A Second general Epistle TO ALL THE SAINTS. Wherein is unfolded the Covenant of grace, as its a Law in the spirit, of light, liberty, righteousness, holiness, power and glory. As likewise as it is a Law of peace, love and edification. Published for the good of those who love peace and holiness. Written by T. Collier.  
LONDON, Printed for Giles Calvert, and are to be sold at the Black Spread-Eagle at the West end of Paul's, near Ludgate, M. DC. XLIX.   

A Preface to the ensuing Epistle.  
Dear Christian,  
THE occasion of my presenting this Epistle to your consideration, at present, was principally a sensibleness of the great miscarriages that I see daily, not only amongst the carnal and profane ones of the world; but many amongst those who have seemingly been purged from their former filthiness, yet seem to be returning, if not returned, with the dog to his vomit, and the sow that was washed, to their wallowing again in the mire: This being a temptation that befalls not only, a Judas, a Demas, but sometimes meets with Christ himself, with true Christians, it being covered over with a pretence of holiness. I could not at present be altogether silent concerning this thing; not that my writing can in any case prevent your miscarriages, it's the anointing in you that must and will teach you all things; but if the same anointing speaking in and through me, speak in and to you, it may be through the power of the same anointing speaking in both, establish and confirm us both in the same truth.  
The subject I have treated on, and at present commend to your consideration, is the Covenant of grace, that law in the spirit which God promised in the Prophets, and now makes good in the Saints, because the knowledge of this in power is that will keep Saints upright with God, prevent them running into those extravagancies and unheard of opinions and practices, which men, pretending godliness, run into now adays; there is no law but this law that I know, can deliver souls from this danger; for prevention of mistakes, or mis-censuring, I desire you to observe these ensuing rules.  
1. Without partiality, or a heart biased to any side, dealing faithfully with your own souls, look to God, see if he speaks not the same truth in you.  
2. When I mention so often the law in the spirit, I mind by it only the Covenant of grace, Jesus Christ, who is all for, and in the spiritual Christian.  
3. The reason why I so oft mind the falsehood and delusions of natural & carnal ones as well as of those who are or would be accounted more than ordinary Christians, is because I intent the general good, my soul earnestly longing, not only after a steadfastness and unmovableness in those who are already come in, but likewise earnestly longing after the coming in of more to the knowledge of this Covenant, which is a soul-converting, establishing and glorifying Covenant.  
Qu. In what respect may Christ be said to be the Covenant?  
Answ. Christ is the Covenant of grace as he was given forth by the Father, therein to demonstrate and declare grace; The Father to make forth that fullness of grace that was and is in himself for sinners, gives forth his Son as the Covenant; There is my Son, my only beloved, take him for a Covenant, that your souls may be satisfied in the knowledge of my grace, Isa. 42. 6. I will give the for a Covenant to the people, for a light to the Gentiles: He is called the minister or messenger of the Covenant, Mal. 3. 1. Because the Father by him and through him declares this grace unto the sons of men, and communicates his to whom he pleaseth.  
2. As the Father thus gives forth Christ a Covenant, in whom he declares grace, doing all in him, for us, without us, so he comes into souls by the same spirit that he was in Christ; so that Christ comes not only as a Covenant to us, but in us, and the same law of spirit and life takes possession of us; and this is the law written in the heart, which will occasion souls in whom it is, never to departed from God.  
Qu. Why is this Covenant called a new Covenant, is it not the same that was in the Old Testament?  
Answ. 1. It's true those that were saved, were saved in and by the same Covenant.  
Yet, 2. This Covenant, to speak in the language of Scripture, was not then made, but the Covenant then made verbally, in word, was another Covenant, and that of works, which was broken. Now because this seems to be a doubt and scruple, I shall give you several clear demonstrations for the confirmation of it.  
First, The Scripture calls it, Two Covenants, an old and a new, I will make a new Covenant, not such a Covenant as I made with your Fathers, etc. Jer. 31.  
Object. But some will say, that it's called an old and a new, but therein to declare the clearness of grace under the Gospel, yet the same Covenant, as there is the old and new Moon, when all is but one and the same.  
Answ. 1. It is not called a new Covenant in respect of the clearness, but in respect of the nature of it; it's not the same, I will make a Covenant, but not such a Covenant as I made with your Fathers: The difference of the nature of these Covenants will appear if we consider,  
1. That was a Covenant written and engraven in Tables of stone, this is a Covenant written and engraven in the heart.  
2. That was a Covenant that could not give life nor cause to walk, because of its weakness, Heb. 7. 18. But this Covenant is a Covenant of life.  
3. That was a Covenant that directly tended to bondage, Gal. 4. 23, 24. But this unto grace and spiritual liberty.  
4. That Covenant was but a type, a shadow, this the substance, therefore not the same, no more than the Jewish Ordinances, who were all typical and shadows, was the substance or thing shadowed; no more the same than those creatures sacrificed was Christ; no more than the blood of the Paschall Lamb sprinkled on the door posts, was the blood of Christ; or the land of Canaan the spiritual rest of Christians; but all was typical, and the substance was shadowed forth in those types, and Saints found grace couched under this old Covenant: The mistake of this occasions much miscarriage amongst many, looking upon the Covenant to be the same now as formerly, will have a Covenant without now as then; and hence set up fleshly Ordinances of their own invention, suitable to such a Covenant, by which thousands are deluded; whereas the truth is, that then there was a Covenant in the flesh which gendred to bondage, which only those in the spirit were delivered from, by the mystery couched under that Covenant, which none after the flesh could see into; but we are only under this Covenant in the spirit, which is a Covenant of liberty, a Covenant of grace and much glory, and none 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 pass for currant, that hath not on this wedding garment; with, Friend, how camest thou in hither? take him and bind him hand and foot, cast him into utter darkness, etc. Thus this Covenant being rightly known, 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 souls 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 righteousness of the Law in the spirit.  
6. Of the unrighteous Law.  
7. Of the Law of true holiness.  
8. Of false or fleshly holiness.  
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 GENERAL EPISTLE To all the Saints.  

