man as yet is a slave to the Devill But he that hath seene the two powers to oppose each other within him and then at last the blessing prevailes and casts the other murderer out and sits downe and rules King of righteousnesse and Prince of Peace This is Heaven and he that sees this one power of righteousnesse and peace rule and sees the other quite falne this man now is come to eate of the Tree of Life and shall live for ever and is truly entered into the one power or new Ierusalem Whosoever lives in this life his actions will be actions of peace preservation Love and life to all But if there appeare actions of darknesse in any whereby any part of the Creation is capable of destruction by those actions truly then that one power in that man is but tâ—e curse which may be called the Power likewise but it is but the one power of darknesse When a man sees the darknesse rule in others and in himselfe he sees himselfe in bondage and is troubled Now the Seed begins to arise to bruise the Serpents head Lots righteous soule or the pure Creation man as he is more or lesse restored from bondage he is grieved to see the bad conversation of the wicked power as he rules in himselfe and others And there are many Lots at this day whose righteous soule is grieved to see how the Devill and curse rules and destroyes the Earth The Devill rules the world Imaginary selfe-loving Covetousnesse rules the King in the Earth It is seen plaine and he goes on boldly without feare hardnesse of heart riseth apace proud murdering flesh growes secure though his Judgement be near at hand Stand still and you shall see the downefall of Pharaoh and
are witnesses that he is rising and spreading himselfe in the Earth casting out death hell and bondage and establishing life peace and liberty in mankinde and in the whole creation Therefore whatsoever your condition is murmur not at it but waite he that is come to others will come to you and not tarrie His power and name is Love and he will conquer all by Love and patience And the sonnes of strangers and enemies shall come and fall downe to him and say thou art the alone righteous power take thee our Crownes Scepters Swords doe thou rule for thou art worthie This is the day of Sions glorie This is the everlasting fire that is unquenchable this is the powerfull day of the Lord this is the Lambe that was slave and is now risen againe This is the well beloved sonne of the Father in whom he delights This is the promised Seed the blessing of the whole Earth who hath been hinted at and pointed at by Prophecie but never fully manifested in the whole creation But now he begins to appeare to draw all men after him to cast out the curse and to set the Creation in peace therefore thou weeping soule cast off this sackcloth and mourning weeds thy redeemer is come and he calls thee to follow him acting love and patience This power of Christ takes away all peace from the flesh and will not suffer any part of the creation to lie under a false peace any longer And we see that while he appeares but weakly how the peace of covetous flesh is disturbed and filled with much murmuring against the Light Oh say men if this power of universall love be advanced this will destroy all propriety and all trading and bring every thing into confusion It is true he shall be advanced for that end to confound the wisdome and power and peace of the flesh that the Creation may be â—o longer deceived but now at length may come into him and rest quiet for ever Oh saith Imaginary covetous proud selfe-seeking flesh If I take not the sword to restraine the unrulinesse of mankinde we shall not live one by another But his intent is not in Love to peace but that he may rule over all himselfe and beat downe others under him And indeed this power is the cause of all warres for if this murdering selfe-honouring power were once cast out Love would live in peace and know warre division and sorrow no more CHAP. VII What the blessing is that restores him againe BVt how came mans fall in at the first I Answer The outward objects of riches honors being set before the living soule Imaginary covetousesse which is the absence of the true Light moves the man to close with those objects and to seeke content without him and through this darke night power warres divisions and discontent arises in mankinde to teare and devoure it selfe and so it is said to mankinde that his destruction is of himselfe And the misery of mankinde came in by these degrees First when whole mankinde walked in singlenesse and simplicity each to other Some bodies were more strong then others as the elder brother was stronger then the younger and the stronger did work for the weaker and the whole Earth was common to all without exception But this singlenesse and simplicity was subject to corruption and change And the change came in thus The stronger or elder brother seeing the outward objects before him thereupon imagines and saith why should I that doe all the worke be such a servant to these that doe least worke and be equall with them It is fit I should have some larger part of the Earth then they and be in some more esteeme then others and that they should acknowledge me in some degree