A FREE GIFT, FREELY Given of God TO HENRY ABBUT, And by him freely Given to The Reader, Without MONEY or PRICE.  
It was the Complaint of God by the Prophet Jeremiah, Jer. 6, 13, 14. and ch. 8. 10, 11. That the Prophets and Priests had dealt falsely, In that they had healed the hurt of the daughters of his people slightly, saying, Peace, peace, where there is no peace.  
Printed in the Year 1684.   

THE EPISTLE TO The Reader.  
READER,  
I Was never learned, in the Schools of men, any other Language but the English; nor do I well understand many words that is spoken in that Language, that come from other Tongues: and therefore it cannot be expected that I should place my words in what I writ, in such an outward Scholar like-way, as perhaps I might have done, had I been brought up in the outward Schools of Learning. To show outward Wisdom, is not the thing I aim at in what I writ, (nor ought it to be my aim, if I had it) because the things of God, that is in the way that God makes use of to restore fallen man again unto himself, he will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent, 1 Cor. 1. 19 And therefore if I had been learned in that Wisdom, I could not, in and by that Wisdom, experimentally and knowingly, have set forth to others, the way that God makes use of to restore lost man again unto himself, because God hath hid it from the wise and prudent, and hath revealed it unto babes: for so it seemeth good in the Father's sight, Luke 10. 21.  
The thing that I aim at in what I writ, is, that the Talent given to me might not be hid, but improved for him that gave it me; in my discovering what I by experience know of Man's being made in the Image of God: And how Man made a wrong use of that Understanding and Knowledge that God gave to Man in his Creation, as made in his Image: And how the Serpent self in man, at first was, and now is tempting Man in that Understanding and Knowledge that God hath given to Man, to persuade man to please, satisfy, and content himself more in what he understands and knows of God, than to yield obedience to God, according to what he knew of God, that he should obey God in.  
God commanded man that he should not eat of the Tree of Knowledge of Good and Evil; that is, he should not please, satisfy and content himself in that he knew God, and knew what was God's declared Will, that he should do which was good; and knew what was God's declared Will, that he should not do that was evil, he was not to do evil; of this Tree man was commanded not to eat of, nor to touch the Fruit of it: And God commanded man to eat of the Tree of Life which was in the midst of the Garden, which was Jesus, that in man that saved man from sin, that brought forth the Fruit of Obedience unto God, according to that understanding and knowledge that God had given to man to obey him in; this man was to eat freely of. And to declare what I know of God's love to all fallen men, and how he will bring lost man again to himself, by choosing them to take up the Cross and follow Jesus.  
When I at first began to write some part hereof, I began upon half a sheet of Paper, and had no thoughts to write more than what might have been writ upon half a sheet of Paper; and that only concerning what Adam, the Woman, the Garden, the Serpetn, the forbidden Fruit, the eating of the forbidden Tree, and the death that Man died in the day that he eat thereof; what these were in the mystery: as knowing that no Scripture is of any private interpretation, nor had I at first any thoughts of printing.  
But God, of whom I earnestly begged to assist me in what I then was moved to write, resigning my will wholly up into his will, in what I did, he hath caused me to exceed that bounds (which then I thought to have left only in writing;) and what I have writ, is according as he was pleased to put into me, and move in me to write, without observing any outward forms, rules, or methods in writing, (as is used by men so to do.) Are not the Scriptures so written, without the observing of outward rules and methods?  
God having herein, in what measure he pleased, lighted his Candle in me, he made known to me, that it was not to be put under a Bushel, but on a Candlestick; that so as an Instrument it may be a light to others. And in obedience to God, I knowing no other way to do it in, to avoid offence, but by being at the charge of putting it in print; and so thereby to communicate it to my Children, Friends, and Acquaintance; and thereby it may remain as an Instrument in God's hand, to be as an help to show to others how subtle the Serpent's self is in man, to draw man into disobedience to God, and that under a pretence of profit or gain that man shall get by his disobedience, in that thereby he shall become the more like unto God, to be as Gods: Which subtlety of the Serpent man cannot see, but as he comes into the obedience of Jesus, the true Light in him; and so come to know how God saves man again out of his disobedience, and bring man again into himself: Which being outwardly printed, may outwardly remain, when outwardly shall not be  
Henry Abbut.   

A FREE GIFT, Freely given of GOD TO Henry Abbut, etc.  
I Do believe there was an Adam, a man made by God, and out of that man God took a woman, and gave her to that man that he had made (of whom came all mankind) and they lived together as God's Creatures, and for a time obeyed God in all things that he required of them to obey him in; but they did not continue in their Obedience, but sinned against God, (and so do all men and women: If we say that we have no sin, we deceive ourselves, and the truth is not in us, 1 John 1. 8.) But for their sin they did not die a natural death of the body, in that natural day of the week that they first sinned in: And had they not sinned, I believe they had never died the natural death of the body. And I do believe the outward Adam, and woman, and the outward death, are Figures, and in a mystery they represent an inward Adam, woman, and death.  
Adam, in the mystery, is Jesus; the woman, in the mystery, is man's being drawn by the Spirit, or the leadings or go forth of man by the Spirit of Jesus in man. As the woman was taken out of man, and given to man to be an Helpmeet for him; so is man by the drawings of the Spirit, or the go or leadings forth of man by the Spirit of Jesus in man; they are taken out of Jesus and given as Help-meets for the life of Jesus in man.  
When I speak of the Life of Jesus in man, I do not mean that eternal Life and Being that gave life and being to all things; for that Life and Being, the works or actions of man cannot reach unto to do it either good or harm: but I mean the Life of Jesus as a Saviour in man; as he is sent of the Father, and is come into fallen man, (and is of that eternal Life and being that gave being to all); that life of his that was slain in man by sin, and is come again into man to be raised up to life; and thereby to save man from sin, and to bring man to God, and into God again, from whence man fell by his sin. And so as man keeps in obedience to his being drawn or led forth by the Spirit of Jesus in him, so he in his obedience being thereunto led or drawn forth by the Spirit of Jesus Christ in him, is as an Helpmeet for that life of Jesus in him, to save him from sin, (which the woman given to Adam as an Helpmeet, I believe was a figure of.) And man's going out of his obedience in the time of the drawings or strive of the Spirit of Jesus in him, is a hurt or hindrance to that Life of Jesus in him; that is, to that Life that is a saving him from sin: And so that which was as an Helpmeet, is deceived by the subtlety of the Serpent's self; that in man that yielded obedience to God, is deceived in and by its disobedience.  
God's Spirit striving in man to keep him from sin, that is, God's drawing of man; and as man keeps in obedience to those strive and drawings of the Spirit of God in him, so he becomes an Helpmeet to the Life of Jesus in him; that is, to that Life that saves from sin. The end of Paul's preaching, was to bring men to repent and turn to God, and do works meet for repentance, Acts 26. 20. And it was Gods Command by the Apostle, to work out our own salvation with fear and trembling. For it is God that worketh in us both to will and to do, of his own good pleasure, Philip. 2. 12, 13. Every one is to work out their own salvation with fear and trembling: But how are they to work out their own salvation? It must be according to the strive or drawings of the Spirit of God in them to do it: For it is God that worketh in us to will and to do, of his good pleasure. The work is God's; but he doth not do it, without man working with him; and as God chose man to work with him, so he makes man as an Helpmeet for the Life of Jesus in man, to save man from sin, as man yields an obedience to the working of God in him: but when man goes out of his obedience, and yields not obedience to the working of God's Spirit in him, than the woman is deceived and found in the transgression.  
While the woman stood in obedience to the strive or drawings of the Spirit of God in her, which strove in her to keep her from yielding to the temptations of the Serpent, and caused her to resist the temptations of the Serpent, telling him, that they might eat of the fruit of the trees of the garden: But of the fruit of the tree in the midst of the garden, God had said, they should not eat of it, nor touch it, lest ye die. While the woman stood thus in obedience to the working of the Spirit of God in her, that strove in her to keep her from sinning, she was, as God wrought it in her, an Helpmeet for the preserving of the Life of Jesus in her that kept her from sin: But while the Spirit of God thus wrought and strove in her, she harkened to the Serpent's temptation, and went out of her obedience into disobedience; then she was deceived, and found in the transgression, as all men in the state of disobedience are.  
How doth experience teach the truth of this! at this very day the subtle Serpent presents to man his temptation. The Light, the Spirit, which is Jesus, although in several names, yet but one Being, God makes known to man that what the Serpent tempts to, is a breaking of his Commands; and the penalty that follows the breaking of the Command, is death. This is the striving or drawing of God by his Spirit in man, to keep man from sin (this was in the woman.) While man stands in obedience to these strive or drawings of God in him, he is kept from sin, (and so was the woman:) And as man is thus an Instrument in God's hand, for God doth not save man from sin, without man's joining, condescending, or being willing thereunto; and although the work be wholly Gods, who worketh both to will and to do, yet God doth not do this his great work, without his Instrument man. And as man is an Instrument in God's hand, so God makes him a fit Instrument to do his work withal. And so man may be said to be an Helpmeet for the work of God in man; as a man that hath a work to do, makes an Instrument fit to do his work with, and so his Instrument is an Helpmeet or fit for him to do his work withal.  
God strives or draws in man by his Light, his Spirit, his Son Jesus, to keep man from yielding to the temptation of the Serpent. The Serpent also then strives in man, and draws in man to yield to his temptation; (this was the cause of the woman.) The Serpent in his temptation causeth man to behold a good and pleasantness to be had in the sin, in the forbidden Fruit, (the woman saw that the Tree was good for food, and pleasant to the eye.) When the understanding part in man, the knowing part in man, beheld a good for food, and pleasantness to the eye, in what was contrary to the Command of God, and that there was so much good and pleasantness in it, that he shall thereby have content and full satisfaction, as being wise as Gods. Then there is a desire in the mind stirred up after the enjoying of it: (this was the case of the woman, when she saw the Tree to be good for food, and pleasant to the eye; then there was a desire stirred up in her to take thereof to be made wise thereby.) So when the understanding and knowing part in man looketh out and sees that there is a good, a pleasantness, a satisfaction, and full content in what God hath forbidden man to do, and that thereby he shall be made as Gods; then a desire gets up in the mind to get the enjoyment thereof, that he may be wise as Gods, that is, that he may know what good, what pleasure, what satisfaction, what content there is to be had in the doing the thing that God hath forbidden to be done. And so man's desire is to be wise in that God hath forbidden him to do, and to know what God would not have him to know. And when man, in the understanding and knowing part, thus beheld what God had forbidden, and the desire of the mind is let out after it; then the will joins with the desire of the mind, and as a hand, takes of the forbidden fruit and eats thereof, that is, does what God hath forbidden him to do; (this was the case of the woman) and this is the state and condition of man at this day.  
The understanding and knowing part in man, is that which knew this is good, and this man ought to do; and that is evil, and that man ought not to do. This was in the woman; she knew that it was good to eat of the Trees of the Garden, and that she ought to do it; and that it was an evil to eat of the Tree in the midst of the Garden, and that she ought not to do. (Man's knowing of what was good, and what was evil, was the Tree; and it was in man, and was not forbidden to be in man; and so it was no sin, but to eat of it was forbidden: The doing of what God hath forbidden man to do, was and is the sin; but the knowing of what God hath forbidden man to do, was no sin, nor is no sin.) And although the woman thus understood and knew, and the knowledge did not departed from her, for when she had sinned, her eyes were open, and she saw herself naked; that is, that she saw that she had done what she ought not to do: Jesus was the Light in her that gave her this understanding and knowledge, as he is the Light in all men, and gives them the understanding and knowledge to know this is good, and this they ought to do; and that is evil, and that they ought not to do: And this, as a Tree, remains still in all men.  
But this understanding and knowledge cannot properly be said to be Jesus, the Light; but it is a gift of God in this Jesus the Light given to man, as he is the true Light which lighteth every man that cometh into the world. As a Candle that lighteth the house, and may be said to light all the house, or all in the house; so Jesus the true Light is in man, and lighteth man. And yet the Light, the understanding and knowledge that man hath from this Light, is as the light in the house is from the Candle being in the house; so is that Light that man hath, whereby he knows this is good, and this he ought to do; and that is evil, and that he ought not to do. This Light came from Jesus, the true Light in man; and this Light does not departed from man, but after man hath departed from his obeying of it; this Light remains in man, showing him his disobedience. And although this Light continued in the woman (as a measure of it is in all men) and the woman knew that to obey God was good, and to disobey God was evil; yet although she thus understood and knew, she in the wrong use of this understanding and knowledge saw a good for food in the Tree that God had forbidden to be eaten of; and that good for food, was that she apprehended that in the enjoyment of what God had forbidden her to enjoy, she should have full content and satisfaction, (as being wise as Gods) like as the natural body is fully contented and satisfied with natural food: And this was pleasing to that eye that so beheld it.  
God did not give the gift of his Son Jesus to be a Light in man, to that end that God's gift to man of his Son Jesus, the true Light, which did and doth enlighten every man that cometh into the world, was, that man should improve this gift in obedience to him. This was the end of Gods giving this gift as a Portion to man; but man, as a prodigal son, misspent his Portion, and made use of it in disobedience to God: As a man that gives his son a Portion to the end that he should improve it, and in the use of it live to the honour of the Father that gave him it; but the son mis-spends the Portion in evil courses, as did the prodigal, to the dishonour of the Father that gave it him. So was God's gift to man of his Son Jesus, the Light given to man, to that end that man in the light that he received from the true Light, Jesus in him, and thereby come to that understanding and knowledge of what was good, that man ought to do; and in the understanding and knowing what was evil, that man ought not to do; that so man in this understanding and knowledge should have honoured God as a Father in his obedience, in doing those things that God hath made known to him and in him to be his will that he should obey him in. But man like a prodigal son, dishonoured God his Father in and with that portion of understanding and knowledge that God had given to him in and by his disobedience.  
That understanding and knowing part in man that saw and beheld a good for food, and thereby to be made wise as Gods, and a pleasantness to the eye, in the Tree that God had forbidden to be eaten of, that caused the desire of the mind after it; and the desire of the mind puts forward the will to take and eat thereof. And these three are all but one, and make up that body or being itself; they are not to be separated, but only as they are known by their several workings and actions, and make up but that one body self in man.  
He that will be true to himself, and to the Light of God in him, he may by experience find the truth of it in himself, how they are one and agree in one: for no sooner doth the eye of the understanding and knowing part in man behold what God hath forbidden, to be good for food, to make them wise as Gods, and pleasant to the eye, but the desire of the mind is let out after it, and the will joins therewith, and as an hand, takes it, and so it is eaten; that is, the sin is committed in the heart or inward part of man, although perhaps there may never be an outward appearance thereof, as to the view or knowledge of others; and if it be outwardly known, the outward manifestation thereof may be done at several distances of time, as opportunity serves: But within in the heart or inward part of man, it is all done at once, and God looks on it as the eating of the forbidden Fruit, when that the eye of the understanding and knowing part in man beheld it as good for food, and thereby to be made wise as Gods, and pleasing to it, and the desire of the mind is let out after it, and the will joins with the desire, and so it becomes a sin in God's sight, although there never be the least appearance of it without. And this is according to what Christ said, Mat. 5. 27, 28. Ye have heard it hath been said by them of old time, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Mark here the eye first looks upon her, which must imply, that it so looks upon her as to be good to satisfy and please him, and then lust the desire is stirred up after her, and the will that condescends, and then the adultery is already committed in the heart, although no outward action ever be manifested tending thereunto. And what Christ spoke of an outward woman, may be said of all outward Creatures: When the eye of the understanding and knowing part in man, doth look upon any Creature, otherwise than it is Gods will that man should look upon them, and the desire of the mind be let out after them, contrary to the declared will of God which was given to man before his fall; and the will joins therewith, that it will have its desire satisfied in the enjoyment of them, although contrary to God's command to man. Here the inward adultery is committed with the Creatures, although there come none of it forth into outward action. And this is a kind of inward and spiritual whoredom committed in the heart or inward part in man.  
And this understanding and knowing part in man which looks upon what God hath forbidden, to be good food for it, to be thereby made wise as Gods, and so pleasing to it, and the desire of the mind to be let out after it, and the will condescending and takes it in and eats of it; that is, doth the things that God hath forbidden to be done. These three thus joined together in one, as they are but one, this is that which is the Antichrist in man; it is that which opposeth God in his workings by his Son Jesus in man, for the bringing man again to God. And it is that man of sin in man, the Son of Perdition, that is to be revealed, who opposeth and exalteth himself above all that is called God, or that is worshipped, sitteth in the Temple of God, showing himself that he is God, and is the mystery of iniquity. And this is he that letteth and will let, until he be taken away; and when he is taken away, than his wickedness is revealed, then is he made manifest what he was; that is, when Jesus is a consuming of him with the Spirit of his mouth, and the brightness of his coming in the heart of man. And then, whereas before the coming of Jesus in man, and is in man thus a consuming of this man of sin, he that is the man of sin, until Jesus is a consuming of him, lieth hid in the heart or inward part of man, and is not known to man what he is, but sitteth in God's Temple in man as God, and man boweth down to him and worshippeth him as his God, whom the Lord Jesus shall (yea he does, as experience teacheth us) consume him with the Spirit of his mouth, and destroy him with the brightness of his coming.  
Men have a long time been looking without them, and enquiring without them, who that man of sin should be, and what he is that is to be revealed, and so to be revealed, whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceiveableness and unrighteousness in them that perish, because they receive not the love of the Truth that they might be ●aved: And for this cause God shall send them strong delusions that they should believe a lie, that they all may be damned who believe not the truth, but had pleasure in unrightness.  
I say, their so-much-looked-out for the man of sin to be revealed without them, that is it that hath hindered that they have not seen the revelation of him within them: For what is there spoken of the man of sin, but the same may be found in that understanding and knowing part in man, that saw and beheld a good for food, and thereby to be made wise as Gods, and a pleasantness to the eye in the Tree that God had forbidden to be eaten thereof, and the desire of the mind after it, and the will to take and eat of it? Join these three together in one, as indeed they are but one, and make but one man sin, for they all were joined and united together in the sin, and eating of the forbidden Fruit, and so may properly be called the man of sin, because they begot the first sin in man. And see if you do not find in these, as they are joined and united together, all that is spoken of the man of sin, in 2 Thess. 2. No prophecy of scripture is of any private interpretation, 2 Pet. 1. 20.  
The Garden, in the mystery, is the heart of man, or the inward part of man, that was God's garden. While Adam stood in his obedience to God, the heart or inward part of Adam was pleasant and delightful to God, and Adam's hearts delight was in God, and his obedience to God was pleasant unto him; and so the heart or inward part of man doth very fitly resemble a Garden which is a pleasant and delightful place. In this Garden, in the heart or inward part of man, Adam, after he had fallen, in the cool of the day heard God's voice walking in the heart or inward part (as man in the fallen state doth at this day) and calling to Adam, saying, Where art thou? And his eyes being opened, he knew that he was naked; (which cannot be meant the outward eyes of his body, for they were open before, and he saw his outward body before;) but the eyes of his understanding were opened, and he saw himself naked for want of that righteous Garment of obedience that God had clothed him with in the Creation; which Garment remained upon him, and he was clothed with it, until he eat of the forbidden Fruit; and when he had eaten of the forbidden Fruit, than he saw himself naked, stripped out of that righteous Garment of obedience that God had created him in. And then when he heard God's voice walking in his heart or inward part (which before he eat of the forbidden Fruit, was pleasing to him) but after he had eaten of the forbidden Fruit, he was afraid of God's voice, and hid himself from God, fearing God's justice that he saw he justly deserved for his sin (as experience teacheth us in the fallen state and condition of man, at this very day, as man remains in that fallen state.) And thus when man had sinned, the heart or inward part of man, that which was before life, a garden for delight and pleasantness, is become like a Hell, a place of fear, dread, and torment: And indeed that fear that was then in man's heart or inward part, when he heard God's voice walking in the garden, was the beginning of Hell in man. And here God may be said to send man or drive man out of the garden; that is, as man in his own apprehensions looked upon God to be like himself, that is, as he had changed himself in his obedience to God, so man in that false sight that he then had of God, looked upon God that he had changed his love to him, and so man beheld himself as sent or drove from the presence of God, and turned out of the garden, out of God's love and delight that he had in man. And the reason why man so looked upon God to have no love nor delight in him, in his fallen state, was because man in his disobedience he found no love nor delight that he had in himself towards God; and so he judged God to be changed towards him, as he had changed himself towards God: when in truth, the change was only in man. And so man may be said to send, drive, or turn himself out of the Garden, where man in the fallen state is, and so do continue out of the Garden until there is a change wrought in the heart of man, by being brought to a knowledge of God's unchangeableness, that although man by his disobedience turned enemy to God, yet love continued in God towards man. God so loved the world, God's love was so great to man, too great for the tongue of man to express, or the heart of man to conceive of, that he gave his only begotten son, that whosoever believed in him should not perish, but have everlasting life, Joh. 3. 16. And▪ God commended his love towards us, that while we were sinners, Christ died for us. When we were enemies, we were reconciled to God by the death of his son, Rom. 5. 8. 10. These Scriptures show the unchangeableness of God's love to man; which until man comes in some measure or degree to be made sensible of the unchangeableness of God's love, the fear of God's justice for sin, continues in the heart of man, and man continues out of the Garden, and a true love to God is wanting in the heart of man.  
But when that Change is wrought in the heart, that we love God because he first loved us, than man cometh again into the Garden, and man obeys God, because God hath made known his love to him: and therefore he loves God again, and then the heart or inward part in man, is pleasing and delightful to God; man's delight is to obey God. 1 John 4. 18, 19 There is no fear in love, but perfect love casteth out fear; because fear hath torment: he that feareth, is not made perfect in love. We love him, because he first loved us. Here is the true state of man in the Fall, and of his being restored again: When man by his transgression had lost his love to God, than the fear of God entered into his heart, and that caused or brought forth torment; and as long as fear continued in man's heart, man's love is not made perfect to God, and man's love is made perfect to God by our loving of him, because he first loved us; and than man's heart or the inward part in man, cometh again to be as a pleasant and delightful Garden.  
The Tree of knowledge of good and evil, as in the mystery, God made man, and as a gift, God gave to man the knowledge of himself that he was his God: And God also gave to man the knowledge of his revealed will, that what God had commanded man to do, was God's will that he should do; and what God had made known of himself in man, and what was God's revealed will in man, that he should do in obedience to him, was good: and so God gave to man the knowledge of what was good. And God gave also to man the knowledge of his revealed will of what God had commanded him not to do; and what was Gods revealed will in man, that God had commanded man not to do, that was evil; and so God gave to man the knowledge of what was evil: And this was in man's heart or the inward part of man, which in the mystery was God's Garden. And this knowledge of good and evil, in the mystery, is a Tree remaining in the Garden, in the heart or inward part of man; and in this knowledge of what was good, and what was evil, man for a time stood in his obedience to God, obeying God in the doing all that he had commanded him to do; and obeying God in the leaving undone all that he had forbidden him to do. And while man in this his knowledge stood thus in obedience to God, in doing all that God had commanded him to do, and in leaving undone all that God had commanded him not to do; man knew no will in him of his own, but man's will was wholly resigned up into God's will; man willed nothing but what God willed in him; and what God willed in man, that man willed in God; and man knew no other will but the will of God: and so God was all, and in all man.  
And man was the Paradise, the delight of God; and God was the Paradise, the delight of man: And out of the ground that the Lord God had made man of, the Lord God made to grow every tree that is pleasant to the sight, and good for food: the tree of life also in the midst of the garden, and the tree of knowledge of good and evil, Gen. 2. 7. 9 The Tree of Life is Jesus, the Light of God in man; and this Tree was also in the midst of the garden: the garden is the heart or inward part of man, which the Lord God planted Eastward, which is the place of the rising of the Sun; which is as much as to say, God so placed the heart or inward part in man his garden, that it should be in the place wherein the rising of his Son Jesus, the true Light in man, did rise; and as a Tree there to grow and be in the midst of his garden, and the Tree of knowledge of good and evil. I pray observe the words of the Scripture: The tree of life also in the midst of the garden, and the tree of knowledge of good and evil. See how near the Tree of knowledge of good and evil, is placed to the Tree of life; there is but (and) between them, and that (and) makes them two Trees; and so indeed they are: The Tree of Life is one, which is Jesus the true Light of God in man; and the Tree of knowledge of good and evil, is another; and they are so near joined together, that there is but an (and) that parts them: Jesus the Word of God, the true Light in man, gave man the knowledge of what was God's will that he should do, and that was good, man was to do good; and the same Jesus the Word of God in man, gave man the knowledge of what he should not do, and that was evil, man was not to do evil. And these two Trees were very nearly joined together in God's garden, in the heart of man; and so a measure of them do continue so nearly joined together at this day, that would man be true to himself, and the Light of God in him, he might see them to be both in him, and how nearly they are joined together in him.  
While man was thus in God's garden, and these two Trees in him, and he kept by Jesus the Light of God in him, in obeying of God according to that knowledge that God had given him of his revealed will, in doing what God had commanded him to do, and in leaving undone what God had forbidden him to do: In his thus obeying God, man eat of the Tree of life, and lived; he lived in God, in obedience to God, knowing nothing but the will of God, and doing nothing but the will of God. Man's knowledge of evil, as it became a sin in man, was mans not continuing in obeying God, in doing the things that he knew God had commanded him to do: This was the actual knowing of evil, the knowing of evil by the doing of evil, and that was sin. The Tree was knowledge, and while obedience was joined to knowledge, it was a good Tree as God had placed it in the heart or inward part of man; but when disobedience was joined to knowledge, than it became an evil Tree; then man eat of the Tree whereof God had commanded him that he should not eat of. And man's disobedience came from self-ends, a will and desire that was in them to be wiser than God had made them, and to have another likeness of God than that Image that God had created them in; their desire was not to be in God's Image as he had made them, but to be as Gods in knowledge.  
The Serpent, in the mystery, is man's self, or man's will, as separated from God, and this is that which was more subtle than any Beast of the Field that God had made. God made all the Beasts of the Field, and they were good; From whence then came this more subtle Beast? (it may bare the name of Beast, that man's will as it is revealed from God's will, because of the foul, unclean, and evil beastly nature that was in it;) it was not of Gods creating, because it was not good; if it had been good, it could not have tempted to the knowledge of evil in the doing of evil, that is, it could not have tempted man to disobey God; self in man, or a man's own will separated from God, is more subtle to tempt man than all the Beasts of the Field that God hath made; that is, self in man or a man's own will, is more subtle to prevail with man to disobey God, than all without him can prevail with him to disobey God. James 1. 13, 14, 15. 13 verse, Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man; (that is, God tempts no man to evil, and as God is good, so are all the Creatures that he hath made; and as they are good, and the creation of God, so the Creatures they cannot tempt man to evil.) 14 verse, But every man is tempted when he is drawn away of his own lust, and enticed. (Mark, that which tempts man to sin, and entice him to sin, it is something of his own: the Apostle calls it lust, that is, the height of desire: in Genesis it is called desire, a Tree to be desired to make wise: And does not lust, the height of desire to be made wise in what God hath forbidden, come from self in man.) 15 verse, Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, it bringeth forth death. The comparison is taken from natural conceptions and bringings forth: That which conceives, is of its own; it is something within that conceives, it is an inward act, and not an act without them; and conception is before bringing forth; and what is brought forth, is of the same kind with that which conceived: what then can be more plainer than that, that the Serpent that tempts to sin, is self, or a man's own will in separation from God, or something of man's self that draweth him forth into disobedience to what he knew to be the mind and will of God for him to do; and the gain that he expects by his disobedience (is to be wise) to please himself?  
There is nothing God's opposite or enemy, but what God hath forbidden; all that God created, he made very good, Gen. 1. 31. God did not make the Devil a Devil, if the Devil be a fallen Angel, as many believe him to be; and so before he fell he was an Angel as other Angels are, ministering Spirits; so was man's will, and all that was in man in the creation was an Angel a ministering Spirit, and ministered, that is, waited or attended upon God's will, as the Angels do; but when the temptation entered into man, and then when man by the temptation was overcome, and desired to be as Gods. Then the ministration of the will of man fell from the ministration that it had before in the creation, to wait or attend upon the will of God: and so the will of man it became a fallen Angel, a fallen Ministration, a fallen Spirit. The Angels they are ministering Spirits, attending upon the will of God; so was the will of man, and all that was in man in his creation, was a ministering Spirit attending upon the will of God: But when that which was more subtle than any Beast of the Field that God had made, entered into God's garden, (that is, into man's heart or the inward part of man) and man yielding to the temptation, desiring to be as Gods, that is, to do his own will, and not to do Gods will; then entered into man's heart the Devil. See the truth of it, John 8. 44. Ye are of your father the devil, and the lust of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. Christ here tells the Jews, they were of their Father the Devil, and the lust of your Father ye will do; lust is the great desire of the heart after the forbidden Fruit which is of the Devil, he is the Father of it, he is the begetter of it; the Devil, called the Serpent, was the Father that begot the desire after the forbidden Fruit. And Christ also told the Jews, that he was a murderer from the beginning, and abode not in the truth. If the Devil were not once in the truth, then how can it be said, he did not abide in it? Man's self or will, all that was in man, was once in the truth, as God is the truth, in God, in God's will, as God created man and made him good; but man's will, it abode not in the truth that is in God, for God is the truth; it abode not in the doing Gods will, but went into the doing its own will, and so murdered the Life of God in man, that is, murdered Jesus the innocent Lamb of God, which was in man to preserve and keep him from sin; and so Jesus was the innocent Life in man, as he kept man from sin; as appears by Jesus telling the woman what was God's will that they should do, they might eat of the fruit of the Trees of the garden: and what was God's will that they should not do; but of the fruit of the tree in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it: And the penalty that would fall upon them if they did not Gods will therein, it was, that they should die. This was Jesus the true Light in man, that gave the Serpent this answer. And Jesus did for a time preserve man from yielding to the temptation: for the woman did not eat of the forbidden Fruit presently, as soon as the Serpent tempted her to eat of it, but as soon as she had eaten thereof, Jesus the Lamb of God, the innocent Life that was before in them, was slain in them; Jesus that had preserved them from sin, was slain in them; that is, as to their obedience to God, so was he slain in them; but not slain in them as the Light to make known their sin to them, nor as he was a Judge to condemn them for their sin: so Jesus continued alive in them, as appears in that their eyes were opened, and they saw themselves naked, and were afraid of God. And Jesus told the Jews the reason why the Devil did not abide in the truth; the Devil abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh his own: for he is a liar and the father of it. That which is a lie, is of the Devil, and it is the Devil, and so the Devil entered into man in the lie that was in the temptation; and there can be no truth in a lie, and therefore a lie cannot abide in the truth, it cannot have a being in God; all deceit or deceiving is a lie, and is of the Devil, and indeed it is the Devil, because it is truths opposite, and truth is God, and God is truth; and God which is truth, was first, and was before there was deceit or lie: for there was in the beginning (mark that) when there was, and was nothing but God, nothing but truth; where then was the Devil? But the Devil abode not in the truth, he was a murderer from the beginning; which cannot be meant from the beginning of time, for then the Devil was not a Devil, God made all things good; but the beginning of the Devil, was the murdering or slaying in man, Jesus that preserved man from sin; that is, it slew Jesus as to man's obedience or obeying that in him which kept and preserved man in the doing the will of God, and so kept man from sin. And man was brought into disobedience to God, by lying, by deceiving was the innocent life in man (that did God's will in man) slain. And this was the beginning of the Devil in man, which abode not in the truth, he went out of the truth, and there is no truth in that which goes out of the truth; all that is out of the truth, out of God, is a lie, is deceit, is the Devil. And thus by these two Scriptures it doth plainly appear, that man was tempted by something within him; and man's temptation was the entering of the Devil into man's heart, and that the Serpent was not an outward Creature, as many do think or suppose it to be.  
Now the serpent being more subtle than any beast of the field that the Lord God had made, he gets into the Lords God's garden; or else how could he speak in man, when man was in the garden of the Lord God? Before the temptation entered into the garden of God, into the heart or inward part in man, man knew no will that he had of his own; man was in his Virgin's state, he knew nothing of man, he knew nothing of himself, nor of any will that he had of his own; he only knew God, and knew God's will, and that will he had, was wholly resigned up into God's will, and did nothing but Gods will: but after he had yielded to the temptation, than his eyes were opened, and he then saw himself to be naked; man with his outward eyes saw his outward body before he was tempted; but after he had yielded to the temptation, than his eyes were opened, and he saw himself in that outward body which before he did not see, (before he yielded to the temptation, he saw nor knew nothing of himself;) but after he had yielded to the temptation, his eyes being opened, he knew himself naked, that is, he knew himself naked, stripped of the righteous garment God in the Creation made him in; he than beheld self in him, and self that set him presently at work to make himself Aprons to cover their nakedness with, of the leaves of the Figtree, the Tree Jesus cursed, because he found no fruit on it.  
It is no sin to be tempted; Jesus, as man, was tempted, and yet did not sin: And when he taught his Disciples to pray, he did not teach them to pray that they might not be tempted, but he taught them to pray that they might not be led into the temptation; to be led into the temptation, that is a sin, to yield to the temptation, that is a sin. Jesus, as man, had a will in him that caused him to pray, that if it were possible that Cup might be taken from him. And he had a will in him that caused him to pray to the Father, that that will of his that would have had the Cup taken from him, should not be done; but that that will of the Father should be done, that would have him to drink of the Cup. And in all this Jesus sinned not, because his will was resigned up into the will of the Father, and not his will, but the will of the Father was to be done. I make mention of these two wills in Jesus, to the end to help the understanding of that, that when the temptation entered into man, there might be two wills in man, and yet man, by the power of God in him, was kept from sinning, kept from entering into the temptation, kept from yielding to the temptation, kept from eating of the forbidden Tree.  
When the temptation entered into the garden of God, into the heart or inward part in man, there was then something in man that would have drawn man out of his obedience to God, into disobedience to God. And this was that which the Tempter at first desired, and that which at first would have drawn man out of his obedience to God, into disobedience to God. This in time did do what at first it desired to do, and so it did its own will: And that which at first would have brought man out of his obedience to God, into disobedience to God, was the same subtle Serpent, the same will that in time did its will, in bringing man out of obedience to God, into the disobedience to God.  
Now this serpent was more subtle than any beast of the field that the Lord God had made. Man in the enjoyment of all the Creatures, the Fish in the Sea, the Fowl of the Air, and the  of all the Earth, and the creeping things that creep upon the Earth, all these did not tempt nor prevail with man to draw or take his will out of God's will, in doing the things that God had commanded to do, and in leaving undone the things that God had commanded him not to do: But man in the enjoying and having dominion over all these, his will was kept in the doing of God's will; and in the enjoying of all these, his will was wholly resigned up into God's will, and to do what God would have him to do with them, he knew no will of his own in the enjoyment and having dominion over them all: for when God in his will brought to Adam every Beast of the Field, and every Fowl of the Air, to see what Adam would call them: whatsoever man called every living creature, that was the name thereof. Thus was man kept in the enjoyment and having dominion over all Creatures, by Jesus the Light of God in him, that none of them tempted him to draw his obedience from God, into disobedience to God; but his will continued firm in the being resigned up into God's will, and kept in the doing of what God would have him to do; and he knew no other will but that will that did Gods will in him. But the Serpent that was more subtle than any Beast of the Field, he gets into God's garden, into the heart or inward part in man; and then there was something in man that would have that done in man, that God had forbidden man to do; and this at length proved a will in man: for that which began the temptation in man, continued the temptation in him, till there was a willingness in man to yield to the temptation.  