Chap. I. Showing the Light of the Law in the Spirit.  
GOD is light, and in him there is no darkness 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, souls once gathered up, by the power of light; into its own fullness, where it beholds the purity, sweetness, and glory of the invisible God; being in some measure, through that fight, made conformable unto him, and partaker of that self 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 Father's Kingdom, even that wine of the Spirit, which makes glad the heart of the City of God; hence the soul, being thus embraced into the bosom of love, and at present come in the Kingdom of his dear Son, concludes with the Prophet, Thou hast made my mountain so strong I shall never be moved; but immediately the Father withholding those manifestations and sweet embracements in the bosom of Love, the soul is troubled; Thou didst but hid thy face, and I was troubled: This was Paul's 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 burden, desiring to be rid of it; but he was answered, My grace is sufficient for thee, my strength shall be perfected in thy weakness; 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 taste 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, we shall appear with him in Glory; that as we suffer with him, we shall reign with him.  
Now there being false Light, which is indeed darkness it self, in the world, and a mystery of iniquity under the pretence of truth, by which many are deceived: I shall therefore in this ensuing Treatise, according to the measure received, give a brief touch of the true Light, Liberty, Righteousness, Holiness, 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 darkness, 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 itself conforming souls to itself; and its first a Spirit, a law of light, even that true light, that lighteth every soul that comes to the Father; He is light, and in him there is no darkness 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 enlighteneth the understanding, by which it comes to see the evil of sin, the evil nature of it, the evil consequences of it.  
1. The evil nature of it, the evil fountain from whence it flows, even the fountain of flesh and devil, a bitter, and filthy root, which produceth fruit suitable unto such a tree, which is Death, the consequent or fruit of sin, The wages of sin 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 sin 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 find 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 find it suitable; never any soul made partaker of grace, but first made sensible of the want of grace, by the enlightening power of the Spirit of grace in the discovery of a man's self unto himself, and so of the evil nature, of the evil consequence of sin, which is a sensibleness of an internal and spiritual death under darkness, and a lake of fire; and this work of discovery by this Law of light is effected, not only in souls at their first conversion; but all along while flesh and sin 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 sin? Ans. Sin, is a transgression of, or turning aside from a righteous Law; if we judge of sin by a letter, a law without us, than 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, than all turn aside from, all motions and actings contrary unto that Spirit of life and light, are sin; and indeed souls living in the light of this law are able to judge between the motions and actings of flesh and spirit, they are made able to judge truly of good and evil, and that not by eating of the forbidden fruit, but by being made partakers of the fruit of the Tree of Life.  
So that now the Christians discovery of sin is not so much after the law of the old, as after the law of the new man, that law of spirit and life in Christ, which is a sin discovering law where it enlightens; so that a Christian in the light of this law, sces every motion to evil, every lust and corruption, the whole body of flesh, to be contrary to that divine & spiritual law, to that divine nature received; and hence is maintained a continual war against it, until that warfare be accomplished in the ending of it.  
2. This law in the Spirit is not only a light discovering sin, but likewise a light discovering Love and deliverance from sin.  
First it discovers Love notwithstanding the Creatures sin; nay, not only so, but it is Love in that Law that discovers sin, and itself, who is Love unto Creatures while they sinne; herein is the riches and freeness of grace unfolded in the discovery of Love and grace unto Creatures, who are in themselves unlovely; he opens a fountain of Love, notwithstanding sin; a fountain of blood and Spirit to wash away both the guilt and power of sin, a fountain of living waters, even those waters of life, that revives and comforts the weary soul in a barren and dry land; thus this Spirit of light, leads poor, empty, hungering and longing souls out of a barren and dry land, that land of Egypt, a land of blackness and darkness, of oppression and hardship, through and out of the wilderness and solitary condition into the sweet embracements of the Father's Love, both into the freeness and fullness of it, notwithstanding the Creatures sensibleness of its own unworthiness, and now the soul being thus lighted to, and possessed with this everlasting Love and grace; it is likewise brought in sight of a lovely & gracious deliverance, a deliverance from the guilt, a deliverance from the power of the Law in flesh; that although the Christian, through the powerful working of corruption can say, many times with the Apostle, Ob wretched man that I am, who shall deliver me from this body of sin? Yet it can say, by faith triumphingly, Thanks be unto God who giveth a victory, through our Lord Jesus Christ; flesh ofttimes acts in Saints for their trial; and they are to pass through many tribulations to the Kingdom; through a Sea of Glass mingled with fire; yet in conclusion they shall stand on top or above them all (with the harps of God in their hands) the Spirit making sweet melody in their hearts singing the song of Moses, Praise be to him that sitteth upon the Throne and to the Lamb for ever; thus this Law of the Spirit in righteous souls, not only of sin and misery, but likewise of love and deliverance; it leads the soul not only into the beholding of darkness and sorrow; but it leads the soul out again into the beholding of light, love and deliverance; and so it shall be truly said of them, These are they that are come out of great tribulation, and have washed themselves white in the blood of the Lamb; these are they that have gone through many tribulations to the Kingdom, etc.  
3. This Law in the Spirit discovers not only a deliverance from flesh and sin, by which the soul is kept below its glory; but it likewise discovers a glorious deliverance into that spiritual and eternal Kingdom, where is nothing less than peace, purity and perfection; it hath an entrance given, into that everlasting Kingdom of his dear Son.  
First, It hath a light given, by and in which it sees into that Kingdom; In thy light we see light; and that Kingdom is within us; in this light the soul sees into the several dimensions and glory of it; it sees it to be a Kingdom altogether lovely, altogether delightful of desire, he sees it to be a Kingdom of righteousness, holiness, peace, joy, and full of spiritual glory; he now sees that no unclean thing can enter into this Kingdom; all flesh and filthiness, filthiness, all hypocrites and hypocrisy, all things that love and make a lie must be without, cast out into utter darkness where is weeping and gnashing of teeth.  
Secondly, As there is a sight, so there is an entering into that everlasting Kingdom, with a full expectation upon sure ground of being eternally completed in that Kingdom; hence it is the Psalmist saith, Psalm 145. 10, 11, 12. Thy Saints shall bless thee, they shall speak of the glory of thy Kingdom, and talk of thy power, to make known to men his mighty acts and the glorious majesty of his Kingdom; mark you here, the Saints shall speak of the majesty of his Kingdom, and shall make known the glory of it to the sons of men, and why so? Because they are able to give a true relation of it; they have been in the Kingdom, and can speak experimentally of that Kingdom: note by the way, who are the likeliest men to make known the Kingdom of God to others, University men, or Saints; the Scripture saith, the Saints shall do it, for to them it is given to know the mysteries of the Kingdom; they have been in the Kingdom, others perhaps have heard of the Kingdom, and so can speak something by hear-say; but the Saints they have been in the Kingdom, and the Kingdom in them, and they can speak experimentally of the grace and peace of it, and of the glory of it too in a measure; a wonderful delusion, that poor ignorant creatures should imagine that humane arts, the wisdom of the flesh, should be able to unfold the Kingdom of God unto them, or to preach the everlasting Gospel, which is called the word of the Kingdom; no, no, it's proper to Saints only to do it, who alone have by the light of this Law in the Spirit, been delivered into this Kingdom of righteousness peace, and joy; others may speak and talk rudely of it, but alas they know not what it is, they never did so much as see into the glory of it, never had so much as a pee-phole opened to see one glimpse of that light, of that grace, of that glory; John 3. 3. Except a man be born from above. he cannot so much as see into the Kingdom of God; but Saints are delivered into this Kingdom in a measure by this law in the Spirit: beloved it's the property of this light of God, to gather up souls into itself: The Kingdom of Heaven is a Kingdom of light, and in the light of Heaven, which is God, who is light, we shall see light and enjoy that light: the light of this Law is a transforming light, I (saith Christ) am come a light into the world, he that believeth on me shall not abide in darkness, John 12. 46. and we all with one face beholding as in a glass, the glory of the Lord, are changed into the same image, or likeness: that as we have borne the image of the earthly, so now we shall bear the image of the heavenly, being delivered out of that Kingdom of darkness, into the Kingdom of his dear Son, which is a Kingdom of light, light being sown for the righteous, and gladness for the upright in heart.  
4. Souls delivered into, or participating of this law of light, are able in this light to judge of things that differ; Light is that which makes true discoveries of things in their colours; darkness either wholly hides the appearance of a thing, or else presents it at the best as in a false glass; but light is that which makes all things manifest; so this light in the Spirit, expels that darkness within, by which the understanding was either wholly blinded, or else had things presented in another shape then what they are in themselves; but now the new man in this light is able to judge according to the measure of light received; it now no longer calls evil good, and good evil; it puts not light for darkness, and darkness for light; it calls not every thing good, though it sees God working good out of every things, it sees and is able to say, that that which is born of the flesh is flesh, and that which is born of the Spirit is Spirit, it justifieth not the wicked thing, nor taketh away the righteousness of the righteous from him; in a word, the soul in whom this glorious light of God is manifest, is able in a measure, to judge between flesh and spirit, fancy and reality, shadow and substance, form and power, notions and true discoveries, delusions and true enjoyments; The SPIRITVALL MAN judgeth all things, yet he himself is judged of no man: that is according to the measure of light received he judgeth; not but that it is possible for a spiritual man, who is in part renewed, to be under a temptation; a cloud of darkness for a time, although the Sun be there, yet that dark and black cloud prevents the shining of it, But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; the wind of the Spirit shall disperse those clouds and mists, of thick darkness, and the glorious light shall again appear, to the cheering and comforting of the weary soul, causing the shadows to fly away in his holy mountain, and then the soul comes again clearly to see wherein it was mistaken, and then he can say with the Prophet, so foolish was I and ignorant, I was even a beast before thee: thus light appearing they no more justify flesh and darkness, but justify God in every thing; they no more lay their temptations to lust and fleshlynesse, upon God, but upon themselves; having a true discovery made within themselves by the light of this Law of the righteousness, holiness, and glory of the Father, they cannot but cry out, Holy, holy, holy Lord God Almighty, Heaven and Earth is filled with thy glory; and now they are abased with Jobe, I have heard of thee by the hearing of the ear, but now mine eyes have seen thee, wherefore I abhor myself in dust and ashes: Oh, my beloved ones, when once the soul hath seen the Lord, than it lays down the justification of flesh, then, and never till then, it truly, it savingly abhors itself, layeth itself low, and the Lord alone is exalted in that soul: when the Prophet Isayah had seen the Lord, Chap. 6. Then, Woe is me, I am undone, I am a man of polluted lips, for mine eyes have seen the King, even the Lord of hosts; this glorious and pure vision of the Almighty within us, will be not only a light discovering, but a fire burning up all things below and contrary to itself.  
5. This Light of the Spirit causeth the soul to see more excellency in God in Heaven, in spiritual things, then in all other things in the world besides; nay, it now sees all other things below to be but dung and dross in comparison of of Christ; when men of the earth are taken up with earthly excellencies, this soul can say, Lord lift up the light of thy countenance upon me, that ' s light will fill me with more joy, than those whose corn and wine and oil abounds; the soul sees a goodness, a loveliness in God, in Christ, in the Spirit, by way of excellency; it doth not only say that God is good, but he is most good, his love is better than wine, better than life; his countenance causeth more joy than corn and wine and oil; Oh this is sweet, when experimentally enjoyed! then the soul can say, Thy word is sweet unto my mouth, yea, sweeter than honey to my taste, sweeter than honey and the honey comb, better than thousands of gold and silver; now the soul eyes to worldly and fleshly excellencies, as it is gathered up more and more into the glorious excellency of the Spirit; it hath a propriety in God by way of excellency, and hence it comes to pass that no propriety below this, without this, is of any value to a renewed, a changed mind.  
6. This Law of light, causeth those, inwhom it is according the measure of its manifestation, to see God in every thing, to see him and enjoy communion with him in all conditions, and this is a sweet discovery, a heavenly light, which produceth a heavenly life; when the soul sees & enjoys God in all things; when it sees God to lie, as it were, at the bottom of every creature, of every mercy, sees him to be the life, the fountain, the glory of all; streaming light, love & communion to the soul through all: now it can say, God is to me the life, the power, the excellency of creatures, by which I live, and so I live not by bread only, but by every word that proceedeth out of the mouth of God; it sees a stream of life and power from the Father in the use of them; it now in that light, sees God in wicked men's actings to them, sees him in every dispensation, whether more pleasing, or more frowning, to a fleshly apprehension, whether it be in prosperity or adversity, in prison or liberty, poverty or riches, in light or darkness, it can say truly, God is good to Israel, to such as are upright in heart; & all things shall work together for good to such as love God.  
7. This Law of light, causeth the soul not only to see God in all things; but it presents matter of rejoicing in all conditions; souls thus enlightened, can sing in prison, enjoying communion with God; there they can see it to be good, being where their Father will have them to be; much more where they enjoy the presence of their Father manifesting love & grace to them & in them.  
8. They living in this light, seeing all conditions to be good, through the appearance of the good God in it, can now see and say, that it's not the least part of their happiness while they are here, to live fully and completely 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 enlightened soul see in this one thing! how would this quiet and silence all fleshly and carnal rise, 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 Father's 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 wisdom in the things of God; this Law of light makes that soul truly sensible in whom its manifest, of the difference between the wisdom 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 wisdom; the insufficiency of the light of nature and wisdom of the flesh to attain the knowledge of God, or the things of God, For in him are hid all the treasures of wisdom and knowledge, and its a gift of the Spirit, to those whose eyes are enlightened to see into this mystery; To you its given to know the mystery, or secrets; of the Kingdom, when it's hid from others; they are strangers to it, though never so much endued with fleshly wisdom.  
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 ways; it is that voice behind them saying, This is the way walk in it; when they turn to the right or left hand, it's that light which guides them into all their undertake whether civil or spiritual; it is their great comforter, without whose direction they cannot comfortably act in any of their undertake; in a word, it's that Spirit of light and life that occasions motion & action suitable to its own nature, and sets the soul upon that work which is higher than itself; 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, enlightening the mind, it is the true light that lighteneth the darkness of every Sun and daughter of Zion.   

Chap. II. Showing 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 darkness, though men call it light, If the light that is in thee be darkness, how great is that darkness! therefore I shall speak something by way of discovery of this principle, this power of darkness, under the nominal term 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, carnal and fleshly excellencies unto the creature, as its chiefest good; it gives a false representation of things; it calls evil good, and good evil; it puts light for darkness, and darkness for light; it judgeth sweetness 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 sin and fleshly motions, and fleshly actings as the greatest evil, but as the greatest good; thus the soul is deluded with a false light, when it looks upon the deeds of darkness as deeds of pleasure, and the ways and paths of darkness, to be ways and paths of pleasantness and peace, and thus it becomes a pleasure and pastime to a fool to commit folly; this is the universal spirit of Satan, and law of darkness that rules in the world, even in the hearts of the children of disobedience; so that in a word, the world's way is a way of darkness, and they delight to have it so.  
It's true, sometimes they hear of Christ and grace by the hearing of the ear: but the use they make of it, through the deceivableness of this false and dark light, is to sinne the more freely, to give up themselves to the service of the flesh, with the less trouble: thus are the most, the greatest part of the world blinded to their own ruin, 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 show 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 godliness to, hunt so earnestly after worldly honours, profits, pleasures; do not such through that false glass that thus represents things, apprehend the chiefest good, the chiefest excellency to be in the world; when alas, those poor deluded souls see no excellency, no preciousness in God the fountain, it forsakes him and runs to streams; not but that every creature of God is good, the soul 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 goodness of all things unto an enlightened, renewed mind; now this love of the world, and being taken up with, and living in the world's excellency, the world's glory, is, not only the sin, 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 himself 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 holiness, can bear witness to this truth; amongst all their fiery tryalsand temptations this is one, to embrace this present evil world, not evil in itself, but evil to him, who hath an evil heart to departed from the living God, making the world its dead Idol; this is that with which the world is overcome: mad they are in the embracing 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, embracing this present world; be ye therefore watchful, for your adversary the Devil goeth about night & day, like a roaring Lion, seeking whom he may devour; & one of his greatest temptations & delusions is the presenting to your understandings the glory of this world; although its true, he falsely represents it too, for he presents it glorious in itself, to the deceiving of the soul, but never presents God, who is the quintessence, the excellency and the glory of all things, without whom there is nothing glorious, nothing excellent, nothing truly satisfactory or lovely; this is the second false or deceivable light, presenting things which are indeed good without him, who is the goodness of them.   