above them This Imagination is the Serpent that deceives the man and as lust is thus conceived within and the heart or the living Soule consenting to these imaginary inventions presently death is brought forth and Mankinde falls from single simplicity to be full of divisions and one member of Mankinde is separated from another which before were all one and looked upon each other as all one This is the first step of the fall consent within being moved by outward objects of pleasure riches and honour for one to be above another whereas it was the honour of the elder to help the younger and not to tread him downe Secondly it breaks forth into outward action for this imaginary invention in the elder brother moves him to set about to inclose parcells of the Earth into severall divisions and calls those inclosures proper or peculiar to himselfe and that the younger or weaker brother should lay no claime to it and the younger brother lets it goe so and presently their nakednesse appeares that is the imaginary covetousnesse of the heart is uncovered and said open to the view hereby This dividing of the Earth into parcells was long before it grew a strong setled custome for plaine heartednesse did much oppose the growth of this imaginary covetousnesse or Serpent for when contention began to arise amongst Abrahams servants and Lots about the Earth one side would have so much and the other side so much Well said single hearted Abraham let there be no strife betweene us for we are brethren Let us spread farther and so the one went East and the other West and gave more roome in the Earth each to other and then they were quiet this is the first breaking forth into action to make division Then next to this mankinde began to buy and sell these inclosures of Land one of another which the creating spirit of righteousnesse gave them no command to doe for by reason of this bargaining the younger or weaker brother is more forcibly shut out of the Earth and so here is a foundation laid to steale the Earth by craft and to murder one another by the sword For now saith the Buyer this parcell of Land is mine I have paid the fruit of my labours for it to be properly my owne But the younger brother comes in and saith the land is our portion by creation as well as yours and we give no consent to be shut out therefore what authority had you to buy or the other to sell by thus doing you â—heaâ— us and cast us out of the Earth And from hence now divisions and wars begins to arise beâ—weene the brothers And so the elder brother Cain kills the younger brother Abel Cain was subtle and covetous and Abel single hearted and molested Cain and opposed him in his selfe-seeking Principle or imaginary invention to raise himselfe to be above others thereupon anger ariseth in Cain and he kills his brother and removes him out of the way though Conscience tormented him afterwards for it And by this murdering power over-awing one another the cheating Art of buying and selling and of dividing the Land into parcells prevailes amongst mankinde till at last Moses was raised who was the perfectest man
in man that causes divisions and war is called by some men the state of nature which every man brings into the world with him But this Law of darknesse in the members is not the state of Nature for nature or the living soule is in bondage to it and grones under it waiting to be delivered from it and is glad to heare of a Saviour Looke upon a childe that is new borne or till he growes up to some few yeares he is innocent harmelesse humble patient gentle easie to be entreated not envious And this is Adam or mankinde in his Innocency and this continues till outward objects intice him to pleasure or seeke content without him And when he consents or suffers the imaginary Covetousnesse within to close with the objects Thâ—n he falls and is taken captive and falls lower and lower First into the slavery of that power of lusts within leading him forth to act all manner of selfishnesse with greedinesse to the destruction of others And then falls from this delight into trouble of minde and touch of Conscience and inward torment and so falls deeper and deeper into Hell till the Seed or blessing rise up in him to worke deliverance and then carrie him back againe and lead him into the wayes of truth And thus we see how mankinde came to fall from his innocencie and that was by closing to outward objects for content with inward imaginary Covetousnesse to finde life in those objects without him And mans recovery will be to reject outward objects and to close with the spirit of truth life and peace within preferring this Kingdome within before the outward Kingdome It is said that Christ was tempted in all things like as we are tempted Now how are we tempted but by presentment of outward objects before us and when the life of the five Sences closes therewith thinking to finde content therefrom we are deceived and so fall from innocencie As for example if objects of riches be laid before me and my inward covetousnesse close therewith I fall or if the beauty of the female sex be set before me If my inward lust close therewith excessively running after variety of strange flesh I fall