Now the Serpent began his temptation very subtly, and said, Yea, hath God said, Ye shall not eat of every tree of the garden? He puts it by way of question, Whether it were so or no, that God had said, they should not eat of every Tree in the garden? To eat, is to take in content and satisfaction, as the natural body is contented and satisfied with eating outward food; so that was the Command of God, that man should not eat, should not content and satisfy himself with the Tree of knowledge of good and evil; that is, man should not be contented and satisfied in that he knew what was Gods declared will that he should do, and what was Gods declared will that he should not do. This man was not to eat of, this man was not to content and satisfy himself in; but he was to eat freely of the other trees of the garden. Man was commanded to eat freely of the Tree of Life, of Jesus, by which he was by his Spirit in him, led into obedience to the Commands of God, of this man was to feed freely of; that is, man might freely content and satisfy himself, in that he was drawn by the Spirit of God, the Light of Jesus in him, into the obedience of God's Commands; and in the doing thereof, he knew nothing of any will of his own, but was led and drawn thereunto by the will of God in him. And on this Tree he was freely to eat, freely to content and satisfy himself in.  
But if man, as to the outward doing of things, does those things that God hath commanded him to do, and does them from the leadings or drawings of his own will in him, and feed upon this, content and satisfy himself with what he does in obedience to God, and done in his own will; this is the eating of the Tree of knowledge of good and evil: for although one part of it be good, as it is the doing of what God hath commanded, yet the other part of it is evil, as it is a doing of what God hath forbidden: for God is a jealous God, and will not give his glory to another; God will not have man's will to be the leading or moving case. In the leading or drawing of man out to do God's will, in the doing what God hath commanded to be done, this God hath forbidden in man to be done; that is, God hath forbidden man to take his work out of his hands: for it is God's work only to work in man an obedience to himself; he must work both to will and to do.  
The subtlety of the Serpent said in man, Yea, hath God said, Ye shall not eat of every tree in the garden? Which is as much as to say, Is there any Tree in the garden that God hath said, Ye shall not eat of? Is there any thing in the heart or inward part of man, that God hath said, Man shall not eat of, man shall not content and satisfy himself in? Oh how willing is man to eat of, to content and satisfy himself with what he finds to be in his own heart, or in the inward part of man; and especially if he find any thing there that would be willing to be in the doing of any thing, as to the outward things, that he knew that God hath commanded him to do? How little then does man question whether he may not eat of this Fruit, content and satisfy himself in his doing of those things that he knew that God hath commanded to be done? And so man, in the doing the things that God hath commanded to be done in his own will, to please, content, and satisfy himself in the doing of them; and man not waiting for the strive of the Spirit of God in him, to draw him forth in Gods will in the doing of those things that God hath required of him to do, but man's doing of them in his own will, this is the eating of the forbidden Fruit; which the Serpent subtly tempteth to do in his doubtful Question, Whether or no God had said, Ye shall not eat of every tree in the garden?  
But man, in the woman, did not presently yield to this temptation of the subtle Serpent, will in the woman had not gotten so much power over the man; but when the subtle Serpent presented his doubtful Question in the woman, Yea, hath God said, Ye shall not eat of every tree in the garden? Jesus, the Word, the true Light of God in man, was then striving in man to draw and preserve him from being led into the temptation: And so it was no sin in man to be tempted; the sin was in being led into the temptation, that is, in yielding to the temptation; which for a time man was kept from by the strive of the Spirit of God in man, the drawings of the Spirit of Jesus, the true Light in man, who in the woman gave this answer to the subtle Serpent: We may eat of the fruit of the trees of the garden: But of the fruit of the tree that is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. Here man, by the woman, in the help and assistance of the Spirit of Jesus, the Light in man that caused him to relate to the Serpent the Command of God in what was Gods revealed will to him, and in him, wherein he was to obey God, in doing what God had commanded him to do; and wherein he was to obey God, in what God had commanded him not to do: And hereby having his will kept and preserved in the will of God, he resisted the temptation, and stood in his obedience to God, feeding upon the Tree of Life in him.  
But the Serpent continuing his temptation, said unto the woman, Ye shall not surely die. For God doth know that in the day ye eat thereof, than your eyes shall be opened: and ye shall be as Gods, knowing good and evil. The Serpent had before asked the Question in man, Yea, hath God said, Ye shall not eat of every tree in the garden? What could he willed or desired in the ask of this Question, but the drawing of man out of his obedience to God, into disobedience? But the will at that time was not gotten to be so strong in the man, as to prevail over man; but it was resisted by the power of God in man. (May I not say by the same power of God in man, that prayed, Father, not my will, but thy will be done?) Here began the strife between the two wills in man; which Paul was sensible of, when he said, The good that I would, I do not; but the evil which I would not, that I do, Rom. 7. God by his Spirit strove in the will of man, that is, in that will of man which had yielded obedience to God in his Commands, and knew the doing of nothing else but of the Commands of God, and thereby drawing man to keep man still in obedience to his Commands. But another will appeared in man, that strove to bring man out of his obedience to God in the keeping his Commands, into the disobedience in not doing his Commands: for what can it be else but a will that strove so much in man to bring man from his obedience into disobedience? In the ask that Question, Yea, hath God said, Ye shall not eat of every tree in the garden? that which asked that Question, it was that in man that after it had made a beginning, would not nor did not leave tempting of man, until it had brought man into disobedience. An outward Serpent it could not be, because he was one of the Creatures that God had given man dominion over; and God brought him to man to name, God made him subject to man; and man, in obedience to God, having rule and dominion over him, did name him. But besides, that which makes it undeniable, that it was not an outward Serpent, is this, the seed of the woman, which on all hands is owned to be Jesus that saves from sin, was to bruise the head of this Serpent that tempted man to eat of the forbidden Tree; and this Serpent that tempted man to eat of the Tree that God had forbidden, was to bruise the heel of the seed of the woman; bruise the heel of Jesus, bruise the heel of that which saves from sin. And where can ye find in the Scriptures, or any where else, that ever Jesus that saves from sin, bruised the head of this outward Serpent? or that ever this outward Serpent bruised the heel of Jesus, bruised the heel of that in man that saves man from sin? But to this purpose ye may read in Scripture, that Jesus in man that saves man from sin, bruise the head of that will in man that tempt man to eat of the forbidden Fruit, that tempt man to do the things that God hath forbidden; as that you may read in the seventh of the Romans, where Paul cries out, O wretched man that I am, who shall deliver me from the body of death? whereas before he made a great complaint of doing what he would not; he found a will in him drawing him to do that God had commanded him not to do; but he finds a remedy against that will, that bruised the head of that will, and that is Jesus Christ. And this will in man is known to bruise the heel of Jesus, that is, as Jesus is in man a saving of man from sin, and so bringing man into God again, this will in man is striving in man to hinder and hurt this work of Jesus, as appears in the aforesaid seventh of the Romans.  
To speak something to the words in the latter part of the temptation of the Serpent, whereby he prevailed with the woman, Ye shall not surely die; although the temptation did not at first prevail with the woman to question the truth of what she knew, whether or no God had said, Ye shall not eat of every tree in the garden, yet in the continuing of the temptation, I believe he did at length prevail with the woman to question the truth of it, whether God had said, Ye shall not eat of every tree in the garden: or else how could he have prevailed with her to a belief that they should not surely die if they did eat of it? For God had as surely said, that they should die in the day that they eat thereof, as he had said, Ye shall not eat of it; but the Serpent having caused in her a doubt or question, whether or no God had said, Ye shall not eat of it, he causeth her to believe, Ye shall not surely die, if they did eat of it. How can it be thought that the woman could believe the temptation; that they should not surely die if they did eat of the forbidden Tree, being God had certainly said, that they should surely die in the day they eat of it, if she had not first yielded to the temptation to doubt or question the truth, whether God had said, Ye shall not eat of every tree of the garden, and if they did, they should surely die? Doth not experience teach the truth of this, that when the Tempter tempteth to do what God hath forbidden, that there is first a question or a doubt got up in man, whether God hath forbidden it or no? And if he cannot prevail so far, then to question if it be forbidden, yet not so forbidden with such strictness and severity as the Light of God in man doth at first discover it to be forbidden, that if they eat of it, in the day they eat of it they shall surely die, they shall surely receive a punishment from God for it. And then although there may not be altogether a yielding so fully to the temptation, as to question or doubt wholly of the truth of the Command of God; yet there is a yielding so far to the temptation, as to question whether or no that God is so strict or severe in his Command, as the Light of God at first makes known in man that he is. And then there is a belief got up in man, that he shall not surely die; that is, as God was not so strict or severe in his Commands, so God will not be so strict or severe in his punishments. And thus the Tempter persuades man out of his obedience that he had to God, which was in the believing the truth of what God had said, into disobedience to God in the believing the lie the Tempter said.  
And when the Tempter had prevailed thus far with man, as to question the truth of what God had said, and brought man to believe that God had not said true in saying they should surely die, but persuaded man that Ye shall not surely die: Then he proceeds further in his temptation, and persuades man to a belief that God doth know, that in the day ye eat thereof, your eyes shall be opened: and ye shall be as Gods, knowing good and evil. The Tempter persuades man not only to believe that God had said a lie, when he said, in the day he eat thereof he should surely die, (to die, is to cease to be, as man is said to die when he ceaseth to be alive,) but the temptation persuades man to believe that God knew that he lied when he said, man shall surely die in the day he eat of the forbidden Tree. And this the Tempter did, in persuading man to believe that God doth know, that in the day ye eat thereof, your eyes shall be opened; and ye shall be as Gods: that is as much as to say, that God did know that man should be so far from dying, that is, from ceasing to be, that he should have a more higher or greater Being than the Being he had before the Tempter entered into him: for the Being man had before the temptation entered into him, was but the Being of a Creature; but by yielding to the temptation, the Tempter persuades him to believe that he should have a Being as God, ye shall be as Gods: and so he persuades man to a belief that God did not only lie when he spoke the truth, in saying man shall surely die in the day he eat of the forbidden Tree; but that God did know he lied, when indeed the truth of it was, that all that God spoke was that which was surely true as God is the truth. But the Tempter by his lying, persuades man to believe that God was such a one as the Tempter was, that he was a liar, and knew himself to be a liar; when God had said nothing but the truth, and the Tempter had said nothing that was true, and that it was all lies that he had said, that is, that in and by his deceit he intended to deceive man in all that he said to man. John 8. 44. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. The Devil the Tempter, is the Father, the begetter of lies, and is he that abode not in the truth, where once he was.  
And when the Tempter had prevailed thus far with man, to cause him to believe that God had not spoken true, and that God knew that he had not spoken true; then he persuades man into a belief of the great profit, gain, and benefit that man should have in the believing the Tempter the Serpent in his lies, and in yielding to his temptation in his eating of the forbidden Tree, in his disobedience to God; and that God did know that in the day ye eat thereof, he persuaded man that God knew that all was to be as the Tempter the Serpent said to man it should be; that their eyes should be opened, that the understanding and knowing part in man should see and know that they should be as Gods, knowing good and evil.  
How did God know good and evil, that man should be as Gods, knowing good and evil, and that he should be so by eating of the Tree God had forbidden to be eaten of, by doing that which God had forbidden man to do? Doth any one believe or think that God knew evil in doing contrary to his own declared will? If they do so believe or think, I believe they will not so speak, but be like the fool, that says in his heart there is no God; in his heart he speaks it, and in his heart he believes that God is not in his heart. But God did know good and evil, God did know his declared will to man to be good; and God willed this declared will of himself, and of himself he willed this declared will of his to be done; there was no mover, no stirer, no drawer, to move, stir, or draw God to his will, or to the knowledge of his will to be good, nor to will his will to be done; there was no mover, no stirer, no drawer, to move, stir, or draw God, to do his declared will in man, and so to bring up man's will into his will, and to cause man's will to be resigned up into the doing of Gods will. And in all this God knew good; and in Gods knowing of good, he was absolute in himself, there was nothing that could help him or move, stir, or draw him thereunto; and thus God was in knowing of good. God knew what was evil, God knew that the doing of what he had forbidden to be done, was evil; God new that it was evil, because he had forbidden it: and thus God knew evil, as it was evil; but God did not know evil in the action, in the doing of what he had forbidden to be done.  
The Serpent by his temptation persuaded man to believe that he should be as God, to know good and evil; as God knew good and evil, so man should know good and evil; God knew his declared will to man to be good of himself, God had none to give him the knowledge thereof: And so the Tempter persuaded man that he should know the will of God, as God knew it as God, of himself, and not as a Creature, to have his knowledge thereof from another. And God willed his declared will of himself, and so the Tempter persuaded man that he should be as God, to will Gods declared will of himself, and not as a Creature, to have his will brought to will God's will by the motion, stirring, drawings, or the work of another in him. And God of himself, he willed his declared will of his to be done; and so the Tempter he persuaded man that he should be as God, and not as a Creature; and that of himself he should will Gods declared will to be done. God had none that moved, stirred, and drew in God to his will, or to the knowledge of his will to be good, or to will his will to be done; and so the Tempter persuaded man that he should be as God, and not as a Creature, to have none to move, stir, or draw in him to the will of God, or the knowledge of God's will, to be good, or to will God's will to be done. God moved and stirred up himself to strive, move, or draw man to do his declared will, and to bring man's will into his will, and to cause man's will to be resigned up into God's will; and so the Tempter persuaded man that he should be as God, and not as a Creature, but of himself, as a God, to stir, move, and draw his will to do Gods declared will, and to bring his will into God's will, and to cause it to be resigned up into Gods will. And thus man was, by the perswading of the Tempter, drawn into a belief to know good absolute in himself, as God knew good in himself.  
And man by the temptation was persuaded that he should know evil, as God knew evil. God knew that the doing of what he had forbidden, was evil; and so man knew evil: God had made it known to man to be evil, the doing of what he had forbidden him to do; but in man's doing of what God had forbidden man to do, man came to a greater measure of this knowledge; for he came to know evil in the act, in the not doing Gods will, but in doing of his own will: And so the Tempter persuaded man he should be as God, and not as a creature, to do the will of another; but as God, to do his own will as God did his will. And God knew that it was evil, because he had forbidden it, and so man knew it to be evil. God had made known to man, that what he had forbidden him to do, was an evil, and the evil was, in that it was forbidden of God: And God had that knowledge of himself, that what he had forbidden was evil, and that which made it evil was, because God had forbidden it. And so the Tempter persuaded man that he should have that knowledge of himself as God had of himself, to know that what God had forbidden, was evil, and the evil was, because God had forbidden it.  
And if man could be true to himself, and to the Light of God in him, he might by experience see the Tempter now to be in man in the fallen state, acting all this in him; and thereby he might come to see how the Tempter acted it in man, to draw him at first into the fallen state, where all men now in that fallen state are in some measure, degree, or other so tempted. God had none to make known his declared will to him, but he knew it of himself. How does the Tempter now tempt man in that understanding and knowledge that he hath of God, to have such high thoughts of himself, that he need not depend upon another to be taught to know what is God's will, but he hath so much knowledge of himself, as that he may know that of himself? And as God willed his will of himself, so the Tempter now persuades man that he may will Gods will of himself: And as God of himself willed his will to be done, so the Tempter now persuades man that he may of himself will God's will to be done: And as God had none but himself that moved him to his will, or to the knowledge of his will to be good, or to have his will done; so the Tempter now persuades man that he need none but himself to move him to do Gods will, and that of himself he can resign up his will into God's will: And so as to the knowledge of evil which God by his Light in man makes known to him to be his doing of what God hath forbidden him to do, and the evil is because God hath forbidden it to be done; and the Tempter now persuades man that he may have this knowledge of himself, that of himself he may know the evil that God hath forbidden to be done, and that of himself he knows it to be evil, because God hath forbidden it.  
How is the truth of this manifested, that many by the subtlety of the temptations of the Serpent, have such high thoughts, that of himself, in that understanding and knowledge that he hath of God, he knows God's will, and can will as God will, and can do Gods will? And this appeareth by the outward actions of many that take no notice of it, how it is acted within them. How do many, when they have been a drinking until they are near drunk, or a swearing and cursing very highly, or in a great passion of anger threatening revenge upon those they are offended with, or in deceiving, wronging of their Neighbours, or in uncleanness, or in the doing of some other sins whatsoever; and yet-presently laying by or leaving off but the outward action of sin, and that while the delight and love to the sin is in their hearts and minds, and they acting of the sin within them; and yet in this condition they step out of the outward acting of sin, and while it is still in the action within them, and they go presently into what they call their Prayers to God and their Worship and Service of God? I pray consider and see what it is that strive, move, or draw them thus to their Prayers, Worship, and Service of God, as they call it; is it not the subtle Serpent tempting in them, and persuading them that the eyes of their understanding and knowledge being opened, they are as Gods to themselves in the knowing good and evil? Evil they know, they know the sins they commit to be evil, and that they are evil, because God hath forbidden the doing of them. And good they know, they know that there is a God, and that this God is good, and that this God is to be prayed unto, and to be worshipped and served; and to pray to this God, to worship and serve God, they know to be good. And their wills in this knowledge, that sets them upon what they call Prayers, Worship, and Service to God.  
And how do they pray? They do not pray as the Apostle said of himself and the Saints, We know not what we should pray for as we ought: but the spirit itself maketh intercession for us, with groan which cannot be uttered, Rom. 8. 26. And Jesus said, God is a spirit, and they that worship him, must worship him in spirit, and in truth, John. 4. 24. But they do not wait in the silence of all the earthy part in them, to find in them the strive, move, or drawings of the Spirit of God in them, to lead them forth to Prayer, to the Worship and Service of God: No, they do not wait for God's Spirit to stir, move, or draw in them, to pray to God, or to worship and serve God in spirit and in truth. But they put themselves forth into the doing thereof, they having eaten of the forbidden Tree, they having done that which they knew God had commanded them not to do. And the eyes of their understanding and knowledge being opened, they see themselves naked, that is, that they have sinned against God, and that there is judgement due to them from this God that they have offended, and that makes them afraid, and to passifie the apprehensions that they have in them of the anger of this God, which by that understanding and knowledge that they have of him, they know to be due to them for their sins. And by that understanding and knowledge that they have of God, they know that he is good, and that it is good to pray to him, and to worship and serve him. And the subtle Serpent that by his temptations drew them in to eat of the forbidden Tree, the doing of what God had forbidden them to do; he persuades them that their eyes being opened by that understanding and knowledge that they have of God, they of themselves know what is Gods declared will that they should do, in praying to him, in worshipping and serving of him; and that they of themselves can will God's will to be done; and they of themselves can bring up their wills to do Gods will, in performing of their Prayers, Worship, and Service to God. And thus the subtle Serpent persuades them that their eyes being opened, they are as Gods, to know, will, and to do all of themselves; and so of themselves they pray, worship, and serve God, as they call it: and are not contented to be as Creatures, to know nothing, but as they wait upon God to reveal it in them by his Spirit; and to will nothing, but what God in his will willeth in them; and to do nothing, but what God by his Spirit led or draw them forth in the doing thereof. Although few are so bold or ignorant of God, as to confess with their tongues that they of themselves do know Gods declared will that it is good, and that they of themselves can will God's will to be done in them, and that they of themselves can bring up their wills to do Gods will in praying to him, and in worshipping and serving of him; yet by their actions they manifest the truth of what with their tongues they will not confess: for by their actions it doth appear, that they do all, as Gods, of themselves, in that they do not wait upon God for him to do it in them by the leadings or drawings of his Spirit in them; but they yield to the stir, move, or drawings of their own wills: and as their wills lead them out for to do, so they go forth in their Prayer, Worship, and Service to God, as they call it.  
It were well, if all those that are in the use of Set Forms of Prayers, and those that pray in their Families at set times, would consider what is the leading, stirring, moving, or drawing Cause of their so praying; and to see whether or no they do pray as the Apostle said of himself and the Saints, That they knew not what they should pray for as they ought; but as the Spirit itself made intercession for them, with groan that cannot be uttered: and that their Prayers be performed in God's Spirit and in truth, or else they are not acceptable to God who is a Spirit. I so well love all of them whose Lives and Conversations, as to the outward, are blameless, and use those Prayers as a Sacrifice or Offerings to God, as to beg of them to have a care that in the use of them the Serpent do not deceive them, as he hath deceived me in praying, worshipping, and serving of God: For by experience I do know, that what is done in praying, worshipping, and serving of God, that is not done wholly and alone by the Spirit of God in man; and man in the doing thereof, to be but an Instrument in God's hand to do his work by. And so indeed and in truth, it is no other but God the Son in us, praying, worshipping, and serving God the Father, that hath begotten us in himself again unto a lively hope, by the Resurrection of Jesus Christ from the dead: And what Prayer, Worship, and Service is not thus done in God unto God, is not acceptable to God; and all other Prayers, Worship, and Service that hath been done in me, and called by me Prayer, Worship, and Service done to God, I do now know and have experienced it to be true, that it hath only been done by the subtlety of the Serpent in me, in that understanding and knowledge that I had of God, that caused me to have high thoughts of myself; and that of myself, in that understanding and knowledge I had of God, I could pray, worship, and serve God, and was as God to myself, that is, to will what I knew was God's will, and to do what I knew to be God's will that I should do, that is, as to an outward obedience to God. And now I do know, that all that then I did in obedience to God, was done in my own will, and for my own self-ends. And knowing the danger that I was then in, being in the woman's deceived state, and so in the transgression, and so in danger of perishing, I cannot but out of love and pity to those that are in that state, give them warning for them to have a care that they do not fall into that Quicksand that lieth so hid in man; and as an honest Traveller in the outward Land, having fallen into a Quicksand, setteth a mark there, that so others may have a care of falling into the same place: This being the end of all my making known of what I know of the subtle Serpent's self-will in me.  
And further, to make it more clearer that it is the work of the Tempter in man, as man is in the fallen state, to persuade man to have high thoughts, that of himself, in that understanding and knowledge that he hath of God; he can know Gods will, and can will God's will, and can do what God would have him to do. And if this be not the true state of man in the fall, to have the subtle Serpent to be thus in him tempting of him, I desire then to know from whence it comes, that many now see it to be so hard for man to become a very nothing in the Work of his Salvation, that so God may be all in it, and man nothing but only as God makes him an Instrument in his hand. But they who are not in some measure come to the knowledge of that in them, as to know how hard a thing it is to become a nothing in the working out of their salvation, that so God may be all in them in that great work of saving of them; to them it is as hard to believe the truth of what I have said (concerning the experience that some have seen of the Tempter, how he now tempts in man, and therefore they cannot believe how the Tempter first tempted in man, and cause him to fall) it is as hard for such to believe it, as it is for a Camel to go through the eye of a Needle: They are of the number of those rich men that have not sold all, that hath not parted with all, and are become so poor as to have nothing, to be nothing, to will nothing, that so they may enter into the Kingdom of Heaven; but they are of the number that do still see themselves to be as Gods, that is, to have of their own, to be of their own, to do of their own, to will of their own: and are not yet come into that state of being become new Creatures, they are not come into that state that God at first made all things, of nothing; nothing was before the Creation, and nothing man must be of himself, before God doth his great work of creating man his new Creature.  
And when the woman saw the tree was good for food, and that it was pleasant to the eye, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. I pray observe the words of the Scripture: And when the woman saw that the tree was good for food, at that very instant of time that she saw the Tree was good for food, at that very instant of time it was pleasant to the eye; and at that very time it was a tree to be desired to make one wise; at that very instant of time she took of the fruit thereof and did eat, and gave also unto her husband with her, and he did eat. Here was not a seeing of the Tree to be good for food, at one time; and then at a time after, that it was pleasant to the eye; and then at a time after, that it was a Tree to be desired to make one wise; and then at a time after, that she took of the Fruit thereof and did eat, and gave also to her Husband with her, and he did eat. No, the Scripture doth not speak after that manner; but the Scripture saith, And when the woman saw the tree was good for food, and that it was pleasant to the eye, and a tree to be desired to make one wise. All these are joined and linked together, as to the matter of time, to be at once in the woman; when was the one, than was the other of them, they are not separated; and as they are not separated the one from the other, as to the matter of time wherein they were done, but all joined and linked together; so is not her taking of the Fruit thereof and eating of it, and giving of it to her Husband with her, and he did eat. These are all joined and linked together, as to the matter of time wherein they were done: when the woman saw that the tree was good for food, and pleasant to the eye, and to be desired to make one wise, at the very same instant of time she took of the fruit thereof and did eat, and gave also to her husband with her, and he did eat. The time when joins them altogether to be done when the one was done, then at that instant of time the other was done, so joined and linked together, as to the matter of time when they were done, as not separated the one from the other.  
When the woman in the understanding and knowledge that she had, saw a good in the Tree, and such a good as that it was good for food; for to that the Serpent in his temptation in time had brought her unto: whereas in the beginning of the temptation, in the understanding and knowledge that she had, she saw the Tree not to be good for food, nor yet the Fruit of it to be eaten; but instead of being good for food, she saw the eating of the Fruit thereof, if I may so call it, of a poisonous nature, bringing death, because God had said, that in the day they eat thereof, they should surely die. But the Serpent's temptation continuing in her, at length it prevailed so far in her, to bring her to make a wrong use of that understanding and knowledge that God had given to her: For the end of Gods giving man that portion of understanding and knowledge, it was; that man should improve this his portion of knowledge in doing Gods will, in yielding obedience to God. But man misspent his portion, and made use of it in disobeying God, and goes out of the doing Gods will, into the doing his own will; the temptation having first prevailed in man to question the truth of what God had said, that they should surely die in the day they eat of the forbidden fruit. And then when the temptation had prevailed in man so far as to give credit to the lie, that the subtle Serpent said, Ye shall not surely die. For God doth know, that in the day ye eat thereof, than your eyes shall be opened: and ye shall be as Gods, knowing good and evil. The temptation having thus prevailed in the woman, this caused her, in that understanding and knowledge that she then had (after the temptation had so far prevailed in her and over her) to look upon the Tree to be good, and not only to be good, but to be good for food; that which before, when the temptation first entered into her by the understanding and knowledge that she then had, she saw to be evil for food, and of (if I may so say) a dangerous and poisonous nature, bringing Death along with the eating of it, and so she did not then yield to the Temptation; but when the Temptation had prevailed in her and over her, than it was that in that understanding and knowledge that she then had, she saw the tree (that once she saw to be evil to eat of) to be good, and not only good, but good for food; the good she then saw in it, was in doing what God had forbidden: God had not forbidden the being of the Tree. The tree of Life was in the midst of the garden, and the tree of knowledge of good and evil, so that the tree in itself was not evil; the evil was in the eating of it, the eating of it was that which God had forbidden, and the temptation having prevailed in the woman to question the truth of what God had said, and to give credit to the lie that the Serpent had said; and when the Serpent by his temptation had prevailed thus far in the woman, than he caused her in that understanding and knowledge that she then had, to see a good in what God had forbidden, which in itself was evil; and the good that she saw, was a good for food, and therefore to be eaten. Good food eaten by the outward body, as instrumental, it hath this in it, that is, it contents and satisfies the hunger or desire of the body, it refreshes, comforts, and strengthens the body, and it preserves the life of the body; and thus did the woman in that understanding and knowledge that then she had, look upon the tree to be good for food, and so it was pleasant to the eye, and a tree to be desired to make one wise; she so saw it to be good for food, that in the eating of the fruit thereof, she should be contented and satisfied in the enjoying of it, that is, in the eating of it her desire, her hunger after it, would be satisfied; and to speak after the manner of outward eating, she in the eating thereof should be so refreshed, comforted, and strengthened, as to be no more wise as a Creature, (for so she was before the temptation entered into her, she was wise as God had made her wise) but to be thereby made wise, which was another being made wise, than that being wise as God had made her; it was to be made wise as gods, and to live in the being as gods in knowledge, knowing good and evil, as God knew good and evil: this was that which caused the tree to be desired and hungered after, it was to make one wise; which making wise, must be that being wise that the Tempter tempted to; that was, in the day they eat thereof, than their eyes should be opened, and they should be as gods, knowing good and evil; this was that in the tree that was desired and hungered after; and the expectation of content and satisfaction in the eating thereof, was in that to be as gods, to be wise as gods, knowing good and evil, and thereby to be refreshed, comforted, and strengthened, as to live as gods knowing of good and evil.  
And thus man misspent and made a bad use of that portion of understanding and knowledge that God had given to him, in which he as he knew God's will, so he was to obey God in the doing of Gods will. But instead of keeping in his obedience in doing what he knew to be Gods will, there was something in him that caused him first to question, whether what he once knew and believed to be Gods will, whether it was Gods will or no? and having prevailed therein with man, than the Tempter caused man to see a good, in what man once saw to be an evil; that was, to eat of the forbidden Fruit: and in that man once saw such an evil to be in it, as to be the cause of death, if he took and eat thereof. Now the Tempter caused man to see such a good to be in it, that if he took and eat of it, he shall be as Gods, knowing good and evil; and when man saw this, at that very instant of time the desire of the mind was to the enjoying of it, and at the same instant of time he took and eat of it; and then man made his full manifestation and appearance of his going out of obedience in doing Gods will, into his disobedience of doing his own will: And although then when man took and eat there was the full discovery of man's will in the Temptation, yet there was something of man's will that was in the beginning of the Temptation, although then it lay hid. The substance of man's eating of the fruit of the forbidden Tree, consists in this, That man went out of his obedience to God, which he was once in, and so was in the doing of Gods will, and went into the disobedience in the doing of his own will, which man knew nothing of any will of his own, before the temptation entered into him; that is, he knew nothing of any will in him contrary to the will of God in him.  
Some question there may be, which was first in man to draw man into disobedience, Pride, or Will? they are so nearly joined and united together, as it is hard to discern which of them was first: But I believe Will was first in man, although Pride made his first appearance to be there. Man in that great understanding and knowledge that he had of God, was therewith lifted up with Pride, which caused a desire in him to be as Gods: But what was that which so lifted man up? was it not his Will, in that he would be as Gods? And this Will wrought in the earthy part in man, as the Mole doth in the ground hidden and not discerned; the earth that the Mole raiseth up, is first seen, before the Mole that is the cause of raising it up, so it was in the Temptation; Pride did first appear, before the Will that raised up the Pride: for was it not Pride in man to be so bold to ask a question, thereby to question the truth of what God had said? Thus Pride first appeared in the Temptation, that which would seem to have an equality with God, in that it would undertake to question God in the truth of his Word; and this was Pride that which was so lifted up with that great understanding and knowledge that it had of God, was Pride; and it was by the understanding and knowing part in man that that question was asked, it was by that which knew that God had spoken to man, and knew that man was to eat of the trees of the garden, and by this knowledge it was that Pride asked the question, yea, hath God said, ye shall not eat of every tree of the garden? And what was that, that thus lifted up man? was it not his Will, wherein he desired to be as Gods? but this Will was not so strong at first, as to prevail with man to go out of God's will; there was a greater appearance at first of Pride, in questioning the truth of what God had said, than there was an appearance of Will to be as gods: And in this the Serpent the Tempter, was more subtle than any beast of the field which the Lord God had made, for man having the enjoyment and dominion over all them, they never lifted up the heart of man into pride, nor did they cause in man a will or desire to be as gods.  
When God had made man, the tree of Life was in the midst of the garden (in the midst of man's heart, or the inward part of man) which was Jesus in man keeping man in obedience to God. As long as man obeyed God, he lived in God, and God lived in him, and the tree of knowledge of good and evil both trees were in the midst of the garden, and were not forbidden to be there; that which was forbidden, was the eating of the tree of knowledge of good and evil. The eating of the fruit of it was forbidden, and not only to be eaten, but not to be touched; and that is the great mystery of the Creation of man, which God in his time will make known in man and to man his Creature, that both trees were in man, as made in his Image. To be tempted is no sin, nor forbidden; that which is forbidden, is to yield to the temptation, that is, sin. To eat of the tree of knowledge of good and evil, or the fruit of it, or to touch the fruit of it, this was what was forbidden. Jesus was tempted, but he did not yield to the temptation, and so did not sin; Jesus was led up of the spirit into the wilderness to be tempted of the devil, Mat. 4. 1. mark that led of the spirit into the wilderness, to be tempted of the Devil, read it within who can in the mystery, there is so much in it, and so much do I see in it, that if I should declare it, few at this day could bear it; Jesus told his Disciples, I have many things to say unto you, but ye cannot bear them now, John 16. 12.  
I hope I may, without offence to any, writ what is in the Scripture: And first as to the time when Jesus was led up of the spirit into the wilderness, to be tempted of the Devil, Matth. 4. 1. which is not by every one that reads it minded, or any notice taken of it, although there is very much in it. The time it was then, when at that very time that Jesus had by his Forerunner John, fulfilled all Righteousness, and had the Spirit of God descending like a dove, and lighted upon him, and lo, a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased, Matth. 3. 15, 16, 17. then was the time, Mark 1. 12. immediately it was that then was Jesus led up of the spirit into the wilderness, to be tempted of the Devil. Secondly, it was Jesus, it was the beloved Son of God, in whom he was well pleased, that had fulfilled all Righteousness, it was he that came to save his people from their sins, that was led up of the spirit into the wilderness, to be tempted of the Devil; the Scripture does not say that he went of himself into the wilderness to be tempted of the Devil; Mark saith of it, Mark 1. 12. the spirit driveth him into the wilderness. Thirdly, it was the spirit that led up the beloved Son of God, in whom he was well pleased, that had fulfilled all Righteousness, that came to save his people from their sins, into the wilderness to be tempted of the Devil; it was no man nor any outward earthy Creature, that led up Jesus into the wilderness to be tempted of the Devil, but Jesus was led up of the spirit into the wilderness, to be tempted of the Devil; there is much in that, I pray mark the words of the Scripture, it is not said, that Jesus was led down of the spirit into the wilderness to be tempted of the Devil, but Jesus was led up of the spirit into the wilderness, to be tempted of the Devil. Fourthly, this beloved Son of God, in whom God was well pleased, that had fulfilled all Righteousness, that came to save his people from their sins, whither was he led up of the spirit to be tempted of the Devil? it was into the wilderness; not only led up to a wilderness, which might be to the outside of a wilderness, but led up into the wilderness; he was led up into the wilderness, he was in the wilderness: what wilderdess? the wilderness is all the name that is given to it in the Scriptures; outward wilderness have outward names. There is a wilderness that is not without, nor hath an outward name, and yet it is a wilderness, and may truly be said to be the wilderness. Fifthly, and this beloved Son of God, in whom he was well pleased, that had fulfilled all Righteousness, that came to save his people from their sins, was l●d up of the spirit into the wilderness to be tempted of the Devil, as first being there in the wilderness, and in want he was then tempted by the Devil, to do that which God had not commanded him to do to supply his want, being an hungered, he was tempted to command those stones to be made bread. Secondly, he being taken up (mark that taken up) of the Devil into the holy City, and set upon a pinnacle of the Temple, he was tempted of the Devil, to presume upon God: the Father's love and care, because God had given his Angels charge concerning him, to preserve him from harm, therefore he was tempted to cast himself down from a pinnacle of the Temple. Thirdly, he was taken up (mark that taken up) by the Devil into an exceeding high mountain, and shown all the Kingdoms of the World, and the glory of them, and tempted by the Devil, to do that which was altogether unlawful, to have given to him the things of the World, the Kingdoms of the World, and the glory of them, and that was, to fall down and worship the Devil: And in these temptations in the wilderness that he was of the spirit led up into, he did make it appear, that he was the Son of God, by his obedience to God, as is plain by his not yielding in the least to any of the Temptations. Sixthly, this beloved Son of God, in whom God was well pleased, that had fulfilled all Righteousness, that came to save his people from their sins, he was led up of the spirit into the wilderness to be tempted of the Devil, to be tempted of him that was a murderer from the beginning, to be tempted of him that abode not in the truth, to be tempted of him that there is no truth in him, to be tempted of him that is a liar and the father of lies, John 8. 44. I pray take notice of this, that the Scripture doth not say, that Jesus was led up of the spirit to be tempted of the Devil, any where, but only in the wilderness; and when he had fasted forty days and forty nights, he was afterwards an hungered (mark that an hungered, he wanted bread, there is much in that of Jesus being an hungered) and when the Tempter came to him, he said the Tempter said, that which tempted him, it was that which said, which being taken notice of; it may as an instrument in God's hand, be as an help to understand what the wilderness was, and what the Devil was, and what Jesus temptations were that he was tempted in; the holy City, and the Temple, they were not in an outward wilderness; and where is there an outward mountain in the outward world so exceedingly high, that upon it may be seen all the outward Kingdoms of the outward World, and the outward glory of them? and Jesus in the temptation was taken up into an exceeding high mountain, and shown all the Kingdoms of the World, and the glory of them, if the Reader who understandeth little or nothing of the mystery of Jesus being led up of the spirit into the wilderness to be tempted of the Devil, did but in true silence of all the earthy part in him, of all that is of the flesh in him, wait upon God, and be like the poor Widow to the unjust Judge, who would not give over going to him, until he had done her justice; so, not to give over waiting upon God, in true self-denial, in being as a nothing in thyself, until God send his spirit, that quiet into all truth, to guide, to search, to let thee understand something of the great mystery that is in these few words, Then was Jesus led up of the spirit into the wilderness, to be tempted of the Devil, thou wouldst then find that those few words have been much read without, and very little understood by the outward Readers within, they have read little of them within themselves.  