Third false light.  
Thirdly, If God make some discoveries of sin to the natural conscience, it being convinced of sin, waded under the apprehensions of it; this false law in the flesh, the spirit of Satan and darkness, if possible he can, ensnares the soul under one of these mispresentations.  
Either 1. That notwithstanding there is such a discovery made of sin, yet it is not so bad as is presented at present, and there he presents the fleshly sweetness and pleasure of it, hurries on the creature into the most delightful motions and actings of it; that so by the sweetness and pleasure of sin to flesh, the troubled thoughts of sin might be expelled.  
But 2. If this will not do, the breath of the Lord kindles, not only new discoveries, but fiery flames, than the best way is, with Adam, to hid himself, if not with Judas, to hang itself; an unlikely way to be delivered from fiery flames, though many souls are thus deluded by that lying spirit withinthem.  
3. But if this will not prevail, than it will set the creature on work, with Adam, to make clothes to cover itself withal, although it be but fig leaves; that is, it will present unto the soul some creature righteousness and reformation, some form of godliness without the power, as light and life enough to deliver the soul out of this condition; it  the creature with a righteousness of its own setting up reformations, humiliations, prayers, tears, preaching, hearing in the room of Christ, and the spirit; like unto Ephraim and Judah, Hos. 5. 13. when they saw their sickness, sin and wound, than they went to the Assyrian for help, but he could not help them; and if they are healed, that is falsely and unsoundly cured, it proves their ruin; for they become seven times more the children of hell and darkness then before: thus this law of flesh will through its deceivableness, gather up the soul into fleshly forms, things suitable to itself, mistaking Christ and the spirit of truth; saying, this is Christ, thus transforming himself into an Angel of light, to deceive souls; but those who are indeed risen with Christ, seek things above, of a higher nature: & if they at any time act in forms, it is not the form that satisfyeth them, but Christ who is the substance.   

Fourth false light.  
But Fourthly, When the soul comes to see that there is yet something above all forms and fleshly grounds of comfort; When it comes to be truly informed, or at least to get a notion that there is a law in the spirit, an internal, an invisible law which is indeed the true light and guide of all the Christians actings: This law in the flesh, or this spirit of darkness, which is Antichrist, working in the highest mystery of iniquity and unrighteousness, will be here working to the purpose too, & he hath here several deceits under the pretence of light.  
First, In the throwing down of all works of holiness and visible demonstrations of piety, under the pretence of a more spiritual enjoyment: Whereas before it lived in these, now it throws off all these as a thing of nought, as watch over and reprovings for sin, righteous and in-offensive walkings, love to the brethren, spiritual communications of what the soul enjoys, meekness, patience, prayer, etc. which are all fruits of the spirit: this is now all destroyed as a thing of nought, by this law in the flesh; and this false light is that with which the Saints themselves are sometimes tempted: but the light of God, the law in the spirit, discovers it and expels it, and it lets the soul to see that holiness is becoming the House of the Lord for ever.  
Secondly, This spirit of delusion works the mind into an earthly, carnal, distempered temper, filling it with pride, high-conceitednesse of its own excellency, passion and peevishness of spirit, carnal and earthly mindedness, with a contentedness in this condition, because the creature is informed, that its suitable to this high discovery of God, which is indeed but a false suggestion of the spirit of delusion; to this purpose James minds this excellent word, James 3. 14. But if ye have bitter envyings and strife in your hearts, glory not, lie not against the truth. This wisdom comes not from above, but is earthly, sensual and devilish; that wisdom which leads men into a spiritual carnalness, looseness and liberty, into pride, passion and peevishness, is not from above, but from the bottomless pit: this likewise fills the conversation with an external appearance of lightness and vanity, unprofitableness and pride, slighting all others who are not in the same temper with them.  
Thirdly, This spirit of delusion, this mystery of iniquity, never leaves, if possibly he can accomplish it, till he works the poor creature to and into its first station, not only to the owning in judgement, but to the practice of all looseness and licentiousness, and that too under pretence of being taught by the spirit: the spirit it is indeed, but it's the spirit of darkness and not of light. Now the soul comes, as it saith, in this dark and destroying light, to see that all things are alike to God, that there is no sin, but all actings are Gods, or in his power, therefore all is good. There now in the esteem of such, to lie, steal, be drunk, commit adultery, and the like, is all good to such a creature, and that God is now throwing his people out of all forms of righteousness, as well as out of forms of worship.  
Thus this man of sin working, deceiving, ruining, lays all upon God, and the holy and pure spirit must bear all the blame and shame of this filthy spirits working, when the truth is, God can as soon throw down himself, as throw righteousness and holiness out of his people; and this those who are taught of God, in whom the light of the spirit is manifest, can bear witness unto: although its true, there is none of all these temptations, but the Saints have had some experience, some trials from the Prince and power of darkness, by which means they are the better enabled to speak and write in the discovery of it.  
I deny not in any case the glorious dispensation of that law in the spirit; it's a more full discovery of that law I wait for, that so there might be a more full conformity both within and without unto it.  
Yet it is that I have said often, and must now speak it again, that its such a law, such a discovery, as in it all carnal ones and hypocrites shall be left behind in it; the one below it, still opposing, living upon something of flesh; the other in the notion of it only, running beyond it, and so with the dog, returning to his vomit, and the sow that was washed, to her wallowing again in the mire: This is indeed the narrow and straight gate and way of life, few there be that find it.  
But some perhaps may hereby object, and say; Sir, What you say seems to savour of the flesh, of a low, darkened and enslaved spirit, and is indeed Barbarism to a soul: In lightness we know that all things are good, and that which you call sin is good, and all motions and works are alike good: from whence comes sin? doth not it come from God? is there any power besides God, or that which is ordained by him? and therefore are not all things and actions alike good?  
I answer, First, It is true, there is no power but is of God, yet there are those who in that power act things which the Most High hath sentenced with death; and not only the things, but those who practise them: & that not only in Scripture; where we find this truth in the Saint's experience; I protest, saith Paul, by my rejoicing in Christ Jesus our Lord I die daily; and this spiritual death, which many are ignorant of, was, and is one great part of the mystery of the Cross of Christ within us: this likewise is the experience of those who live in light; they have received the sentence of death within them; I mean, the death of sin and flesh; and for this they wait till it be accomplished.  
Again, although all things had their first rise and being from him, and still subsist by him, yet the corruption of those things flows from itself, and not from him: and besides, God hath set up two creations, two adam's, the one after the flesh, the other after the spirit; the one being but a figure of the other; the one is of the earth, earthly; the second is the Lord from heaven; In the one, to declare himself a just God, in sentencing and condemning all sin and flesh, because in that first creation after the flesh, sin and flesh works: In the second, declaring himself not only a God sentencing sin and flesh, but likewise a God of purity and holiness; such a one with whom the throne of iniquity can have no fellowship: and this I am sure is the Saints experience; nothing eclipses the glorious enjoyment but wars and fightings within them from lusts.  
What need we make so much of sin? God is good, and be seethe no iniquity in his people?  
It's true, God seethe, that is, suffereth no travel against, nor iniquity in his people to hurt them, to separate them from him: but it is as true, that those who have this testimony within themselves, cannot see sin and flesh working in themselves with delight and pleasure; Shall we sinne because grace abounds? God forbidden! How shall we, who are dead to sin, continue any longer therein?   

Fifth false Light.  
Fifthly, I might come to visions and revelations too, for here will Antichrist, this mystery of iniquity, appear likewise, for he must come with signs and lying wonders, God giving up men by strong delusions to believe a lie: Not that I am against visions or revelations from God, but the working of Satan will be in lying visions and wonders, filling the fancy with toys and fleshly exaltations: The discoveries and revelations of God are revelations full of light, power and truth, tending to the dethroning of flesh, and the exalting of God, draws up the soul into a more spiritual conformity to, and communion with God; it doth not occasion fleshly exaltations, like unto the man of sin, who exalts himself above all that is called God, saying, I am Christ, and so deceives many; but I pass this at present.   

Sixth false Light.  
Sixthly, I shall descend downwards again to some further discoveries, though more fleshly; this false light presents a universal will and power in all men, to accept and receive grace from God, that one man might obtain mercy as well as another, all having alike power, or at least power enough to receive grace; that faith is but an act of reason, and they are unreasonable men that do not believe; not knowing that it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; not knowing that it's he that worketh to will and to do of his good pleasure; not experiencing that mighty power of God in those who believe, so giving all glory to God; but rather laying the stress of all upon the creature, gives all to the creature; whereas souls rightly taught by that spirit of light, see all, not only love and grace, but will and power, flowing from that fountain. And hence it is, that as streams flowing from the fountain, return thither again, so those who truly live in grace, return all to that fountain of grace; I am nothing, I can do nothing, all flows from that fountain: Thus the Lord alone is exalted in that soul.   

Seventh false Light.  
Seventhly, This false light presents God to the understanding to be but a piece of reason, and so, that there is indeed no God, but reason rules all things, and upholds all things; questioning, if not denying the naming of GOD; though I shall not question, but that some may do it through curiosity, finding some new or nice term for singularities sake through some temptation, yet minding the same thing; whereas the discoveries of God are plain and familiar to his creatures: Hence the wisdom of the Gospel is called the simplicity of the Gospel, though a mystery in itself, and indeed fare above the reach of reason, I mean the reason of the natural man, of the first Adam, which is of the earth, earthly: Thus from the notion of high mystery, we fall down under the lowest part of the creation of the invisible God, by our reason in the creation, to judge of God to be but reason, who is indeed the fountain, the Creator of reason, and of the whole Creation.   