But if covetousnesse and lust be killed or doth not breath in me then though those objects be tendered to me I reject them and so I fall not And now Satan or the tempter which are the outward objects finds nothing in me And thus it was said of Jesus Christ that when the Tempter came to him he found nothing in him that is Jesus Christ had not an imaginary covetous power in him to seeke a Kingdome or happinesse without himselfe in those objects of pleasure riches and honours of the world but preferred the Kingdome within him before that without him And so he was said to have no sinne because there was nothing in him that consented to the temptation without he made use of outward objects in moderation for the safety and peace of his body but desired nothing in excesse or immoderately The power of darknesse which is Covetousnesse and Imagination which is the devouring Dragon had no place in Heaven that is in him for the Dragon was cast out and the Godhead did dwell bodily in him in the fulnesse of righteousnesse and peace Now I desire any man to shew by experience any other Devill or darke power then these two that is The objects without and the powers of the curse within joyning in consent together to enslave the Earth or the living Soule which is the innocencie of the five Sences While these two joyne together and meet in consent Mankinde enters into sorrow and hath true rest But when the power of Lust is killed within by the blessing or the seed rising up then outward objects troubles not nor enslaves the man For then a man is content with his present condition and seeks for a Kingdome within which moth and rust cannot corrupt nor theeves breake through and steale If he have riches he dotes not upon them he knowes not how to use them If he be poore he is quiet and content If he be at liberty he is content if in prison he is content So then kill Covetousnesse or that imaginary darknesse within And the Devill is kill'd when the Tempter comes he shall finde nothing in you he that is free within is moved to excesse or unrationall action by no outward object but he that is nor free within is moved by every object And this is the Reason why many people are so angry and bitter and flies upon their neighbours with reviling and reproachfull words or envious actions because they are slaves to their flesh they are in bondage within they know not liberty It is the night time with them the sonne of Love righteousnesse and peace is not yet risen up in them Therefore they that are at liberty within in whom the Seed is risen ro rule doe conquer all enemies by Love and patience and make use of any outward object with moderation and knows no excesse The powers of the curse he subdues others by the murdering sword and thereby enslaves others to him as we see the government of all Nations is this and the darke power in every mans heart is this which indeed is the Devills Kingdome that yet rules But now the blessing he subdues his enemies by Love and saves and gives life and freedome to his enemies he first brings mankinde back to pure creation and then rises up and rules King of righteousnesse within and so keeps the man that the curse never enslaves him againe and so he puts the man into a better condition then he was in before This Seed or Christ then is to be seen within to save you from the curse within to free you from bondage within he is no Saviour that stands at a distance therefore your publick Ministers bewitches you by telling you of a Saviour at a distance The enmity which buâ—dens you is within Even the Law of your members that wars against the law of your minde so that the members are the creature And that curse wars within them and so troubles and enslaves the members Therefore your Saviour must be a power within you to deliver you from that bondage within the outward Christ or the outward God are but men Saviours such as Moses Ioshua and Judges were and such as Kings are and these Gods sometimes proves Devills Surely such Preachers as tells you your God and Saviour is without they know not the spirit they are servants to the curse their Kingdome is all without and therefore would have you to seeke for a Kingdome without that lies in objects for that Kingdome of Christ within they know not And here I shall end with this question What are the greatest sinnes in the world I answer These two First for a man to lock up the treasuries of the Earth in Chests and houses and suffer it to rust or moulder while others starve for want to whom it belongs and it belongs to all This is the greatest sinne against universall Love this is the destroying sinne this is Achans sinne this is the action of Covetousnesse The second sinne is like to this and is the same in nature with the other And this is for any man or men first to take the Earth by the power of the murdering sword from others and then by the Lawes of their owne making doe hang or put to death any who takes the fruits of the Earth to supply his necessaries from places or persons where there is more then can be made use of by that particular family where it is hoorded up And he said sonne of man seest thou what they doe Thou shalt see greater abominations Ezekiel 8.6 FINIS