The forbidden fruit, as it was presented in the temptation, it was pleasant to the eye, and to be desired to make wise; the knowing of God's will, and not to do Gods will, is the forbidden fruit: What God requires of man to obey him in, and what man knows to be God's will that he should obey him in, is good; but to know Gods will, and not to do it is evil, that is the knowing of good and evil in the action, which is sin. To know, is very pleasant to the eye, because it makes wise; and how much is there a desire in man going forth after knowledge, that they may be wise, because Wisdom is one part of the Essence or Being of God, and it is to be like God; and so man in the temptation had a desire to be like God, as being wise. And thus man desired to know more of God, than he desired in that knowledge to yield obedience to God in what he knew of God. And this is the forbidden fruit, to have a desire to be wise like God, to know God, or the mind and will of God, and not to obey God according to what he knew to be God's will; this was Adam's fall, this was the forbidden fruit which man was not to eat of, nor yet to touch it. And now man is fallen, who can say upon a true examination of himself in the inward parts, that he is now judged or condemned for the doing of any thing, but for the doing of those things that God hath made known to him that he ought not to do, or else he is judged and condemned for the not doing of those things that God hath made known to him to be his will that he ought to do, and should do; the condemnation is either for doing what we know we ought not to do, or for leaving undone what we know that we should do.  
The woman mystically being the figure of man's being drawn by the spirit, or the go or leadings forth of man by the spirit of Jesus in man; for as the Lord God took the woman out of Adam, so is man's being drawn by the spirit, or the go or leadings forth of man by the spirit of Jesus in man, is the work of the Lord God; and they are given as Help-meets for the life of Jesus in man; that is, as Help-meets for that life of Jesus in man that is in him, saving of him from sin. And as the woman, as she was taken out of Adam, although she was bone of his bone, and flesh of his flesh, yet she had a distinct and separated body from Adam; so in the mystery is to be understood man's being drawn by the spirit of Jesus, or the go or leadings forth of the spirit of Jesus in man, although taken out of Jesus in man (as the woman was taken out of man) to be distinct and separated from Jesus in man, and serve for the end the woman was created for, to be as an Helpmeet for man, so man by these drawings of the spirit, or the go or leadings forth of man by the spirit of Jesus in man, are as Help-meets for the life of Jesus in man.  
How is the life of Jesus in man refreshed and comforted, when there is in man a drawing, going, or leading forth of the spirit to meditate of God's goodness, or to meditate of some mystery that God is making known to the Soul, either what God is, or what he hath made man to be, or what man was before the fall, or what man made himself by the fall, or what God hath made man by his redeeming of him, or what man shall be in the resurrection; or sometimes in praying or speaking, or some sudden Vision, or break out of the manifestations of God's love in these or other of the drawings, leadings, or go forth of man by the Spirit of Jesus in man! How is the Life of Jesus in man helped and refreshed? that is, that Life of Jesus in man that is in him saving of him from sin. So as the woman was created to be an Helpmeet for Adam; so hath God made man by these drawings, leadings, or go forth of man by the Spirit of Jesus in man, as Help-meets for the Life of Jesus in man, as he is in man a saving him from sin. Now, as I said before, as the woman, although taken out of Adam, and was bone of his bone, and flesh of his flesh, yet she had a distinct and separate body of herself. So in the mystery, although man by these drawings of the Spirit, or go or leadings forth of man by the Spirit, they come from Jesus, and are taken out of Jesus in man; yet in the mystery they are to be looked upon as a distinct and separate body from Jesus in man, as the woman was a distinct and separate body from man.  
Now the Serpent's self, or a man's own will, as separated from God, as it is in the fall, and so is become a fallen Angel or Spirit, and being in the garden of God, that is, in the heart or inward part of man, this presents to the woman (that is, to man, as being drawn of the Spirit, or his go, or being led forth by the Spirit of Jesus in man) a desire more to know the things of God, than to come into the obedience of what God hath by those drawings, leadings, or go forth of the Spirit, made known to them to obey him in, (and this is the forbidden Fruit) for man to desire to know more of God in those manifestations or enjoyments that he hath received from God by the drawings, leadings, or go forth of his Spirit in them, than to obey God in what he knew of God, or that God doth make known to him of himself in those manifestations or enjoyments that he gives of himself unto man. And this desire after knowledge, this Serpent's self or a man's own will in the fall, presents to be very pleasant to the eye of the woman, and to be desired to be made wise, and by it to be as Gods.  
But these presentations to the woman, is to be taken as if man in these drawings, go, or leadings forth of the Spirit, were distinct and separate from Jesus, as the woman was from the man. And that is only to be taken as to that sense or knowledge that the Soul (wherein these drawings or go forth of the Spirit are acted) hath of them, that is, as the Soul or inward part of man does look upon the drawings, go, or leadings forth of the Spirit of Jesus in them, and take them in as their own drawings, go, or leadings forth after God; and do not look upon them as they are the work of God or Jesus in them. And thus, as at a distance or separate from Jesus, that is, the Soul first losing the being sensible of its being drawn, going, or being led forth by the Spirit of Jesus in them, to be the work of Jesus in them, and so not keeping in the low and meek Spirit, but being lifted up with what they enjoy of God in those drawings, go, or leadings forth of the Spirit in them, self or man's will in the fall, prevails through the pleasing part that it hath of those drawings, go, or leadings forth of the Spirit, as to look upon them as their own, and they do not look upon them as the work of Jesus in them: And from this a desire gets up in man to be wise. And so that in man (which is the woman) that was drawn, led, or went forth by the Spirit, takes and eats of them; that is, to take it down into them, and satisfy themselves therewith as their own drawings, leadings, or go forth after God; which they were drawn, led, or went forth to, by the Spirit of Jesus in them: Not that the drawings, go, or leadings forth of the Spirit of Jesus in man, can eat of the forbidden Fruit, they cannot eat of the forbidden Fruit; but man in those drawings, go, or leadings forth of the Spirit, eats of the forbidden Fruit, that is, he takes down into himself, as man does the food he eats, a desire more to know of God than to obey God in what he knows: And so as man's body is satisfied with taking in and eating of his food, so man satisfies himself with taking and eating of knowledge, and contents himself with knowledge, as with food, to live upon, and his life is in it.  
And the reason why man takes in, eats, and feeds himself upon knowledge in the drawings, leadings, or go forth of Jesus' Spirit in him, is, because of man's not minding or having regard to the root from whence those drawings, go, or leadings forth of the Spirit in him, sprung; which is from Jesus in them; but they looking upon them as their own, and as springing or coming from something of their own: And here the subtle Serpent's self, or man's own will, as it is separated from God's will, gets in his head; and having got in his head, he by degrees rigles in his whole body. He at first began so with the woman; he first said to her, Yea, hath God said, Ye shall not eat of every tree of the garden? He puts it by way of question (and causes her to question) whether it were true or no, that God had said, that they should not eat of every tree of the garden. And when Jesus the Light (that lighteneth every man that cometh into the world) tells the woman what was God's Command, and the Will of God that they should do; and the punishment, if they transgressed God's Command, that is they should die: it was Jesus in the woman that gave the Serpent this answer; it was that in the woman, that if she would have believed and obeyed, would have kept her from sinning, from eating the forbidden fruit. But the Serpent, he having got in his head into her, in causing her to question the truth of God's Command, whether or no God had said, they should not eat of every tree of the garden. Now he rigleth in his whole body, and by his lying would make God a liar, saying, Ye shall not surely die. For God doth know, that in the day ye eat thereof, than your eyes shall be opened: and ye shall be as Gods, knowing good and evil. Here the Serpent gets in his body rigling it in a little at once. First, he removes the penalty out of the woman's thoughts, persuading her she shall not die, as God had said; and so gives God the lie, or makes God a liar: And when the Serpent had persuaded the woman that God had not said true, than he easily wrought in her a good opinion of himself, that he spoke true when he told her (the lie) that God knew that in the day she eat of the forbidden Fruit, their eyes should be opened, and they should be as Gods, knowing good and evil: they should not only be as Gods, but their eyes should be opened so as that they should see themselves as Gods.  
How doth experience at this day teach the truth of this? That before the Devil doth prevail with them to yield to his temptations, he first begets a doubt or question in the heart, whether indeed God hath forbidden the doing of what the Devil tempteth to do; that is, as the Devil presents his false gloss upon it, that there is a good to be gained by yielding to his temptations; as he did the forbidden fruit to the woman, that it was good for food, and to be desired to make wise. And if the Devil once prevail so far as to get the Creature to reason the case with him, whether the doing of what he tempteth, to be lawful or not lawful, and so makes the person doubtful and questioning in what before he knew and believed to be the will of God, and obeyed God in, (as was the case of the woman, she knew and believed she was not to eat of the forbidden fruit, and for a time obeyed God in it) than he soon prevails with them (as he did with the woman) to hopes of escaping the penalty that Jesus, the Light in them, hath told them would follow upon their breaking Gods Command; and then how easily is the Creature carried away to a belief of what the Devil said to be true (as did the woman) that by yielding to his temptations, they shall be great gainers! (the woman was promised to have her eyes opened, and to be as Gods, knowing good and evil.) What greater gain can any have by yielding to the Devils temptations, than to have their eyes opened, and to be as Gods? And who is it that can say, if ever they did take any notice or regard how the Devil tempts them, and how they have been carried away with his temptations, if they have not in some degree or measure found it to be so, That first there is a question or doubt in them, whether what they are tempted to, be a breaking of the Command of God; or if it be a breaking of the Command of God, yet not so great a breaking of the Command of God, as that they shall surely die for it, that is, be surely damned for it; but they may eat of the forbidden fruit, and yet be as Gods, that is, break God's Command, and please themselves therein, and have their own minds, wills, and desires satisfied in what they do? And what can be greater gain than this, to have their minds and wills? This to them is a Kingdom; and herein they think themselves like Gods, they are as Gods to themselves: for as God made all things for himself to be glorified in them, so as much as in them lieth, they make all things their own to satisfy and please themselves in them; and yet please themselves with a hope that God will forgive them all their sins, and that they shall be like God at last.  
And thus when the Serpent had prevailed in his temptations with the woman, that they should not surely die, but that their eyes should be opened, and they should be as Gods, knowing good and evil, and that the woman saw the Tree was good for food, and that it was pleasant to the eye, and a Tree to be desired to make one wise, than she took of the fruit thereof, and did eat. The fruit of the Tree was wilful disobedience; she eat, she satisfied herself with a desire after the knowledge of good, and willingly neglected her obedience to God; she knew God's mind and will what she should do, but did not obey God in that she knew to be God's will that she ought to obey him in; but instead of yielding obedience to God in what she knew of God, the Serpent telling her that their eyes should be opened, that was, to see more or better than they did see, as much in difference as is between seeing with the eyes as if they were shut, and the seeing with them wide open. And this must be understood as to the understanding and knowing part in man: for none can be so ignorant as to think that the eyes of their bodies were not open before the temptation, but it is the eye of the understanding and knowledge that was to be opened by yielding to the temptation, to know more of God than they did know of him. And by this the woman was carried out to a desire of another knowledge of God, and likewise to God, than that knowledge of God that God had given to them in the Creation; and another likeness of God, than that Image of God that he had made them in: And by this running out after a desire of a greater measure of the knowledge of God and likeness to God, and not to obey God in what they knew to be his will to obey him in. Here disobedience, that got in (the forbidden fruit that was eaten they eat, that is, they filled and satisfied themselves with a desire of knowledge, as a man eats and satisfies himself with meat, and did not yield obedience to God according to what they knew of God,) and so that knowledge of God and likeness to God that they were made in. And as they were created, so they for a time had obeyed God in that knowledge, and in that likeness that they were created in, until the time of their disobedience; and then by their eating of the forbidden fruit, their obedience died in them: And so man died in the day he eat of the forbidden fruit, he died in his obedience to God, his obedience to God died in him; he died as to that knowledge that he had of God, as being in God's Image, the Image of God that he was made in, was dead in him; man's body did not die in the day he eat the forbidden fruit, nor was man's body that Image of God that he made man in.  
Before man's fall, all that he did was done by his being drawn, lead, or going forth by the Spirit of Jesus in him; he knew nothing but God, and the doing Gods will; and to that state man is again to be restored. 1 Cor. 15. 45, 47, 49. The first Adam was made a living soul, (this was not the body of Adam that God made of the dust of the ground, but it was that which after he had made that body, than God breathed into that body the breath of life, and man became a living soul which was this first Adam) the last Adam was made a quickening spirit. The first man is of the earth, earthy: the second man is the Lord from heaven. As we have born the Image of the earthy, we shall also have the Image of the heavenly. Here the Apostle giveth the description of the two adam's, and what they were made; the first a living soul, the second a quickening spirit: And than what they were; the first man is of the earth, the second man is the Lord from heaven: And then he describeth how he and the Saints were in likeness to the first Adam, and shall be in likeness to the last Adam; and to the first and second man: And as we have born the Image of the earthy, we shall also bear the Image of the heavenly. Not that we do now bear the Image of the heavenly, but we shall in time to come also bear the Image of the heavenly; that is, as certainly as we have born the Image of the earthy, so certainly shall we also, when the time shall come, bear the Image of the heavenly; that is, as the Apostle and Saints did then experimentally know what it was to bear the Image of the earthy, so by faith they did as certainly believe that they should also bear the Image of the heavenly. And to that Image that the Apostle spoke of, that he and the Saints than were in, of the first Adam that was made a living soul, which was not man's body that was made of the Earth, but that of man which was made in the Image and likeness of God. I pray take notice! man in the creation was not made God, he was but made in the Image and likeness of God. God is unchangeable, and cannot fall. God in man did not change, it was that in man that was made like God, that changed, his Image was changeable; which is well worth our taking notice of, which if we did, our experience would tell us the truth of it, how God's Image changes in us. And man in the creation was not so made in the Image and likeness of God, but that he might change (as he did) in eating of the forbidden fruit; not by the Command of God, but contrary to God's Command.  
To that state of the Saints in this life, which was made in the Image of God, and so made as it may be changeable by eating of the forbidden fruit, doth what I have here already writ, for the most part, tend unto; that as they have born the Image of the earthy, and so was the woman that was deceived and in the transgression: for the same Apostle saith, 1 Tim. 2. 13, 14. Adam was first form, than Eve: And Adam was not deceived, but the woman being deceived, was in the transgression. Adam here cannot be taken for the first man Adam made of the Earth; for so he eat of the forbidden fruit, as did the woman, and was deceived, and in the transgression with the woman; and for his offence judgement came upon all men to condemnation, Rom. 5. 12 verse to the 20 verse. But Adam here must be Jesus, who was made a quickening Spirit, and is Lord from Heaven: And he was first form, (the Apostle does not here say, made as a Creature, but form) he was in the form and likeness of God before the World was, and the World was made by him. This Adam in man, that is, Jesus in man was not deceived, neither doth this Jesus in man enter into the transgression: But Eve, so called because she was the Mother of all living, she that had her beginning after Adam, and was taken out of Adam, (mark that) she was the woman that was deceived and found in the transgression; that which was taken out of Adam, and was bone of Adam's bone, and flesh of Adam's flesh, and given to Adam of God to be an Helpmeet for Adam, this was deceived, and was in the transgression. Read it within, who can, in the mystery.  
Christ is compared to the man, and the Church to the woman, Ephesians the fifth Chapter; and the Saints are compared to a woman bringing forth a man child, Revelations the 12th Chapter. All they that can read it in the mystery, in some measure, degree or other, who knows what it is to have the woman in them saved in Childbearing, that is, to know that in man which was deceived and found in the transgression, to be again saved in bearing the Child Jesus, in bearing and bringing forth in them that which saves from sin; and that which saves from sin, is that Adam in them that was not deceived; that of God in man that never changed, but was, and is, and ever shall be the same, and is the quickening Spirit the Lord from Heaven, and the heavenly Image that we shall in time bear, if we continue in Faith, and Charity, and Holiness with Sobriety.  
It was God's promise, that the seed of the woman should bruise the Serpent's head; it was not the woman that was to bruise the Serpent's head, (mark that) but the seed of the woman: Not man's being drawn forth by the Spirit, or the go, or the leadings forth of man by the Spirit of Jesus in man; that was in man before the fall, that was not to bruise the Serpent's head, but the seed of the woman was to bruise the Serpent's head. A Virgin shall conceive and bear a son, his name is Emmanuel, God in us, Mat. 1. 23. The Virgin that knew no man, brought forth Jesus the Son of God, Luke 1. 34, 35. That is the seed that bruises the Serpent's head; that is that in man that knoweth nothing of man; that wherein there is nothing of man joined to it, as is in man's being drawn, lead, or going out to act by the Spirit of Jesus in him; there the Serpent's self, or a man's own will, is ready to bruise the heel of it. The feet is the walking or going part of man, or upon that which man walks; and the heel is the hindermost part of the foot, and so it represents the walkings, go, or drawings forth of man by the Spirit of Jesus in him; which self or a man's own will, is ready to bruise the heel of it, that is, to hurt or hinder the pure operations of the work of the Spirit of Jesus in man; but the seed of the woman, God in us, the Son of God, Jesus that saves from sin, this bruises the head of the Serpent. The head is that part of the body wherein the life and understanding is placed, it is the seat of that which makes wise, and it is the uppermost part of the Creature. And this seed of the woman, God in us, the Son of God, Jesus that saves from sin, is that seed which bruises the head of the Serpent in us, bruises the head of self or a man's own will in us, bruises the life of self or a man's will, bruises its wisdom or understanding, bruises whatever is uppermost in man. God did not promise that the seed of the woman should slay or kill the Serpent, so as that there should be no life or motion in the Serpent; (mark that) no, there was to be an enmity between them, between the woman and the Serpent, and between the woman's seed and the Serpent's seed: And although the Serpent had his head bruised by the seed of the woman, yet the Serpent should bruise the heel of the woman's seed: (mark that) The Serpent was not to bruise the heel of the woman, although God put enmity between the Serpent and the woman, and between the woman's seed and the Serpent's seed; and so great an enmity, that the Serpent was to bruise the heel of the woman's seed; and the seed of that woman, not the woman, but the woman's seed was to bruise the head of the Serpent. Man in his go forth by the leadings or drawings of the spirit of Jesus in him, is not to bruise the Serpent's head, but it is Jesus in him, by whom man is drawn forth to do what he doth in obedience to God; it is he, it is that seed of the woman that is to bruise the Serpent's head, so that man must be nothing in bruising the Serpent's head, but God must be all in the doing thereof.  
And doth not experience teach us the truth thereof? do we not find that although God in us, Jesus that saves from sin doth bruise the head of the Serpent in us (self or man's will) wherein the life of the Serpent and its wisdom is placed, and what is uppermost in Man, is bruised by the seed of the Woman in us; yet there remains a life or motion in this Serpent's self or man's will, that doth bruise the heel of the Woman's seed in us; that is, it hurts or hinders the hindermost part of the pure operations or workings of the seed of the woman in us, that is, of Jesus in us; and it must be this Jesus in us, and he alone in us that can bruise the head of the Serpent in us, and man must be but an instrument in his hand, and not to move therein, but as moved by Jesus in him, that so God may be all in all, to work both to will and to do of his own good pleasure.  
And yet this woman that was deceived, and in the transgression, shall be saved in Childbearing, in bearing the Child whose name is God in us, the Son of God, Jesus that saves from sin, which is conceived in the pure Virgin's seed in man, in that in man that knew no man (that is, that knew nothing of self or, the will of man) but knew only the will of God, it is that in man that knew nothing of man, (that is, of man's self or will) by joining with it, or condescending to it; that is the Virgin's seed in man, which conceived God in us, the Son of God, Jesus that saves from sin; and this Conception of the Virgin's seed in us, is wrought and brought to pass, by the Holy Ghost, the power of the highest coming upon us, and over-shadowing of us, it is the great power of God by the holy Spirit, joining with that seed of God in man, that never condescended or yielded to self in man, or to man's will in the temptation, but did oppose it, and discovered the temptation in man to be contrary to God's will; that is, that they should not eat of the fruit of the tree in the midst of the garden, and told man the danger if he yielded to the temptation, that he should die; and after man had yielded to the temptation, shown him his nakedness, his being stripped or made naked as to that holiness and righteousness that God had made them in, and made them serviceable of the justice of God towards them for their transgression, which made them afraid of God. To this Virgin's seed in man, that was thus in man before the fall, and continued in man after the fall, the great power of God by the Holy Ghost joins with; and by this conjunction or joining together of these two seeds, (if they may be so called) that is, the seed of God in us, & the seed of God without us; that is, the power of God within us, and the power of God without us (which is all of one kind and nature, as is the seed of the man, and the seed of the woman) here cometh the conception of the Son of God in us, Jesus that saves from sin, which being born and brought forth in the life, cannot sin: 1 John 3. 9 Whosoever is horn of God, cannot sin because he is born of God; it is the birth and bringing forth of the seed of God in us, it is that in us cannot sin, because it is born of God. 1 John 3. 8. He that committeth sin is of the Devil, for the devil sinneth from the beginning: he that sins, or that which is sin, is of the Devil, for the Devil sinneth from the beginning; this beginning is not to be understood from the beginning of time in which God created all things, for then all things were very good, Gen. 1. 31. They were like God as God is good; but from the beginning of the Devil, the Devil sinned, sin was the first beginning of the Devil, and so he, or that which commits sin, is of the Devil, and when sin began to have a being, the Devil began to have a being. There is but two seeds in man, the seed of the Woman, and the seed of the Serpent; and what is not of the seed of the woman in man, which bringeth forth that which is born of God and cannot sin, is of the seed of the Serpent in man, the Devil, that which bringeth forth sin in his own likeness: The spirit of Jesus that draweth man forth into obedience to God that cannot sin, nor doth it sin, but it is that in man that was in the obedience to God that sins, as once man's will was in obedience to God, but man's will going out of the obedience to God, was that which brought forth sin in man.  
The Apostle said, 1 Tim. 2. 14, 15. that the woman being deceived, was in the transgression; Notwithstanding (that is, there is nothing to hinder it, but) she shall be saved in childbearing, if she continue in faith, and charity, and holiness with sobriety: If she continued in faith, etc. which is as much as to say, that she was in faith wherein the child Jesus was born; John 1. 12. as many as received him, to them he gave power to be the sons of God, even to them that believed in his Name. Ephes. 2. 8. By grace we are saved through faith, and that not of ourselves, it is the gift of God. By these Scriptures it is plain, that Faith is that in man that God (as I may so say) makes use of for the bringing forth this child Jesus to save us from sin: In the bearing of this Child the woman that was deceived, and in the transgression is saved, if she continue in faith; that is, in that faith that God purifies the heart with; the woman in the transgression she went out of faith, out of the believing God, into the believing of the Serpent, and so her heart was defiled; and to save her, she must be brought into that faith that purifies her heart; and there must not only be faith, which God makes use of, for the bringing forth this child Jesus that saves from sin, but there must be a continuing in it, it must continue to the end.  
And Charity, which is the height of Love, that must continue in Faith, which the Apostle in the first of the Corinthians 13. saith, that although they had all Faith, and thereby did great things, as to remove mountains, and other great works as he there mentions, yet all was nothing without Charity, and Charity he saith is greater than Faith.  
And Holiness must continue with Faith and Charity: to be holy, that is to be like God; 1 Pet. 1. 15, 16. As he that hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy; and to all these, Sobriety is to be joined. To be sober, Rom. 12. 3. that is, to have a low and mean essence of ourselves. Tit. 2. 11, 12. For the grace of God that bringeth salvation, teacheth them that are saved to deny ungodliness and worldly lusts, and to lively soberly, righteously, and godlily in this present world. These all must and do attend to and with the Childbearing of the Woman that saves her out of the transgression; and where these are wanting, or any of them, what true marks, signs, manifestations, or knowledge is there that any one can say they have, that the child Jesus is born in them, and that the woman in them is saved out of the transgression.  
But if it be objected, if the woman in the figure or mystery that was deceived, and in the transgression be man's being drawn by the spirit, or the go or leadings forth of man by the spirit of Jesus in man; then how is God in us, or the Son of God, or Jesus that saves from sin, the seed of this woman that was deceived, and in the transgression?  
To that I answer, That the Woman was deceived, and in the transgression knew man, she knew the will of man, and condescended and joined to and with the will of man, in the transgression; and in so doing, the Serpent's seed was brought forth, disobedience was brought forth, which is the seed of the Serpent. When God in the Creation made the Creatures on the Earth, the seed of what he made was in them; and so it may be said of the Serpent, when he took his first being in man, his seed was in him, disobedience was in him, and between that seed of disobedience, and the seed of the Woman, that is that seed of God in man, that never condescended to the will of man in his disobedience, but stood in obedience to God: There is by God put an everlasting enmity between those two seeds; and the seed of the Woman, that is God in us, or the Son of God, or Jesus that saves from sin; that is another seed of the Woman, and not that seed which knew the will of Man, and condescended and joined with Man's will in the transgression; but it is a seed in man that never knew man, that is, the will of man by joining with it, or condescending to man's will in his disobedience, but it ever did and doth oppose the will of man in his disobedience, it is a Virgin's seed that knew not man.  
And this is as great a mystery to the Wisdom of this World, as it was that an outward Virgin that never knew an outward man, should bring forth a Son: The woman that this Virgin's seed shall save, is that in man that was lost by the transgression. Take notice of this; before man transgressed, he was drawn and went forth in the doing what he did by the spirit of God in him, I hope none will deny that. God breathed into him the breath of life, and he became a living Soul; man being thus made alive, he was by the drawings of the spirit, or the go or leadings of the spirit of Jesus in him, carried out by a principle of love to yield an obedience to God, and in and by his transgression he died; that is, man as to his being drawn, going, or being led forth by the spirit of Jesus in him, in obedience to God in that love that he had to God. In the transgression, that obedience that he had to God died, which he was in before the transgression, and drawn, led, or went forth in that obedience by the spirit of Jesus in him: that obedience died, that is, it died as to man's part, as to man's obeying of God; and so man was lost as to his love and obedience to God; and the woman being saved, is the restoring of this love and obedience again in man to God, which is done in the Virgin's seed, in the woman's bearing the Child Jesus, the Son of God, God in us, who came to seek and to save that which was lost.  
What is now required of the woman to continue in to be saved in childbearing, that is, she is to continue in faith, charity, holiness, and sobriety; these all were in Adam before the fall, and so man may be said to die in the day that he eat of the forbidden fruit.  
There was faith in Adam before he fell: Adam before he fell he believed all that God had said to him to be true, and he obeyed God in all that he had commanded him to do, and he confessed the truth of what God had spoken to him, and of his obedience to God in and by the woman: It was the woman that said, We may eat of the fruit of the trees of the garden, but of the fruit of the tree in the midst of the garden, God hath said ye shall not eat of it, neither shall ye touch it lest ye die, (and this was spoken by the man in the woman, as being led or guided by the spirit of Jesus in him, to give this answer to the Serpent) I pray mark, God did make known his Commandment to the man, before the woman had a being, that is, before she had a body separated from man's body: man makes no acknowledgement of what God had commanded him to do, or of his faith in believing the truth of what God had commanded, or of his obedience to God, but as he did it in and by the woman; it was the woman that acknowledged the Command, and their believing of it, and their obedience to the Command, the acknowledgement of their faith and obedience, it was in this that she declared what God had commanded them to do, and what he had commanded them not to do, and the penalty, if they transgressed, and then they had not broken Gods Command.  
The Serpent never set upon man to tempt him, before he had a woman given to him as an Helpmeet; but after he had a woman given to him, to be an Helpmeet for him, than he set upon him to tempt him in and by the woman (read it in the mystery who can) I hope none will own themselves to be so ignorant as to say, they believe the Serpent did not tempt the man, because the Scripture speaketh of the Woman and the Serpent to have all the discourse in the temptations; but yet the Scripture saith, that she took of the fruit thereof and did eat, and gave also to her husband with her, and he did eat, and gave also to her husband with her, and he did eat, that is, at the very same time and instant that the woman eat, the husband eat also with her, they eat together; by which it is clear that the temptation was the same in the husband that it was in the woman; but God is pleased to set it forth to be the woman that was tempted, the more to make known the mystery of the creating of man, and of man's fall, and given it the name that the woman was deceived, and in the transgression, notwithstanding she shall be saved in Childbearing.  
And as Faith was in Adam before the fall, so Charity was in Adam before the fall; the height of love was in Adam before he fell, there was no love in the heart of man to any creature before the fall, man's heart was filled, as I may so say, with love to God, the love of the Creation, nor of any Creature was not entered into man's heart before the fall, no not to Eve, but only as God had made her an Helpmeet for man, but he knew her not till after the fall; and Holiness was in Adam before the fall, as he was made in the Image of God, and Sobriety was in man, before the fall man had no high thoughts or esteem of himself.  
While man stood steadfast in his faith, believing the truth of what God had spoken, and his love remained unchangeable, and his holiness unblemished, and his sobriety unmoved, man's heart was like a pleasant and delightful Garden; and while man's heart was thus as a garden, and all that man did was done by man's being drawn or led, or going forth thereunto by the spirit of Jesus in him; for who dare say that man before his being tempted, did any thing that was not the work of God in him; and man in the garden, and in his being led, drawn, or going forth by the spirit of Jesus in him, subtly gets into him, and persuades him in the time of his being drawn, led, or going forth by the spirit of God (or Jesus) first to question the truth of what God had said, and then to a desire to be as Gods. Man was in the Image of God before the temptation, as God made him, and so in that Image he was led or drawn, or went forth to do whatsoever he did by the spirit of God in him: But subtly the temptation caused a desire in him to be as Gods, and not to be contented to be led, drawn, or guided by another, as he was in that state that God had made him in, but to be as gods, to be of himself and to do of himself; that is, to be as gods, to have no dependency upon another, but of himself; and thus man in the garden, and in the time of his being drawn, led, or carried forth by the spirit of God (or Jesus) was tempted by the Serpent, the subtlety of self in him, and by the temptation deceived, the temptation prevailed in him to a desire to be as gods.  
Man as he was made in the Image of God, so he had in him neither desire nor will to eat of the forbidden fruit; but yet he was not so made in the Image of God, but that Desire and Will got up in him to eat of the forbidden fruit (as he did.) In the midst of the garden was the tree of life, Jesus that saves from sin is the tree of life, this was in the midst of man, as he was made in the Image of God, and the fruit that this tree brings forth, is obedience to God, and of this fruit of the garden man was commanded by God freely to eat of, he eat no other meats, that is, as the natural body takes into it outward meat and eats it, and so is filled and satisfied with it, so man as made in the Image of God, he took in of the fruit of the tree of life (Jesus) which brought forth the fruit of obedience in him, and man eat thereof, that is, he filled and satisbed himself with obedience to God, as he was in the Image of God: As the outward body takes in and eats and fills and satisfies itself with outward meat, so man, as made in the Image of God, eat, took in, filled and satisfied himself with obedience to God.  
And the tree of knowledge of good and evil was in the midst of the garden, that is, man knew God's will what he should do, and that was good; and what he should not do, and that was evil; and for a time man stood in his obedience to God, eat of the fruit of the tree of life, and lived in obedience to God for a time, although the tree of knowledge of good and evil was in the midst of the garden, God had made known in man what was good and what was evil, which was not forbidden to be in man, what God did forbid was evil, man was not to do evil, but man's knowing of what God had forbidden was not an evil, so the tree of knowing what was good that God had commanded to do, and knowing what was evil that God had forbidden to do, was not an evil tree in itself, and therefore not forbidden to be in man, God doth continue it still in man; it was the eating of it, or the fruit of it, and touching of the fruit of it that was forbidden; and man did not eat of the fruit thereof as soon as he was in the woman tempted by the Serpent, but at or in the beginning of the temptation he stood in his obedience to God, in eating of the fruit of the tree of life, as appears by his acknowledging in the woman, Thou mayst eat of the fruit of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it lest ye die; here man continued in his obedience, eating of the fruit of the tree of life (although tempted) and in the acknowledging Gods Command to the full height or largeness of it, in answer to that doubtful question of the Serpent, Ye, hath God said, ye shall not eat of every tree in the garden? take notice how the Serpent leaves out God's Command and the Name of the tree that God had commanded not to eat of, that so his temptation might the easier take place, and by it got into the man by the woman, and only puts it in as a question, Yea, hath God said, ye shall not eat of every tree of the garden? when it was Gods Command, saying, Of every tree of the garden thou mayst freely eat, but of the tree of knowledge of good and evil thou shalt not eat of it, for in the day thou eatest thereof, thou shalt surely die, Gen. 2. 16, 17. mark, here is a Command forbidden to eat of the tree of knowledge of good and evil, but there is nothing said of not touching the fruit thereof; and when man by Jesus in him gave an answer to the Serpent by the woman, and that while he stood in his obedience eating of the fruit of the Tree of life, he tells the Serpent, that they were not only forbidden to eat of the fruit of the Tree of knowledge of good and evil that was in the midst of the garden, but they were not to touch the fruit of it. By which it plainly appears, that at the first beginning of the temptation man did not yield thereunto, but stood fast in his obedience, in feeding upon the fruit of the Tree of life in him (Jesus) the Tree that brought forth the fruit of obedience in him, and so kept him from sin.  
But the Serpent, for so may the temptation be fitly compared to a Serpent, who can twist and turn himself round and round, he continued in his body turning it about the Tree of Knowledge. As I have seen the likeness of a Serpent by man pictured upon the likeness of a Tree without me, so have I experimentally seen the Serpent within me upon the Tree of Knowledge. And although the Scripture doth not plainly speak it in plain words, yet experience teaches me, and the Scripture speaks to that purpose, that although the Serpent had so full an answer given to him, that not only the fruit of the Tree of knowledge of good and evil was forbidden to be eaten, but it was also forbidden to be touched; yet the Serpent would not leave his temptation in his doubtful question, whether God had said they should not eat of every Tree in the garden; but the Serpent did continue in his temptation, therein tempting man, till he had caused man in the woman to doubt or question the truth of what God had commanded: for if man in the woman had not doubted or questioned the truth of what God had commanded, he could never have believed the Serpent, when he made God a liar: God had said to the man, In the day thou eatest thereof, thou shalt surely die. And the Serpent said to man in the woman, Ye shall not surely die. For God doth know, that in the day; mark that, God had said, That in the day man eat thereof, man should surely die. The Serpent said to man in the woman, Ye shall not surely die. And that God knows that in the day ye eat thereof, your eyes shall be open: and ye shall be as gods, knowing good and evil. In that day that God had said, they should die; in that day the Serpent said, they should be as gods. Can any one believe that the Serpent could have persuaded man by the woman, to have believed this notorious lie of his, if he had not continued in his temptation twisting, winding, and turning himself about the Tree of knowledge in man; and in that causing him, in the woman, first to question the truth of what God had said, that he should not eat of every Tree of the garden? Before the Serpent could persuade him into a belief, by the woman, that they should not surely die, if they did eat of the fruit that God had forbidden them to eat of; and not only so, but persuaded him to a belief that God knew, that in the day they eat thereof, their eyes should be opened, and they should be as gods, knowing good and evil: I say, can any one believe that the Serpent could persuade man that he should not surely die in the day that he eat of the fruit of the Tree of knowledge of good and evil, if he had not first prevailed with man in the first part of the temptation, to question or doubt whether or no it were true, that God had said, that they should not eat of every Tree of the garden.  