Eighth false Light.  
Eighthly, From hence creatures come to conclude at last, that the whole creation is God; that God is all things, and that all things is God; that the creation is but God brought forth into form, and that this form or body of Gods shall again become invisible, and as at first; so at last there shall be nothing but God, no Saints, no happiness, no glory, no misery, but all things returning into that one thing, God, not seeing God by his power bringing forth a creation, that is, not himself to serve his pleasure, an old creation on which he will manifest his justice; a new creation on which he will make known his grace and glory, glorifying some with himself which are not himself, though one with himself, and so as himself 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 fool hath said in his heart, nay, he is not now ashamed to say with his tongue, that there is no God, no heaven, no hell, no good, no bad, but all is of nature: now nature may take its will, its fill 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 itself in its own power, in its own liberty.  
Thus (dear Christian) have I, though with some difficulty, tract, and with much brevity discovered this false and deceivable man of sin, 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 until 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 establish 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 all their enemies, from all their bondage and captivity.  
First, It sets them at liberty from sin and Satan; I join them together, because sin is Satan's work, and all natural men are servants and slaves to both; servants to Satan, enslaved to his will; servants to sin, willingly doing his work; for his servants you are whom you obey, whether it be of sin unto death, or of obedience unto righteousness.  
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 flows from the enlightening power of this law, which doth not only make souls sensible of sin, but works likewise a deliverance from sin, and so sets the soul at liberty from that bondage, in taking away the guilt, the sting of death, which is sin: This law discovering love, brings home that grace and pardon, and seals up the soul till the day of redemption, the day of its complete deliverance: And then,  
Secondly, It sets the soul at liberty from the love and affectation of sin; 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 soul free in its affections, through its light discovering the evil nature of sin, and so its power in delivering the soul from the love of it. Believe it, Friends, this is the light and liberty of the spirit, it enlightens souls to see the evil of sin, 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 sin.  
Thirdly, It works a liberty likewise from sin in the conversation; How, saith the Apostle, Rom. 5. 2. shall we who are dead to sin live any longer therein? Sin shall not reign in the mortal body; sin shall 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 ungodliness 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 will, and that willingly. It's true that souls in whom this law of liberty is manifest, may be taken captive, but its contrary to their minds, 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 sin, yet in my mind I serve the law of God; And thanks be to God who giveth me a victory through our Lord Jesus Christ.  
Secondly, This law works a liberty from the world likewise, men naturally being enslaved to it, there being such a suitableness unto it in the minds of men: The first man being of the earth, earthly: this first man looks after nothing, delights in nothing, because it apprehends nothing above its creation; but souls 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 righteousness and true holiness; that as they have borne the image of the earthly, now they bear the image of the heavenly; they are made capable to apprehend spiritual and heavenly things; Being risen with Christ, they now seek after things above; things of another nature: and being delivered into the enjoyment of those spiritual 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 beloved's, and my beloved is mine; now their hearts are tasten off from things below, they have a lose 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 seat 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 own wills; and men through their ignorance of this law of liberty in the spirit, have been, and yet for the most part desire to be subjects and slaves unto them: now this spirit of liberty delivers souls from this bondage, from this subjection to the wills of men in the things of God; Ye are bought with a price, be ye not the servants of men, 1 Cor. 7. 23. They now see in this light that they cannot serve two masters; they now in this law of liberty are delivered from the fleshly law, into the glorious liberty of the spiritual.  
Fourthly, This law sets men at liberty from all other laws besides itself; it teacheth men not to fear those who can but kill the body, and cannot kill the soul; it teacheth men not to act in any spiritual duty, under the power of any command besides itself; it sets souls at liberty from being subject to ordinances; yet makes the soul able, in whom it is in a measure, to say with the Apostle, Though all things be lawful to me, yet I will not be brought under the power of any thing; that is, of any thing besides this law of liberty in the spirit.  
Ob. This seems to be a doctrine of liberty indeed, and may be an occasion of liberty to the flesh.  
A. First, Although it seem to be a doctrine of fleshly liberty, in the eye of a carnal and fleshly mind, yet to a spiritual Christian there is no such thing; and indeed it argues, that those who shall so think, have but little, if any knowledge at all, of the light, liberty and power of this law: The Apostle, Gal. 5. 1. saith, Stand fast in that liberty with which Christ hath made you free, and be not entangled with any yoke of bondage: Yet vers. 13. Use not your liberty as an occasion to the flesh. And I say farther, that this law in the spirit teacheth men to put on a conversation suitable to itself; it teacheth men to deny ungodliness and worldly lusts; and therefore these men are much mistaken who think that it will teach men to be ungodly.  
Secondly, It's true that men of the flesh may abuse this heavenly law in getting a notion of it, and so instead of a spiritual, get into a carnal liberty; but men's abuse of things through ignorance, derogates nothing from the excellency of that truth; this I am sure is a most excellent soule-satisfying truth, being known in power; this liberty from all other laws, besides this law of liberty, this law of life; well might the Apostle James say, Whosoever looks into this perfect law of liberty, and continues therein, shall be blessed in his deed, Jam. 1. 25.  
Thirdly, As this law delivers souls out of bondage, so it delivers into its own glory; as it brings souls out of bondage & darkness, so it delivers them into the Kingdom of his dear Son, into the glorious liberty of the Sons of God. But because I have occasionally mentioned this deliverance from bondage into a glorious liberty, in some other Treatise, I have been, and shall be the more brief in this.  
Only note this particular, they are delivered into the liberty of sons: now what this liberty of sons is, I shall mind in some few particulars.  
First, A liberty to know their Father, No man knows the Father but the Son, and those to whom the Son reveals him; they have a liberty to know his love, his grace, his goodness to them.  
Secondly, They have a liberty to know his will likewise; the Father reveals in the spirits of his people his will concerning them, his will concerning their justification, sanctification and glory, and so makes their calling and election sure to them, seals them up by this spirit unto the day of redemption; he makes known his will concerning his ways and actings to the sons of men; he doth nothing but he revealeth it to his servants the Prophets; To them it is given to know the mysteries of the Kingdom, when it is hid from others; and thus the covenant of grace is made good in the spirits of Christians; I will write my law in their hearts, and they shall all know me, from the least even to the greatest; a glorious liberty to know their Father's will, their Father's love, their Father's secrets.  
Secondly, The liberty of a son is to abide in the house for ever, to be one of his father's family when the servant is turned out of doors.  
So is it with the Sons of God, made partakers of this free spirit, by which they can call God Father, Gal. 4. 6.  
When servants who work for wages, that is, all formal professors who serve that they may serve themselves, shall be turned out of the family, out of the Kingdom of his dear Son, with their wages into the Kingdom of darkness: When the Son shall remain a Citizen of the New Jerusalem, a member of the family and household of God, under the everlasting providence, perfection and guidance of the Almighty: When all servants and slaves shall see Abraham, Isaac and Jacob, and all the Prophets, and all the sons of God set down in the Kingdom of heaven at their Father's Table, and they themselves thrust out of doors, Luk. 13. 28. a glorious word for those who are established with this free spirit.  
Thirdly, The liberty of a son is to have communion and fellowship with his Father, in the knowledge of his will, in the enjoyment of his love, in being one with his Father in all his undertake: so is the spiritual Son made so by his free spirit, brought into a sweet communion with the Father, where he partakes of love, lives in his will, communicates with the Father in all his undertake, takes all his Father's business as his own, and acts with the like faithfulness in it, when the servant he works and looks for wages, a hireling that looks not so much after his master's business as after the reward, and that he accounts to be as debt unto him, the penny he looked for, he hath it duly paid him, though many be called and few chosen; when the penny the Son looks for is still to be a Son, to have more and more communion with, and conformity to his Father, that as the Father honours the Son, so the Son may honour the Father, so as in all things to do, and be in that condition which is suitable to such a calling, and all in the liberty and power of that free spirit.  
Fourthly, Liberty of the son is to have the Father's inheritance, to be lord of all, when the servant shall have nothing but his wages; the spiritual Son shall be made heir, crowned with his Father's glory; although its true, a Son when a child, may be a servant through his minority; so is it with sons, many know not their sonship, Gal. 4. 1. The heir when he is a child differeth not from a servant, though he be lord of all; But when the fullness of time is come, God sends forth the spirit of his Son into their hearts, by which they call God Father; and so see themselves now to be lords of all, heirs to all their Father's glory, crowned, not only with the titles of Sons, but Kings and Princes with their Father, partakers of the same Kingdom, of the same glory, in a measure they have it already, and the fullness is reserved in heaven for them.  
Fifthly, And till this glory be completed in them, they have liberty upon all occasions to have free access into the presence of their Father, to make known all their wants, all their wrongs; free access to the throne of grace, there obtaining mercy and finding grace; a a great help, a great comfort in time of need; that which the world is ignorant of, and goes without, when the prayers of unbelievers are turned into sin, yet the prayers of his people are his delight; a great encouragement to the Saints in all their troubles, to make known their wants to their Father.  
Thus my dear ones have I given you a brief hint of the son's liberty and spiritual freedom; if the same spirit hints it to your enjoyments, than it will be glorious; if the Son shall make you free, then are you free indeed, then stand fast and be not entangled with any yoke of bondage, for freedom is glorious, its glorious in possession, more glorious in expectation; when you shall be delivered from every thing wherein is but the least appearance of bondage, and be completed in perfect freedom, which will be your glory.   

Chap. IU. Of false Liberty.  
I shall now descend to speak something very briefly of that false liberty and law in the flesh, flowing from that spirit of Antichrist now reigning and ruling in the hearts of the children of disobedience; for as there is a law in the spirit, so there is a law in the flesh rebelling against this law in the mind, and leading captive to the law of sin, this law or power of darkness working in the flesh, I shall discover briefly under these following considerations.  
1. The more common and carnal sort of people who account themselves Christians too; they have a liberty, but it's a false liberty, a liberty to do evil, to fulfil the lusts of the flesh, and the desires of the fleshly mind.  
Now this fleshly liberty in the hearts of the more natural and carnal minded, flow from one or both of these two principles.  
First, From a blind misunderstanding of the good, of the pleasure and satisfaction the soul apprehends in those fleshly things; for always false liberty flows from false light, and true liberty succeeds true light; now the mind being natural, and the light which is in it indeed but fleshly, and darkness it self: now in this false light the soul misjudging, and so calls evil good, and good evil; it takes a false liberty suitable to its light: the soul seeing a good, a pleasantness, a sweetness, as it imagines in sin and the world, in the service of Satan, it takes its liberty to act in it, a false liberty flowing from a false light, for the actings of all men are suitable to what they see; unless given up to a spirit of slumber so, as to quench the true discoveries that sometimes God makes forth to them, and they cannot but own it; therefore all you carnal Libertines had need to look about yourselves, for at present you seem to be given up to a great judgement, blindness of mind, not to see good when it cometh, but to call evil good, and darkness light, to hardness of heart, to sin, and follow the lusts of the flesh with liberty of mind, thinking God to be like your-selus; but he will reprove you, and set your sins in order before you.  
2. Or from a misapprehension and application of God's gracious love in giving Christ; hence the natural creature hearing of free mercy, grace and love to sinners, draws this conclusion, That now it may take liberty to sinne the more freely: Why? Because God is merciful, and Christ died for sinners. And thus creatures abuse mercy, trampling under foot, as much as in them lieth, the grace of God; a high delusion; and a body requital of grace and love, to offend grace because it is grace; to sin because God is merciful: Oh horrid wickedness! What, shall we sinne because grace abounds? God forbidden! But this false liberty in and after the flesh, will produce a bad requital if grace prevent not: See Rom. 2. 4, 5. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance; but after thine hardness and impenitent heart treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgement of God.  
3. Come to the more zealous, and their liberty is in the flesh likewise, a liberty to be servants of men; a liberty to serve God, as they think, and themselves too in a fleshly way of obedience: And to but hear of this liberty in spirit is bondage unto them; and thus it seems to be their liberty to be slaves to others, Lords to other laws: then this law of true liberty in the spirit to fulfil a fleshly righteousness, seems to be their liberty to be subject to the wills of men, and so to become the servants of men, seems to be their liberty; a liberty which truly is, and will end in bondage; and this false liberty flows likewise from false light.  
4. Come to others who have passed through this life of zeal to the wills of men, and to their own wills, they having gotten a notion, not only of grace and love, but of this spirit of liberty, (and only a notion) they presently apprehending, as they think, that all is now good, they seeing no actions to be differing to them, but all seems to be alike; they freely take a liberty from this false light to act after the flesh; it is their liberty to be profane, carnal, lose, unprofitable, and so indeed they make use of their liberty which is a carnal one, as an occasion to the flesh; they sinne as they say not only because grace abounds, but because the spirit teacheth them so to do, which is a spirit of liberty; and indeed it's to be doubted that they are possessed with such a spirit of liberty after the flesh, that all bonds of righteousness and true liberty are broken; and in this I may speak in the Apostles words, Phil. 3. 18. For many walk, of whom I have told you often, and now tell you weeping, that are enemies to the cross of Christ, whose end is destruction, whose God is their belly, whose glory is their shame, who mind earthly things. And thus poor creatures being given up to work all wickedness with greediness, do not only act those things themselves, but have pleasure in them that do them; so that to walk humbly with God is become in their eyes, not only a bondage, but a scorn; and those who talk of it, barbarous; a thing so low as not to be understood.  
Thus whereas Saints have a liberty from sin, these have a liberty in sin; Saints have a liberty to be the Sons of God, these have a liberty to be the sons of Satan, of darkness, and yet pretend themselves to be the Sons of God; but his servants you are to whom you obey, whether it be of sin unto death, or of obedience unto righteousness.   

Chap. V Of the righteousness of the Law in the spirit.  
AS this law in the spirit is a law of light and liberty, so it is a righteous law, that is, a law working righteousness in those in whom it is, making souls partakers of its own righteousness, which is indeed the righteousness of God; He was made sin for us, that we might be made the righeeousnesse of God in him, 2 Cor. 5. 21.  
Now the righteousness of this law may be produced unto these two heads.  
1. An internal righteousness, as it hath relation to God.  
2. An external righteousness, as it hath relation to men.  
First, As it hath relation to God, and so it is a righteousness in the spirit; this may be considered likewise under these two heads.  
1. As it is more external.  
2. As it is more internal.  
First, As it is more external, yes, spiritual, and the righteousness of God too, because prepared by the Father for sinners, brought home and applied by the spirit: and this is the righteousness of God in relation to what he hath done for them; in laying help upon one that is mighty; in laying iniquity upon Christ, and condemning it there: that so through the apprehending and applying of the Father's love in this great work, the guilt of sin might be taken out of the conscience, through the souls apprehending, the Father doing that in Christ for it, which itself could not do; For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom, 8. 3. Herein the soul beholding and enjoying love from the Father, sees itself now to be justified, and that by grace, from all things by which it could not be justified by the Law of Moses; this is a more external righteousness because wrought for us, without us; yet the righteousness of God, of the spirit, because prepared by God, eyed and applied in the light and power of the spirit.  
2. That which I call a more spiritual righteousness, it is a righteousness wrought within us by this law of righteousness; and this righteousness wrought for us, without us, though declared in us, is but a precedent to this righteousness wrought within; that so the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit: this is that mystery of Christ in you, the hope of glory, the forming of Christ within, that is, when the soul hath experience of the same spirit within as was and is in Christ, working the soul into a spiritual conformity to Christ, growing up in him, till it come to the same fullness, to the same perfection; but both these I have in a measure unfolded in another Treatise, and therefore pass it with the more brevity in this place; only I shall answer one Objection by the way, and so pass to the second part of the righteousness of this law in the spirit.  
Obj. Some will be ready to say, That they know no such thing as this law in the spirit justifying, this external forming of Christ, they know Christ no other ways but as he died at Jerusalem, and that this talk of Christ within seems to be a mystery, if not a delusion; for Christ dwells in his people, no otherwise but by faith, that is souls believing only what he hath done for them, and that there is no other forming of Christ in them, till the day of resurrection of their bodies from the grave.  
Answ. I answer first, That its true this forming of Christ within is a mystery indeed, the completer of it will be the top and height of all mystery, this is the mystery, Christ in you, the hope of glory, that is, the said spirit and power conforming souls to Christ in death, resurrection and life, and this is the more mysterious man of sin, the antichrist, who denies Christ to be come in the flesh, this mystery of Christ in you the hope of glory. And although some may abuse this truth, this mystery, being deluded only with the notion of it, yet let others take heed they abuse it not through ignorance.  
2. I answer, that whereas the Scripture saith, Christ dwells in the heart by faith: It's true, but there is a twofold dwelling of Christ in the heart by faith: the first is, when the soul sees and believes what God in Christ hath done for it: and secondly, when the soul sees and believes that this Christ, that is the same spirit that dwelled in Christ dwells in him, as a law of light, life and liberty in him, seeing the law of the spirit of life that was in Christ Jesus, freeing it from the law of sin and death: for the soul taught of God sees and believes both these to be a truth, Christ for, and Christ in the soul: this we shall find clearly held forth in Scripture, not setting up the one in denying the other, but you shall find that the Scripture presents you with a death with Christ, and resurrection with him Rom. 5. Phil. 3. 10. with a life with him, John 14. 19 Because I live ye shall live also, and in him by virtue of spiritual union, vers. 20. At that day ye shall know that I am in my Father, and you in me, and I in you: Note a word by the way, at that day they shall know it, At what day? in that day when Christ reveals himself in them, The world shall see me no more, but ye shall see me: It is not such a sight as the Apostles had of Christ, when he was with them in the flesh: it is not such a sight as the world had, or at this day have of Christ: for the world believes that Christ died for sinners, yet they see him not, now Saints see him first dying for them. 2. They see him living in them: and this assurance of Christ in them; they receive by faith, believing and knowing this to be a truth, for faith and knowledge in this particular is but one thing, We believe, and know, saith Peter, that thou art the Christ the Son of the living God. And thus Saints in whom this law of righteousness is manifest, can in a measure say, We believe and know that God hath revealed his Son not only to us, but in us: and thus Christ dwells in the heart by faith, and there is no one truth of God more clearly revealed in Scripture, more glorious in the spirits of Saints than this truth of Christ form in them.  
2. I come now to the second part of the righteousness of this law in the spirit, which is an external righteousness amongst men, for this law in the spirit, teacheth men to live soberly, righteously and godly in the world: God is a righteous God, and this righteous law conforms souls unto this righteous God; and where there is an internal, there will be likewise an external righteousness. And this righteousness in conversation may be considered under these two heads:  
1. In the abstaining from works of unrighteousness 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 Kingdom of God: Be not deceived, neither fornicatours nor idolaters, nor adulterers, etc. shall inherit the Kingdom of God: These are works of unrighteousness; that is, works that declare men to be unrighteous.  
2. In performing visible works of righteousness, Show me thy faith by thy works: faith ever produceth works, works of piety, and works of charity: in a word, this law of righteousness in the spirit, makes good that word of righteousness in them; Whatsoever ye would that men should do unto you, so do unto them, for this is the law and the Prophets. It puts the man in whom it is, in all his deal 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 righteousness amongst men; and truly this law of righteousness is that I long to see more abundantly manifest in the Saints, in these later days, for God hath a glorious dspensation of righteousness to bring forth in his Saints, and through them to the world, that the righteous God appearing with so much splendour, glory and righteousness 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 unrighteousness, and fill them with the spirit of righteousness, justice and equity, and this glorious appearance of righteousness in them, will by them and through them bring to nought the unrighteousness 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 unrighteousness of men, against all unrighteousness within, against all unrighteousness without his people: and this shall be effected by the glorious appearance of this glorious law of righteousness 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 righteousness, and Princes shall rule in judgement, although its true never more oppression than now under the pretence of liberty, a great argument that the time is at hand, and then shall all oppressors 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 son of righteousness arise (filling them with righteousness) with healing under his wings, and they shall go 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 oppressors, and all that do 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 footstool unto this righteous dispensation, that the world may not have cause to say, as formerly, that they profess more than others, but they are as covetous as any, as proud, peevish and hard hearted as any, as full of oppression as any, by which means the name of God hath been blasphemed amongst the world; But when they shall read in the carriage of Christians nothing but love, and righteousness, and in-offensive walking, a disposition always to do good, and that unto all; I say when this appearance of God is manifest in the Saints, it shall throw down that wickedness, that pride and that oppression which is in the world: Wait therefore upon God for it, For blessed are they that wait for him.   

Chap. VI The unrighteous Law.  
I Shall come now briefly in a word or two likewise to speak a word in the discovery of that false law of righteousness, or rather unrighteousness that dwells in the hearts of natural men; and I shall mind 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 several notions.  
1. Some thinking their civility and morality to be a perfect law and rule of righteousness in them, having good natures, doing as they think, and say no body wrong, they think this shall be their righteousness, which is but a rghteousnesse of flesh, and not of spirit.  
2. Others look at, and talk 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 righteousness, a salvation in the end from the death of sin, this is a false law of unrighteousness in the minds of most, not believing that the wages of sin is death.  
3. Others come higher than this under the notion of joining Christ and duty together, flesh and spirit as co-workers together, talking of the righteousness of Christ, but looking for it as it were, by the works of the law, being indeed ignorant of the righteousness of God, these are zealous, but not according to knowledge; and this is looked after, and pleaded for, as a high degree of righteousness, when perhaps there is no more in it then what Paul accounted loss, yea, dung and dross, for the excellency of the knowledge of Christ Jesus his Lord; and was content to suffer the loss of all such things, as grounds of righteousness, 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 loss of all such righteousness, in a way of grace, for it must be lost first or last; if not till last, than they must be bid departed from all their works, as works and workers of iniquity, into utter darkness, where shall be a lake of fire, which will occasion weeping and gnashing of teeth.  
4. Others seem to come higher than this again, seeming to be delivered from works, as it is their righteousness, and are all for Christ and his righteousness, free justification without works, but they are ignorant of, if not enemies unto the righteousness of this law in the spirit: Although I question not, but that many who are yet come no further, may be precious, and enjoy true comfort according to that measure received, yet these two things are considerable.  
First, That many are likely to perish, after come forth of Egypt, in the wilderness, before they come into this land of Canaan, this land of rest.  
Secondly, That those who truly know Christ without them to be their righteousness, do, or shall likewise know Christ within them, although at present through ignorance they deny it, although its that which is or shall be their greatest glory; but I say for a man only to know Christ without him, glorying in this, without any experience of the life of Christ in him, in being made conformable unto him, this is a fleshly and deceivable law of righteousness.  
Fifthly, Others seem, as they say, to come higher than all the rest into a way of righteousness, although lowest of all; for they look not after morality nor legality, nor Christ, nor this righteous law in the spirit, which is the substance and perfection of all; but they have found a new law of righteousness, or rather of unrighteousness, that is, the law of the flesh, do what they will its all good, justifiable, righteous; but to such I say, Be not deceived, God is not mocked; For what you sow you are like to reap; For God is not as man, that he should lie, or as the son of man, that he should repent; Let God be righteous, let God be true, and all false and fleshly persuasions be a lie.  
2. The external unrighteousness of this deceivable law in the flesh may be considered either,  
1. Doing or acting things contrary to the true rule of righteousness; thus either,  
First, In acting, that so they may appear unto men to be righteous, like unto hypocrites; and this satisfies, if there can be such a visible walking as may silence men, though hypocrisy, deceit and unrighteousness lie hid and lurking within; these are the whited Tombs Christ speaks of which appear beautiful before men, when within they are full of dead men's bones.  
Secondly, Or else when men take liberty to appear outward to men as they list, full of all unrighteousness, and yet think to be innocent, righteous and clear before God, justifying themselves that they have good hearts, and the like: these are they the Lord reproves by the Prophet, Will you steal, murder, commit adultery, and swear falsely? and yet come and stand before God in his house, thinking to be delivered, saying, They shall have peace, though they walk after the stubborness of their own hearts, etc.  
Thirdly, Others not only making gain to be their godliness, but gain to be their rule of righteousness to others and hence it comes to pass ofttimes that they have a law of liberty within them to lie and cousin for advantage, not knowing that righteous rule, To do as they would be done unto: and this gain self-advantage is the great rule by which most in the world walk: I wish I had not cause to say, that its the rule of many who would be accounted more than ordinary Christians, which occasions (in the fourth place) much oppression and fraudulency; now there is a liberty to defraud, oppress, to do any thing for advantage; this is the unrighteousness of this law in the flesh.   