And thus when the Serpent had prevailed with man to bring him to doubt or question the truth of what God had said, and to believe the lie that the Serpent had said when the temptation had prevailed to this; then man in the woman saw that the Tree was good for food, and that it was pleasant to the eye, and to be desired to make wise, then by the woman man took of the fruit thereof and did eat.  
And thus the desire of the will got to be uppermost in man, after the forbidden fruit. Man then did not obey God according to that knowledge that he had of God, but had a greater desire after the fruit of the Tree of knowledge, than he had after the fruit of the Tree of life; which fruit was obedience, which for a time he had eaten and lived in; but when the desire was carried out after knowledge to eat of that fruit, and live of that, than man died in his life of obedience, than man died in that very day of the week that he eat of the forbidden fruit, he then died so as he ceased to obey God in what he knew of God. And then he eat, he filled and satisfied himself with knowledge, and desired knowledge more than obedience to God in what he knew of God. And although knowledge, while obedience was joined with it, was a good Tree, yet when man did not continue yielding obedience to God in what he knew of God, than knowledge it became an evil Tree, and brought forth the evil fruit of disobedience which was forbidden, which man was not to eat of, nor to touch it: for in the day he eat of it, he was surely to die; and did die in the day of the week that he eat of the fruit of the Tree of knowledge of good and evil, but not a death of the body that lived hundreds of years after his eating of the forbidden fruit.  
Jesus was the true Light which lighteth every man that cometh into the world, John 1. 8. and so he was in man as made in the Image of God, he was the true Light that gave him the true knowledge of God, what was God's will that he should do, and what was God's will that he should not do. And so knowledge, as a Tree, was in man when man was in the Image of God, and while man yielded obedience to God, according to the knowledge that he had of God, it was a Tree of knowledge of good; but when man had the knowledge of what was the will of God, and did not obey God in that knowledge, than that knowledge that was good in man, became evil: And so the Tree of knowledge of good, became a Tree of the knowledge of actual evil, and brought forth the fruit of disobedience, which was sin, which man was not to eat of, nor touch; man then knew evil by doing of evil, which before he only knew evil as it was what God had forbidden to be done; and in that knowledge of evil was no sin committed, no Command of God broken in the knowledge of that to be evil that God had forbidden to be eaten of.  
And if any should think it not to be true that the Serpent should set upon man to tempt him when he was in that glorious state of his heart, being filled with God's love, and his love to God and upon God only, and he in that state of love, to do all that he did by the Spirit of God, drawing, leading, or carrying him forth to do what he did; and then in that time when he was eating of the fruit of the Tree of life in him, for the Serpent to set upon him as he did, to tempt him not to be contented with that state that God had made him in his Image, but have a desire to be as gods.  
I desire them that question the truth of it, to consider Christ's temptations, and when the Devil set upon him to tempt him, and read it in Matthew, Mark, and Luke, and you shall find it to be at that time when he had fulfilled all righteousness, and was full of the Holy Ghost, and had that manifestation by a voice from Heaven, that he was Gods beloved Son, in whom he was well pleased: And then immediately the Devil set upon him to tempt him; and what was he tempted to? He was tempted not to be contented with that condition that he was then in; as being an hungry, he was tempted not to be contented with it, but to make use of a means that God had not appointed to satisfy his hunger. And the like may be observed in the other temptations. And although there was a declaration from Heaven, that he was Gods beloved son, and that God was well pleased with him, yet the Devil tempts him twice with a doubt or question whether he were the son of God, in these words: If thou be the son of God, command these stones to be made bread. And if thou be the son of God, cast thyself down. And the Devil brings Scripture, if I may so say, to prove that he might yield to him in his temptation in casting himself down: For it is written, he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Both these temptations were, that by his yielding to them he might have or manifest a further or another manifestation or making known of himself to be the son of God, than that manifestation or making known of him to be the son of God, that the Father had given of him from Heaven. But Christ did not yield to any of the temptations (man at first resisted the temptation of the Serpent, and did not yield to it, yet man did not as Christ did, continue resisting the temptation, and so he was prevailed with and overcome, and eat of the forbidden fruit;) but Christ was so far from yielding to the temptation, that he called the Devil Satan, and bade him get him hence: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 3. 19 Mark, that which tempted Jesus, aught to have done him worship, and served him only, as being his Lord and God. And if the Devil thus set upon him that was God in man, is it to be questioned that the Serpent would not nor did not set upon man that was but the Image of God, and that in the time when he did what he did by the leadings, drawings, or going forth of the spirit of God (or Jesus) in him?  
Jesus the Son of God was tempted in all points like as we are, yet without sin, Heb. 4. 15.  
If it be objected thou call'st the Serpent subtle, self, or man's will, was there any such thing in Christ to tempt him? I desire the Objecter to read and well consider Christ's Prayer the night in which he was betrayed, and the place where he prayed in, it was in a garden, John 18. 1. (Adam was in a garden when the Serpent tempted him) His Prayer was, O my Father, if it be possible let this cup pass from me, nevertheless not as I will, but as thou wilt, Matth. 26. 39 And being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground, Luke 22. 44. Is it not plain by these Scriptures, that there was in Christ a will and desire that the Cup might pass from him? but he yielded not to that will and desire, but resigned and gave up all to the will of the Father, and so he did not sin: Is it not plain by these Scriptures, that although Christ as man had never sinned, never did any thing contrary to the will of the Father, and all the fullness of the Godhead dwelled in that body, Col. 2. 9 yet what a conflict or striving was their between the will and desire as man, and the will and desire as God, as he was the son of God, the only begotten son of God? What was it else, but the strife or conflict between the desire, if it were possible to have that Cup pass from him, and a will that it might pass from him, and a desire and will that was in him, that that desire and will that would have the Cup to pass from him, should not be satisfied, but that the will of the Father should be done, whose will it was that he should drink of that Cup? Was not this the case of the agony that caused such a sweat that the drops thereof were as great drops of blood?  
If Christ, as man, who always had done the will of the Father, found it so hard to bring the will to be resigned and given up to the will of the Father, Can it be believed by any of those who have known the resurrection of Jesus in them, (and have known a time when their will and desire have been after what God hath forbidden) that it is an easy work in them to have their wills resigned and given up to the will of God in all things? They know that it is God that must work in them both to will and to do of his own good pleasure, Phil. 2. 13.  
Jesus, as he was the only begotten son of God, so he could not be prevailed with, or overcome by the temptation. It was the only begotten son of God in that body born of the Virgin Mary, that kept that body from yielding to the temptation; (mark that) and it is the begotten son of God in us, and that only, that must and doth keep us from yielding to the temptation. Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is born of God, 1 John 3. 9 God may be said to have two sons, one a created son, as was Adam, Luke 3. 38. and that son, although made in God's Image, yet he yielded to the temptation, and so sinned. The other was a begotten son, which is Jesus, which is the same with the Divine Nature, and was and is God, by whom the created son was made: and this begotten son cannot sin, because the seed of God remaineth in him.  
And the want of a true understanding of these two sons, makes that great difference that is amongst those that call themselves the sons of God; the one believing they cannot live in this body without sinning, the other believes a state of perfection, and that such a life is attainable while the outward body hath an outward life: That there may be a life or living without sin, which is true indeed; and it were well if all those that make profession, understood what it is to live and not sin, and what it is in them that live and do not sin; if they did, the Controversy between them that believe they shall sin, and that they cannot live while the life of this body continues without sin, would not be so great as it is.  
Adam the created son of God, made in God's Image, and had Faith, Charity, Holiness, and Sobriety, he yielded to the temptation and sinned. And does not men and women do so now, although restored to Adam's created Estate? Do they not find the Serpent bruising the heel of the seed of the woman? If they do not, then how do they find what God said to be true? God said, that the Serpent should bruise the heel of the seed of the woman; but the begotten son of God in man that cannot sin, the seed of God in man that cannot sin, neither did it condescend to sin in Adam; nor doth it now condescend to sin in any that are restored to that state that Adam was in before the fall. And this is that that lives without sin, that lives and cannot sin, it is Jesus in us, the only begotten son of God: And this is that life that Paul speaks of, Gal. 2. 20. I am crucified with Christ: (that is, dead with Christ) Nevertheless, I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me.  
Doth not most of them that profess themselves the sons of God, and know any thing of the work of God in their hearts, but will own Jesus Christ to be raised from death to life in them, and to be alive in them? And ask them if they believe that this Jesus Christ that lives in them, sins? they will answer, No, he lives in them without sin. Then ask them that believe a state of Perfection and living without sin while this body lives, what is it in them that does not sin? whether it be the first Adam that was deceived and in the transgression, that lives without sin in them, or whether it be Jesus the second Adam that lives without sin in them? They will answer, The second Adam, it is Jesus in them that sinneth not in them; and without that Jesus in them, they cannot live without sin. So then where is the difference between those that believe they cannot live in this body and not sin, and yet they believe that Jesus lives in that body, and he cannot sin; and those that believe that there is a life attainable while this body lives, that does not sin; but this life that doth not sin, is the life of Jesus in them.  
But Adam did not continue in that state that God had made him in; the Serpent gets into the garden into man's heart, and the first work the Serpent's subtle self doth, he sets upon man in his faith, and brings man first to question the truth of what God had commanded, Yea, hath God said, Ye shall not eat of every tree in the garden? and then to a not believing of what God had said, that they should surely die; but man believed the Serpent that said, they should not surely die, although they eat of the fruit that God had forbidden them to eat of. Here man by yielding to the temptation, lost his faith, his faith did not continue in him; and then he lost his love that he had to God, he was afraid of God; and there is no fear in love, perfect love casteth out fear; and then he lost his holiness, the Image of God, and also lost his sobriety; pride got up in him a desire to be as gods.  
And thus man, although he had before his fall Faith, Charity, Holiness, and Sobriety, yet he not continuing in them, was the cause of the fall; and the woman that is saved in Childbearing, must not only have Faith, Charity, Holiness, and Sobriety, as Adam had before his fall, but must continue in them: so that the saving of the woman is not only a restoring of that again in man that was lost, but a preserving man in that state that he was in before the fall; which only can be done by the power of that Jesus in her that the Devil could not prevail with in his temptations. It is the bringing forth of that Child Jesus in man now, that is the only begotten son of God that must keep and preserve man, that he is not prevailed with and overcome by the subtle Serpent's temptations, as Adam was.  
I know there may be much wrought in man; and yet the Child Jesus not born, nor the woman saved out of the transgression.  
But first, to speak something of Jesus as he is the Light to all, and a Saviour to some that never heard of Jesus born of the Virgin Mary, and crucified by the Jews. Christ Jesus, as he is the Light, John 1. 9, 10, 11, 12, 13. so he is the true Light that lighteneth every man that comes into the world. And so Jesus that saves from sin, is in all that cometh into the world, that was made by him, but they knew him not. And when he came to his own, his own they received him not. But as many as received him, to them he gave power to become the sons of God, even to them that believed on his Name: Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 3. 16. God so loved the world, that he gave his only begotten son, that whosoever believed in him, should not perish, but have eternal life. Jesus the only begotten son of God, as he is the Light, so he is given of God to all the world to save them, to keep them from perishing, and to give them eternal light, if they will receive him, and believe in him. He is a Light in all and to all that have not heard of him by that name of Jesus, as born of the Virgin Mary, and crucified at Jerusalem; and yet have heard of him, and knew him, that is, as there is Serpent bruising the heel of the seed of the woman? If they do not, then how do they find what God said to be true? God said, that the Serpent should bruise the heel of the seed of the woman; but the begotten son of God in man that cannot sin, the seed of God in man that cannot sin, neither did it condescend to sin in Adam, nor doth it now condescend to sin in any that are restored to that state that Adam was in before the fall. And this is that that lives without sin, that lives and cannot sin, it is Jesus in us, the only begotten son of God: And this is that life that Paul speaks of, Gal. 2. 20. I am crucified with Christ: (that is, dead with Christ) Nevertheless, I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me.  
Doth not most of them that profess themselves the sons of God, and know any thing of the work of God in their hearts, but will own Jesus Christ to be raised from death to life in them, and to be alive in them? And ask them if they believe that this Jesus Christ that lives in them, sins? they will answer, No, he lives in them without sin. Then ask them that believe a state of Perfection and living without sin while this body lives, what is it in them that does not sin? whether it be the first Adam that was deceived and in the transgression, that lives without sin in them, or whether it be Jesus the second Adam that lives without sin in them? They will answer, The second Adam, it is Jesus in them that sinneth not in them; and without that Jesus in them, they cannot live without sin. So then where is the difference between those that believe they cannot live in this body and not sin, and yet they believe that Jesus lives in that body, and he cannot sin; and those that believe that there is a life attainable while this body lives, that does not sin; but this life that doth not sin, is the life of Jesus in them.  
But Adam did not continue in that state that God had made him in; the Serpent gets into the garden into man's heart, and the first work the Serpent's subtle self doth, he sets upon man in his faith, and brings man first to question the truth of what God had commanded, Yea, hath God said, Ye shall not eat of every tree in the garden? and then to a not believing of what God had said, that they should surely die; but man believed the Serpent that said, they should not surely die, although they eat of the fruit that God had forbidden them to eat of. Here man by yielding to the temptation, lost his faith, his faith did not continue in him; and then he lost his love that he had to God, he was afraid of God; and there is no fear in love, perfect love casteth out fear; and then he lost his holiness, the Image of God, and also lost his sobriety; pride got up in him a desire to be as gods.  
And thus man, although he had before his fall Faith, Charity, Holiness, and Sobriety, yet he not continuing in them, was the cause of the fall; and the woman that is saved in Childbearing, must not only have Faith, Charity, Holiness, and Sobriety, as Adam had before his fall, but must continue in them: so that the saving of the woman is not only a restoring of that again in man that was lost, but a preserving man in that state that he was in before the fall; which only can be done by the power of that Jesus in her that the Devil could not prevail with in his temptations. It is the bringing forth of that Child Jesus in man now, that is the only begotten son of God that must keep and preserve man, that he is not prevailed with and overcome by the subtle Serpent's temptations, as Adam was.  
I know there may be much wrought in man; and yet the Child Jesus not born, nor the woman saved out of the transgression.  
But first, to speak something of Jesus as he is the Light to all, and a Saviour to some that never heard of Jesus born of the Virgin Mary, and crucified by the Jews. Christ Jesus, as he is the Light, John 1. 9, 10, 11, 12, 13. so he is the true Light that lighteneth every man that comes into the world. And so Jesus that saves from sin, is in all that cometh into the world, that was made by him, but they knew him not. And when he came to his own, his own they received him not. But as many as received him, to them he gave power to become the sons of God, even to them that believed on his Name: Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 3. 16. God so loved the world, that he gave his only begotten son, that whosoever believed in him, should not perish, but have eternal life. Jesus the only begotten son of God, as he is the Light, so he is given of God to all the world to save them, to keep them from perishing, and to give them eternal light, if they will receive him, and believe in him. He is a Light in all and to all that have not heard of him by that name of Jesus, as born of the Virgin Mary, and crucified at Jerusalem; and yet have heard of him, and knew him, that is, as there is something that is in them that tells them that there is a God, or a power above them; and this God or power above them, aught to be pleased, served, or obeyed; and that as they please, serve, or obey this God or power that is above them, so it will be well or ill with them when this life is ended: And so as they yield an obedience to what they thus know of God, that God hath made known to them and in them, (for it is Christ, the true Light, that lighteth every man that cometh into the world, that makes this known in them) so they are accepted of God, or else condemned in themselves for not yielding obedience to what they know of God, their Consciences bearing them witness, accusing or excusing them. See the truth of this in Romans the first Chapter the 14th verse to the end of the Chapter. And the second Chapter, the 11th verse to the end. And the third Chapter, the ninth verse, to the end. And the ninth Chapter, the 25th verse, to the end. And the 10th Chapter, the fifth verse, to the end of the Chapter.  
I read in Revel. 7. that John heard the number of them that were sealed for the servants of God, a hundred forty and four thousand of all the Tribes of the children of Israel, of each Tribe twelve thousand. Dan who Jacob told should be as a Serpent by the way when he told his sons what should befall them in the last days, Gen. 49. 17. There was none sealed of his Tribe, but instead of him, Manasses is put in a son of Joseph, (mark that) there is none of the Serpent's Tribe to be sealed, although Dan's Tribe were in the outward Worship of God, as were the other Tribes: And of the other Tribes but twelve thousand of a Tribe sealed. In all but an hundred forty and four thousand, which is the number sealed to be the servants of God, of those who had the Commandments written in Tables of stones without them, and the Law and the Prophets written in Books without them. These are they that worship God in outward forms of Worship; the number of them that were sealed that were the servants of God, is easily to be numbered, being one hundred forty and four thousand, which is but a very small number to what a man can number.  
And these were all that John heard the number of, that were in the outward form of worshipping of God, that were sealed to be the servants of God unto whom were committed the Oracles of God, Rom. 3. 2. And to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises, whose are the Fathers, and of whom concerning the flesh Christ came? Rom. 9 4, 5. What can all these in the several forms of the worshipping of God say that they have more, and yet of all these there is but twelve thousand of a Tribe sealed (may I say of an outward form of worship) in all but an hundred forty and four thousand that were the servants of God, a very small number in comparison of what a man can number; and these John did but hear of to be sealed for the Servants of God (mark that.)  
After this John beheld, and lo, a great multitude which no man could number, of all Nations, Kindred's, and People, and Tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hands, and cried with a loud voice, saying, Salvation to our God, which sitteth upon the Throne, and unto the Lamb. And John was asked what these were, which were arrayed in white Robes, and whence they came? (he was not asked what they were that were sealed, they were told him before that they were of all the Tribes of the Children of Israel) and it was told John, These are they which come out of great tribulations, and have washed their Robes and made them white in the blood of the Lamb; therefore they are before the Throne of God, and serve him day and night in his Temple; and he that sitteth on the Throne shall dwell among them.  
John did but hear of the hundred and forty four thousand sealed to be the Servants of God of all the Children of Israel; but he beheld, and lo, (that is, with a kind of admiration) this great multitude that no man could number, (now amongst men that is looked upon as a more certain knowledge which they behold with their eyes, than what they hear with their ears) although John might not question the truth that there was of all the Tribes of the Children of Israel a hundred forty and four thousand sealed of them to be the Servants of God, because he heard it that there was so many sealed, and why he might not question the truth of it, it was because they were looked upon to be the people of God, and had the Oracles of God, and to them pertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises, and the Fathers were there, and they were them of whom Christ came in the flesh, and therefore there was no cause for him to question the truth of that, although he did but hear of it.  
But as to the great multitude which no man could number, and they not of the Tribes of Israel, but of all Nations, and Kindreds', and People, and Tongues, if John should only have heard of this great multitude of all sorts and Kindred's, of the Gentiles that the Israelites called and counted Heathen, such as knew not God, such as the Apostles themselves after they had known the Resurrection of Jesus, questioned whether they might preach Jesus to them, to hear of such a great multitude of them that no man could number, to stand before the Throne and before the Lamb, clothed with white Robes, and Palms in their hands and crying with a loud voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb, coming out of great tribulations, and having washed their Robes and made them white with the Blood of the Lamb, (and heard of but so few of all the Tribes of Israel to be sealed as the servants of God.) If John had only heard of this great multitude, might he not have had cause to question the truth of it? or would he not (being one of the number of the Tribes of Israel) have questioned the truth of it? (as the Tribes of the several outward forms of worshipping God do at this day) but that John might certainly know the truth of it, God was pleased to let him behold with his eyes.  
John being in the spirit, he saw and beheld this great multitude (although with a kind of admiration) that no man could number, of all Nations, Kindred's, People, and Tongues, which were arrayed in white Robes, and made them white with the Blood of the Lamb: This cannot be meant outward Robes washed in outward Lambs blood, for that will rather make them red than white; but the Lamb is Jesus, his Innocency is that which is compared to the Lamb, and the Blood is the Life; so that the washing in the Blood, is the washing in the innocent Life of Jesus; and in this they had made their Robes white: White is that which betokeneth Innocency, white is the sign or badge of Innocency, and this was that they were clothen withal, as with a Robe or Garment; that is, those great multitudes of all Nations, and Kindred's, and People, and Tongues, which stood before the Throne, and before the Lamb in their white Robes of Innocency, washed in the Blood (the Life) of the Lamb's Innocency, with Palms in their hands, holding forth Praises to God, crying with a loud voice, Salvation to our God: They cried aloud setting forth God's praise, That it was he, and he only that saved them, and caused them to wash their Robes in the Blood of the Lamb, that clothed them with Innocency as with a Robe, and that was by the innocent life of the Lamb in them, the life of Jesus in them, which had John only heard of, and not seen it, may it not be questioned whether or no he would have believed it? as those do now who only hear of it as they hear it read in the Scriptures, but they are not in the spirit as John was to see it.  
Let them know that Jesus is the true light that lighteth every man that cometh into the world; and he is the tree of Life, and in some measure, degree, or other, as he is the true light, and lighteth them, so he gives unto them some knowledge of God's will what they should do, and what they should not do: God does not reap where he did not sow, nor gather where he hath not strewed, as the slothful servant who had not improved his Talon, but hide it in the Earth, charge God falsely therein. The sour sows the word, the word is the seed, Mark 4. all men are comprehended to be in one or the other of the four parts of ground: the seed which is the word is God, John 1. In him was life, and the life was the light of men, that was the true light that lighteth every man that cometh into the world, God as his Word is in every man that cometh into the world, they were all made by him, made by his word, and without him there was not any thing made; in him was life, and the life was the light of men; the tree of life that was in Adam, was the life of God in him, that was Jesus that was the light in him, that told him what was God's will that he should do, and what was God's will that he should not do; and this remains as a tree in all Adam's Posterity, although the appearance thereof is more in some than it is in other some, yet there is something of the light in every man, that convinceth him of an evil, and makes known a good to him; and this did remain in Adam after he had eaten of the forbidden fruit, opening his eyes, showing him his nakedness, that by his disobedience he had shipped himself out of that white Robe of Innocency that God had clothed him with, as he had made him in his Image, man seeing himself naked and without that clothing that God had made him in, it made known to him the good that he had lost by his disobedience; and it shows also to man the justice of God for his disobedience, which made him afraid of God, and by his being afraid of God's justice, it made known to him the evil that he had committed by eating of the forbidden fruit.  
And this tree of life, as the true light that lighteth every man that cometh into the world, doth still continue in Adam's Posterity, see Rom. 2. 14, 15. For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law to themselves; which show the works of the Law written in their hearts, their consciences also bearing them witness, and their thoughts in the mean while accusing, or else excusing one another. Mark, when the Gentiles which have not the Law, that is, they have not the written Law of God written without them, do by nature the things contained in the Law, by what nature do they do the things contained in the Law? it cannot be by the fallen Nature, that is, the Serpent's Nature; the Serpent's Nature is that which breaketh the Law of God; and therefore that Nature cannot do the things contained in the Law of God: And there is in man but two Natures, the Nature of the Serpent and his seed, and the Nature of the Woman's seed; and therefore if those Gentiles that had not God's Law written without them, did by Nature the things contained in God's Law within them, it must be by the nature of the seed of the Woman, which is the Divine Nature, Jesus, the seed that is sown, which is the Word, the true light which as a seed is sown upon all the four sorts of grounds, and lighteth every man that cometh into the World, but it bringeth forth fruit in its own likeness in none of the grounds, but the good ground, which these Gentiles were of the number of, for they having not the Law, (that is, the written Law without them) are a Law to themselves.  
The seed sown in the good ground, and in them bringing forth its own likeness, made them in the Image of God, made them a Law to themselves, Jesus as a light that gave them the knowledge of God's Law, which in substance is this, To do that God hath commanded, and to leave undone what God hath forbidden; he wrought obedience in them to God's Law; and this was the nature by which the Gentiles did the things contained in God's Law, and so they are a Law to themselves, and so they show the works of the Law written in their hearts; these Gentiles by their obedience they show not only that the Law of God was written in their hearts, but they show the work of the Law of God that was written in their hearts, they made the tree known to be good by the fruits, which few of these of the Tribes of the Jews that were in the outward form of worship did do, which had the written Law and Prophets read amongst them every Sabbath day, their Consciences bearing them witness: These Gentiles had a witness in them that they did the things contained in the Law of God, that was the witness of God in their Consciences, which is a most certain witness, it witnesseth to nothing but what is true; so that if any should have questioned them whether or no they did yield obedience to the Law of God in them, and they had answered they did, if they had not been believed, they could have proved the truth of it by a very good witness, the witness of God in their Consciences.  
And their thoughts the mean while accusing, or else excusing one another: There was in the Gentiles not only a taking notice of the actions done by them, and the words spoken by them, whether they were agreeable to the Law of God writ in their hearts; but so much were they brought to an obedience to the Law of God in them, and they thereby became such a Law to themselves, as that they took notice in themselves of their very thoughts, and according as they were, if bad and evil, than their Conscience (the witness of God in them that) accused them for their bad and evil thoughts: There was that in them that did not only judge and condemn them for evil works done by them, or evil words spoken by them, but they were accused for evil thoughts; and there was that in them that justified them for doing the things that were good contained in God's Law, and for speaking what was good, and it excused them in their thoughts that were good.  
And these Gentiles were all Nations, and Kindred's, and People, and Tongues, excepting the Jews; and Paul did plainly say, that the Gentiles that did the things contained in the Law of God, were the true Jews, and had the true Circumcision: And those Jews that had the written Law of God without them, and did not keep the Law, although circumcised without in the flesh: their Circumcision by breaking the Law was made Uncircumcision to them, and they were not the true Jews; see from the 15. vers. to the end of the Chapter: And this Paul doth not speak of such Gentiles as should believe in Jesus after the preaching of an outward Jesus to them, that was Crucified at Jerusalem, but of those Gentiles that had never heard of that Jesus; for in the 24th verse he tells the Jews, that the name of God is blasphemed among the Gentiles through you, as it is written, He made use of the Scripture to prove what he had spoken to be true▪  
God put no difference between the Jew and the Gentiles, having purified their hearts by Faith, Acts 15. 9 The Centurion that came to Jesus to have his servant healed, Matth. 8. he was a Gentile, and was not of the outward form of worshipping God that the Jews were of; and Jesus says of him to the Jews that followed him, that he had not found so great faith, no not in Israel, as he he had found in that Gentile; and farther tells them, that many shall come from the East and West, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, but the Children of the Kingdom shall be cast into utter darkness, there shall be weeping and gnashing of teeth: Mark, many shall come from the East and from the West, those many they must be Gentiles, and such as were not counted the Children of the Kingdom of Heaven; that is, they were not counted the Children of the Kingdom of Heaven by the Jews, which were in the outward form of worshipping God, nor are they counted the Children of the Kingdom of Heaven, by those that count themselves the Children of the Kingdom, because they themselves are in the outward forms of worshipping of God, and therefore they count themselves the Children of the Kingdom of Heaven, as did the Jews; because they were in the outward form of worshipping God, they looked upon themselves as the only Children of the Kingdom of Heaven, and so Jesus calls them, when he saith the Children of the Kingdom shall be cast out into utter darkness, where shall be weeping and gnashing of teeth: None can think Jesus' meaning to be, that the Children of the Kingdom that are the right heirs to it, that they shall be cast out into utter darkness, where shall be weeping and gnashing of teeth: No, that cannot be; for as they are Children of God, so they are Heirs, Heirs of God, and joint Heirs with Christ, Rom. 3. 17. and it is the Father's pleasure to give them the Kingdom, Matth. 12. 32. These are not those that shall be cast out of the Kingdom, but they that shall be cast out of the Kingdom are those that call themselves Children of God, and so look upon themselves as the Children of the Kingdom, because they are in an outward form of worshipping God, in a way that God hath required to be worshipped in, as to the outward form of worship, as were the Jews; but they did not do the things contained in the Law of God written in them; they do not show the works of the Law written in their hearts, but boast and bear themselves up in an outward worshipping of God, in these things that God hath outwardly required to be done in his worship, and so call themselves the Children of God, and of the Seed of Abraham: These are they that shall be cast out of the Kingdom into utter darkness. When those that make not the outward show of worshipping of God, but do the things contained in the Law of God written in their hearts, and show the works thereof written there, they shall be taken into the Kingdom of Heaven, and sit down there with Abraham, Isaac, and Jacob, when those that think themselves Children of the Kingdom, because of their outward form of worshipping, shall be cast out, although they say God is their Father, and that they▪ are of the seed of Abraham, as did the Jews.  
Jesus tells the Jews that believed on him, John 3. who told Jesus that they were of Abraham's seed, and that God was their Father, and Jesus tells them that he knew that they were of Abraham's seed, but they seek to kill him because his word had no place in them, And when they told him Abraham was their Father, Jesus says to them, That if they were Abraham's Children, they would do the works of Abraham; but now ye seek to kill me, a man that hath told you the truth which he heard of God, this did not Abraham (that is, Abraham did not seek to kill him.) But notwithstanding they were such as believed on Jesus, and told him they were Abraham's seed, and that God was their Father, and he tells them that he knew they were Abraham's seed; yet because they went about to kill him for telling them the truth, Jesus he tells them they were of their Father the Devil, and the lust of your Father ye will do: He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. These were they that looked upon themselves to be the Children of the Kingdom, and to have a right to sit down in it with Abraham, Isaac, and Jacob, because they were in an outward form of worship, worshipping God in the outward worship that God had commanded, and they called Abraham Father, and that they were Abraham's seed. And mark further, the Scripture saith of them, that they believed on Jesus, and owned that they had one Father even God; and yet these were cast out of the Kingdom of God into utter darkness, Jesus telling them they were of their Father the Devil, and where their Father was, must they not be there also with him? and if any can believe that the Devil is in the Kingdom of Heaven, sitting there with Abraham, Isaac, and Jacob, than they may believe that his Children are there also; and his Children are those that are in the outward form of worshipping God, although in an outward form that God hath required to be used in his worship; and say that Abraham is their Father, and that they are of the seed of Abraham, and that they have but one Father even God, and that they believe on Jesus, as did those Jews, and yet Jesus' Word had no place in them, but they seek to kill Jesus, as did those Jews, for telling them the truth: Mark, they did not kill Jesus, they did but seek to kill Jesus, as do all those wherein Jesus is a light in them, and does tell them the truth, what it is that they should do in obedience to God, but they will not do it, and therefore Jesus word hath no place in them, and so as much as in them lieth they seek to kill Jesus for telling them the truth, that is, they seek to kill him in themselves, in that they do not do the things contained in the Law of God written within them, nor show the works of the Law of God writ in their hearts, as did the Gentiles that had not the Law of God written without them, and yet they did the things contained in God's Law, and showed the work thereof written in their hearts. I say, if any man can believe the Devil is in the Kingdom of Heaven, sitting with Abraham, Isaac, and Jacob, than they may believe that his Children are in the Kingdom of Heaven with Abraham, Isaac, and Jacob.  
It is not the high thoughts and esteem that they have of themselves, or that others have of them, as if they were the Children of the Kingdom, that can give then an entrance into the Kingdom of Heaven, because they are in an outward form of worship; and as to the outward in the doing of such things in it as God hath commanded, and looking upon Abraham to be their Father, and that they were of Abraham's seed, and calling God Father, and believing in his Son Jesus, this cannot give them an entrance into the Kingdom of Heaven, there being that in them that will not let Jesus words have any place in them; and therefore they seek to kill Jesus for telling them the truth; that is, they seek to kill Jesus in them, in that they do not yield obedience to God, in what Jesus the light in them makes known to be Gods will for them to obey him in; this makes them of their Father the Devil, because they will do his lusts; and if the Father be cast out, sure the Children must be cast out with him. The Gentile Centurion who was great as to the outward, in that he could say to this man, Go, and he goeth; and to another, Come, and he cometh; and to his Servant, Do this, and he doth it; yet he did not boast and bear up himself to come of the Line of Abraham, nor to be of his seed, nor did he call God his Father; but was low and little, mean and unworthy, in his own esteem, and did not think himself worthy that Jesus should come under his Roof: And yet there was a greater Faith in this Gentile that was not in the outward form of worshipping God, than Jesus had found in Israel, that were in the outward form of worshipping God. And he, although not of the Line of Abraham, nor in the outward worship of Israel, yet he was one of them that should sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, when the Children of the Kingdom should be cast out into utter darkness with the Devil their Father, whose lust they will do.  
This is the state of man, while in an outward form of worshipping of God, and are not doing the things contained in God's Law written in their hearts; that is, they yield not obedience to God in what Jesus, as a Light in them, makes known to be God's will that they should obey God in; but they will, as much as in them lieth, seek to put out that Light by their disobedience, and so seek ●o kill Jesus in them, for telling them the truth which Abraham the Father of the Faithful did not: and so by their disobedience they make it appear they are not the Children of Abraham, because they do not Abraham's works; Abraham he obeyed God in what Jesus the Light made known to him to be Gods will to obey him in: And Jesus tells the Jews, that if they were Abraham's Children, they would do the works of Abraham; that is, yield obedience to God in what Jesus, as a Light in them, tells them the Truth is God's will that they should obey him in. And while men are out of this obedience, let them be of what outward form of worshipping of God that they will, and have never so high esteem of themselves, and be as highly esteemed of by others as these Jews had, yet they are Children of Wrath as well as others; and so in that state, as Children of Wrath, they are cast out of the Kingdom of Heaven, and are where their Father the Devil is.  
Oh! but infinite, infinite are the mercies of that unchangeable God, as I have experienced, who can say in some measure with Paul, Ephes. 2. who wherein in times past walked according to the course of this world, according to the prince of the power of the air, the spirit that worketh in the children of disobedience. Among whom also we had our conversation in time past, in the lust of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others. Mark, Among whom, that is, amongst those that had walked according to the course of this world, according to the power of the Prince of the Air, (which is the Devil) that worketh in the Children of disobedience; among these we had our conversation in times past, fulfilling the desires of our flesh, and of the mind, and were by nature Children of wrath, even as others. Although the Ephesians, as they were Gentiles, might not be in an outward form of worshipping God in those outward things that God had required to be worshipped in, yet Paul was, and of the highest sort or form of them, as elsewhere he speaks of himself: And yet see how Paul put himself to be equal with them that had been in no outward form of Worship, although he himself had been high in that outward form of worshipping of God in those outward things that God had required to be worshipped in, yet when he was in that height of outward Worship, he owned himself to be one that walked according to the course of the world, and according to the power of the Prince of the Air (which is the Devil) the Spirit which worketh in the Children of disobedience: Among whom we had also our conversation, Paul with the Ephesians had their conversations in time past, in the lust of their flesh, fulfilling the desires of their flesh, and mind, and were by nature Children of Wrath, even as others. Mark, they were not only Children of Wrath by nature (that is, by the nature of the Serpent, who is the Prince of the Air, who is the Devil, who is the Spirit that worketh in the Children of disobedience) but they were the Children of Wrath, even as others; that is, just even alike; there was no difference between their being Children of Wrath by nature, and others being Children of Wrath by nature. There is the same nature of being Children of Wrath, in those that are high in an outward form of worshipping God, as was Paul, who as to his outward life as to men, lived blameless; and those that were in no outward form of worshipping God, as were the Gentiles, while they both have their conversations in the lust of the flesh, fulfilling the desires of the mind, pleasing themselves in what they do: if they be in an outward form of Worship, they please, content, and satisfy themselves in that outward form of Worship; and therein they are fulfilling the lust of the flesh, and the desires of their minds, in eating of the forbidden Fruit; as do those that were in no outward form of worshipping God, as were the Gentiles who fulfilled the lust of the flesh, and the desires of their minds in outward pleasures. And so both those that fulfil the lust of the flesh, and desire of the mind in outward forms of Worship, or in outward pleasure, they are those that are not suffering Jesus' Word to have any place in them; and so they are seeking to kill Jesus in themselves, for telling them the truth that he had of God.  