Chap. VII. The law of true holiness.  
THis law in the spirit is likewise a law of holiness and purity in whom it is: this law of the Lord is pure, purifying and purging souls: God is a holy God, and he works the spirits of his people into his own likeness; hence it is the Apostle, 2 Cor. 3. 18. saith, That all we with open face beholding as in a glass the glory of God, are changed into the same image from glory to glory, even as by the Spirit of the Lord. The Spirit and glory of the Lord is a transforming Spirit and glory, it never leaves those in whom its manifest, until it change them into the very image and glory of the Father: This law of holiness as it works holiness in the spirits of Saints may be considered under two heads likewise, either more internal, or more external.  
1. More internally, as it changes and reneweth the mind: for this spirit gins to work holiness first within, it reneweth the spirit of the mind, it takes possession of the heart: it doth not only say, My son give me thy heart, but it takes the heart and moulds it, and forms it according to its own good pleasure: it doth not only say, Be ye holy, but it works holiness, and saith, likewise, Thou shalt be holy: hence it is called, The holy, the sanctifying Spirit; not only in respect of its own purity, but as it works purity in the spirits of Saints: Thus holiness becomes the house of the Lord for ever: every believer, every Saint is God's house, his temple, his habitation, in them he dwells, and that by way of union and spiritual communion; and therefore holiness becomes this house, this habitation for ever.  
Qu. What is holiness?  
Answ. Holiness in spirit it is, when the inner man by the power and operation of the spirit is changed and renewed, by which means the old man flesh, is put off with his deeds, and the new man is put on: it is an inward change from flesh to spirit, being made partaker of the divine nature, of the nature of the holy God: hence it comes to pass that the mind being thus renewed so earnestly presses after more perfection in this sanctity: now the soul sees clearly what was the Father's everlasting purpose concerning him, to gather him up into the same perfection of purity and holiness with himself: this indeed being the Saint's perfection, the Saints glory, the putting off of all flesh, the filth of the old man, and to be clothed in this holiness of the new: And he that hath this hope in him purifieth himself, even as Christ is pure, that soul hath no pattern or perfection short of him who is their elder brother, who is entered into the Sanctum Sanctorum, the holy of holies, the most holy place, perfection itself, and a way being opened for Saints to follow him. Hence it is they with so much earnestness press after, not as if they had already attained, or were already perfect; but they press forward, if by any means they might attain the resurrection from the dead, that is a full deliverance from this body of death into the complete and perfect glory and purity of the Father.  
Thus this law in the spirit is a law of holiness, of sanctification, it doth not leave men carnal, and fleshly, and filthy; no not the will of God is your sanctification; and this he works, where he manifests himself; he truly effects in the minds of his people (which is his house) what he did in the temple at Jerusalem, he over-turned the tables of the money-changers, and whipped the buyers and sellers out of the temple: so he doth in the spirits of his people, whips out all those unclean lusts and fleshly imaginations which defile this holy temple, not but that there may be the presence of these, but they are not there with delight, with content: and this sanctifying spirit will never leave them till he hath turned them all out, the God of peace will tread Satan under feet shortly, and all those enemies shall become the Saints footstool; this is the Lords doing, and it is marvellous in our eyes: this is the Lords work, and he will perfect it in his time: Let all those who wait upon him for the accomplishment of it cry grace, grace unto it, the end of it will be glory in the highest, when all flesh shall veil itself to this excellent glory, though it be not accomplished as soon as you expect it, yet assuredly the end will be glorious, that is, it will crown all your temptations, and trials, expectations, when you shall partake of this perfect change.  
2. There is an external holiness likewise, that is a visible demonstration in the conversation of what is wrought within: There is not only holiness within, but without; The King's daughter is not only all glorious within, but her clothing likewise is of needlework: There is a visible manifestation of a renewed mind, where the God of peace sanctifies he doth it through out not only in soul and spirit, but in body too. Hence it is the Apostle saith, Be ye holy in all manner of holy conversation and godliness. This outward appearance of holiness is but the fruit of that tree of holiness within, and where this tree is, this fruit will appear, there will be fruit unto holiness, and the end everlasting life.  
This external holiness appears under these two particulars:  
First, In the forsaking evil courses.  
Secondly, In the performing or acting that which is good.  
1. In the forsaking evil there is not only an evil root, but there is evil fruit, the fruit of the flesh: now where this law of holiness and purity is, there is a purging of all filthiness of flesh and spirit. This is that the Apostle minds, 1 Cor. 6. Such were some of you, but ye are washed, but ye are purged by the Spirit of our God, etc. This is the true property of this law in the spirit, to make clear not only within, but without too: Wash you, make you clean, put away the evil of your do from before mine eyes, Isa. 1. cease to do evil; etc. all filthiness and profaneness flows directly from the law of the flesh, and are the fruits of the flesh; the tree is known by his fruit. It is altogether impossible for a renewed, changed, sanctified heart to be given up to the lusts of the flesh: they are fruits that grow in the devil's garden, upon the tree of nature, and not of grace; they are the fruit that grow upon the forbidden tree, whosoever eateth thereof is dead; if you walk after the flesh ye are dead, but if by the spirit ye mortify the deeds of the flesh, ye are alive: Therefore take this in a word for all, That it is altogether impossible for a man that lives in the spirit to bring forth fruits after the flesh; they who live after the flesh savour the things of the flesh: Only two cautions considered,  
First, That those who live after the spirit, may be, and oft are burdened with flesh.  
Secondly, Although they are burdened with flesh, yet they walk not, they war not after the flesh, but spirit in them subdues and destroys flesh, and the conversation is in a measure suitable to such a spiritual law within.  
2. This holiness appears not only in the forsaking that which is visibly evil, and carries a clear appearance in it to be of the flesh: But likewise  
2. In the visible acting and performing works of holiness suitable to such an inward principle: the soul does not only now cease to do evil, but learns to do well; This is that the Scripture so often minds, and Saints so much experienceth, Let your light so shine before men, that they seeing your good works may glorify your Father that is in heaven: And this is the will of God even your sanctification, that you may know how to possess your vessels in sanctification and honour, and the tree is known by his fruit, Does a man gather grapes of thorns or figs of thistls: And the good man out of the good treasure of his heart bringeth forth good things; but the evil man out of the evil treasure of his heart bringeth forth evil things. Thus Scripture clears this truth; experience likewise manifests it, Those who are taught of the Spirit can bear witness unto this truth, That the more that spirit of holiness appears within, purifying the inner man, the more visible does that holiness appear without.  
Quest. But it may be questioned, What are these works of holiness that visibly appear thus in the sanctified man?  
Ans. 1. Negative: I mind not customs and forms, for in this natural men may act far: But  
2. Affirmatively: 1. In speaking forth and declaring the goodness, holiness and love of God: A heart that is sanctified indeed, and enjoys love and communion indeed, cannot but according to the measure enjoyed, and the gift received, but declare it forth unto others, Out of the abundance of the heart the mouth speaketh. Thus Saints cannot keep silence when God speaks in them, but are ever and anon breathing forth the good, the love of God; then saith the soul, Truly God is good, O taste and see that the Lord is gracious. Oh that men would praise the Lord for his goodness, and declare his wonderful love to the sons of men: The soul can now say, God is good, he is sweet, he is lovely, and altogether delightful. Thus Saints are not either first breathing forth fleshly and carnal discourse, unprofitable and vain things, but their words are always seasoned with salt, that it may minister grace unto the hearers; neither are they dumb and tongue-tied always, not but that those who are precious may be slow of speech; but being drawn forth, something they have to declare of God: They are not first altogether empty, and so silent, that argues a barren, fruitless, unsanctified soul; neither secondly do they pretend to be high in knowledge, but will not declare any thing, except flesh talk of spirit, and manifest flesh, no, they cannot withhold the truth in unrighteousness, nor hid his goodness within them, as by stealth; but still, Out of the abundance of the heart the mouth speaketh, and the tree is known by his fruit. God creating in his people the fruit of the lips, peace, peace to them who are afar off, and to them who are nigh: And as this fruit of the lips appears in speaking of GOD, so likewise in speaking to GOD both in prayer and praise.  
2. There is the fruit likewise of the conversation as well as of the lips; there is not only the fruit of saying but doing; If any man do my will he shall know, saith Christ, etc.  
Now this doing consists either,  
1. In doing works of piety according to the power and liberty received.  
2. In doing works of righteous justice and equity, not in seeking alone our own, but others good.  
3. In doing works of mercy both to the souls 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, gentleness, goodness, faith, meekness, temperance, against such there is no law; These are the fruits of the spirit, which being manifest, makes God, and truth, and Saints appear lovely, not only each to other, but to the world likewise; they shall fall down and confess, That God is in you of a truth: These fruits of the spirit Peter minds, 1 Pet. 1. 5. Add to faith virtue, & to your virtue knowledge, & to knowledge patience, and to patience temperance, and to temperance godliness, and to godliness brotherly kindness, and to brotherly kindness charity: Thus the true Christian hath a holy conversation, holy within and holy without, holiness written upon the horses bridles, every pot in Jerusalem appears to be holy, in all manner of holy conversation and godliness; a universal walking with, and conformity to God in spirit, soul and body; Their conversation is in heaven, their hearts there, their mind, their comfort and communion, and it appears by their walking before men, in their word and actions, that it is so.   

Chap. VIII. Of false or fleshly holiness.  
AS there is a holiness in the spirit, so likewise there is a holiness after the flesh, so accounted, so called, though it be indeed but unholiness, for the man of sin imitates Christ in every particular; and I believe that there hath been as great a mistake in the matter of holiness, in taking it to be what it is not, as in any one particular: therefore I shall mind a word or two briefly in the discovery of this mystery of iniquity.  
1. This mystery of iniquity, the appearance of holiness when it is nothing but flesh, may be considered either,  
First, As it works within, and that either,  
1. Looking upon good purposes and good resolutions to amend and to do better.  
Or else, 2. In a good mind 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 streams be filthy, the fountain is much more filthy; For out of the abundance of the heart the mouth speaketh; and the outward man acts: an ungodly conversation always flows from an unsanctified soul; if the conversation be light, vain and foolish, the heart is much more light and vain; for all prodigality, profaneness and vanity hath its first rise in the heart; therefore it is the Lord saith, My son, give me thy heart.  
Or 3. Not only in having a mind to leave it, but likewise in having some hatred against it, and from hence a forsaking of it, because it sees an evil, a danger in it; perhaps it now apprehends, that the wages of sin is death, and it fears hell, and the eternal flames spoken of in Scripture; and from hence grows 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 holiness in the heart, when indeed, and in truth it is nothing more than fleshly delusions, and that which is usually found in the hearts of natural men.  
Secondly, There is likewise a most outward appearance of holiness in the flesh, which is indeed but fleshly; and this may be discovered, either,  
1. In the more common and carnal 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 down their evil, they think 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 sin by means thereof; a wonderful delusion in the minds of men.  
2. Others come higher perhaps in an outward civility, and an external acting in the use of Ordinances; they will go to Church, as they call it, and hear Sermons too, perhaps have their Infants sprinkled, go to the Sacrament, as they call it, etc. And this is a high degree of holiness in the minds of most; how do poor creatures bless themselves in such vain and empty forms and fashions to their own undoing? For this is that which is suitable to nature to act in these low and formal ways after the doctrines and precepts of men, or after the fleshly imaginations of the vain and deceitful heart, and not after Christ.  
3. Others come higher than this, into an universal, 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 holiness; and here hath lain a mysterious mystery of iniquity both in Ministers and People, the one teaching, the other practising such a holiness; Hence is it that Ministers when they would preach people in holiness and righteousness, they press them to forsake sin, to weep and mourn, pray, and hear Sermons, to be much in duty, and this without all peradventure was enough to make them holy, never looking after that internal spirit of holiness which occasions those external actings, suitable to such an internal principle: Hence it comes to pass that many poor souls being thus misled, 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 mourn, and pray, and perform such and such duties, than thou art no Christian, but Satan rules in thee. Now the difference between the performance of the external actings lieth principally in these two things; the one acts in it as under a task, a burden, a bondage, and he hath no comfort till the thing is done; the other acts in liberty and freedom 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, looks upon himself 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 holiness, all true actions flowing from that fountain of light, life, liberty and love; and thus most under several forms and apprehensions live low and fleshly, contenting themselves with a fleshly holiness, a holiness consisting in forms forms and creature actings, taking the shadow for the substance, the fruit for the tree, nay or, rather the false and deceivable fruit of the flesh, for both the tree and fruit of holiness in the spirit, but those who sow to the flesh shall of the flesh reap corruption.  
4. I shall add in the fourth place, though I might have mentioned it in the first, that fleshly law of unholiness that dwells in the hearts of all natural men, and yet they bless themselves in their present condition: There is, and ever hath been a natural antipathy in the hearts of all men, naturally against God, and the appearance of holiness in truth in his people; such is the contrariety of the hearts of natural men unto the holiness of God, that they ever did, and do to this day oppose it; this is the law of unholiness that dwells, that rules in the hearts of all natural men; and hence it comes to pass that men naturally are taken up with fancies and shadows instead of the substance, something they must have to quiet them, but not the truth, the substance that affrights them, because they are ignorant of it, and have an enmity against it; hence it is they call evil good and good evil, they put light for darkness and darkness for light, etc.   