But God, who is rich in mercy, for the great love wherewith he loved us; even when we were dead in sins, hath quickened us together with Christ (by grace we are saved) and have raised us up together, and have made us sit together in heavenly places in Christ Jesus. Mark, they which having their Conversations in the lust of the flesh, fulfilling the desires of the flesh and mind, and thereby were by nature Children of Disobedience, and so Children of Wrath, Children of the Devil; both those that were not in an outward form of worshipping of God, as were these Gentiles the Ephesians; and those that were in the highest of outward forms of worshipping of God, as was Paul: yet God who is rich in mercy, can and does for his great love sake, wherewith he loved them, yea even when they are dead in sins, quicken them together with Christ, and so raise them up together as to make them sit together in heavenly places in Christ Jesus; as you may see more to that purpose in the second Chapter of the Ephesians.  
Jesus tells the woman of Samaria, John 4. that the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth. Jerusalem was the place that God had chosen to be worshipped in; and so it represents the true outward form of worshipping God, wherein God was worshipped according to his Command. The Mountain of Samaria represents the false worshipping of God: for although there might be something done there, that God had required in his outward Worship to be done, yet they mixing other things with it that God had not required to be done in his Worship; and so it represents all false outward forms of Worship. And Jesus tells the woman, and would have her believe him, (mark that) Jesus would have the woman believe him, that the hour cometh, when neither in this mountain, (that is, in the false outward forms of Worship) nor at Jerusalem, (that is, the true outward forms of Worship) they should worship the Father. But the hour cometh, and now is, (mark that, now is, then at that time it was) that the true worshippers shall worship the Father in spirit and in truth: and that because the Father seeketh such to worship him. God being a spirit, they that worship him, must worship him in spirit and in truth; or else it is no worshipping of him, where the Spirit and the Truth is wanting, because whom God seeketh to worship him, they and they only are the acceptable Worshippers of God: and God seeketh for those and only those to worship him, that worship him in spirit and truth. It is not the outward places, nor the outward form▪ (no not at Jerusalem, nor the outward Worship commanded to be used there) that God seeketh for; it is the spiritual Worship done in the truth and in the sincerity of the heart, that God seeketh for; it is that and that only that is wellpleasing to him, which the outward forms of worshipping is not, although never so exactly performed according to the Command of God, yet if the Spirit of God, which leads and guides into all truth, be wanting, the outward form is not acceptable to God, nor sought for of God, nor desired of God. And where the Spirit of God is, and is the Guide and Leader of them in his Worship, although the outward form be wanting, yet these are the true Worshippers of God; and these are those that God seeketh for to worship him, that is, those that worship him in his Spirit and in his Truth, that is, in Jesus; and all those that so worship him in the use of outward forms, or without the use of outward forms. Of all Nations, and Kindred's, and People, and Tongues, that worship him in his Spirit and in his Truth, in Jesus which saves from sin, by which Spirit they are guided and led thereunto to do it in the truth and sincerity of their hearts, these are such as God seeketh for to worship him, and are acceptable to God.  
And of these John beheld the great multitude that no man could number, standing before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hands, crying with a loud voice, saying, Salvation to our God: which came out of great tribulations, having washed their robes, and made them white in the blood of the Lamb. And John did but hear of a hundred forty and four thousand of all the Tribes of Israel, to be sealed for the servants of God. And those were they that were in the outward form of Worship, which had the Commandments writ in Tables of stone, and had the Law and the Prophets written in Books without them, and read among them, without them, every Sabbath-day. And had the Oracles of God committed to them? and to whom pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: Whose are the Fathers, and of whom concerning the flesh Christ came. And yet of all the Tribes of the outward Israel, there was but a hundred forty four thousand sealed for the servants of God.  
I take notice, and so I desire the Reader to take notice, that the Tribe of Dan was left out; there was none sealed of that Tribe (that was a Serpent by the way) to be the servants of God; none of the subtle Serpent's Tribe are sealed to be the servants of God: And that was the reason why there was no more sealed of all the outward Tribes of outward Israel, the Serpent's Tribe was not sealed; and the Serpent's Tribe is those wherein the Serpent and his seed rule in the heart. These being left out, and not sealed for the servants of God of the Tribes of Israel, was the reason there was no more sealed; and it is the reason that there is no more sealed of all the Tribes that are in the several outward forms of outward Worship: and that is that which makes their number so small that a man may easily number a hundred forty and four thousand.  
And of the Gentiles, all Nations, and Kindred's, and People, and Tongues, that have not known the subtlety of the Serpent tempting man in the outward forms of worshipping of God; and also of those that have known the subtlety of the Serpent tempting them in outward forms of worshipping of God; and have known a saving and being delivered out of those temptations of the Serpent by the life of Jesus in them, (and so are none of the Serpents by the life of Jesus in them, (and so are none of the Serpent's Tribe) nor are sufficing themselves, nor can suffice themselves in that they are worshipping God in outward forms, but are worshipping him in his Spirit and in his Truth, that is, in Jesus that saves them from sin. Of all these, that is, of those that have not known the subtlety of the Serpent tempting them in outward forms; and those that have known the subtlety of the Serpent tempting them in outward forms, and have known a being saved and delivered out of his temptations. There are a great multitude, that no man can number, standing before the Throne, and before the Lamb, clothed with white robes, and palms in their hands, crying with a loud voice, saying, Salvation to our God, having come out of great tribulations, and washed their robes, and made them white in the blood of the Lamb. Thus Jesus is a Light and a Saviour to those that never hear of that Jesus born of the Virgin Mary.  
And now to return again to those that have heard of that Jesus born of the Virgin Mary, and profess themselves Christians, and have known something of the working of God's Spirit in them, and have known something what it hath been to be drawn or led forth by the Spirit of Jesus in them: how far they may go, and yet not know the birth of the Child Jesus in them, that saves from sin, nor the woman that was deceived and in the transgression, to be saved out of the transgression by bearing the Child Jesus.  
Man may by Jesus, the Light in him, be convinced of sin, that it is the breaking of God's Command, and of the Judgement of God that is due to man for sin, and he may be so far convinced in himself of sin, and of God's judgement for sin, as that he may be brought to a repentance and sorrow for his sins, and a desire to be kept from sinning, and he may pray earnestly that he may be kept from sin, and may set upon a reformation, and do many things in obedience to God, that he knew to be the will of God: And this may be done from some stir or move of the Spirit of Jesus in him, and yet the Serpent self his own will deceive him in all this, as I have experienced.  
And that thus man may from the knowledge that he hath of this or that thing, that he does know that in the doing thereof he doth that which is a breaking of the Command of God; and for his so breaking of the Command of God, Jesus, the Light in him that makes known to him the breaking of God's Command, doth likewise make known to him what is due to him for his transgressions, that is, Death, Hell, or Damnation; which man being afraid of, and willing to escape, and to escape the punishment that he apprehends to be due to him for his sins, this makes him to repent of his sins, and not only to say lightly and carelessly, as many do, I would I had not sinned, and broken Gods Commands, and God forgive me for it; but there is in them an inward repentance, an inward sorrow and grief which goes so far as that there is a desire in them that they may not commit sin again, and an earnest praying to God that they may not commit sin again; and a doing of many things to prevent or to be kept from the doing or the committing the sin again, which they have before committed. And yet in all this the subtle Serpent's self, or man's will, prevails much, as I have experienced.  
That man may repent that he hath sinned in doing what he knew to be a breaking of God's Command, and may be sorrowful for it, and mourn for it, and earnestly pray that he may do so no more, and use much means to be kept from sinning, and yet all this time hath a love to the sin; but for fear that he hath of the punishment, and the willingness that he hath to escape the punishment, causeth the repentance, and sorrow, and mourning that he hath for sinning: and to escape the punishment, that sets him upon do, as praying, fasting▪ and other religious Duties, that he thinks may be a means to keep him from being overcome by the Devil's temptations, and to do such things as he thinks God will be pleased with; and for this his so doing of these things, he thinks to find acceptance with God. And all this may be done for a self-end, and in their own will, and is only to escape the punishment; which if they could escape the punishment, the doing the things that God hath forbidden, would be no trouble to them, but very pleasing, and to be desired. And in this state many are deceived, and think themselves in a good condition, because they cannot now sin as once they could, when they had little trouble in their Consciences for their sins; but now if they sin, trouble, sorrow, and grief does attend them for their sins, and there is praying to God for forgiveness, and it may be private days of fasting to be kept, that they may be kept from sinning, and it may be for private sins, such sins as none but God and their Conscience can accuse them of; and the best that they know of outward forms of Religion, is set up and strictly practised by them; and an outward blameless life is got up in them, to what they once lived in: and they are counted of others to be one of those that are the Children of God, and Heirs of the Kingdom of Heaven; and they look upon themselves to be one of that number: And yet all this time the root of sin, that is, the love of sin remains in them as live as ever it was; and so long as the love of any sin remains alive in them, what they do in obedience to God, is done because they are afraid of God's Justice for their sin; and while there remains in them a fear of God's Justice for sin, they have no true love to God, while they are afraid of God. There is no fear in love, perfect love casteth out fear, 1 John 4. 18. Their repentings, sorrows, griefs, mournings, prayings, fastings, and all other their religious performances, while done for the escaping, or for the preventing God's Justice to fall upon them, because of their sins that they have committed. That which carries them forth to the doing and performing of those repentings, sorrows, griefs, mournings, prayings, fastings, and all other their religious performances, it is self, it is for a self-end to escape or prevent God's Justice falling on them for their sins; and therefore it is that they will do them: And so they are deceived in all their do, by the subtlety of self in them, doing their own wills in them, and are of the Serpent's Tribe, of whom none are sealed for the servants of God.  
These they have known the beginning of John, preaching in the Wilderness in them, that is, when their hearts were as a Wilderness, wherein every unclean Beast fed and found an abiding-place, every unclean Lust found wherewithal to feed upon, and to abide in. Before man disobeyed God in eating of the Tree that God had forbidden him to eat of, man's heart was like a garden, a place of God's delight, and brought forth pleasing Fruit unto God; the Plants therein were of Gods planting, no Thorns nor Thistles were therein, nor no wild nor unclean Beast was found there; but after man had disobeyed God in eating of the Tree that God had forbidden him to eat of, than man's heart, instead of being like a garden wherein God was pleased, it became like a Wilderness, a place displeasing to God, a place wherein God was offended, a place bringing forth Thorns and Thistles; such Plants of disobedience sprung up in the heart of man as was not of Gods planting, nor pleasing to God: And then man's heart became like a Wilderness, a place of every unclean and beastly Lust to harbour, feed, and abide in. And here in this wilderness of the heart many have heard the voice of John, the Forerunner of Jesus, preaching Repentance; and they having heard his voice, and have repent, and have come to John's Baptism, that is, an outward washing of water, a making clean of the outside, and so they have been John's Disciples, they have known a cutting of the Branches of sin, that is, a repenting and forsaking such sins and evils as are generally accounted as sin and evil. Yea, they may have gone further, and have cut down the body of sin, that is, they have not only repent ●nd forsaken such sins and evils as are done outwardly that man can accuse them of, but have repent and forsaken such sins done within them, that none can accuse them of but God and their Consciences; and yet they have not come so far as to hear and obey the end of John's preaching in them, that is, that the Axe is laid to the root of the Tree of sin; and the root from whence sin sprung is love, that is, the love that is in man's heart to sin, the love to the sin that is first in man's heart, before it cometh forth into action. There was first in the woman a seeing of the Tree to be good for food, and pleasing to the eye, and a desire to it; this was first in her, before she took of the fruit thereof and eat of it: There is first in the heart of man a love to sin, before there is a going forth to the committing of it; and this love is the root from whence sin in the action sprung. And the end of John's preaching was to lay the Axe to the root of the Tree sin, which bringeth not forth good fruit, to hue it down and cast it into the fire to be consumed, that is, to cast the love and desire to sin that is in the heart of man, to cast that into the fire to be consumed that gave the first being to sin in man, which was love in the will and in the desire of man.  
And although we read of many that heard John preach Repentance, and came to his Baptism, as did Jerusalem, and Judea, and the Regions round about Jordan, many Pharisees and Scribes were baptised of him, confessing their sins, Mat. 3. yet few of them came to the end of his preaching, to know the Axe laid to the root of the Tree, to know the love and desire to sin in the heart, to be hewn down and cast into the fire to be consumed. And this John told them, must be in the Baptism of Jesus (which his Baptism was a forerunner of) which was to baptise with the Holy Ghost, and with fire. In Jesus' Baptism, in the Baptism that saves from sin, they were to know the fire of the Holy Ghost to burn and consume the love and desire to sin in them. That whereas there was a time in which they had in them a love and a desire to commit sin, but dare not commit sin for fear of the punishment that they knew was justly due to them for their sins; but if they could have escaped the punishment, they would willingly have pleased themselves in the sins. And here the Serpent self deceived them; they thought there was an enmity in them against sin, because they were afraid to commit sin, when the enmity was not against sin, but against the punishment for sin. And so indeed and in truth, the enmity that they thought was in them against sin, it was in them against God, that is against the justice of God, and sin in the root, sin in the love and the desire to it was alive, and sin and they in union; and thus the subtle Serpent's self and their own wills deceive them under a form of godliness.  
But when they are come to the end of John's Preaching and Baptism, and know what it is to have the axe laid to the root of the tree of sin, to the love of sin, and to know the hewing down and burning up of the love and desire to sin in them, so as if there were no punishment for sin, yet would they not sin: And why would they not sin? it is because of the manifestations or making known of the love of God that is shed abroad in the heart, God having made known the freeness of his love to them, without any desert from them, that while they were sinners, and so enemies to God, there was love in God to them, and he sent his Son to die to reconcile them to himself: This begets a love in them to God, we love him because he first loved us; and now the enmity is not against the punishment (as it was when what we did in obedience to God, was because we were afraid of Hell if we disobeyed him) but the enmity is now against the sin, as it offends that God that hath bestowed the riches of his Love upon them: And now the Creature if it be drawn aside by the temptations of his own hearts lusts (if the Serpent bruise the heel of the seed of the Woman in it, as God hath said it should) how does it mourn for its offence! not because it knows that God as a loving Father will chastise it for its offence; it does well know that God will not let offences pass in his Children unchastized, but their grief and sorrow is, because it hath offended God his loving Father: And as to the chastisements of God, although in themselves they are tedious, but as they come from a loving Father, and are for their good, so they are pleasing to them, as God makes use of them to the bringing forth of the peaceable fruit of Righteousness in them: This was David's case, Psal. 119. 67. Before he was afflicted he went astray, but now he had kept his word; and hence is a change wrought in the heart: now the sorrow and grief that is in it because sin is committed, is not because it is afraid of the punishment, as once it was, but the sorrow and grief is because a loving God, a loving Father is offended by its breaking of his Commands.  
And this change in the heart is wrought by the joining together the two seeds (if I may so call them) the seed of God the power of God in man, and the seed of God the power of God without man; and from hence cometh the Child Jesus that saves from sin, in the bearing of which the woman was saved: That in man that was deceived and in the transgression, is again saved; here cometh the restauration of man, man being restored again into the Image of love to God that he lost in the fall, and into that Image of holiness in obeying God that he lost in the fall; and now there is a change wrought in the will, man being brought to will what God will, and that because it is God's will; and now he does not do Gods will, because he knows that if he does it not he shall be punished for his transgressions, as once he did when that which put him upon his obedience to God, in what he knew to be God's will that he should do; it was that by the doing thereof he might escape that punishment that he knew would be due to him if he did not do Gods will: but now there is such a change, that if there were no punishment for the transgression, yet there is a willingness in him to do Gods will, and that because of the love that God hath manifested and made known to him, that God loved him when there was an enmity in his heart against God, yet God loved him, and sent his Son to die to reconcile him to God, Rom. 5. 8, 9, 10. And this begot such a love in the heart to God, as that it so changes the will, that its desire is not to do its own will, but Gods will only; and it is afraid lest its own will, that he is so much sensible of that hath so much deceived him, should get into the doing of what he is so carried forth to do in obedience to God, and so deceive him and bring him again into the transgression, that he is afraid of his own will as of a deadly Serpent: this is known in some measure, degree, or other where the Child Jesus is born, and the Woman saved out of the transgression, they do know the work of the only begotten Son of God in them, and not only to restore that in them that Adam lost in the fall, but to preserve and keep them from falling by the temptation as Adam did; they knew that in them that the Serpent cannot tempt so as to cause it to sin, nor never did, nor never will yield to the temptation; and that they are not only the created Sons of God, but the begotten Sons of God, 1 Pet. 1. 3, 23. and that it is that begotten Son of God in them that keeps them from falling by the temptation.  
Herod heard John Baptist and feared him, knowing that he was a just and holy man, and he heard him gladly, and did many things, yet because John reproved him for his beloved sin, he put him into prison, and afterwards cut off his head, Mark 6. This is to be read within in the mystery.  
Simon, who by his Sorcery had bewitched the People, being looked upon as the great power of God, he believed Philip preaching, and was baptised, and continued with Philip, wondering and beholding the miracles and signs that were done, and offered to part with his money, if for it he might have had the power of disposing the Holy Ghost, yet his heart was not right in the sight of God, but he was in the gall of bitterness, and in the bond of iniquity, Acts 8. This also may be read within in the mystery. These both were under John's dispensations, the one of Preaching, and the other of Water-Baptism, and both in an outward yielding obedience to God.  
Hymenia and Alexander they went further, they put away Faith and a good Conscience, which they could not have done, if they had not first had Faith and a good Conscience, and were gone so far as to make shipwreck of Faith, and yet there was a hope of recovery of these, 1 Tim. 1. 19, 20.  
But it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come; if they shall fall away to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame, Heb. 6. 4, 5, 6.  
Here is a going a great way in the ways of God, and a being in a high state, and yet a possibility of falling when they are gone so far, and are in that high state; but if then they do fall, it is impossible for them to be renewed again by Repentance: and therefore what great need hath all to have a care and not to desire the forbidden Fruit; that is, to desire to know more of God, than a desire to yield obedience to God in what they know of him, and also to keep low and to have a low esteem of themselves, in and under all the enjoyments of God, and his manifestations or making known of himself in them and unto them, and not to look upon any part of what they enjoy of Gods making known himself in them, or unto them as their own, but to look upon all their enjoyments as the Free Gift of God, and given to them to be as an Helpmeet for the life of the Son of God in them, for the bringing them into the Image or likeness of the heavenly Adam.  
I know no subtle Serpent, no Satan, no Tempter, no Devil without me, and therefore I can say nothing of a substile Serpent, a Satan, a Tempter, or a Devil without me. Those who do know a subtle Serpent, a Satan, a Tempter, or a Devil without them, they may declare their knowledge of that subtle Serpent, of that Satan, of that Tempter, or of that Devil that they know without them, and what works or actions they have known done by that subtle Serpent, that Satan, that Tempter o● Devil without them. As I have declared my knowledge of the subtle Serpent, the Satan, the Tempter or the Devil within me, their works or actions, I would not be mistaken, I do not say there is no more to be known of the Devil, than what I have known of his works and actions within me; that is, as he is a subtle Serpent, a Satan, a Tempter or a Devil, that is as much as to say, he is all whatsoever it is in man that opposeth God and the work of God in man, that is, the Devil. I know no more of him, that is, I have no experimental knowledge of him, but only as he opposeth God and the work of God in man: But I read of other works, actions, or manifestations of the Devil in Scripture, as that of Witches, Wizzards, familiar Spirits, Divinations, Enchantments, which I know nothing of but only as I read of them in the Scripture, and of those possessed with Devils in the time that Jesus Christ lived in the Humane Nature upon the Earth; as, the man that came to him to have the Devil cast out of his child, which did sometimes cast him into the fire and into the water, and rend and tore him at the time of his casting out, that he left him as if he had been dead: And the man possessed with Devils, that chains and fetters could not hold him, cutting himself with stones, and kept in tombs, and had many Devils entered into him; but of these I know nothing of experimentally, but as something of the inward work of the Devil in man may be compared to these outward works or actions of the Devil; but as to the outward works themselves, I am altogether ignorant of them, I only know them as I read of them in the Scripture, but having no experimental knowledge of them, causes me to say I know no other subtle Serpent, Satan, Tempter, or Devil, but what I have found of his works and actions within me; and I leave it to others that know the other works and actions of the Devil (as without doubt some there be that now do know some of them) to declare if they please what they know of them.  
I know and do believe that evil men have evil Spirits or evil Angels that do attend upon them, their works or actions; I have seen of those evil Spirits or evil Angels within me, but I never saw any of those evil Spirits or Angels without me; and I also know and believe that good men, as God hath again made them good by bringing forth his begotten Son Jesus in them, they have good Spirits or good Angels attending upon them, their works or actions I have seen of those good Spirits or Angels within me, but I never saw any of those good Spirits or Angels without me.  
I think that to be my duty that John said was his and others their practice in his time, 1▪ John 1. 1, 2, 3. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life; (for the life was manifest, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us) that which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ.  
I have read what the subtle Serpent said to the woman, and what answer she gave the Serpent, and how she yielded to the Temptation; and I have read how the Sons of God came to present themselves before the Lord, and Satan came also among them, and what the Lord said to Satan of Job, and wha Satan said to the Lord concerning Job, and the leave that the Lord gave Satan to try Jobs Integrity, and how Satan tried Job: I have also read that the Lord said to Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee that thy faith fail not; and when thou art converted, strengthen thy brethren: And of Peter's Confidence not to deny Jesus, and how he was prevailed with to deny Jesus, and of his repenting: And I have likewise read of Jesus being led up of the spirit into the wilderness to be tempted of the Devil; and when the Tempter came to him, what he said to Jesus, & what answers Jesus gave the Tempter and Devil; and by my reading of them, and remembering what I had read, I could speak and discourse of them, but I knew little of them in comparison of what I did then speak of them, nor do I now know any thing of them, but what by experience I hear of them spoken within me, and have seen with the inward eye, and have looked upon within me, as a measure of them have been, acted, done, or wrought within me; and I do believe it to be unlawful for me now to speak or declare more of them than what by experience I have seen and heard of them within me, and so much I may speak and declare, and no more.  
And if it be objected to me, If thou mayst speak or declare no more than what by experience thou hast within thee heard and seen; then how hast thou heard and seen within thee, That Jesus is a light to all (and a Saviour to some) that have not heard of an outward Jesus born of the Virgin Mary, and crucified at Jerusalem.  
To that I answer, I was once without the true knowledge of that Jesus born of the Virgin Mary, and Crucified at Jerusalem, although from my being a Child I was brought up to read the Scriptures that make mention of such a Jesus; and I was taught by my Parents to say, that I believed there was such a Jesus; and yet I do now know, that I did not then when I read of such a Jesus in the Scriptures, and said I believed in such a Jesus, I did not then know that there was such a Jesus, I was only learned to say so, but I knew it not; and what was I than better than those that never heard of the name of such a Jesus, when I only heard of the name, but knew not what he was, that is, I knew not what he was, as he was sent of God to save from sin: And all that profess themselves Christians, and know any thing of the work of God in their hearts, will own, that the knowing by reading or here-say of such a Jesus born of the Virgin Mary, and so growing up to be a man, and Crucified at Jerusalem, and know no more of him, that this knowledge of him does them no good as to their Salvation; and what are they then the better for their hearing or reading of the Name of such a Jesus? are they any thing better than those that never heard of that Name? But that knowledge of Jesus that does them good to their Salvation is the knowing of him to be a Jesus, that is, a Saviour that saves from sin; that knowing of him is that which is only good and profitable to their Salvation, and not the hearing or knowing of an outward name of Jesus.  
I knowing and having experience of this within me to be true, that it is not the hearing and knowing of the outward Name Jesus that does man any good to his Salvation, but it is the knowing him to be Jesus, a Saviour from sin, that does man good to Salvation, and thereby I know and have experienced, that God may save some that have not heard of an outward Jesus born of the Virgin Mary, and Crucified at Jerusalem; and the way how he saves them, is by saving them from their sins: before I know a saving from sin, I know nothing of Jesus, but only as I had heard or read of the Name Jesus, but of the nature of Jesus, as he is a Saviour sent of God, I was as ignorant as those that never heard of the name Jesus, I only knew the Name as it was written in these letters, JESUS; but the nature of Jesus as he is a Saviour I knew not; I did not know him as he is the great power of God to Salvation, the only begotten son of God's Love, the true Light which makes known to man the unchangeable being of God's Love to the World, MAN, that whosoever believed in him the only begotten Son of God, the true Light; that is, whosoever so believed the true Light that lighteth every man that cometh into the World (so that none are without this Light) they that so believe in this true Light that tells them this is good, and what they ought to do, and this is evil which they ought not to do, and yield obedience to God according to what this true Light the only begotten Son of God in them, makes known to them to be God's will that they should do, or that they should leave undone. These that so yield an obedience to the light in them, in doing the good that this Light makes known in them they ought to do, and in leaving undone the evil that this Light makes known to them that they should not do; these are they that God's love is so to in his begotten Son, as that they shall not perish, but have everlasting life: and this believing the true Light Jesus, the only begotten Son of God, and yielding obedience thereunto, is not wrought in them by the reading or hearing of a Name Jesus that a man had that was born of the Virgin Mary, and Crucified at Jerusalem; and that knowledge that we have by reading the Scriptures and hearing the name Jesus preached, that is all the knowledge that we now can have more than those that never heard of that Name, and of that Man.  
But that which give us the true knowledge of that Name, and what that Man was, before that Body had a being upon the Earth, and what it was when it had a being upon the Earth, and what it is now it hath no being upon the Earth; I say, that which gives us the true knowledge of what that man Jesus was before he had a body upon the Earth, and what he was in that body upon the Earth, and what he is now that body is taken from the Earth. That which gives us the true knowledge of what he was, and now is, it is the true Light that lighteth every man that cometh into the World, and so he is a light, and the true light in those that never heard of that Name and of that Man, as he is the same true light in us that hath heard of that Name, and of that Man.  
And as he is the true light that lighteth every man that cometh into the World, so he made known to me what was God's will that I should do, and what was God's will that I should not do; and also made known in me the unchangeableness of God's love towards me, and so he begot a love in me again to God, and so he wrought a willingness in me to do what God hath made known to me to be his will that I should do, and hath wrought a willingness in me to leave undone what God would not have me to do; and I have known him as he is the true light to be the Word of God, which is the seed sown upon all the four grounds (which is all men) as he is the true light that lighteth every man that cometh into the World, and I have known the nature of all the four grounds in me, and how the light, the word, the seed, hath been sown in me, in the nature of all the four grounds; and so have I known and experienced how the seed hath been sown in those that never heard of that outward name Jesus, born of the Virgin Mary, and Crucified at Jerusalem, and how they have been saved from sin, which is done by the light of the Divine Nature, the Word, the Seed sown in them, causing them to be the good ground: It is the word of God, which is the power of God, that changes▪ the heart, and makes it the good ground (the same word by which all things were made) and thereby causes them to do the things contained in God's Law writ in their hearts, and are become a Law to themselves, and have the witness of God in their Consciences, accusing them or else excusing them, as we have that have heard of that Jesus born of the Virgin Mary, and Crucified at Jerusalem: And by the doing the things contained in God's Law, and thereby show the works of God's Law written in our hearts; it is by that, that they and we wash our Robes in the Blood of the Lamb (that is, in the life of Jesus) and make them white in his Blood, in the innocent life that he lives in us, not that we live, but he lives in us, and worketh in us both to will and to do of his good pleasure, and when the will of man is so given up into the will of God, for God to be all, to will and do all, in man as it pleaseth him; then man's will is restored to be what it was when God made man in his own Image. And God saw every thing that he had made, and beheld it was very good, Gen. 1. 31. All things that God made was very good, and God saw them to be very good, and God set his mark of behold upon them to be very good, that man might see and behold them to be very good, as they were what he had made and gave the being to; that is, all that God had made was very good, as a measure of his being, was and is in them, whereby they are preserved and upheld; and so were and are very good, as God that made them is good and is in them.  
Before time was, God was, and was All in All, (before subtle Serpent, Satan, Tempter, or Devil was) and so God is to be All in All again. See 1 Cor. 15. 21 vers. to 29 verse. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so (mark that, even so) in Christ shall all be made alive. But every man in his own order; Christ the first fruits, afterwards they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the father, when he shall have put down all rule, and all authority, and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet: but when he saith all things are put under him, it is manifested, he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. When this shall come to pass, where then will be the subtle Serpent, Satan, Tempter, or Devil? Do they not rule? Have they not authority and power? Are they not his enemies? Where will be subtle Serpent, Satan, Tempter, or Devil, when Jesus shall have put down all rule, all authority and power? for he must reign till he hath put all his enemies under his feet, and the last enemy that shall be destroyed is death (which is that the subtle Serpent, Satan, Tempter, Devil, sin, was the cause of death, and gave death its being) where will they all be then, when all Jesus' enemies shall be thus subdued unto him, and he as a Son shall be subject to the Father that hath put all things under him, that that God who before time▪ was may be all in all?  
That which may be known of God, is manifested in men, for God hath showed it unto them: for the invisible things of him, from the Creation of the World, are clearly seen, being understood by the things that are made even his eternal power and Godhead, so that they are without excuse, Rom. 1. 19, 20. By this Scripture it plainly appears, that God by his true Light in man (that lighteth every man that cometh into the World) doth make known in men that which may be known of him. Those things that were invisible of him, and not known before the Creation, he hath made known from the Creation of the World; and they are clearly seen, being understood by the things that are made, even his eternal power and Godhead: Gods eternal power and Godhead which was before the Creation, God by his true Light Jesus, hath in men made so much of it known unto them, as may be known of God, being clearly seen and understood by the things that are made, God hath showed it unto them, so that all men are without excuse. They cannot plead ignorance that God hath not made known himself unto them, or that they have not known so much of God, as that they might be saved: for that which may be known of God, is manifested, is made known in them, for God hath showed it unto them, even his eternal power and Godhead. And what is there more to be known of God, than is in his eternal power and Godhead?  
In that he hath made known his eternal power and Godhead to all men. God hath thereby shown his love to all men. John 3. 16. vers. to the 21 verse. That God so loved the world, that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life: (whosoever, God makes no exception.) For God sent his Son not to condemn the world, but that the world through him▪ might be saved. (God's end in sending his Son was not to condemn any one, but to save all.) He that believeth on him, is not condemned; (all those are saved that believe on him) but he that believeth not, is condemned already, (all those that do not believe on the begotten Son of God, the true Light, they are already condemned, that is, presently, while they are in that state of unbelief. All men as they have sinned, are as they are in the state of sin, under the sentence of condemnation; but God's love is such to man in general, that he hath sent his only begotten Son to take off that sentence of condemnation, that whosoever did believe in him should not be condemned. God grants to them that believe in his Son, to speak after the manner of men, a Pardon; and so the sentence of condemnation is taken off from them, and they are as if they had never been condemned: but all those that do not believe in his Son, they remain under that sentence of condemnation, and so are condemned already;) because he hath not believed in the name of the only begotten Son of God. (The cause why all men are condemned, is because they do not believe in the Name of the only begotten Son of God. As the name of a King signifies the power of the King, so the Name of the only begotten Son of God signifies the power of the only begotten Son of God. They do not believe in his power who is the true Light in them, that makes known in them, and shows unto them what may be known of God: They do not believe that this Light hath power to save them, or that there is a sufficient power in this Light, that if they should yield obedience to it, to save them.) And this is the condemnation, that light is come into the world, (Light is come into the world, into that world Man that God so loved, that he gave his only begotten Son, that whosoever of that world Man believed in him, should not perish, but have everlasting life. God hath by his true Light made known his love in them; and their condemnation is not because they did not know God, or for want of Gods making known his love to them, or for want of Gods making known so much of God to them, as may be known of God; but it is because Light is come into the world Man, come into them;) and men love darkness rather than light, is because their deeds are evil. For every one that doth evil, hateth the light, (evil doers hate the Light, hate Jesus, the only begotten Son of God, whom God in his love hath sent to save them) neither cometh to the light, (they will not come to Jesus, the only begotten Son of God, the true Light that lighteth them, that makes known in them, and show unto them what may be known of God, to the end that they may be saved by believing in his Name, by believing in his power; but they will not come to him, the true Light, the power of God, to salvation, to be saved by him) lest their evil deeds should be reproved, or discovered. They so love their evil deeds, that rather than they will have them reproved or discovered, so as to be brought to a leaving or forsaking of them: They will not come to the Light to be saved by the Light, that is, to be saved by the only begotten Son of God.  
But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. This is that which maketh the difference in men: God makes known himself in all that which is to be known of God, even his eternal power and Godhead, Gods makes known in all, he hath showed it unto them, and so they are without excuse. His love is to all, he gave his Son, that whosoever (none excepted) that did believe in him, should not perish. He did not send his Son to condemn the world Man, but to save the world Man; and those that believe in him, are not condemned, but are saved from the condemnation; and those that believe not, are already condemned, they are now in the state of condemnation. And it is because they have not believed on him▪ the condemnation is because Light is come into the World, come into them, and they believe not in it, but they love darkness, the works of darkness, evil deeds, better than they love the Light. And instead of loving the Light that makes known evil deeds in them, they hate the Light, because it discovers, lays open, and makes their evil deeds known, and reproves them for evil deeds; and therefore they will not come to the Light, but hate it. The Light in them calls them to come and believe in it, but they will not come and believe in it: And why will they not come and believe in it? It is because they love their evil deeds, and that causes them to hate the Light; but he that doth truth, that is, he that in sincerity and integrity of his heart, doth the things that God hath made known in him to be his will that he should obey him in, he cometh to the Light: And why doth he that doth truth, come to the Light? It is, that his deeds, his works may be made known, made manifest that they are wrought in God. He that doth truth, he that truly yields obedience to God, according to what he knows of God, his heart's desire is to bring all his actions and deeds to Jesus the true Light of God in him, that thereby they may be made known, made manifest, made truly known in him, and to him, that they are the works of God wrought in him, that is the great thing desired by him that doth the truth, to know that all that is done in him, is done by Jesus the truth in him.  
So that the difference that is made in men, is of their own making. God's love is general to all; he sent his Son to save all that would believe in him; he hath made known his love in all. That which may be known of God, is manifest in them; God he hath showed it unto them, they are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. But some love darkness rather than light, because their deeds are evil: and therefore they will not come to the light, but are haters of the light: Because that when they knew God, they glorified him not as God, nor were they thankful to God for what God had made known of himself to them, but became vain in their imaginations. Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things that are not convenient, Rom. 1. 21, 28. I pray mark the words of the Scripture: Even as they did not like to retain God in their knowledge, (which knowledge they once had that God had given to them of himself) God gave them over to a reprobate mind, to do those things that are not convenient. Even, that is just equal alike; then things are said to be even, when they are just equal alike. Here is the reason why God gives men over to a reprobate mind, to do those things that are evil. It is, because they do not like to retain, to keep that knowledge that God hath given to them of himself, and to keep it so as to glorify him in that knowledge; and so to glorify him in that knowledge, as thereby to manifest their thankfulness to him, and to manifest their thankfulness by their obedience, in obeying God according to what they know of him. And the want of this their obeying God according to what God hath made known of himself unto them, is the cause why even, just alike God gives men over to a reprobate mind, to do those things that are not convenient; and as they are Reprobates, so they are condemned.  
Others that do the truth, they obey God in Jesus the truth, and their hearts desire is, that Jesus the true Light may make known the truth in them and to them, that their deeds are wrought in God; and they are lovers of the Light, and from that love that they have to the Light, and to the doing the truth, that is, the doing of the will of God in sincerity and integrity of their hearts, according as Jesus the true Light in them, hath made known in them what is God's will that they should do, and what is God's will that they should not do. These they bring their deeds to the Light, that they may be made manifest, that is, made known in them, and to them that they are wrought by God in them.  
God's love is such to man, in general to all men, as that he is willing to keep man from perishing, and is willing to save them, and give them eternal life. But some men are not willing to come to Jesus the true Light in them, although God so loved the world Man, as to send him to that end, that whosoever believed on him, should not perish, but have eternal life; yet Jesus the true Light, said to some that thought to have eternal life in the Scriptures, and it was to those that were in the highest outward form of worshipping. God, and said God was their Father, to these Jesus said, Ye will not come to me, that ye might have life, John 5. 39, 40. Man's will is that which hinders man from coming to Jesus the true Light, that they may have life, that they may be saved by him. God does his part in sending his Son into the World to save them; and so the Father draws them by the Son, and he is the true Light that lighteth every man that cometh into the World, he makes known God's love in them and to them; and so the Father draws them by making known his love in them. Can any one say, that they have known the Father to draw them to come to the Son to believe on him, any other way but as Jesus the Son, the true Light in them hath made known the Father's love to them? And this God hath done to all, because that which may be known of God, is manifest in them, God hath showed it unto them. The invisible things of him from the Creation of the World, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. (Mark that!) Even his eternal power and Godhead. And what is there more to be known of God, than his eternal power and Godhead? Dare any one say, that they know any thing more of God than what is contained in his eternal power and Godhead? And although God hath so manifested himself in them, and shown himself to them, yet they will not come to his beloved Son Jesus, the true Light, that they may have life. Jesus did not say to them, the subtle Serpent, Satan, the Tempter, or the Devil, that they would not have them come to him that they might have life; but it was their will that hindered or kept them back from coming to Jesus that they might have life. Ye will not come to me, that ye might have life. Oh, Will! Will! that which brought man into sin, and so brought death; that keeps man from coming to Jesus the true Light, that they may again have life.  

To speak something of what I know of taking up the Cross, and to follow JESUS.  
TO have the will brought to be resigned up into God's will, to be given up into the will of God, to be what God will; this is the taking up of the Cross, and following of Jesus; this is to be a Disciple of Jesus: this is to learn of Jesus, and without this, whatsoever outward profession any may be of, how zealous soever they may be in that outward profession, how outwardly blameless soever they may live, how much soever they may be esteemed of by others, how high esteem soever they may have of themselves, as to be the Disciples, the Scholars, or Learners of Jesus; yet if they have not learned some part of this Lesson, to deny themselves, to deny all that is of self in them, which the will is a great part of, and take up his Cross and follow Jesus. The Cross that Jesus took up, was the Cross to that will in him, that as he was man would have had the Cup taken from him, but he took up the Cross to that will in praying, Father, not my will, but thy will be done; and this Cross must all take up that will be his Disciples, that will learn of him, and follow him in the spirit, and not be knowers of him in the flesh, and followers of him only in the flesh.  
Jesus said to his Disciples, that if any man will come after him, and whosoever will come after him must deny himself, and take up his Cross daily and follow him, Matth. 16. 24. Mark 8. 24. Luke 9 23. I pray mark the words of the Scripture, if any man will, or whosoever will, which is as much as to say, there is none whosoever that can come after Jesus, there is none whosoever that can follow Jesus, there is none whosoever that can learn of Jesus, but they must first deny themselves, deny all that is of self in them, which will is a great part of. All that is of self is first to be denied before man can take up his Cross and follow Jesus: before man can take up a Cross to his own will, his own will must first be denied, be said Nay to, be resisted as being of the Devil; Resist the Devil and he will flee from you, Jam. 4. 7. Resist the Temptations of the will, and stand in obedience to Jesus the true Light, and that will which opposeth God's will, that will flee from you, it will not abide the battle with you, but it will flee from you, it will vanquish, will be overcome and cease to be in you, as it ceased to be in Jesus when he prayed, saying, O my Father, if it be possible let this cup pass from me; nevertheless, not as I will, but as thou wilt: And that will in Jesus that as man would have had the cup to be taken from him, that will abode not the battle in him, but fleeed and was vanquished, was overcome and the Father's will was done.  
And so it will be with us and in us, if we will with the Light of Jesus in us, that light that is in us, and it is so in us that it would save us from sin, save us from the doing of our own wills, if we would by the help and assistance of the power of that Jesus, the Light in us, resist the temptations of the will, and abide in the power of that Light, Jesus, believe in his Name, believe in that power which is the love of God to us; it is the Gospel of God, the good tidings of God, the power of God to Salvation, which is made known in us. If we will believe in the name of this Jesus, the true Light, believe in the power of the Light in us, that that Light, that power of God, that Gospel, that making known of God's love to us, and in us, that it is that and that only that is able to save us, is able to keep us to salvation; and so by it to be saved from the temptations of our own wills. This will save us from the temptations of our own wills, and so save us from the condemnation that is due to us for our sins which we commit in yielding to our own wills: The believing in the name of the only begotten Son of God, in the power of the true Light in us, which is the only begotten Son of God, which all those that do not believe in the name of this true Light in them, in the power of that Light in them, which is the only begotten Son of God, they are already condemned; they are (while they are out of that believing in the name of the only begotten Son of God) in the present state of condemnation for their sins, John 3. 18. and are in the doing of their own wills, and so are not in the taking up of the Cross, which is not only to be taken up, that is to say, once and no more, or now and then, as for a man once to say he took up his Cross, he crossed, he said Nay, to his own will, he once vanquished, he once overcame his own will, he once followed Jesus; or to say sometimes, he took up his Cross, he sometimes crossed his own will, he sometimes vanquished and overcame his own will; this is not enough to be a Disciple, a Follower of Jesus, a Scholar, a Learner of Jesus; but he that will be a Disciple, a Follower, a Scholar, a Learner of Jesus, he must daily, that is, constantly deny himself, take up his Cross and follow Jesus. As Jesus taught his Disciples to pray day by day for their daily bread, so they are to pray day by day, Thy will be done in earth as it is in heaven: They are day by day to pray that Gods will be done, in their earthy bodies, day by day to take up their Cross and follow Jesus; day by day, every day daily Jesus took up the Cross to his will as man, he said Nay to that will that was in him as man, he vanquished and overcame that will he had as man, and day by day daily he did the will of the Father, as he was the only begotten Son of the Father; and if any man, and whosoever will come after him, will follow him, he must take up his Cross to his will, he must cross his will, he must say Nay to his will, he must vanquish and overcome his will, and this must not be done only once, or at some times, but daily, constantly, day by day, every day, and that is to take up the Cross and follow Jesus, follow that which saves from sin▪ that it is to be a Scholar, a Learner of that Light Jesus in us, that is in us, and it is a gift of God given unto us, and that to that very end, to save us from sin, to save us from the doing of our own wills, and to restore us to the doing of Gods will, and to keep us in the doing of the Father's will, as the begotten Son of God, and not as the created son of God who fell from the doing of Gods will, although made in God's Image, which the begotten Son of God cannot fall from the doing of God's will; he sinneth not, nor can he sin, because the seed of God remains in him, abides in him; and he cannot sin, because he is born of God. That which is born of God cannot sin, and whosoever does not bear his Cross and come to Jesus, follow Jesus, cannot be his Disciple, Luke 14. 27. There is no being a Disciple, a Scholar, a Learner of Jesus, without bearing of his Cross, without coming to Jesus; without following of Jesus none can be his Disciple: but they may be the Disciples and Followers of Jesus, and yet not follow those that look upon themselves to be the Disciples and Followers of Jesus.  
The Twelve forbade one casting out Devils in Jesus Name, because he did not follow them, but Jesus rebuked them for it, saying, Forbidden him not; for he that is not against us, is for us; and none could do miracles in his name, and lightly speak evil of him, Mark 9 38. 39, 40. He that casteth out Devils in himself, he that takes up the Cross to his own will, he is a Follower of Jesus, a Disciple, a Scholar, a Learner of Jesus within him, that saves him from sin, as was he that the Twelve met with that cast out Devils in Jesus name, in the power of Jesus in him; and yet the Twelve forbade him to cast out Devils in Jesus Name, in the power of Jesus, because he followed not them, he gave not honour to them, to follow them, to come after them, and therefore it was that they did not regard that he was a follower of Jesus, and that he was for Jesus, and did miracles in his Name; they regarded more their own honour to be followed by him, than they minded the honour of Jesus, who he honoured and followed, and was for Jesus, and yet they forbade him to cast out Devils in Jesus Name who was on Jesus part, and could not lightly, easily, readily speak evil of Jesus; and yet in their own wills for a self-end of their own, because he followed not them, gave not them the honour, they forbade him to cast out Devils in Jesus Name; and such a one I have known forbidden to declare to others what God hath made known to him, that so as an instrument in God's hand he might be as a means to cast out the Devils that entered into man by the subtlety of the Serpent's self in man, in and by declaring to others Gods goodness to him, how God hath made known the subtle Serpent to him, and how he hath known God to cast out the subtle Serpent that ruled in him in an outward form and show of godliness, and such a one I have known forbidden to declare to others Gods goodness to him, and forbidden by those that have professed that they have been sent of Jesus to cast out Devils as was the Twelve; and why? because he followed not them, he gave not them the honour they desired and expected.  
But he or they, let them be who they will, that does not take up his Cross and follow Jesus, is not worthy of him, Matth. 10. 38. Where the Cross to man's own will is not taken up, where all that is of man is not denied, where man's will is not become a nothing, and no will known but what is resigned and given up into the will of God; where there is a love to any thing more than to Jesus, a love to any thing more than to that which saves from sin, let them have never so near, never so much familiar acquaintance with an outward Jesus, as the Twelve had with the outward man Jesus, who met with one casting out Devils in Jesus Name, in Jesus power, or the power of Jesus in him, and they forbade him, because he did not follow them, what are they the better for their familiar acquaintance with the outward man Jesus? Did that make them worthy of the inward man Jesus? and was he any thing at all the less a follower of Jesus, the less a follower of that which saveth from sin, the less worthy of the inward man Jesus, because they forbade him to cast out Devils in Jesus Name, in Jesus power? and were not they the less the followers of Jesus, for forbidding of him to cast out Devils in Jesus Name and that because he did not follow them? When they forbade▪ him to cast out Devils in Jesus Name, and that because he did not follow them, had they then taken up the Cross to their own wills, and in the bearing thereof followed Jesus, and learned that lesson of Jesus, to be meek and lowly in themselves? And if they had learned that lesson of Jesus, to be meek and lowly in themselves, could self their own wills have gotten to be so high in them, as to forbid one to cast out Devili in Jesus Name, and one that was for Jesus, and could not lightly have spoken evil of Jesus, and forbidden him to cast out Devils in Jesus Name, and that because he followed not them, he gave not them the honour that they expected? And if they had known the Death and Resurrection of Jesus within them, could they in that knowledge have forbidden one to cast out Devils in Jesus Name, because he gave not them the honour of following of them?  
They the Twelve then had a knowledge of Jesus, and had the most nearest and most familiar acquaintance with Jesus, but was it any more than a knowing of Jesus after the flesh? They did not know, they did not believe in his Death and Resurrection, as the Scriptures do plainly in many places testify when Jesus spoke of his going to Jerusalem, and to suffer, Peter rebuked him, Mat. 16. 21, 22. And when Mary Magdalene, out of whom Jesus had cast seven Devils, told them that he was risen, and she had seen him, they did not believe her; and after that he appeared to two more, and they told the rest that he was risen, and they believed them not; and then he appeared to the Eleven, and upbraided them for their unbelief, Mark 16. And several other places of Scripture there is to the same purpose, that although in the time of Jesus being with them in the flesh, and of that familiar acquaintance they had with him, and that power that he had given them of casting out of Devils, yet they were then knowers of him in the flesh, and followers of him in the flesh, and they did not know him in his Death and Resurrection in themselves, and so they had not, denied themselves, denied their own wills, and taken up their Cross to all that was of self, their own wills in them; and from thence it came that they seeing one casting out Devils in Jesus Name: and because he followed not them, that was the very ground and reason why they forbade him, it was because he followed not them; and they in forbidding of him did not follow Jesus, because they had not taken up the Cross to their own wills.  
Solomon said true in what he said, that there is nothing new, what it was, and what it was, is; so that now it is from the same knowledge and familiar acquaintance that some now have of Jesus after the flesh, and in the knowledge and acquaintance with him he hath sent them forth, and given the power to cast out Devils; and they, as the Twelve did, meeting one casting out Devils in Jesus Name, they forbidden him, and that because he followed not them; and those that do so, they are in the state the Twelve were in, they knew not the Death and Resurrection of Jesus: But where the Death and Resurrection of Jesus is known, and the Cross is taken up to their own wills, to all that is of self in them, they will be of Paul's mind, Some indeed preach Christ even of envy and strife, and some also of good will; the one preacheth Christ of contention, not sincerely, supposing to add afflictions to my bonds, but the other of love, knowing that I am set for the defence of the Gospel: What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice yea, and I mill rejoice, Phil. 1. 15, etc. By this Scripure it is plain, that Paul had learned that lesson of self-denial, had taken up the Cross to his own will, and did follow Jesus, knowing the power of his Death and Resurrection in him, and that made him rejoice, yea, and he would rejoice in that Christ was preached every way, whether in pretence, or in truth, although the pretenders of preaching Christ, preaching him out of envy and strife, and not sincerely thinking thereby to add affliction to his bonds, yet he rejoiced and would rejoice in that Christ was preached: This was a great way distant and differing from the Twelve, forbidding one to cast out Devils in Jesus Name, and that because he did not follow them.  
When Jesus comes to be less known and followed in the flesh, and more known and followed in the spirit, than there will be a time, that as every man hath received the gift, even so to minister the same one to another as good stewards of the manifold grace of God, if any man speak let him speak as the Oracle of God; if any man minister let him do it as the ability which God giveth, that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever Amen, 1 Pet. 4. 10, 11. Such a time as this I believe will come, although through my outward age I may not live in the body to see it, yet now I do see it by the eye of faith; and if I depart this life before that day come, I shall die in the belief of it, That there shall be a time when Jesus shall be less known, and less followed in the flesh than he is now, and more known and followed in the Spirit than now he is. And that there shall not be so much Lordship and power used over one another as now there is amongst those that are the disciples of Christ, and know him and follow him after the flesh, which had its being when the Twelve met one casting out Devils in Jesus Name, and forbade him because he followed not them; but there shall be a true following of Jesus and obeying his command in those that are great among them, in that they will not do as the Kings of the Gentiles did exercise Lordship one over another, but he that is great among them shall be as the younger, and he that is chief as he that doth serve, and that is to be like Jesus, who was amongst his Disciples as he that serveth, Luke 22. 25, 26, 27. When this day comes the high places will be taken down within and also without, what high places were there either within or without for men to get up in when the Apostles and others first preached the Death and Resurrection of Jesus? and the power of God went forth then wonderfully in reaching the witness of God in them that heard them, although their words were not many. And what high places were there either within or without for men to get up in, when those called Quakers came first forth like poor silly men, and here and there spoke a few words as they met with people. And how then went the power of God forth with them reaching the witness of God in many that went to see what manner of men they were? as myself was one.  
I believe there will come a time when the Disciples, the followers of Jesus shall know what it was that Jesus did when he washed his Disciples feet, which Peter when he did it did not know what he did, and yet Peter saw him wash and wipe the outward feet of some before he came to him to wash his feet. And Peter looking upon it but only as an outward act, and saw not then the spiritual meaning of it, but looking upon it as an outward act, he thought it was not a sitting thing for Jesus, his Lord and Master, to wash his feet; but Jesus tells them, that although he was their Lord and Master, he had washed their feet, and he did it to that very end, to give them an Example that they should do to others as he had done to them, and that it was a duty that they ought to wash one another's feet, John 13. When and where this duty is practised, there all Lordly and Masterly power is cast down, there is no exercising of authority over others, there is a knowing what it is to take up the Cross to their own Wills, and to follow the Example of Jesus. Which washing of feet was another thing than the washing of the outward feet: for although Peter then had so much outward familiar acquaintance with Jesus in the flesh, yet he knew not the meaning of it, although he had been sent forth by Jesus to preach and cast out Devils, (as others now may be) but Peter should know afterwards the meaning of it. And Peter did afterwards know the meaning of it, when he knew the Death and Resurrection of Jesus, which then he did not know nor believe the Death and Resurrection of Jesus, when Jesus washed the outward feet of his Disciples. But when Peter came to that knowledge that Paul speaks of, 2 Cor. 5. 16. Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet henceforth know we him no more.  
When and where this knowledge is of knowing no man after the flesh, not the knowing of Christ after the flesh, there is the knowing what it is to wash one another's feet; which Peter did not know, while he knew Christ after the flesh; which knowledge cannot be meant the outward feet being washed, for then Peter would have known what Jesus had done when he washed the Disciples outward feet; but it was the washing of those feet, which if Jesus did not do for them, they had no part in him: And then Peter who had before denied Jesus to wash his feet, now rather than he would lose his part in him, would have not only his feet washed, but his hands and his head; but Jesus told him, he that is washed needeth not save to wash his feet, but is clear every whit; that is, the feet that is the duty of the Disciples, the Followers of Jesus, that they are to be as Instruments in God's hand to wash one for another; it is that or those feet that makes them clean every whit. That part of the body that God had said the Serpent should bruise, that part Jesus washed, and left it as an Example and Command for his Disciples to follow; read it in the Mystery who can.  
The feet is that upon which the whole body is born up, they are those upon which the body walks, they are next the Earth; these being washed and made clean, the whole body is clean, and so they represent or figure man's walking in obedience to God; which as an Instrument in God's hand, the new Creature in us moves and walks upon the feet of obedience in us; which if our obedience be not washed and made clean by Jesus, we can have no part in Jesus; that is, if what we do in obedience to the outward Command of God, be not the work of Jesus in us, we have no part in Jesus. And man being washed and made clean in that part of him, that is, in his walking in obedience to God, by Jesus who is the life of the new Creature in man, he need not have any more washed or made clean, but is clean every whit. Man in this his walking in obedience to God, he treads upon the earthy part in him, which is very ready to cleave to the feet of his walking in obedience to God; and so to defile them, the Serpent God hath said, shall bruise the heel of the seed of the woman, hurt or hinder Jesus in the pure operation or working of the Spirit of Jesus in man: And so thereby the feet of man's walking in obedience to God, that which the new Creature in man, may be said, as in a figure, to walk and move upon in obedience to God, as Jesus the Life moves in the new Creature; and so as our obedience is from the movings and stir of the new Creature in us, which moves and walks upon the earthy part in us; and so as the earthy part in us cleaves to the feet of obedience in us, so comes the feet to be defiled and made unclean. Now as Jesus hath washed and made clean the feet of obedience in any, and keeps them clean in the walking in obedience to God; it is their duty, and they are to follow the Example of Jesus: That if they see in any that the Serpent hath bruised the heel of the seed of the woman in them, that is, in their walking upon the earthy part in them, any part of the Earth hath cleaved to their feet, whereby they are polluted or defiled; then it is their duty, as Instruments in God's hand, to wash and make clean the feet of those that they see so polluted or defiled.  
And this is what God by the Apostle commanded: If any man be overtaken in a fault, yea which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. Bear ye one another's burdens, and so fulfil the Law of Christ, Gal. 6. 1, 2. Which is as much as to say, If any man by the temptation of the Serpent, hath defiled his feet of obedience in being overtaken in a fault, the earthy part on which he walked upon in his obedience, hath cleaved to his feet of obedience and hath defiled them, yea that are spiritual, yea that stand in your obedience by the power of Jesus in you, who hath washed your feet; wash ye the feet of those that are polluted, restore such a one again to the pure and clean walking in obedience to Jesus, but do it in the spirit of meekness, in a low and meek spirit, not lording it over them, but in meekness and lowliness of mind, as if thou wert indeed a servant to them, attending upon them to that very end; considering thyself, lest thou also be tempted, lest thou also fall by the temptation of the Serpent self in thee, lest thou pollute or defile thy feet of obedience in walking upon the earthy part in thee. And so then thou mayst stand as much in need of another to be an Instrument in God's hand to wash thy feet to make thee clean in thy obedience to God, and so restore thee again by the spirit of meekness to God, as thy Brother hath need of thee. And in thus your seeking to restore one another in the spirit of meekness, ye bear one another's burdens, and so fulfil the law of Christ, the Command of Christ, to wash one another's feet as he washed your feet.  
And when and where this shall be put in practice, that Lordly power which some in their wills, because they have known Jesus in the flesh, and he hath sent them to preach and cast out Devils, they have taken upon them to judge and condemn others wherein the Witness of God in their Consciences, the Light of God, hath acquitted and cleared them: And when that Lordly power shall be thrown down, and a Cross taken up to that Will, and also when and where this duty of washing one another's feet, is known and practised, then when there is indeed such a thing done whereby the feet of obedience is polluted or defiled, and it be seen by those in whom the Lordly and Masterly spirit is cast down, and a Cross taken up to that Lordly and Masterly Will in them, that was ready to run out in judging and passing sentence upon others, because their feet of obedience have been polluted, and by the subtlety of the Serpent's temptations they have been overtaken in a fault: Instead of running upon them, and passing sentence upon them, there will be a Spirit of meekness, gentleness, forbearance, love, long suffering, pity and compassion used to them; and thereby to be as Instruments in God's hand to wash the feet of such a one, to recover, to restore, and bring such a one again into obedience to God, as not knowing how soon you that now stand, may fall by the like temptations. And this I believe men will come more into the practice of, as they come to know what it is to take up the Cross to their own Wills and to follow Jesus, and not be like the Disciples of Christ, that would have had fire to come down from Heaven upon those that would not retain them, who knew not what spirits they themselves were of; and yet had known Christ, and had followed Jesus in the flesh, and had preached and cast out Devils; and yet knew not what it was for Jesus to wash their feet, nor what it was to wash the feet of others: and therefore had no patience to bear with them that would not retain them, that would not take in and believe what they said, although spoken in their wills, as in their own Wills it was, that they would have fire come from Heaven to consume them.  
Some there hath been in this knowing Age that we live in, that hath taken upon them to judge those true words spoken by one whose life they have had nothing to object against; and yet for declaring what he hath known of the deceit that is wrought in the heart of man, by the subtlety of the Serpent's self in man, and that under a form of Religion, and thereby the Devil persuades man that he shall thereby come to be like God; and declaring how he hath in Jesus' Name, by the power of Jesus the true Light in him, resisted and cast out the Devil in his temptations; and desiring them to have a care that they be not deceived by the temptations of the subtlety of the Serpent's self in them, under an outward form of Religion, and of being like God, as Adam was, and himself had experienced. They have judged these words (or words spoken to that purpose, or tending to the same effect, in discovering the subtlety of the Serpent's self in man in an outward form of Worship, and how the Serpent in those temptations might be resisted and overcome) to be spoken from a wrong Spirit, and so would make the Devil to be a dividing of his Kingdom; and so if Christ's words be true, they would make the Devil to be a throwing down his Kingdom: for he said to those zealous Professors that thought themselves better than others, when they so judged of him, that he cast out Devils by Beelzebub the Prince of Devils, that a Kingdom divided cannot stand: And if Satan cast out Devils, he is divided against himself; and how then can his Kingdom stand? Mat. 12. 24, 25, 26. Jesus himself meets with the like dealing from the like sort of zealous Professors. And he told his Disciples, that the disciple is not to be above the master, nor the servant above the lord. It is enough for the disciple that he be as his master, and the servant as his lord: if they have called the master of the house Beelzebub, how much more shall they call them of the household? Mat. 10. 24, 25.  
But that which made them judge that the words were not spoken by a true Spirit, was this (as hath been several times expressed by them) that is because the words spoken they did not feel them to reach to the witness of God in them, or theseed of God in them, and therefore they judged them not to be spoken by the true spirit of Jesus in him that spoke them, and that because they found some thing burdened or troubled in them when those words were spoken; and yet they could not deny but that he might speak what he knew to be the work of God in him, and that his words were true, and that his life was answerable to his words, but because they did not feel his words to reach to the witness of God in them, or the Seed of God in them, but there was something troubled and burdened in them when they heard those words spoken, therefore it was that they judged him to speak these words by a wrong Spirit.  
I pray mark the Argument, because the Seed of God in them, or the witness of God in them was not reached to by the words spoken therefore they must be spoken by a wrong Spirit; and why must they be spoken by a wrong Spirit, is because some thing was troubled or burdened within them by those words spoken: and therefore that which was troubled or burdened in them by those words being spoken, must be the seed of God in them, or the witness of God in them, that must be the thing troubled or burdened in them by those words.  
Oh the mystery of deceit that lieth secretly hid in the heart of man by the subtlety of the Serpent self-will in man! who will not bring their deeds to the light to be made manifest? who will not bring their deeds to the truth that the true Light hath made known in the Scriptures, to be thereby judged whether they be true or false? but do talk of a Light in them, and to walk by the Light, and yet do things and judge of things contrary to what the Scripture makes known to be true, which was given forth by the true Light: For by the Scriptures there is nothing more plainer than that it is the duty of all to make known to others what God hath made known of himself to them in his great work of saving of man from the subtlety of the Serpent, by whose temptation man was brought to sin, brought to disobey God. But this making known what God▪ hath made known of himself in saving from sin, this, say they, was spoken by a wrong Spirit; and the reason why it must be so, that it was spoken by a wrong Spirit, is because they did not feel the words spoken to reach the seed of God, or the witness of God in them; and because there was something in them that was troubled or burdened by hearing those words spoken, and that they say is the seed of God in them. And if they had said it had been the seed of the Serpent in them that had been troubled, they had spoken more truer, and agreeable to the testimony of the Scripture.  
Mat. 16. 21, 22, 23. Jesus tells his Disciples, that he must go to Jerusalem, and suffer many things, and be killed, and be raised again the third day. What is this, but a making known to them what God the Father had made known to him that he was to do for the saving of man from the subtlety of the Serpent, who by his temptations had caused man to sin? Dare any one be so wicked as to say, that Christ did not speak this by the true Spirit, but it was a wrong Spirit in Christ that spoke it? I say, dare any be so wicked as to say so? And yet these true words of his did not reach to the seed of God in Peter; and yet Peter was troubled, there was something in Peter that was oppressed and burdened with the hearing of Jesus speaking of these words. And none can reasonably believe, but that Peter thought and believed that that which was troubled and burdened by these words spoken by Jesus, was something in him that was good, something in him that loved Jesus; which Peter might, as some others have done, think that it was the seed of God in him that was troubled and burdened at what Jesus spoke: And that made him take the boldness upon him, as to take Jesus to him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. And I pray what was this in Peter that was so troubled and burdened in Peter at what Christ had said? Was it not Peter's Will in him, which was contrary to Gods Will? This Will of Peter's that was thus troubled and burdened, that lay uppermost in Peter, and that was that which hindered in Peter Christ's words, that they did not reach the seed of God in Peter: the subtlety of the Serpent's self in Peter, deceived him. He having been a Disciple, a follower of Jesus, and having preached the Kingdom of Heaven is at hand, and had power to heal all manner of Diseases, and to cast out Devils, and had given that testimony of Jesus that he had the words of eternal life; might not Peter, who had done all this, think that Jesus spoke by a wrong Spirit, because he found his words to be a trouble and burden to him? Peter he did so think that he spoke by a wrong Spirit, and that is plain by the Scripture: for he began to rebuke Jesus for what he had said, and told him in his rebuking of him, that that should not be done to Jesus, that Jesus had said should be done to him. And so he makes Jesus to speak a lie; And what is that less, than to tell Jesus that he did not speak those words by the true Spirit? For if Peter had believed that they had been spoken by a true Spirit, Peter would have believed the words would prove true; and he would not have gone about to reprove him for speaking true words by the true Spirit: but Peter did not believe the words to be true; and going about to reprove him for speaking of them, it is plain that Peter believed they were spoken by a wrong Spirit; when it was the lying Spirit in Peter that reproved Jesus for speaking the truth. And Peter's rebuke was made up of nothing but lies, and that made Jesus call him Satan, and told him he was an offence to him: for he favoured not of the things that be of God, but those things that be of men; that was, he savoured not the things of God, the doing Gods will which was to be done by Jesus going to Jerusalem, and to suffer many things of the Elders, Chief Priests, and Scribes, and to be killed, and be raised again the third day. (See who they were that Jesus suffered under; it was under those that were high in an outward form of worshipping God.) And as Peter savoured not the things of God, the having of Gods will done, so he did savour the things of men, he favoured the having of his own will done: for it was a will of Peter's own which he had not taken up the Cross to, that would not that Jesus should do what was God's will in him that he should do: And it was this will of Peter's that was contrary to the will of God, that was troubled and and burdened at Jesus' words, when Jesus spoke the truth; and it was in that will of his own that did believe that Jesus spoke those words by a wrong Spirit: for he made Jesus a liar, saying, that it should not be as Jesus had said. And in this will, in this wrong Spirit, in this Satan, in this Devil, Peter undertook to rebuke Jesus for speaking the truth that he had received of the Father; as to my knowledge others have done the like.  
And further, to make it more manifest that it is a lying and deceitful Spirit which worketh in the Will, that persuades to believe that those things that are true which be spoken, are spoken by a wrong Spirit; and all the reason that is given why it must be so, that it is spoken by a wrong Spirit, is because it does not reach the seed of God in them, but they find a burden, a load oppressing them, and it is a great trouble to them to hear those words spoken. And if this were true, than Jesus, in the time that he had lived upon the Earth, spoke many times by a wrong Spirit, in that it did not reach the seed of God in his Disciples. Mark 14. 27 vers. to 31 verse. Jesus saith to his Disciples, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But Peter said, Although all shall be offended, yet will not I Jesus saith unto him, This night, before the cock crow twice, thou shalt deny me thrice. But he spoke the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. I pray observe the words of the Scripture, Jesus had told them, that that night they should be all offended because of him; and he proves the truth of it by Scripture: for it was written, I will smite the shepherd, and the she●p shall be scattered. What Jesus spoke, was the truth he had received from the Father. And did he not spoke these words by the true Spirit? And yet this did not reach the seed of God in them, so as to believe he spoke true: And therefore how could they believe that Jesus spoke these words by the true Spirit? yea, by their own answers it did appear, that they all believed that he spoke them by a wrong Spirit, because they all said, that should not be true that Jesus had spoken; Jesus had said, that they should be all offended because of him that night, and the truth of that Scripture should be fulfilled that night, that the Shepherd should be smitten, and the Sheep scattered. Peter who had at another time, some distance of time between before that time, began to rebuke him for speaking something to that purpose, he does not now reprove Jesus for speaking the truth; but he again contradicts him for speaking the truth, and tells him, that what he had spoken, should not be done: for although all should be offended because of him, yet would not he. And when Jesus told him that that night, before the Cock crew twice, he should deny him thrice; he spoke the more vehemently, If I die with thee, I will not in any wise deny thee. Likewise also said they all. That is, all of them said, as Peter had said, that they would not be offended because of him that night; and before they would deny him, they would die with him. As Peter in his own Will had resolved to do, so had they resolved in their Wills to do. I pray what hindered the true words spoken by Jesus, that it did not reach the seed of God in them? Was it because they were spoken by a wrong Spirit? Or was it not because their own Wills lay uppermost in them, above the seed of God in them, and so made such a separation as that the words spoken by Jesus could not reach the seed of God in them? Was it not their own Wills in them, that would not have them to be offended because of him that night, being it was God's will that it should be so, and God had caused the Prophets to foretell the same? But there was in them all a Will opposing the Will of God; and that Will of theirs, was that which hindered that Jesus' true words spoken by the true Spirit, that they did not reach the seed of God in them; and this Will of theirs was troubled and burdened by the words spoken by Jesus.  
What might not this Will say in them? or they say in this Will? What shall I, that have been a Disciple, a Follower of Jesus, that have been sent by him to preach the Kingdom of Heaven is at hand, have had power to heal all manner of Diseases, and to cast out Devils, and have had my outward feet lately washed by him, and that night received of him that which is commonly called the Sacrament of his Body and Blood; and what shall I now be offended because of this Jesus that hath done so much for me? No, I will not be offended: no, rather than I will be offended because of him, I will first die with him. This Will of theirs that was not willing that Gods Will should be done in them, this Will of theirs was burdened and troubled in hearing Jesus speak those true words, That that night they should be all offended because of him. And from this strong fleshly love and affection that they had to the fleshly Body of Jesus, might they not think, as others have done, that it was something in them that was good, something in them that was of God, that was troubled and burdened at Jesus speaking of the true words by the true Spirit? When indeed, and in truth, that which was burdened and troubled at Jesus' true words spoken by the true Spirit, it was nothing but the fleshly will of theirs, in which will they opposed the will of God (as others have done in this knowing Age.) How were these deceived by the subtle Serpent's self their own wills in them, who hod been so much with Jesus, and had received so much from Jesus, and yet had not taken up the Cross to their own wills, but were in the knowing of Jesus after the flesh, and followers of Jesus after the flesh, and were ignorant of his Death and Resurrection in them!  
Luke 18. 31, 32, 33, 34. Then took he unto him the Twelve, and said unto them, Behold me, go unto Jerusalem, and all things that are written by the Prophets concerning the Son of man shall be accomplished; for he shall be delivered unto the Gentiles, and shall be mocked and spitefully entreated, and spit on; and they shall scourge him and put him to death, and the third day he shall rise again: and they understood none of these things, and the saying was hid from them, neither understood they the things that were spoken. Does any one believe that Jesus spoke these true words, and that he did not speak them by a true spirit, but that it was a wrong spirit in Jesus that spoke these words? I say, that if any one does believe that these true words (spoken by Jesus) were not spoken by the true spirit, and if not spoken by the true spirit, than they must be spoken by the false spirit: They that do so believe, I believe they will be ashamed to say, that they believe that Jesus did not speak these true words by the true spirit, and that he spoke them by the wrong spirit. And if Jesus did speak these words by the true spirit, as that Jesus did speak them by the true spirit, then see the falsity and deceit that is in the Argument that I have heard often, and that by many used, that because by the true words spoken, they did not feel them to reach the witness of God, the seed of God in them, when they heard them spoken; therefore it was that they believed the true words spoken, were not spoken by the true spirit, but by a wrong spirit: By the same rule the Twelve might have judged, that Jesus did not speak those true words; and why? because they understood none of these things, and the saying of his was hid from them, neither knew they the things that were spoken. If they had felt these words of Jesus to have reached the witness of God, the seed of God in them, how then could it have been that they understood none of those things, and his saying was hid from them, neither knew they the things that were spoken? if they had felt those true words spoken by Jesus, by the true light, and by him proved by Scriptures, not only by one Scripture, but by many Scriptures, by all things that are written by the Prophets concerning him, if they had felt these words to have reached the seed of God, the witness of God in them, they would have understood something of those say, they would not all have been hid from them, they would have known something of what had been spoken; but by this Scripture it is plainly proved, that true words may be spoken by the true spirit, and proved by many Scriptures, and that too concerning Christ's being put to death, and by whom, and the place where, and of his rising again, and when he rise: And all these may be spoken of the inward work of God in the heart of men (as the like I have known) and yet the Witness of God, the seed of God in the hearers, have not been by them felt to be reached unto, by the words so spoken (none of the Twelve understood any of the things Jesus spoke of; I pray observe, none of his hearers understood any of the saying he spoke.) And so although they have understood the outward sound of the Words spoken, as the Twelve did the outward Words spoken by Jesus, yet the inward meaning of them, the spiritual meaning of them, as they are wrought, asked, and done in man, may be hid from them, and they may know nothing of those things spoken as to the Work of God in the heart; and yet they may be spoken to such as the Twelve were, or at least would be counted such as the Twelve were; that is, those that had the most familiar acquaintance with Christ, who Jesus had sent forth to preach, that the Kingdom of Heaven was at hand, and had cast out Devils in his Name: And yet these did not know what Christ's Death and Resurrection was, neither understood they any thing of it when he spoke of it to them: And may there not be such in this knowing Age we live in, that may for some years have been Disciples and followers of Christ in the flesh, and have had a familiar acquaintance with him, and have been sent to preach the Kingdom of Heaven is at hand, and have cast out Devils in his Name, and yet have not known Christ's Death and Resurrection, nor have understood any thing of it, when it hath been spoken of to them by those that have known the inward work of it wrought within them.  