Chap. IX. Of the power of the law in the spirit.  
I Shall now proceed to speak a word of the power of this Covenant of grace, this law in the spirit; for as it is a law of light, liberty, righteousness and true holiness, it creates a new man within in righteousness and true holiness; so it's a law of power and much glory, We preach Christ, saith the Apostle, the power of God and the wisdom of God: This is that word which is mighty in operation, and powerful, sharper than any two edged sword, it enters in to the dividing of the joints and the marrow; it is a searcher of the thoughts and intents of the heart, the power of this law in the spirit: This Covenant of grace made within the Saints may be discovered under several considerations.  
1. The power of this law is a convincing power, it overpowers the spirits of men, it convinces men of sin, of righteousness, and of judgement; it convinceth them of sin, making them truly and deeply sensible of it. Of righteousness, making souls sensible of the unrighteousness of all their best righteousness. Of judgement, that all those things delighted in formerly must be judged, must receive the sentence of death from Jesus Christ, sitting as a refiner and purifier in them, etc.  
2. It converts as well as convinceth, it changeth and reneweth the mind, takes off the mind from sin, it changeth the mind, and the conversation, it makes a separation between the soul and sin, it separates between a man, and his beloved lusts; it converts a soul from the love of sin, it converts it likewise from the practice of sin, it worketh a real change within, which produceth a change without. This is that power which overcomes flesh, world and devil; what's the reason many a poor soul would many times gladly be rid of sin, but they want a power, not being sensible where their power lieth, but perhaps oppose flesh in the strength of flesh, when its proper only to the spirit to destroy flesh? Therefore let Saints be informed where their power lieth that they may wait upon God whose work it is to subdue all things in them, all things without them, that are contrary to him in his time.  
3. As it convinceth and converteth, so it makes those in whom it is a free and a willing people, In the day of thy power thy people shall be a willing people, Psa. 110. Willing to have sin sacrificed, lust and corruption subdued; willing in the beauty of holiness to offer up spiritual sacrifice acceptable to God in Jesus Christ; it's this powerful spirit which works in us both to will & to do of his good pleasure: nothing in the world is able to overpower the will, and make it free, but this free spirit of power, it's this spirit which makes souls willing to yield up themselves to the sceptre of the Almighty, which makes souls free and willing subjects to the King of Kings, that fills them with joy at the beholding of his presence, of his power, that saith not with the world, He is come to torment them before the time, but rejoiceth because the Lord God omnipotent reigns, topping and keeping under all other laws and powers besides it self. Thus the Lord reigns, and the Saints rejoice, the Lord reigns, and the world trembles.  
4. The power of this invisible, spiritual law will appear in the destruction of Antichrist that man of sin, that son of perdition, this he will effect by the spirit of his mouth, and the brightness of his coming. The coming of Christ in the spirit, which is the glorious manifestation of this law, is that power that must destroy Antichrist. By Antichrist that man of sin I understand any thing within us, or without us, whether it appear in wisdom or power; if it be of the flesh though its pretences be never so fair and glorious, yet it is but an Antichrist, a man of sin, a son of perdition: its true all the workings of flesh is against Christ, but there are workings in a more higher and glorious way, and then its the more deceivable, the more dangerous; and it consists principally in wisdom and power, whether within us or without us; the wisdom and power of flesh in the things of God, which occasions much pride and fleshly exaltation above all that is called God: This is that deceivable Antichrist, that mystery of unrighteousness, which the Lord will destroy by this spirit of his mouth, and this brightness of his coming: therefore let all wisdom, pride and power of flesh vale itself to this excellent glory; for certainly its that which must be accomplished in these later times. The day of the Lord of hosts shall be upon every one that is lifted up, and upon every one that is proud, and lofty, and he shall be brought low: Every proud thing within the Saints, and every proud and lifted up person among them, upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan, be they as tall as Cedars, as strong as Oaks, yet the day of the Lord will be upon them, and upon every high mountain, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon every pleasant picture, and the loftiness of man shall be bowed down, and the haughtiness of man shall be made low, and the Lord alone shall be exalted in that day, Isa. 2. The day of the Lords power will be upon all the wisdom, pride, power, confidence, comfort and beauty of flesh, and then the Lord alone shall be exalted in that day; this is the day of the Lords power, we will rejoice and be glad in it, this will minister true occasion of joy to Saints, when they can say and sing this song, The Lord God omnipotent reigneth. And thus this powerful law in the spirit will appear in the subjecting all powers below, or contrary to it, unto itself, when all created powers whatsoever below this omnipotency, shall acknowledge, That thou Lord God Almighty art worthy to receive glory, and honour, and majesty, for thou only art worthy. Thus shall this power cause all other powers to bend the knee unto it, to submit and fall down before it. Learn therefore to wait upon this powerful law to accomplish all your works for you, both within you and without you, to bring down all your fleshly enemies, and then in conclusion shall you be able to see and say, that through the help of your God you have gone through an host, by the help of your God you have leapt over the wall.  
5. The power of this Covenant and Law in the spirit appears in that it upholds those in whom it is from falling; it endangers the soul to God; the power of standing or falling is not left to the creature, but the power of God is become the Christians power to uphold him; We preach Christ the wisdom of God and the power of God, 1 Cor. 1. 24. Not only wisdom and power to convert, but to uphold and keep up the soul with the Almighty; hence this Covenant is called an everlasting Covenant, Jer. 32. 40. And, saith the Lord, I will not turn from them to do them good, but I will put my fear in their hearts, and they shall not departed from me: this is the power of this spiritual law, it keeps souls perpetually with itself; so that as the Father's love is an everlasting love, so he makes with his people an everlasting Covenant, that so their souls might live everlastingly in his everlasting love. In a word, it's this law of power which hath undertaken the effecting of all the Saints work both within them and for them, to carry them through temptations, and trials, and all oppositions both within and without, until they come to be completed in that Kingdom, Isaiah, 42. 8, 9, 10. But thou Israel art my servant, Jacob whom I have chosen, the seed of Abraham my friend: Believers are the Israel of God, the spiritual seed of Abraham, Gal. 3. last. vers. 9 You whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, thou art my servant, I have chosen thee and not cast thee off; Fear them not, for I am with thee; be not dismayed, for I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteousness: A blessed word being spoken in the spirits of God's Israel: how will this raise souls above themselves; work them to a dependency upon him who is higher than themselves? When the Lord speaks this word with power, Fear not, I am thy God, I will uphold thee, I will help thee, etc. What need such a soul fear temptations, trials, enemies? This is that rock upon which Christ buildeth his Church, and the gates of hell shall not prevail against it; a word of comfort for the weak Saints, they are not left to themselves to stand or fall at their own power, but they are carried along in the everlasting arms of the Almighty; He carrieth his lambs in his bosom, he will not lose one of his little ones, but will raise them up at the last day: See Isaiah 43. 1. 2, 3. But now thus saith the Lord that created thee, O Jacob, and he that form thee, O Israel, Fear not, for I have redeemed thee, I have called thee by my name, thou art mine; When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour; this is made good in the spiritual Israel of God, he undertakes for them, his power and strength is to become theirs, he will help them and uphold them, and carry them through fiery temptations and trials, through floods of afflictions and tribulations: and thus through many a fiery trial will he carry them to the Kingdom. Oh therefore look to Jesus the author and finisher of your faith, look to him who is your covenant and works all for you and all all in you; it is his word to you, and likewise in you, Look to me, and be ye saved all the ends of the earth, for I am God, and there is none else, Isaiah 45. 22. There is no power below or besides God able to save you, able to uphold and keep you, but he alone is able to keep that which is committed unto him until that day; and his power is made manifest in his Saints.  
6. The power of this Covenant, this law in the spirit enables to do what it commands; it is not only a law of light enlightening the mind, giving understanding to the simple; but it carries on the soul in acting suitable to the light communicated: hence it is the Apostle could say, I can do all things through Christ strengthening me: And Christ, Without me you can do nothing; It is he that worketh both to will and to do of his good pleasure; I work, saith the Apostle, yet not I, but his grace in me, 1 Cor. 15. 10. I live, yet not I, but Christ lives in me, Gal. 2. 20. His power it is in you that destroys corruption and flesh; he it is in you that works you up to a suitable acting and walking with himself; I, saith the Apostle, am dead to the law, that I might live unto God, Gal. 2. 19 Through the power of this law in the spirit am I dead to the law in the flesh, that so in the same power I might live unto God: Thus Saints live in the power of this law, act to God in the light and power of God: an excellent thing to be known of Saints, where the power, the life of their lives lieth, Because I live ye shall live also: Thus is Christ who is the Covenant become not only the wisdom of God, but the power of God in every one that believes: Thus this law in the spirit transcends all other laws besides itself: the Law and Covenant of Moses commanded, but gave no power to obey: hence it is the Lord complains, Jer. 3. That they had broken the Covenant, though he was a husband unto them; but this is a Law, a Covenant not to be broken, because it effects what it commands. The Law of Moses is called a weak Law, Rom. 8. 3. For what the Law could not do in that it was weak through the flesh, etc. This is a law of power, it doth that which the Covenant in the letter could not; that was a Covenant that could not give life, this is a law of life, a law of power in the spirits of Christians.   

Chap. X. The power of the law in the flesh.  
AS this Law, this Covenant in the spirit is a law of power, so there is a powerful law in the flesh likewise, though this law in the spirit overpowers it and subjects it to itself, where it is manifest in power.  
This law of power in the flesh may be considered, either as it is more gross, or more refined.  
1. As it is more gross, powerfully working the minds and actions of natural men into a conformity unto itself; it carries on the natural man to act all manner of unrighteousness, and that with greediness: insomuch that they think strange of those who run not with them to the same excess of riot; thus it operates in natural men.  
But 2. This same law of the flesh works with much power, many times even in the spirits of Christians; this law of the flesh rebelleth against the law of the mind, and dareth captive to the law of sin in the members; how can Saints experience this truth? Many times though the inner man be upright, and as they are borne of God, they sinne not, yet what temptations, what workings of flesh appears within them? which occasions blackness and darkness many times, the appearance of flesh in a way of power, which seems to stop the current of the souls present communion, and leaves it under a waiting condition for deliverance.  
Qu. Is this law in the flesh too strange and powerful for that in the spirit, when it seems thus to prevail in its rebelling against that holy law?  
Ans. It's not too strong for it, but wisdom gives way to this rebelling law, that it may act its part, that so the soul may see itself what it is by nature, and so may the more prize grace, and the more earnestly wait for a deliverance, and likewise for the keeping of the soul in a humble waiting, dependency upon this Almighty power; therefore he sends a prick in the flesh, the messenger of Satan to buffet, lest there should be an exaltation above measure, as experience teacheth us, that flesh is ready to take advantage, and that from spiritual discoveries.  
2. This law in the flesh worketh in a more refined and pure, though in a more deceivable way; not only in working souls with violence and greediness in a way of sin, but likewise work souls when they come to see their sin into a fleshly righteousness; so that the soul being ignorant of the righteousness of God, it goes about to establish its own righteousness, Rom. 10. 3. And so it works the soul into a fleshly boasting, and a fleshly glorying in fleshly and carnal excellencies, and that with as much violence as into a way of sin and profaneness, unless the power of this spiritual law prevent; then it's true the soul is content with joy to suffer the loss of all, and and to account all things but dung and dross that it may win Christ, and be found in him; then its content not only to suffer the loss of this law in the flesh in the grosser consideration, but in the most refined consideration; than it can say, What things were gain to me those I counted loss for the excellency of the knowledge of Christ Jesus my Lord, etc.   