Luke 9 44, 45, 46. Jesus said to his Disciples, Let these say sink down into your ears, for the son of man shall be delivered into the hands of men: But they understood not the saying, and it was hid from them, and they perceived it not, and they feared to ask him of that saying: Then there arose a ●easoning among them which should be the greatest. Mark the Scripture, were not these true words spoken by Jesus? and were they not spoken by the true spirit in him? and were they not spoken to his Disciples his followers? And yet these true words were spoken by Jesus, and spoken by the true spirit in that person that never had sinned; and they by the true spirit were called upon, that those sayings should sink down into their ears; and yet true words thus spoken by the true spirit in him, that they had no just cause to speak evil of (although some when they could not deny the truth of what he had said, were so bold as to say to him, Say we not well that thou art a samaritan, and hast a devil, John 8. There is that have met with words to the like purpose, when they could not deny the truth of what hath been spoken) and yet these true words, spoken by one whom there hath not been the like man upon Earth: And yet they that heard him speak them, and to whom they were directly spoken unto, and called upon, that 〈◊〉 words should sink down into their ears; and yet they did not feel in them that these true words spoken by a man in whom the fullness of the true spirit dwelled bodily; these words they did not feel that they reached the witness of God, the seed of God in them, because they understood not tha● saying, it was hid from them, they perceived it not: How fully, how plainly does the Scripture make out the deceivableness of that Argument! That because when they hear true words spoken, and they do not feel the witness of God, the seed of God in them, to be reached by these words; therefore they that speak them, must speak them by a wrong spirit.  
Oh! the subtlety that the subtle Serpent's self useth to deceive people in a form of Godliness, persuading them that in the disobeying God in the looking upon the tree of Knowledge they shall be as Gods, and so have a liberty to judge according to the putting forward of their own wills in them. These true words were spoken by Jesus, a man in whom the fullness of the true spirit dwelled bodily, and by him called upon that those sayings should sink down into their ears, which is more than only to give them the hearing of them; and yet for all this, they did not feel these words thus spoken to reach the witness of God, the seed of God in them: And it appeareth that it did not reach the witness of God, the seed of God in them, by that they understood not the saying, and it was hid from them, and they perceived it not; which if they (by these words spoken by Jesus) had felt that, it had reached the witness of God in them, the seed of God in them, they would have understood, seen, and perceived something of the meaning of what Christ had said. What think ye? who dare say that they think or believe that the Disciples the followers of Jesus, to whom these words were spoken, had done well if they had gone to Jesus and told him, although they could not deny but that those words that he had spoken were true, yet they questioned whether or no he spoke them by the true and right spirit; and the reason why they questioned and did not believe he spoke them by the right and true spirit, is this, Because when they heard him speak those words, they did not feel that those words spoken by him did reach the witness of God, the seed of God in them: Who dare so say, that they think or believe the Disciples had done well, if they should have gone to Jesus, and used such an Argument to have persuaded Jesus, that the words he spoke were not spoken by the true spirit, because they 〈◊〉 they heard them did not fell the witness of God, the seed of God reached in them by Jesus true words when he spoke them.  
If such a light Argument as this had been sufficient to have proved, that Jesus true words had not been spoken by a true and right spirit, because his words when spoken, did not reach to the witness of God, the seed of God in those that heard him; how much then of his words would then have been proved to have been spoken by the wrong spirit? How little, and how seldom do we read in the Scripture, that those that heard Christ speak true words, and that by the true spirit, that the hearers of Jesus did feel the witness of God, the seed of God reached in them, by Jesus true words when he spoke them? And yet you many times have I heard that used as an Argument, and the only Argument, to prove that the true words spoken, have not been spoken by the true spirit, but spoken by the wrong spirit! And why? because those when they heard them they did not feel the witness of God, the seed of God in them, reached by those true words spoken; but they have found something in them troubled and burdened when they heard those words spoken: Jesus Disciples they did not understand the words spoken by him, they being hid from them, and they perceived them not, and they feared to ask him of that saying, that is, they feared to ask him the meaning of that saying: I shall not say they were afraid to ask the meaning of those true words, that they judged to be spoken by a wrong spirit; but this I can say, they did not ask the meaning of them: And the Disciples when they feared to ask him of that saying, then there arose a reasoning among them which of them should be greatest; they were more minding to be great, and which of them should be greatest amongst them, than to ask and inquire into the meaning of what Christ had said when he spoke something of his Death; and yet these were the Disciples and followers of Jesus: Would it not be well it were not so now in this knowing Age that we live in? That there were not more reasoning and a greater care taken to know which shall be greatest, than there is a care taken, and an enquiry made to understand the words of Jesus spoken concerning his Death?  
Balaam who used Enchantments, and loved the wages of Unrighteousness, I do not find in all the Scripture that ever he was reproved for the true words that he spoke, that God put into him to speak: Nor do I find that they were a burden or a trouble to any that heard him speak them, unless it were to Balak, and those with him, that would have had Israel cursed; and to them indeed Balaam's words were a burden and a trouble unto.  
The hearing of the prosperity of the outward Israel, the outward seed of God, which was a Type of the inward seed of God; this was a trouble and a burden to Balak, and those with him, that would have had the seed of God cursed. And for persons in this knowing Age to be troubled and burdened with the hearing words spoken by one that did declare his knowledge of the inward seed of God to prosper in him, and how he had known it set at liberty from the bondage of the subtle Serpent, who had deceived him in an outward form of Godliness, persuading him that in his eating of the forbidden tree, he should be as Gods in knowledge: that this his declaring of his experience of the prosperity of the inward seed of God in him, and persuading others to have a care that they were not deceived by the subtlety of the Serpent, as he had been; that these words, or words spoken to this purpose or effect, should be a trouble or a burden to any.  
Must not that which was burdened and troubled in them, be the same spirit that was burdened and troubled in Balak and those with him, when he and they instead of hearing Balaam to curse the outward seed of God, that he blessed them altogether? As God the true spirit changeth not, but his Works, Actions and Do do agree, and do not contradict one another in all Ages and Generations; so the Serpent, the lying and deceitful spirit, changeth not, but his works, actions, and do do agree, and do not contradict one another in all Ages and Generations; and therefore it was the same spirit in those that were offended at the hearing of the true words spoken, in making known the prosperity of the inward seed, being set at liberty from the bondage of the subtle Serpent, and warning of others to have a care of being deceived by the subtle Serpent; I say, it was the same spirit that was offended in them, that was offended in Balak, and those with him, that he heard the Words spoken by Balaam, when he declared the prosperity of the outward seed of God.  
But I know an Objection or Argument may be made or raised, although I never heard it made or raised, yet I know it may be made or raised, and that to this purpose, That true words may be spoken by a wrong or evil spirit, and such true words as the Scripture speak, yea the very words of the Scripture, and brought in for Scripture, and brought in as a proof for what this wrong or evil spirit have been spoken to before. And ought this wrong spirit or evil spirit be suffered in going on to speak these true words, although words of Scripture? or aught he not rather to be rebuked or put to silence, than suffered to go on in his speaking of such true words? And this Objection thus made, or Argument thus raised, they may seem to ground or lay the foundation of it upon the Devils tempting of Jesus (Matth. 4.) in these words: The Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple, and saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus saith to him, It is written again, Thou shalt not tempt the Lord thy God. Upon this Scripture, some may seem to raise such an Objection or Argument as this, or to this purpose: That the wrong or evil spirit, or the spirit of the Devil in man, may speak true words, the words of the Scripture, and bring it for proof of what he had before said; but that spirit is not to be suffered to speak such true words, but to be rebuked and put to silence, and that from this example of Jesus.  
In answer thereunto, I do believe Jesus example is to be followed: And if there be any that from this Scripture do raise any suchlike Objection or Argument as I have here mentioned (as I suppose there may and will be some such) I say, it were well if they would follow Jesus example, and read the whole temptation as it is written in the Scripture, Then Jesus was led up of the spirit into the wilderness to be tempted of the Devil (read it in the mystery who can) And when he had fasted forty days and forty nights, he was afterwards an hungered; and when the Tempter came to him, he said, If thou be the Son of God, command that these stones be made bread; but he answered and said, It is written, That man shall not live by bread alone, but by every word that proceeds out of the mouth of God: I pray what rebuke was hear to the Devil, or putting him to silence, and causing him to keep silence, as Jesus had power so to do, and could have done it, if it had pleased him.  
But Jesus leaves this his answer to the Devil, as an example for us to follow, that if the Devil tempts us to the doing of any thing that is contrary to Gods declared will for us to obey him in, thing that was for Jesus to make bread of stones to satisfy his hunger, and thereby to answer the Devil in his temptations, to give another manifestation of his being God's Son, than that the Father had before given of him, by a voice from Heaven, saying, This is my beloved Son in whom I am well pleased. Jesus he resisted the Devil in his Temptation, and bringeth Scripture to prove that it was not lawful for him to yield to his temptation, to command those stones to be made bread to satisfy his hunger, and thereby to yield to his temptation by it to manifest himself to be the Son of God; and therefore he proved it by Scripture, that man's life did not consist by bread alone, but by every word that proceeded out of the mouth of God; and this he hath left as an example for us to follow: Doth the Devil tempt thee to the doing of any thing that is contrary to Gods declared will for thee to do, to supply thee in any want that thou art in, if it be either an inward want of the bread from Heaven, or an outward want of any outward thing (as Jesus being hungry wanted bread) and thereby have thee to yield to his Temptation, and give another manifestation or making known that thou art the Son of God. Then that making known to thee that thou art his Son by the voice that thou hast heard from the Kingdom of Heaven that is in thee; and in that Kingdom, in that Rule, in that Government, that thou knowest that God hath in thee, which is his Kingdom in thee, wherein and whereby he hath made known in thee and to thee, that thou art, as thou art, in his Son Jesus in thee, that saves thee from thy sins, and so in his Son Jesus thou art his beloved Son in whom he is well pleased. And do thou not so much seek to stop or put to silence the Devil in thee in his temptations, if it were in thy power so to do (as it was in Jesus power) as to resist him in his Temptations, and to bring Scripture to prove that we ought not to yield to his Temptations. Jesus did not stop or put to silence the Devil, although it was in his power so to do, when he thus tempted him; and therefore that is an answer to that part of the Objection, whether by the example of Jesus the wrong or evil spirit is not to be stopped or put to silence, and not suffered to speak; for Jesus he did not stop and put to silence the Devil, but suffered him still to speak.  
Then the Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple, and saith unto him, If thou be the son of God, cast thyself down; for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bare thee up, lest at any time thou dash-thy foot against a stone. Jesus saith unto him, It is written again, Thou shalt not tempt the Lord thy God. I pray what rebuke or putting the Devil to silence, or stopping of his mouth was here by Jesus answer to this Temptation, more than was in his answer to the former Temptation, although the Devil brings Scripture as an argument to press Jesus to yield to him in this his Temptation; and that because Jesus had resisted the Devil in the former temptation, and proved it by Scripture that he ought not to yield to his Temptation. Now the Devil brings Scripture as an argument to have him yield to his Temptation, telling him there was no danger to befall him if he yielded to him in his Temptation, in casting himself down from that pinnacle, if he were the Son of God he might safely do it, because it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. I say, what rebuke did Jesus give the Devil for speaking of Scripture-words? I find no more rebuke that he gave him when he made use of the Scripture as an Argument to persuade him to yield to his Temptation, nor no more stopping of his mouth and putting him to silence, than he did when he made an answer to the former Temptation when the Devil made use of no Scripture, as he made use of no Scripture when he tempted him to make bread of stones. And this is a full answer to the Objection, for Jesus did not rebuke the Devil, nor stop his mouth, nor put him more to silence when he made use of the Scripture as an Argument 〈◊〉 persuade him to yield to his Temptation, than he did rebuke him, stop his mouth, and put him to silence, when he spoke no Scripture in tempting of him; no, nor so much neither: for you will find in the next Temptation, when the Devil makes no use of Scripture, he rebukes him more sharply, and stops his mouth, and puts him to silence. And therefore there is no ground from this Scripture to build such an Objection or Argument upon, that an evil or wrong spirit, or the spirit of the Devil in man, may speak true words, the words of the Scripture, and bring it in for a proof of what he had before said; but such a spirit is not to be suffered to speak such words, but to be rebuked and put to silence, according to Jesus' Example, when Jesus did no such thing, nor gave no such Example.  
But before I pass from this Temptation, I desire the Objecter to follow Jesus' Example, which is our duty so to do. Doth the Devil get thee into the holy City (the holy City of God in man) and set thee upon a Pinnacle of the Temple there within thee, read it within, and would have thee cast thyself down from thence, where he hath exalted thee in the holy City upon a Pinnacle of the Temple of God in thee, thereby to manifest thyself to be the son of God, thereby to make it known that thou art God's son, in another way than the way that God hath declared thee to be his son in? read it within. And does he bring Scripture to thee to prove that thou mayst safely▪ do it, thou mayst tempt God in making known thyself to be his son in a way he hath not commanded, and it will be no danger to thee to do it? read it within. I could tell my experience herein, but I know it will be with many in this knowing Age, as it was with the Eleven, when Jesus had many things to say to them, but they could not bear them then, John 16. 12. but the time is coming, and at hand, when men shall read them within, and then it will be born; when true words may by all be spoken, and will be born without being a burden o● trouble to any of the Hearers that obey the Light in them, and make it their Guide to guide them into all Truth: Then it will be known to be a duty to follow Jesus' Example, to resist the Temptation, how highly soever he hath exalted thee and lifted thee up in his Temptation; as he did Jesus in bringing him into the holy City, and setting him upon a Pinnacle of the Temple, and then and there would have him to manifest himself to be the son of God, and brings Scripture to prove the lawfulness thereof. Which I know are all Figures, and are to be read and known within.  
And if thou find the Devil thus to tempt thee, as some have done, follow Jesus' Example; do not so much seek to stop the mouth of the temptation, as to stand fast in thy obedience in keeping with Jesus in the low and meek Spirit, and bring Scripture to contradict the Temptation, as Jesus did: He tells the Devil, It is written again, Thou shalt not tempt the Lord thy God. The Devil brought Scripture to prove, that if he were the son of God, that God had given his Angels charge to keep him from harm. Jesus answered the Devil, It is written, Thou shalt not tempt the Lord thy God. Which as no Scripture is of private interpretation, so is not this. And in these few words Jesus, according to our Proverb, Kill two Birds with one stone, he tells the Devil, that it is not his duty to tempt him as he is his Lord and God; nor was it his duty, as he was man, and the son of God, to tempt the Father in casting himself down from thence, because the Father had so great a love for him, as to give his Angels charge concerning him to keep him from harm. And when this Example of Jesus is followed in resisting of the Devil in his Temptations, the Cross will be taken up to that Will that would run out to judge, to rebuke, to stop the mouth, and to make them keep silence that are speaking of true words: for Jesus did not so rebuke the Devil for speaking true words, as to stop his mouth, or make him keep silence.  
Because that again, after this, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world▪ and the glory of them: And saith, All these things will I give thee, if thou wilt fall down and worship me. Then said Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him. I pray hear, the Devil brings no Scripture, nor speaks nothing to him whereby he would have him manifest himself to be the son of God in yielding to him in his Temptations. In this Temptation he only got him up into an exceeding high Mountain, and shown him all the Kingdoms of the World, and the glory of them; and promises to give him all them, if he would fall down and worship him. And for this setting of him upon an high Mountain, which I know is to be read within; and then showing of him all the Kingdoms of the World, which is to be read within; and then telling him, All these will I give thee, if thou wilt fall down and worship me, which also may be read within. All of them I know to be Figures.  
And for this Temptation Jesus rebukes him more sharper, than for the other two; and if I may use such an expression, he did more stop his mouth and put him to silence, than he did in the other two Temptations: First, he bids him get him hence Satan; he did not before command the Devil to departed from him, nor did he call him Satan; when in the other two Temptations he would have had him answered his Temptations by making himself known to be the son of God, in ways that God had not required of him to manifest himself to be his son in; and for the last of the two, he brings Scripture to prove that he might do it with his own safety: and yet in neither of those two Temptations he did not command him to departed from him, nor call him Satan. But now when he had taken him up into an exceeding high Mountain, and shown him all the Kingdoms of the World, and the glory of them; now to tempt him to have such a love to the World, to the enjoyments thereof, and the glory of it, as for the sake thereof to fall down and worship him. This caused Jesus to command the Devil to departed from him, and to call him Satan, Tempter, and bring Scripture for his denying to yield to the Temptation: It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him. And if in any of the Devils Temptations Jesus may be said to stop the mouth of the Devil, and cause him to keep silence, it was in this, when he tempts him to have a love to the World, and such a love to the World and the glory of it, as for the enjoyment of it, he should fall down and worship him. And Jesus did not only resist the Devil in his Temptation, and rebuke him, commanding him to departed from him, and kept him for that time for speaking any more to him; but he brings Scripture to prove the unlawfulness of the yielding to the Temptation: It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. This Scripture may also have two interpretations: first, that it was the duty of the Devil to worship Jesus as his Lord and God, and not Jesus to worship the Devil; and then, as Jesus was man, and the son of God, so it was not his duty to fall down to the Devil and worship him, but to worship the Father as his Lord and God.  
And it were well if all the Objecters, and all others, would follow this Example of Jesus, that when the Devil getteth them up u●to the exceeding high Mountain of the earthy part in them, of that which hath a love to the world within them, and there show them all the Kingdoms of the World, and the glory of them, and promise to give them all, to fall down and worship him; that thus they resist the Devil, and command him from them, and as much as in them lieth, not suffer him to speak of such a thing to them, as to persuade them to have such a love to the World, and the glory thereof, (wherein all things of the world within man, which is man's self, man's Will, and all things without man, that is, all outward Creatures, is contained and comprehended) as for it to fall down and worship the Devil; and for the love of the World, and the glory thereof, to serve and obey the Devil: No, no, answer with Jesus, Get thee hence, Satan; get thee hence, Tempter: It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And if I yield to thy Temptations to love the World, and the glory of it, and so in that my love to the World, or to any part of it, either within me or without me, I fall down and worship thee; then I cannot worship my Lord and my God only, but I shall be a Worshipper and a Server of thee: No, no, this must not be.  
In and under these three Temptations, I believe that all the Temptations that man meets withal, may be contained or comprehended; as all Prayers are contained or comprehended in that Prayer Jesus taught his Disciples to pray. And see Jesus in all these Temptations makes use of the Scriptures in his resisting of the Devil in his Temptations; and thereby, as man, to show the lawfulness and the usefulness that was in his making use of the Scriptures to resist the Devil in his Temptations. And I believe it is our duty to follow Jesus' Example therein. That it is our duty by the Scriptures to prove and try our works, actions, and do, whether they be done by the Spirit of Jesus in us, that resisted the Devil in that outward body of Jesus, Yea or Nay: And if our works, actions, and do cannot be proved by the Scripture to be according to the declared Will of God that he hath made known to man, that is, his Will that man should obey him in; as Jesus in that outward body, did by the Scriptures prove, that his works, actions, and do were according to Gods declared Will in the Scriptures that he should do: and so he made use of the Scriptures not only in that which is mentioned of his resisting of the Devil in his Temptations, but in his other works, actions, and do he makes use of the Scriptures to prove that what he did in that body, was according to Gods declared Will that he should do in that body, as it was written of him in the Scriptures. And when the Apostle speaks of him to be the Body prepared by God to do Gods will, which pleased God better than outward Sacrifice and Offerings, he saith of him, Lo, I come to do thy will, O God, as it is written of me in the volume of the book. There is a lo, a behold put to it, that is, it is to be taken notice of that Jesus came to do in that body the will of God the Father, as it was Gods declared will written in the Scriptures that he should do, Heb. 10. 5, 6, 7.  
I do believe, and dare be bold to say it, that they are not the works, actions, and do of the same Spirit of Jesus in man, that was in that outward man Jesus, which man doth and refuseth to bring to the Scriptures to prove that they are done according to Gods declared will written in the Scriptures, that man is to do in obedience to him▪ for Jesus did not only make use of the Scriptures to resist the Devil in his Temptations, but thereby to show that what he did in resisting of the Devil, was according to Gods declared will written in the Scriptures; as he did in many other of his particular works and actions, he made use of the Scripture to prove by the Scripture, that it was according to Gods declared will written in the Scriptures that he should do: And therefore I believe that I may safely conclude, that those works, actions, and do that are done by any that cannot be proved by the Scriptures to be Gods declared will for man to do in obedience to him, that they are not wrought, acted, and done by the same Spirit of Jesus in them, that wrought, acted, and did those things that God in the Scripture had declared to be his will to be done in that body. And I think I do them no wrong, to judge that those works, actions, and do that is not done according to what they can prove by Scripture to be done according to Gods declared will therein written; that such works, actions, and do, they are not the works, actions, or do of Jesus in them, as he is in them to save them from sin; but they are the works, actions, and do of a wrong spirit or will in them, which would not have that done in those bodies of theirs, that was and is Gods declared will written in the Scriptures that they should do and obey God in.  
But perhaps some may object and speak to this purpose: We have the Light in us, and that is the true Light that is in us, and it is the same true Light that is the Word of God itself, and it is that which gave forth the Scriptures; and what wouldst thou have us bring this Light in us to the Scriptures to be judged by them? Or wouldst thou have us bring our works and actions done in us by this Light, to the Scriptures to be judged? Or wilt thou have us bring our obedience done by this Light in us, to be proved by the Scriptures, whether or no they be such things as God requires of us to be done? What wouldst thou have us to bring the Light to be tried by the Scriptures, that gave forth the Scriptures? What, to try the Creator by the Creature, the Maker by the thing made? What, wouldst thou have the Spirit tried by the dead Letter?  
To this I answer, The Light, the true Light is one and the same, it never altars nor changes, and it is one and the same in all men, as it is the true Light that lighteth every man that cometh into the World; and it is the same in those that have no Scriptures, in those that have nothing outwardly written that was given forth by the holy men that spoke as they were moved by the Holy Ghost: It is the same true Light in those that have no Scriptures, as it is in those that have the Scriptures. And if that be the Argument, that because we have the Light in us that gave forth the Scriptures, therefore we need not make use of the Scriptures, or not so much use of them as to bring our works, actions, and do to them to be tried by them, to see if they be agreeable to the works, actions, or do done by the holy men of old, by that spirit in them that gave forth the Scriptures; or agreeable to what the holy men of old gave forth in the Scriptures to be Gods will for man to do. I ask them that make this for an Objection, this Question, Whether or no Jesus had not, as man, as much of this Light in him as thou hast? And yet he made use of the Scriptures to prove that what he did, was agreeable to Gods declared will written in the Scriptures, that he as a son ought to do in obedience to the Father. It is true, that those that have not the Scriptures, they cannot bring their works to the Scriptures to try them whether or no their works are agreeable to those works done by the holy men of old, or agreeable to that which the holy men of old gave forth in the Scriptures to be Gods will that man should obey him in. These not having the Law written without them, they cannot bring their works to a written Law without them, to be tried by that; but they having only the Law written within them, in their hearts they bring their works to that Law to be tried by that written Law in their hearts, Rom. 2. 14, 15.  
But for others that have the Law and the Prophets, and the Writings of Matthew, Mark, Luke, and John, and of the Apostles, without them; for them that have the Scriptures to talk of, bringing the Light to be tried by the Scriptures, that is, to bring the spirit the Life that gave forth the Scriptures, to be tried by the dead Letter: Is not this a piece of the Serpent's subtle deceit, to talk after this manner? But for those that have the Scriptures for them to bring their works, actions, and do of those that own that they have the true Light in them, and walk in obedience to that Light in them; for them to bring this obedience of theirs that they say is done by the true Light, (and not to bring the true Light itself) to prove that by Scripture, (that is, to prove their obedience to the Light by the Scripture, and not to prove the true Light by the Scripture) whether or no their obedience be according to the obedience wrought in the holy men of old, by the same spirit that gave forth the Scriptures, by the true Light, that spirit of God in them that gave forth the Scriptures; wherein God hath made known to man what is his will that man should do, and what is his will that man should not do. This is that which we that have the Scriptures, should bring to the Scriptures to prove the truth of; not to prove the truth of the Light, whether that be true or no, but to prove the truth of our obedience to the Light in our works, actions, and do, to prove whether they be wrought in us by the true Light the spirit of God in us, or whether they be wrought in us by the subtlety of the Serpent in us: for there is in man but two Natures whereby and from whence all our works, actions, and do come and proceed, that is, the seed of the woman, and the Serpent and his seed; and whatsoever is not done in us by the seed of the woman in us, by Jesus the true Light in us, is done in us by the Serpent and his seed in us. And this is that we are to bring to the Scriptures to be proved and tried by, whether or no our works, do, or actions that be done in us, be done in us by the seed of the woman, or by the Serpent and his seed; and for that they are true Rules for us to know by, that is, true Rules for us to know by which Nature in us our works, actions, or do are wrought in us. And is not that but a piece of the subtle Serpent's deceit, to talk of such a thing as of bringing the Light in them to the Scriptures, to be tried by them whether it is the true Light or no? That is no other but to bring the spirit to be tried by the Letter, which cannot be. And by their so talking of bringing the Light, the spirit to be tried by the letter of the Scriptures, do they not thereby put a slight or undervaluing of the true Light or spirit that gave forth the Scriptures? Or are they not such who do so talk, that seek by their so talking to make the Scriptures of little or no use, but only as to what things they please, and when they please, and where they please?  
As if the Light, the true Light and spirit of God that gave forth the Scriptures by the holy men of God, was one thing then in them, and did one thing then in them, in making known what was Gods declared will for man to do in obedience to him, and that it is another thing now in man, in making known another thing now to be the will of God that man should do, and that is contrary to what was God's will declared in the Scriptures. I know that as to an outward form of Worship, God did make known one thing to be his mind and will to the Prophets, and another thing to the Apostles; but however, here was no contradiction; that outward form of Worship in the time of the Law and the Prophets, did not contradict that outward form of Worship that was in the Apostles time; nor did that outward form in the Apostles time, contradict that outward form of Worship that was in the time of the Law and the Prophets. The one was but a Type and Figure of the other, and what was in the one was in the other, as God was in them both worshipped as a spirit; and the Worship that then was and now is performed, as God then did and now doth look for and accept of, is to worship him in spirit and in truth: and so in that there was no contradiction. There was not one thing that was Gods will for man to obey him in the days of the Prophets, and another thing in the days of the Apostles that was to be done in man, and that in obedience to God; which was contrary to that which was Gods revealed will to be done in the days of the Prophets, that they were to obey God in: No, there was no such contradiction. And that now there is another thing wherein God is to be obeyed in, (in these days of Gods making the Light to shine more in the inward part of man than formerly) and this other thing that God is now to be obeyed in, as some would have it, that are not willing to bring their works; deeds, or actions to the Scriptures to be tried by them, whether or no they be agreeable to the works, deeds or actions of the holy men of old, by whom God by the spirit by the true light gave forth the Scriptures, and in them gave forth what was his will that man should do in obedience to him. This other thing that some pretends by the light in them, that they are now to obey God in, is contrary and not agreeable to Gods declared will in the Scriptures; and so they make the unchangeable God, to be like changeable men, to have one thing to be his will for man to obey him in at one time, and another thing quite contrary to that to be his will for man to obey him in at another time.  
Jesus the true light, the Word of God, by whose spirit the holy men of old spoke, as they were moved in giving forth the Scriptures, both Prophets and Apostles; it was the command of this Jesus, this true light, this spirit that gave forth the Scriptures, in that outward body that he took in the nature of man, to search the Scriptures, John 5. 39 And he giveth the reason why it is that he commands them to search the Scriptures, it was because they are they that testify of him, they are they that bear witness, they are they that testify, that bear witness what he is; they are they that testify, which witness what was the Father's will that as man he was to do; they are they that testify, that bear witness that as he was man, he came not to do his own will, but the will of the Father that sent him. They are they that testify, that bear witness what Jesus the true light, the Word of God in man is: And they are they that testify, that bear witness what this true light is in every man, and what this true light Jesus doth in every man. They are they, that is, the Scriptures are they that testify, that bear witness how this true light Jesus by his spirit it teacheth, it guideth, it leadeth man into the doing of all that is of the Truth, by that spirit, that is, of his sending forth according to his promise, that he would send the spirit of truth, and when he is come he shall guide them into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, for he shall receive of mine, and show it to you, John 16: 13, 14. How do they disobey Jesus Command, that refuse to bring their works, actions, and do to the Scriptures to be tried by them, whether or no they are the works, actions, and do of Jesus the true light in them, and that under a pretence because Jesus the true light is in them, and therefore it is that they need not or ought not to do it! And how willingly are they to be deceived, in thinking what is done in them, and by them, is done in and by Jesus the true light in them! And yet will not bring it to that which Jesus saith, testifieth, which bear witness to what is the works of Jesus in them!  
And therefore there is great reason why the Scriptures are to be searched, to be sought after, searched and sought into, to find out what it is that they testify, what it is that they bear witness of Jesus to be, as he is the true Light, the Word of God, the Saviour of man. As he sends his spirit of Truth into man to make known to man what that spirit receives from him, and thereby to guide man into all Truth; and whatever it is in man that pretends to be the work, actions, or do of the Light of Jesus in them, and is not agreeable to the testimony, the witness that the Scripture bears of Jesus the true Light, and of his works, actions, or do in man. And if that be true that Jesus said (as I believe none dare deny the truth of it) that the Scriptures testify of him, than those works, actions, or do that they do not testify to be the works of Jesus in man, as he is the true Light, and sends his spirit to guide them into all Truth, may very well be looked upon and judged to be the work of Satan, the subtle Serpent in man, transforming himself into the likeness of an Angel of Light; which Satan did in the Apostles time upon the like occasion, read 2 Corinth. 11. 13, 14, 15. For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel, for Satan himself is transformed into an Angel of light. Therefore it is no great thing, if his ministers also be transformed as the ministers of righteousness, but let them be so, yet their end shall be according to their works.  
The Apostle speaking of Christ, and how it is our duty to follow Christ's Example, he brings Scripture to prove the truth of what he said, Rom. 15. 1, 2, 3, 4. We therefore that are strong, aught to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to his edification. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on me. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope. The Apostle here sets down the duty of those that are strong (and may I not say, of those that would be thought or do think themselves stronger than others?) and that is not to please themselves, to satisfy and content themselves in that they are stronger than others, and so exalt themselves over and above those that are weak; but their duty is to bear the infirmities of the weak, and thereby to please his neighbour for that is good to edification. And it this their so doing that was to follow the example of Christ who pleased not himself, and that he proves by Scripture, that it was the duty of the strong to follow Christ's example, and that Christ did not please himself, because it is written, The reproaches of them that reproached thee fell upon me. And then he tells them, That what was written in the Scripture aforetime, was written for them to learn. I pray, what is it that we should learn by the Scripture, if we are not to learn thereby to follow Christ's example, in proving our works; actions, or do by the Scriptures? Was it not Christ's practice to make use of the Scriptures to prove, that what he did was according to Gods declared will made known by the Prophets? and was it not the practice of the Apostle? see for one place the  Scripture, where the Apostle does not only bring Scripture to prove what was his and the Saint's duty for them to do, but he also brings Scripture to prove that Christ did the same things that was written of him in the Scriptures that he should do; and also that it was and is the duty of those that are Christ's Disciples to follow him in what he therein did, which was according to Gods declared will in the Scriptures that he should do: And many other places of Scripture there be that Christ and his Apostles made use of the Scriptures to prove, that what they did was agreeable to the will of God, before declared by the holy men of God.  
And I hope none will deny it in words, and therefore I shall bring no more Scripture to prove that it was the practice of Christ, and followed by the Apostles; and yet these were such as had the same true light in ehem that gave forth the Scriptures: And do any men think themselves better than Christ and the Apostles, and that because the same true light that is in them that was in Christ and the Apostles, and that therefore they ought not to bring their works, actions, and do to the Scriptures to be tried by them, to see whether they be agreeable to the works, actions, or do of the holy men of old, done in them by that spirit that gave forth the Scriptures; or whether they be agreeable to the will of God declared in the Scriptures by those holy men of old, that was and is God's will for us to obey him in. The Apostle said, Whatsoever things were written aforetime were written for our learning, (What? were they written only for the learning of the Apostles, and those in that day? And what, were they not written for our learning now in this day of the shining forth of the light amongst us? And to the same end that we through patience and the comfort of the Scriptures might have hope: And have we not comfort and hope by bringing our works▪ actions, and do to the Scriptures, to try them by the Scriptures? I say, to try our works, actions, or do by the Scriptures?  
I do not say to try the true light that is in us by the Scriptures, that is a falsity and deceit to speak after that manner; but to try our works, actions, and do by the Scriptures, to see how agreeing they are to the works, actions, and do of the holy men of God in those things that the Scripture make mention of, that they were carried forth by the spirit of God, the true light in them to do; and also to try our works, actions, and do by those things written in the Scripture, that the holy men gave forth by the spirit of God in them, the true light, that is, the duty for man to do, according to the declared will of God. Now as we bring our works, actions, or do to this Touchstone to be tried by it, and find that our works, actions, or do, are agreeable to what the holy men of old did in obedience to God; and as they in obedience to God declared what was Gods will that man should obey him in: I say, as men thus bring their works, actions, or do to the holy Scripture to be tried by it, whether they are agreeable to the works, actions or do that God by his spirit, the true light, wrought in the holy men of old that gave forth the Scriptures; or agreeable to what God by the spirit of the true light gave in command to the holy men of old, that man ought to do in obedience to God.  
And when they have brought their works, actions, or do to the Scriptures thus to be tried, and find them answerable and agreeing to the works, actions, or do wrought by God's spirit, the true light in the holy men of old, or answerable and agreeing to the works, actions, or do given forth from God by the holy men of old for man to obey God in. As they thus find their works, actions or do to be answerable and agreeing to and with the Scriptures, so are the Scriptures a comfort and hope to them; that as the holy men of God in old time did enjoy the love and favour of God in this life, and more in the life to come, as is made known in the Scriptures, so if we with patience continue in our obedience (by the help and assistance of the true light in us) to God, according to Gods declared will in the Scriptures, God may and will do the like by us and for us, as he did for the holy men of old: And this Comfort and Hope I have and do now find in the Scriptures, for some years before I heard of the name of a Quaker, I by experience had found that the Letter of the Scripture killed, and from that death▪ that I was made serviceable of that I got by trusting in that knowledge that I had by the Letter of the Scriptures, thinking by that knowledge to have eternal life, it made me afraid to read the Scriptures for above a year, fearing thereby I should be a means to hinder myself of that life that was to be had in and by the spirit that gave forth the Scriptures; and I did declare that the Scriptures were not the Word of God, but that was the Word of God by which all things were made; but the Scriptures as they were given forth by the spirit of God, as he moved the holy men to speak▪ them, so they were the words spoken by God.  
And now I do give that honour to the Scriptures that Paul writ of, 2 Tim. 3. 15, 16, 17. And from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith, which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works; here is the right use that is to be made of the Scriptures; they are able to make wise unto salvation; but it must be through that faith that is in Christ Jesus, it must be by believing that there is a power in Christ Jesus the true light to save us; and in that belief to yield an obedience to God, in what God hath made known to us to be his will to obey him in. In this faith, manifested by obedience, the Scriptures are able to make wise unto salvation: and then as they are given by inspiration of God, they are profitable for Doctrine, whatever is taught aught to be agreeable to the Scripture, and the Scriptures are profitable for reproof, all reproof ought to be agreeable to ●●e Scriptures; and they are profitable for correction, all correction ought to be agreeable to the Scriptures; and they are profitable for instruction in righteousness, all instruction in righteousness is agreeable to the Scripture, that by this means the man of God may be perfect throughly furnished unto good works. How is the man of God to be made perfect throughly furnished unto good works? that is, how is the man of God to know perfectly and throughly what are those good works that God requires of him to do? Is it not by the knowing of them, as God hath been pleased to make known what is his revealed will for man to obey him in, as they are written in the Scriptures? I speak this as Paul did of those that have the Scriptures, as Timothy had, and not of those that have not the Scriptures, who by the true Light, the power of them Divine Nature in them, do those things that God hath written in his Law within them; by which Law▪ written in them, as they yield an obedience to it, God perfectly and throughly furnishes the unto good works, according to his revealed will written within them.  