Chap. XI. The glory of this law in the spirit.  
THis Covenant in the spirit is a glorious Covenant; when Christ comes, he comes with power and much glory; this law rules in that Kingdom, where there is power and much glory. The glory of this Covenant appears not only in all those forementioned particulars, as its a law of light, liberty, righteousness, holiness, power, etc. which must needs produce much glory where all those excellencies met together in one soul, and all are glorious, glorious light, and liberty, and righteousness, and holiness, and power, it must needs be glorious, when made partaker of the light, liberty, righteousness, holiness, power and glory of the glorious God.  
Besides this, for illustrating of this glorious law, I might mind how it,  
1. Interests the soul in whom it is into a near relation to the Father, not only of son, and of heir, but likewise the relation of Wife, of Spouse, and so is married to the Almighty eternally; this is a name better than that of sons and daughters.  
2. This glorious law makes forth many glorious discoveries and revelations in the hearts of Christians, Such as eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive those things that he hath prepared for them that love him, but he hath revealed it to, or in us by his spirit, 1 Cor. 2. 9, 10. Oh those sweet discoveries God oft makes in the spirits of his, that they can say sweetly to their souls after a black and dark day, Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee: Thus are they let see into that glorious mystery of love which passeth knowledge.  
3. As it discovers glory, so it works a glorious mind, a desire in the mind to be completed in this glory; not out of self-love (as most do desire heaven that they might avoid hell) but for glories sake its self it beholds its beauty, its sweetness, its purity, its perfection, and so the soul is overcome with it; nothing in the world is to be compared to it: and hence it is that Saints have such noble, heroic spirits, looking above, slighting all things below as nothing, all riches and creature-excellencies and glories is but grass, but dross unto it; this is the nature of this glorious law, it fills the soul with so much glory where it is, that the desire is taken up with it, because it out-glories all other glories in the world besides.  
4. As it is an out-glorying glory, and so draws the desire of the mind unto it, so it is likewise a transforming, changing glory, it never leaves souls in whom it is till it completes them in all the glory set before them, it works up souls more and more to itself until it hath perfected them in the glory of the Father; Well done good and faithful servant, enter thou into the joy of thy master: Hence it was Paul being possessed with this truth, expecting this completing in glory, presses on to the mark of the price of the high calling set before him; and was able to say, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a crown of glory, which the Lord the righteous Judge hath laid up for me, and not for me only, but for all those who look for his appearing. Oh therefore my dear brethren in the unity of this spirit look and wait for this day of God, the glorious appearing of the great God, because when he shall appear, you shall appear with him in glory, and you never enjoy the end of your faith until you come into the perfection of this glorious salvation.   

Chap. XII. The law in the spirit a law of peace.  
THere is a false and fleshly joy and glory likewise which arises from the law in the flesh; and that either,  
1. When creatures glory in sin and profaneness, and ungodliness; such a glorying is not good, it will prove their shame.  
Or, 2. When men glory in the world, in their profits, pleasures and honours; this glorying likewise is after the flesh.  
Or else, 3. When men glory in external privileges, as they call them, although they are indeed but delusions, as ordinances, forms, performances, etc. This likewise is but a fleshly glorying, and that which Christ foretell, Mat. 7. 22. Luk. 13. 26, 27. and the Apostle rejected, Phil. 3.  
Or else, 4. When men are gotten into such a notion as that now all is good, every work of the flesh, and deed of darkness is now justifiable, and they glory in it, why all these are but fleshly gloryings: And to such I say, Glory not, lie not against the truth, for a day is coming when all flesh shall vale itself unto this excellent glory, and all other glories shall perish as grass, as dung upon the earth, and if mercy prevent not, all these gloryings will prove your shame, Because you have rejoiced in lying vanities; you have made lies your refuge, and covered yourselves under falsehood. And to you I say, who have tasted how gracious, how pure, how glorious the Lord is; Let not the wise man glory in his wisdom, nor the rich man in his riches, nor the strong man in his strength: but let him that glorieth glory in this, that he knows the Lord: and his interest in him, That the Lord is his portion, his relation to him, that he is his son, his delight, that he is heir with Christ to the same inheritance to the same glory; and this is a glory will out glory all fleshly gloryings, in which men of the earth are taken up withal. Or else 5. when this man of sin gets higher in filling the fancy with high apprehensions and glorious imaginations, and seeming revelations to amazement in the creatures apprehension, that it thinks certainly its the glorious God, but the trial is, it ends all in flesh, fills the soul with pride and selfe-exaltations, and is but like unto new wine put into old bottles, that burst them all to pieces, and by this means the evil one takes an advantage to blow them up root and branch, and so to put an end to that which seemed to be in them, whereas the discoveries of the spiritual law makes souls in whom it is, the more humble, the more spiritual, the more conformable to itself: and the more this glorious law appears the more it changes the soul into its own glory, the more is flesh and fleshly exaltations subdued.   

Chap. XIII. It is likewise a Law of peace.  
I Shall add two or three particulars further in the discovery of this Covenant in the spirit: And  
First, It's a Covenant, a Law of peace: It's not only a law of grace and love, but it's likewise a law of peace: hence it's called in Scripture, a Covenant of peace, Ezek. 37. 26. Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant, etc. This everlasting Covenant of grace, is a Covenant of peace in the spirits of Saints, he is our peace, who hath broken down that middle wall of partition between us, etc. Ephes. 2. 14. This Covenant of peace may be considered, either  
1. As it works the soul into a peace and unity with the Father, that now the soul who was once afar off, is made near through the blood of this Covenant, and so being justified by faith we have peace with God through our Lord Jesus Christ: and the kingdom of God within the Saints is a kingdom of righteousness, peace and joy. This is that the Apostle so often minds in his Epistles, Grace, mercy and peace from God our Father, and from our Lord Jesus Christ. This is that peace of God which passeth all understanding, of nature and flesh, this is that peace which produceth joy which is unspeakable and full of glory: Now the soul being in a Covenant of peace can go boldly to the throne of grace, there to have communion and fellowship with the God and Father of peace, being made through grace a son of peace.  
2. This law of peace works the soul into a peace with all creatures, possesseth it with a disposition of peace and love: He is now at enmity with none, ready to do good to all, to pray for enemies, and those who oppose themselves, being possessed with that law in the spirit, which is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, James 3. 17, 18. without partiality, without hypocrisy, and the fruit of righteousness is sown in peace, in them who love peace: This disposition is planted in them, as much as in them lieth, to live peaceable with all men. Thus are Saints not only a people of grace, but a people of peace; the fruit of righteousness being sown in peace in them, they recompense not evil for evil, but overcome evil with goodness.  
3. This law of peace affords peace and quietness to the soul in all conditions, under all trials and temptations, when others hearts shall fail them for fear, and for looking after those things which shall come upon the face of the earth, They shall lift up their heads with joy, being possessed with peace, knowing that their redemption and deliverance draweth near. Thus are Saints quieted in their spirits through this spirit of peace, Isa. 32. 17, 18, 19 And the work of righteousness shall be peace, and the effect of righteousness shall be quietness, and assurance for ever, And my people shall dwell in peaceable habitations, and in sure dwellings, and in quiet resting places: When it shall hail, coming down upon the forest, and the City shall be low in a low place. Here is a glorious Covenant of peace and quiet, and this shall be effected when the spirit is poured forth, vers. 15. which will produce such sweetness, quiet and peace in Christians and that when the City is low in a low place, and hail comes down upon the forest, that is earthy creatures and hypocrites shall be filled with trouble, perplexity, and amazement, then shall Saints live in rest, and quiet peace shall come, they shall rest secure, nothing shall make them afraid; Blessed are they which sow beside all waters in this water of life, whose effect will be in such a soul quietness, and peace for ever.   

Chap. XIV. Of the Law of Love.  
2. THis law in the spirit, as its a law of peace, so it's likewise a law of love, it's the royal law of love, love being the great command, the ancient command, commanded not only in the letter, but in the spirit likewise: where this law is in power, this is manifest; first to God, God being love draws love from souls: its true he works it first in them, and then being possessed 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 we love him, we 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, holiness and true righteousness 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 souls, a sweet agreement; Love as brethren, being all sons related to one Father, all possessed with one spirit, which it a spirit of unity, all heirs to one inheritance, to one Crown, to one Kingdom, all made partaker of the same divine nature, which is love: there is no one thing wherein the visibility of a Saint more appears then in love; for love is of God, and every one who loveth is born of God, and knoweth God; he 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 all: it makes those in whom it is like unto their Father who is good unto all, and his tender mercy is over all his works, as much as in them lieth, they do good to all, especially to those who are of the household of faith. In a word, this spirit takes away that selfish disposition of nature in seeking itself, and causeth the soul in whom it is not to seek alone its own but others good; it works out that peevish, perverse and envious disposition, and fills the soul with the spirit of love, and that not feigned in show, but in deed and in truth, ready with a real mind at all times to do good to any man, to any creature, that is capable of receiving good. Thus (my dear Friends) as God is love, so those who dwell in God, dwell in love; and it's from the flesh, and not from the spirit that those divisions, backbitings and reproachings flow, who call themselves by the name of Christians. This I must tell you, that where the soul is possessed with love and grace from the Father it produceth love and grace suitable to such an enjoyment; for grace and love in God being shed abroad in us, works grace and love in us, love to God, to Saints, to all men, and he 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 yourselves, and have peace one with another. In a word, it delivers souls from earthliness, vanity and folly, from carnal and unprofitable discourses; and that word of Christ is made good in them, John 7. 38. He that believeth in me out of his belly shall flow rivers of living waters. And this he spoke 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 withal.  
How might this discover then first the fleshliness of those who pretend to be Christians, and yet manifest nothing but flesh; vanity and unprofitableness in their discourses and communicatitions, full of earth and flesh, but empty of heavenliness and spirit.  
2. This discovers the fleshliness of those, pretending such Christianity, yet delight in vanity, I had almost said, slight, if not scorn any spiritual or heavenly communication, which tends to edification: and indeed this law of love and edification is much wanting; And therefore my exhortation to all you who have tasted how gracious the Lord is, to wait upon him for a more full pouring forth of this spirit of peace, love and edification, that so you may declare yourselves 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 itself, and so gather you up into its own nature, that you may shine forth as a people possessed indeed with love, that is, may be made known to all 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 shall endure for ever; so shall you be to the praise of the glory of his grace, who hath called you to an immortal crown, an eternal kingdom and glory which never shall have an end.   
FINIS.   

Errata.  
PAg. 9 lin. 1. for in righteous, read inlightens. p. 16. l. 15. for eyes r. dies.