This is to make the right use of the Scriptures, and not to Idolise them on the one hand, as if eternal life was to be had in them, as did the Jews, and as once I did; nor to undervalue them on the other hand, as some do, who because the true Light is in them (and the same true light is in all men) and therefore they undervalue the Scriptures, because that is in them that gave forth the Scriptures. And they are all undervaluers of the Scriptures, who refuse to bring their works, actions, or do to the Scriptures, to try them by the Scriptures whether those works, actions, or do of them, be the works, actions, or do of Jesus the true Light in them. Jesus and the Apostles proved their works, actions, or do by the Scriptures, that they were done by the true Light in them; that is, that they were done as God had declared to be his will that they should do, as it is written in the Scriptures, which the holy men spoke as they were moved by the true light in them: And if any one's works, actions, or do be the work of the true Light Jesus in them, than they are agreeable and like the works, actions of the holy men who gave forth the Scripture, as those holy men wrought, acted, or did by the working, acting, or doing by the same spirit in them that gave forth the Scripture, or agreeable and like the works, actions, or do that the holy men by the spirit, the true Light in them, declared to be God's mind and will for man to do. And those works, actions, or do, let them be done by whom they will▪ although by such as think themselves equal with the Apostles▪ whose works, actions, and do are not answerable and agreeing to what the holy men of old was moved to write to be Gods will that man should obey him in, written in the Scriptures; I say, that if their works, actions, and do be not answerable and agreeing to what is written in the Scriptures, that is Gods declared mind and will for them to do, they may talk of what light they please; that light in them (if they will have it so called) that leads them forth in the doing of any thing that is contrary, and not answerable and agreeing to Gods declared will written in the Scriptures, it is not the true light; but if it may be called a light, it is that knowing light, or the light of knowledge, that Satan himself is transformed into; and it is no great thing if his Ministers or servants work, act or do by that light, as I myself have done, and have therein been deceived by the subtle Serpent's self in me; I have known much of the subtle Serpent's selves Temptations, how he hath tempted me in the doing of what God hath forbidden me to do, that thereby I should be in knowledge as Gods, knowing good and evil.  
It was God's Command to Isaiah (chap. 8.) to bind up the Testimony and seal the Law among his Disciples, and that people should seek to their God, to the Law and to the Testimony: If they speak not according to this Word, it is because there is no light in them. In Isaiah's days, when the Scriptures were less than they are now, yet they were then to be bound up and sealed amongst God's Disciples, and people were then to seek to their God, to the Law and to the Testimony; and if they did not then speak according to this Word of the Law and Testimony then written in the Scriptures, it was because there was no light in them; that is to say, they did not speak according to the movings of the true light in them, for man cannot shut or keep out the true light from being in him: The true light Jesus is and will be in man, teaching him what is God's will for him to do, and so enabling of him to do Gods will, if he will believe in the Name, in the Power of this Jesus the true Light, that there is a power in this light to save from sin, if he will yield an obedience to it, in leaving and forsaking the doing of that which this light in him tells him God hath forbidden him to do; and if man will not yield obedience to this true light the spirit of God in him, and thereby come to be saved from sin, than this true light the Spirit of God will remain and abide in him, judging and condemning of him for his disobedience to the Command of God; and they cannot keep it out of them, but it will be in them judging and condemning of them for their disobedience: And so the true light may be said to be in those that speak not according to the Law and the Testimony of the Scriptures.  
But the true light is not in them, so as that they are brought into the obedience of the light, and so it may be said not to be in them. The light of the body is the eye, if therefore thine eye be single, the whole body is full of light; but if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee, be darkness, how great is that darkness? Mat. 6. 22, 23. While the eye of the understanding and knowing part in man is single, that is, alone and only for God, and desire nothing in that understanding and knowledge, but Gods will to be done in his obeying God according to that understanding and knowledge that they have of God, than the whole body is full of light, full of obedience; but if the eye be evil, if in the understanding and knowledge we have of God, we desire more to please, satisfy, and content ourselves in that we know what is Gods declared will that we should do, then to yield an obedience to God in what we know, this makes the eye of the understanding and knowing part in man evil, and then the whole body shall be full of darkness, full of disobedience. If therefore the light that is in us be darkness, if therefore we have an understanding and knowledge of what is God's will that we should do, and we obey not God according to what we know of God, how great is that darkness? how great is that disobedience? And therefore what great need is there for man to know that he hath denied himself, denied all that is of self, and taken up his Cross to his own will: Without the doing thereof, there is no following of Jesus, no being a Disciple of Jesus, no follower, no learner of obedience to that Jesus, to that true Light in us, that is there in us to save us from sin, without the denying of ourselves, and taking up the Cross to self-will.  
And if it be objected, Can man deny himself, and take up his Cross and follow Jesus?  
I answer, What man may do of himself, in seeking, in labouring to deny himself, and take up his Cross and to follow Jesus, that is only self, and is no denial of self, nor taking up of any Cross to self: I know by experience, that the subtle Serpent self in man is putting man upon that, to think that of himself he can deny himself, and follow Jesus. I read in the Scripture, that the kingdom of heaven is like unto leaven, that a woman took and hid in three measures of meal, until the whole was leavened, Mat. 13. 33. I pray mark the words of the Scripture; it is not, that the Kingdom of Heaven is like unto Leaven that a man took and hid in three measures of meal, although baking was an Employment used by men many years before Christ spoke this Parable, we read of it to be used by men in the time that Joseph the son of Jacob was in Egypt; but it is like unto Leaven which a woman took and hid in three measures of meal. When I began to write, and did write that the woman in the mystery is man's being drawn by the spirit, or the leadings or go forth of man by the spirit of Jesus in man, I then had not the least thoughts of this Parable; but this is the woman that takes the Leaven, and not man. Man of himself he cannot take the Leaven that worketh the change in him; no, man cannot do it: it is the work of Jesus in man drawing him forth by his spirit to take the Leaven. The Leaven, it is the love of God, the manifestations, the making known of God's love to man; and there in man to hid it, as the outward woman hid the outward Leaven in the three measures of meal, until the whole be changed, until the whole be leavened, until the whole be made like the Leaven. So the woman in man, that is, man's being drawn, led, or carried out by the working of the spirit of Jesus in him, she took, that is, the woman, the go forth of the spirit of Jesus in man, it is that which takes in the love of God to man, and hides it in man, in the three measures of meal, until the whole be leavened, until the whole be changed and made like the Leaven, like the love of God. As the Apostle said, We love him, because he first loved us; and so the love of God being taken in and hid in man, it worketh that change in man as to make man love God again.  
Self in man, according to what I know and understand of it in me, and so, and not otherwise, I am to speak and declare of it. Self is made up of these three parts or properties: The understanding or knowing part in man, as it is in union with the subtle Serpent: The desire, love, and affectionated part in man, as it is let out after the Creation: And the Will in man, as separated from the Will of God. These three joined and united together, as the one is not without the other, they are unseparable. They make what to my understanding is self in man, I having first found that my falling upon the stone of the apprehensions of God's Justice and Judgements for sin, it had broken me to pieces, had troubled, had disquieted me, had caused me to mourn for my sins, and to repent of them, and to pray against them; I now have found the stone of God's Justice and Judgement to fall upon all these three parts or properties of self in me, and grinding them to pieces. I have known so much of God's Justice and Judgements to fall upon me for that understanding and knowledge, that by the Serpent's subtlety I had gained in reading the Scriptures and other books, and bywords that I had heard spoken by men and in discourse with men, that I was so much broken a pieces under the manifestations and make known to me of God's Justice, for my knowing more of the Will of God than I yielded obedience to what I knew, that it made me afraid to read, afraid to speak. And then was it made known to me that the letter of the Scripture killed, because in that knowledge that I had, I thought to have eternal life: And then it was made known to me that my trusting in that knowledge, hindered me of eternal life: And then was it made known to me that the letter of the Scriptures were not the Word of God, nor the power of God to salvation: And then was it made known to me the desire, love, and affection that I had after the Creation, the Creatures, and especially the love to myself, in that what I did in obedience to God, was done for a self-end that the Justice and Judgements of God might not fall upon me for my sins, more than it was for any love I had to God: And then was it made known to me that it was my own will that put me upon the doing of all that I did in obedience to God, and in the going from one outward form of Worship to another, as I apprehended which was best, and that God might be best pleased in. And all this was done for a self-end to escape that punishment that I apprehended was due to me for my sins.  
And so much was the manifestations and making known of God's Wrath and Justice to me for my sins; and not so much for my outward sins, that men in the world take notice of to be sin and evil, for so all my life I had lived as blameless as most had done: for now I do know that it was the true Light Christ Jesus, that was in me judging and condemning me for such outward sins, from my being a very Child; and I was kept from such sins, as being afraid of God's Justice▪ that was made known to me to be due for such sins; and yet not so kept, but that the subtle Serpent sometimes prevailed over me. And then when I had sinned, how did I repent, and mourn, and humble myself, and pray to God for forgiveness, and set upon religious duties, as I was then taught, to gain the love and favour of God until at last these Prayers, these Mournings, these Repenting, these Fast, these Religious Perf●●mances, became the greatest sins in me; and I apprehended God's Justice and Judgements to be most due to me for these religious sins, as I may so call them, more than I did for any outward profane sins: for God had made it known to me, that it was the Serpent self in me that put me upon the gaining of understanding and knowledge, to know what was Gods will that man should do, thereby to be able to discourse of it amongst men, and to be counted some body; and also by that knowledge I thought to have eternal life: And God made it known to me that my love was more to myself in those things that I did in obedience to him, than it was from any true love that I had to God; for if I could have escaped God's Justice for sin, I should have loved and delighted more in sinning than in obeying God: And God made it known to me, that it was my own will, and that for ends that I had of my own, that I did all that I did in gaining and desiring to gain knowledge of him and of his will. And so much was I then ground in pieces by the stone of the manifestations, and making known of God's Justice and Judgement d●e to me for my religious sins, as I may so call them, as that I was afraid to read, and I dare not pray to God, but sometimes would fall down upon my knees and sigh and grown, but dare not speak a word, nor dare not speak and discourse of things concerning God, as formerly I had done, nor keep no company with those that were thought to be godly persons, as before I had done, nor went to no outward form of Worship, but sighed and mourned to myself, but made no outward show of it, for fear I should play the Hypocrite.  
And while I was in this state and condition, what was it that I would not have given for one glimpse or little beam of the making known of God's love to me! which when I was worshipping and serving God, as I thought I was, when in the Serpent's subtlety, in the understanding and knowledge that he had put me upon to gain, and in the obedience that he had put me upon to do, after my Prayers, Mournings, and Repenting, and humbling of myself for my sins, and my Promises and Vows made to God to do so no more; then could I easily apprehend God to be a merciful God, forgiving sins and trespasses, and that God had a love to me: But now when I saw that in all these religious duties, as I then called them, I found that to be true which often in words I had spoken, That all our Righteousness was but as filthy rag●; and as a monstruous Garment; and that we sinned in the best of our duties and performances. When I found this to be true indeed, which I had so often in formality spoken, then there remained in me nothing but a fear of God's Justice and Judgements to follow me for my sin, and especially for my religious sins, for my mocking God in a seeming outward obedience to him, in doing the outward things that I knew was his will for me to do; but my heart was not upright to God, my love was to my sin; but for fear of his Justice, I dare not commit the sin: and so it was self-will, self-love in me that carried me out in the doing all that I did in obedience to God. And for these self-actions in me, I most feared God's Justice to fall upon me, and that made me afraid to do or perform any of those religious duties and performances, as I then called them. And thus by the grindingstone of God's Justice, was self in me, in its three parts or properties, that is, in the understanding and knowing part, in the desire, love and affection, and in the will; which I in the Parable compare to the three measures of Meal, being thus ground and made fit for the Leaven of God's love, to be taken in by the woman in me. The drawings or go forth of the spirit of Jesus in me to save me from sin, which now I know was all of his working and preparing, although I did not then understand it to be the work of Jesus in me; but now I know that it was the work of Jesus in me, to cause me to deny myself, to deny myself in that understanding and wisdom that the Serpent put me upon to learn, to deny myself in my love and desire to the Creation, and especially to that of self in me, and to deny myself in my own will, and especially in the doing of what then I called religious works or Worship done to God.  
And while I lay thus ground apieces, I saw nothing in myself to recommend me to God, nor saw nothing in myself why God should bestow any love upon me; nor could I apprehend that there was any love in me to God, as once I could and did apprehend that there was love in me to God, when I was worshipping him in the Serpent's wisdom, in my own will: Then I thought there was a love in me to God, and would say so too; and would have taken it very ill, if any one should have told me that I did not love God. And while I was in this sad and deplorable estate, without apprehending any love in me to God, or any love in God to me. Now I do know that this was the work of Jesus the true Light in me, working in me by his spirit, to save me from sin; and that not only from the outward actions of sin, but to save me from the love of sin. And when he had thus prepared in me, if I may so call them, his three measures of Meal, the Understanding and Knowing part in me, the Desire and Love in me, and the Will in me, and made them fit for the woman, the drawings, the leadings and go forth of the spirit of Jesus in me, to take the Leaven, to take the make known of the Father's love to me, than he caused it to be so to me, than he made known the Father's love to me.  
And the manner of it was thus: It pleased him to bring into my mind the words of Manoah, Sampson's Father and his Mother, when they saw the Angel of the Lord to ascend up in the flame of the Altar; Manoah said to his wife, We shall surely die, because we have seen God. But his wife said unto him, If the Lord were pleased to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these, Judg. 13. Upon the thinking of these words, God was pleased to put this into me, That if God had been pleased to kill me, to send me to Hell, to damn me, he would never have showed me all these things: He would never have showed me the deceit of the subtle Serpent self in me, in putting me upon it to get to understand and know Gods declared will made known in the Scriptures, (which, as to the letter of them, I knew in that day much more than now I do:) He would never have discovered to me the deceit of the Serpent, in putting me upon an outward form of Religion, and from one form to another, which was in best esteem; and that out of a self-love, and not out of any true love that was in me to God: And he would never have discovered to me that all this was done in my own will, for self-ends of my own, if God had a mind to kill me, to send me to Hell, to damn me: He would never have made known these things to me, but have let me go on in the understanding and knowledge that the Serpent had put me upon to get, and to let me have contented myself in that understanding and knowledge, and in that worship and service of God that the subtle Serpent had put me upon to do in my own will, and so have let me gone to Hell in deceiving myself, thinking I had been going to Heaven, and should never have known that I had been going to Hell, until I had been in what is called the flames thereof.  
The consideration of this, as God would have it, caused me to have some thoughts that God had some love to me, or else he would never have made known these things to me. And this was but a little Leaven, and a very little too: for I considering the greatness of my sins, and especially of my religious sins (as I now call them) how much I had therein mocked God; and the Serpent when he saw he could no more deceive me in a form of godliness, than he had almost got me to despair of God's love, until God dropped in a little hopes of it upon the aforementioned considerations; but so little was this Leav●●f the manifestations, or making known of God's love to me, that I was a long time between hope and fear, until at length I thought there was something stirring in me that I could love God, or a willingness in me to love God; and then I began to have some hope that God might love me, but not for any desert of mine, as while I was in the deceivable estate deceived by the Serpent, I thought then that God might love me for what I did for God in my obedience to God; but now I knew a death to all those thoughts that God should love me for the obedience that I had done to him, all that was ground to pieces in me; and now if God loved me, he must love me freely. And thus as I apprehended the freeness of God's love to me, so I found a love to grow in me to God. And that understanding and knowledge that the Serpent had persuaded me to, and that love and desire to self that he had wrought in me, and that will of my own which before I acted by and did all in, I sound to be so broken and ground apieces, as not to oppose or hinder the working of the Leaven of God's love in me; but the Leaven of God's love did so work in me, as to work up my heart again unto a love to God.  
And then if at any time any thing of the parts or properties of self did rise in me, the Light of Jesus in me discovered it, and made it known to me; and by my obedience yielding to the Light in those discovering of self in me, self it was kept under and subdued. And so as it is the property of the Meal, not to oppose or hinder the working of the Leaven that it is hid in, but it is passive, it suffers the Leaven to do its own work; so as I kept in obedience to the Light in me, which although than I did not know it by that name, but only by the name of the spirit of God in me. I say, as I was kept by that power, by the power of the Light or spirit of God in me, in obedience to the Light or spirit of God in me, which made a discovery of the attempts or endeavours of self to rise again in me; and as I was kept in obedience to that which discovered self in me, so self was kept down in me in all its three parts or properties; and so as self was kept down in me, so self opposed not the working of the Leaven, the making known of God's love to me, that wrought in me a love to God again; and so as my love increased to God, so it decreased to self in all the three parts or properties of it. And so I came to know how to deny myself, and take up the Cross to that will in me, that is not willing that Gods will should be done in me, and to follow Jesus, to follow that in me that was in me a saving me from sin. As the Leaven being hid in the Meal, doth not presently do its work in leavening the whole, but doth it by degrees a little and a little, and in length of time it is that it brings the whole to be like itself; so did I then find, as now I do, the Leaven of the love of God made known and hid in 〈◊〉 It did not then at the first making known of the love of G●● 〈◊〉 me, presently work such a love of God in me, as to work out the love of all self in me; but by little and little, as I now find my love increase to God, so I find love to die and decrease to self in me, in all its three parts or properties; and thereby a greater strength to increase in me, to take up the Cross in me to that will in me that is not willing that the will of God should be done in me.  
Man in himself of his own will, went out of his obedience to God, and so in and by his disobedience he lost his love to God, and so came under the manifestations or make known of God's Justice and Judgement for his sin. So man must by Gods making known his love which is in God, as God changed not to man, by this unchangeable love, man must be brought to love God again; and in and by that unchangeable love, man is restored to love God again; and in and by the obedience done in man to God by that love of God which worketh the love in man, by the making known of God's love to man, which begets a love in man to God; by which love to God it is that man denies himself, all self, all that is of self, in all the parts or properties of it. And so in that denial of self, he takes up the Cross to his own will: And so as he is in the denying of himself, and taking up of the Cross to his will, to that will in him that is contrary to Gods will, and would not that Gods will should be done in him: And so as this Cross is taken up, so are the manifestations or make known of God's Justice or Judgements in man, and to man, for his sins, they are taken away from man. There is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit, Rom. 8. 1. Mark, there is no condemnation, there is no manifestation or making known of God's Justice or Judgements for sin, to those that are in Christ Jesus, to those who walk not after the flesh, to those who walk not after the self-will that is in man, but walk after the spirit of Jesus in man, walk after that which saves man from sin, from all sin; and that not only from the outward actions of sin, but also the inward love and desire to sin.  
I am, by the assistance of the Light, the spirit of Jesus in me, endeavouring to be of Paul's mind, Philip. 3. But what things were gain to me, those things I count loss for Christ. Yea and doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having my own righteousness, 〈◊〉 is of the Law, but that which is through the faith of Christ: Th●● I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death, If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if I may apprehend that for which I am also apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do; forgetting those things that are behind, and reaching forth unto those things that are before: I press forward towards the mark, for the price of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal it even this unto you. And thus have I, as briefly, as well as I could, let you know my experience how man may deny himself, and take up a Cross to self-will or man's own will, and follow Jesus. And I hope the reading of it will not burden the Witness or Seed of God in any, although some have pretended that the hearing of me speak to this purpose, hath burdened the Witness or Seed of God in them. I shall speak something of the benefit that I know by experience that comes to man by yielding to Gods Will, by having of our Wills resigned and given up into God's Will, as the Will of man was when God made him in his own Image, by our having our Wills resigned and given up into God's Will, we do thereby make it appear, that we be like Jesus which was conceived in the Womb of the Virgin Mary, and so took the outward nature of man, as God created man without sin, in that nature of man or outward body of man, the man Jesus, the Divine Nature dwelled; that is, it took up its abode or being there, it stayed, it remained there; and the dwelling or abiding of the Divine Nature in that outward body of the man Jesus, was that which caused that outward body to do nothing but what was the Will of God for that body, that it should do, as in that body of Jesus he did declare and make known, saying, I do nothing of myself, but as the Father hath taught me I speak these things, Joh. 8. 28. He spoke not of himself, but the Father that sent him, he gave him a Commandment what he should say, and what he should speak, and he knew his Commandment is life everlasting; therefore whatsoever he spoke, it was even as the Father had said to him, so he spoke, John 12. 49, 50. And that the world may know that he loved the Father, and as the Father gave him commandment, even so he did, John 14. 31. And when there was something that did rise or get up in that outward body of Jesus, as the nature of man was in it, that would not have had Gods will to have been done to that body, which that body came to do, which he called his Will: Yet how did he pray to the Father, that that will of his that was not willing to have that done to that body, which that body came to do, that that Will that he called his Will should not be done, but that the Will that he called the Fathers Will should be done, as you may read in Matthew, Mark, and Luke.  
Now as we come to have our wills resigned and given up into God's will, so we make it appear that we be like Jesus, that as he in that body that was of the nature of man, had the Divine Nature to dwell in that body, so we in the outward body, that is, in the Nature of man have the Divine Nature to dwell in us; I do not say in that measure and fullness that the Divine Nature dwelled in that body, for the fullness of the Divine Nature dwelled in that body; and to say that the seem fullness dwells in our bodies, I think to be Blasphemy: But this I do say, that as our wills come to be resigned and given up to the will of God, so we make it appear that we be like Jesus; that is, as he was in that outward body in the nature of man, and so had the Divine Nature to dwell in him; so in these bodies of ours the Divine Nature dwells in us, that is, a measure of the Divine Nature to dwell in us, as Christ is the Head, and we the Members of that Body; and so as every member of the outward body partakes in its measure of the same life that is in the head, so it is in the spiritual or mystical Body of Jesus. As we come to have our wills resigned and given up into the will of God, so we make it appear that we are members of that Body, and that there is a measure of the same Divine Nature to dwell in us, in these bodies of ours, that dwelled in that outward Body of that outward Jesus; and that according to the measure of the same Divine Nature dwelling in these bodies of ours, so we act and do the same things that were acted and done by that Body of Jesus. As the same Divine Nature dwells in us, as it takes up its abode and stays in us, and remains in us, so in these bodies of ours are the same things acted and done, as was by the same Divine Nature acted and done in that Body of Jesus, wherein the fullness of the Divine Nature dwelled: For in him dwelleth all the fullness of the Godhead bodily, Col. 2. 9  
I do not say that the same things are acted and done in these bodies of ours, wherein this Divine Nature may appear to be in, and their making known that this is the will of God that man should do, and that is the will of God that man should not do; for so a measure of this Divine Nature is in all men, as he is the true light that lighteth every man that cometh into the world, John 1. And the World was made by him, and the World knew him not; the World knew him not; and yet they were made by him, and were his own as he was their Creator; and he came to them, as he is the true light in them, but they did not receive him, they would not give him entertainment, they would not let him dwell in them; and therefore it is that the same things are not acted and done in them, that was acted and done in the outward Body of Jesus, and yet he was in them as a light; but to as many as received him, as many as was willing that he should dwell in them, to them he gave power to be the Sons of God, even to them that believed in his Name, even to as many as believed in the power of him, the true light in them, which was the Word, and the Word was made flesh, and dwelled amongst us, and we beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth, where a measure of the same Divine Nature dwells in these bodies of ours, that the fullness thereof dwelled in that outward body of Jesus: There is a beholding of it, a seeing of it as the Glory of the only begotten of the Father in them, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, 1 Pet. 1. 3. I say, that where the will is resigned and given up into the will of God, there it does make it appear that we are like Jesus; that as the Divine Nature was in that outward body of Jesus, and dwelled there, and in that outward body it did the will of God the Father, so a measure of the same Divine Nature is in these bodies of ours, and dwells there, and in these bodies of ours do the will of God the Father, as it did in that body of Jesus.  
And as Jesus did nothing of himself, but as the Father taught him; and as the Father taught him, so he spoke those things that he spoke. So as our wills come to be resigned and given up into the will of God, we will do nothing of ourselves; there will be a denying of all self, and a doing only of such things as the Father teacheth us, and then there will be a denying of ourselves in all we speak, and a speaking of nothing but what the Father teacheth us to speak; and therefore men may know by their actions and by their words, whether in their actions and words their wills be resigned and given up to God, and so thereby they may know whether a measure of the same Divine Nature dwells in that body of theirs, that dwelled in that body of Jesus. When men do nothing but what God the Father teacheth them to do, and say nothing but what God the Father teacheth them to say, than they make it appear, that their wills are resigned and given up into God's will, and what is done, and what is spoken in them, is done and spoken by a measure of the same Divine Nature dwelling in them, that dwelled in that body of Jesus; and so they make it appear, that they in these bodies be like to what Jesus was in that body. But when men do such things as God the Father does not teach them to do, and speak such words as God the Father does not teach them to speak, they then make it appear, that in the doing of those things, and speaking of those words, that their wills are not resigned and given up to Gods will; nor are those things done, nor those words spoken by a measure of the same Divine Nature dwelling in them, that dwelled in that outward body of Jesus, but those things that were done in them, were such as that God did not teach them to do, and those words spoken by them, were such as that God did not teach them to speak: Those works were done by them in their own Wills, and those words spoken by them, were spoken in their own Wills.  
Jesus he spoke nothing of himself, but as the Father that sent him, gave him a Command what he should say, and what he should speak, and he knew that his Command was life everlasting, and therefore what he spoke was even as the Father had said to him. So as our wills come to be resigned and given up to the Will of God, we will speak nothing of ourselves, but as God our Father giveth us a Command what we shall say, and what we shall speak; and we know that his Command is life everlasting; and therefore what the Father gives in Command to speak, even so as the Father hath said, so to speak. And where there is a knowing of what God hath given in Command to speak, and that in this Command there is life everlasting; and then where there hath not been a speaking of what God hath given in Command, there the Will hath not been resigned, nor given up into the Will of God; nor hath it there been made appear, that the same Divine Nature dwelled in that body, that dwelled in the body of Jesus; but in their own Wills, in the Earthy part in them, they have hid the Command of God in them, that he hath given them to speak: And therefore as man ought not to speak any thing in his own Will, so man in his will ought not to hid or keep in silence any thing that God hath given him in Command to speak, let it be never so little, or never so much: And as it is man's duty to obey God's Command in speaking, so man ought also to have a care in going beyond God's Command in speaking, for that is not to be like Jesus, who spoke even as the Father had said to him, to speak just so much, neither more nor less.  
And as Jesus did manifest and make known to the World the love he had to the Father, in that whatsoever the Father gave him in Command, even so he did: so where the Will is resigned and given up to the Will of God, there is a making of it appear, that we in these bodies be like as Jesus was in that body; in that we make known and make manifest to the World that we love God the Father, and that we make it appear to them that we love God as our Father, in that we keep his Commands, and that we keep his Commands from a principle of love, as Jesus did, we do not only make it appear to the world, that we do those things that God requires of us to do, but we do them because we love God, and we love him as our Father. There be those that as to the outward in an outward obedience, they do the things that God Commands; but they do not do them because they love God as a Father, but because they are afraid of God's Justice or Judgements that they have a knowledge of that will fall upon them, if they do not do the things that God Commands them to do; and therefore it is that they do the things that God Commands them, out of a fear, and not from a principle of Love to God: And by this we may know how far our wills are resigned and given up into the Will of God, by what it is that works in us the do of the Commands of God. If that which puts us upon the doing of the things that God hath required of us to do, is because we are afraid of God, afraid of God's Justice or Judgements to fall upon us, which the light in us tells us is justly due to us for the breaking Gods Command, than it is our own Will in us that puts us upon the doing of those things that God Commands us to do, because we would escape the punishment; and this our obedience is not done because we love God, but because we love ourselves: But when the Will comes to be resigned and given up into God's Will, than there is a doing of God's Commands, not because we are afraid of God's Justice or Judgements to fall upon us if we do not do them, but because we love God as a Father, and that was that from whence the Divine Nature in that body of Jesus did the Commands of God, it was because there was a love in that Divine Nature which did the Commands of God in that body, as God was its Father, as God was he that begat that Divine Nature in that body.  
When I speak of God as a Father, begetting the Divine Nature in that body, I do not believe that there is a separation in the Divine Nature itself, or that there is degrees of Age in the Divine Nature itself, as that which begets is before that which is begotten, but I believe it is all one God, all one Divine Nature, all one Being, which giveth Being to all; but this I believe, that there is a distance or degrees of time, wherein this Divine Nature manifests or makes known itself to man his Creature, as in the Creation he made known himself to be in man, as his Creator and Maker of him in his own Image; and not only so, but the words of the Scripture are in our Image, in the Image that the Divine Nature would make known itself to man in, as Father, Son, and Holy Ghost: And man by his disobedience lost this Image of God, and then God was pleased to make known himself to be in man, as a begetter of his likeness in man; and that which is the begotten likeness of God in man, that is called the begotten Son of God.  
And in that body of Jesus, God (the Divine Nature) begot so much of the Divine Likeness, as to keep that body from being overcome by the Devil's Temptations (as Adam was overcame in that created body wherein God had made his Image; and this is a mystery, to know the difference between the created Image and likeness of God, and the begotten Image and likeness of God. Man in the created Image and likeness of God, by the subrilty of the Serpent's Temptations, fell and sinned, and the begotten Image of God in man that cannot sin.) God caused the fullness of the Godhead to dwell bodily in that body of Jesus: That body was so filled with God, with the Divine Nature, that there was no part of the body which was not filled, which was not filled full of the Divine Nature, and so the fullness of the Godhead may be said to dwell in that body bodily; and so God is pleased to make known himself in such ways, and by such means, as he hath been pleased to make man capable to understand that of the Divine Nature, and so much of it as is his good pleasure that man should understand of the Divine Nature; and by Gods making known of the Divine Nature, to beget that of the Divine Nature in that body of Jesus, that did the Will of the Divine Nature in that body, and in that body it did nothing else but the Will of the Divine Nature; so God is pleased thereby to make known in us his begetting in these bodies of ours that of the Divine Nature, his likeness in us in these bodies of ours, that do the Will of God, and that it do nothing else in us but the Will of God, that is the Divine Nature by which God begets his likeness in us, which Divine Nature is that which does the Will of God in us, and it does nothing else in us but the Will of God, as it did in Jesus the only begotten Son of God: And as we are begotten by the Divine Nature, so are we members of that only begotten Son of God; and so we do nothing but what is Gods Will. And so as our Wills come to be resigned and given up into the Will of God, then there will be a doing of the Commands of God, as we love him as he is a Father, that in these bodies of ours, it is he that begot this divine nature in us, by which we come to do his Commands. And herein we manifest and make known to the world, that we in these bodies of ours, are according to the measure of the working of that divine nature in us working in us, to resign and give up our wills to the will of God, like as Jesus was in that body.  
And when there was something that did rise and get up in that outward body of Jesus, as the nature of man was in that body that would not have had Gods will to have been done in that body, which that body came to do, which he called his will; yet so filled full of the divine nature was that body, as that there was no room in it to give it entertainment, as appeareth by that earnestness that he prayed to the Father, that that will of his, as he was man, that was not willing to have that done to that body, which that body came to do, that that which he called his will, that was his will as he was man, should not be done; but that will that he called the Father's will, should not be done. And as we come to have our wills resigned and given up into the will of God, as Father, according to that measure that our wills are resigned and given up to the will of God, so do we make it appear, that we in these bodies are like to what Jesus was in that body. And then as any thing doth rise and get up in us, as we are men that would not that that should come to these bodies of ours, or to any outward thing that we call ours, let it be what it will; and if it be any thing that we look upon as ours, or that we have any interest in, and would not that Gods will should be done in it or to it; and that not only Gods declared will given in command for man to do, but that which may be called Gods will of sufferance, as God suffers things to come to pass, which are contrary to Gods declared will; as God suffered false witnesses to be brought against Jesus, and he suffered the Jews to be envious against him, and out of envy to bring him before Pilate, and desired him to crucify him, although he found no fault in him, and he accordingly passed sentence upon him, and they executed the sentence upon him. All this was done to Jesus, contrary to Gods declared will for man to do in obedience to God. Man was not to bear false witness, nor do any thing out of envy, or to pass sentence of death upon the innocent, nor to take away the life of the innocent.  
And yet the Apostle tells the Jews, Acts 2. 23. Him, being delivered by the determinate counsel, and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. So that there is nothing that does befall these bodies of ours, or to any outward thing that we call ours, but that may be said to be as God will have it so to be, either as it is his will given in command to be done, or as it is his will of sufferance, as that was his will of sufferance in suffering of the Jews to put Jesus to death. And there was a will that did rise and get up in that body Jesus, as he was man, that desired if it were possible, that hour might pass from him; but there was another will in him, as the divine nature dwelled in him, that would not that that will of his that would have had the hour to pass from him, and the Cup taken from him, that would not have that will be done, but the Fathers will be done, whose will it was that he should drink of the Cup; and that hour should come upon him: By which it doth appear, that there is nothing that does befall our bodies, or to what we call ours, that is, as to the outward things, but there is a will of the Father in it.  
Now as our wills in all things, whatsoever it is that does befall us, be resigned and given up into the Will of God, as our Father; so do we make it appear, that the divine nature dwells in us, and that in these bodies we are like Jesus, as he was in that body. And wherein our Wills are not resigned and given up into the Will of God, in whatsoever it is that does befall these bodies of ours, or any thing that we call ours, there we make it appear that we are not in these bodies of ours, like to Jesus in that body; and therein we make it appear that we have not taken up our Cross to our Wills; and therein we make it appear, that we are no Disciple, no Follower, no Learner of Jesus in us; but we are therein a Disciple, a Follower, a Learner of our own Wills in us. And this is the daily work that the Disciples, the Followers, the Learners of Jesus should do, that is, to take up his Cross to his own Will, and follow Jesus, in resigning and giving up his Will into the Will of God his Father. And no more than we can make it appear, that we are thus daily taking up our Cross, in resigning and giving up our Wills into the Will of God, as a Father; no more can man make it appear, that he is a Disciple, a Follower, a Learner of Jesus within him. Let man profess what Religion he will, know what he will, live never so blameless, as to the outward appearance of men, esteem of himself as he will, and let him be never so great in the esteem of others; yet no more than he can make it appear, that he hath taken up his Cross to his Will, and resigned and given up his Will into the Will of God, as his Father, no more can he make it appear that he is a Disciple, a Follower, a Learner of Jesus within him, that is in him▪ to save him from sin. Nor can he any more make it appear, that he in that outward body of his is like what Jesus was in that outward body in which the divine nature dwelled in; nor can he make it appear, that the divine nature dwells in him, as it dwelled in that outward body of Jesus, but only as his Will is, as Jesus' Will was resigned and given up into the Will of God, as his Father.  
The resigning and giving up of the will into the will of God, as a Father, this is to eat Jesus' flesh, and drink his blood, without the doing thereof, we have no life in us; and this is that Bread that came down from Heaven: and did not come down from Heaven to do his own will, but the will of him that sent him, John. 6. This is that Meat that Jesus had to eat, that his Disciples knew not of; which Meat was to do the will of him that sent him, and to finish his work, John 4. 32, 34. This is that, which when it cometh into the world, saith, Sacrifices and offerings thou wouldst not, but a body hast thou prepared me. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God, Heb. 10. This is that which cometh into the world, Man, that pleaseth God better than outward Sacrifices or Offerings; it is that which doth the will of God in man, that pleaseth God better than outward Sacrifices and Offerings. This is the body that God the Father prepares. This is his begotten Son Jesus in man, that saves from sin, that which doth God's will in man, and thereby causes man to resign and give up his will into the will of God as his Father, and so take up his Cross and become a Disciple, a Follower, a Learner of Jesus, in him that saves him from sin.  
The resigning and giving up of the will into God's will, as a Father, This is that which worketh contentedness in all states and conditions. This is that which maketh Christ's burden light, and his yoke easy. This is that by which we come to know that all things worketh together for good, to them that love God. This is that which maketh chastisements, although at present they seem grievous, yet afterwards they yield the peaceable fruit of righteousness to them that are exercised therein. This is the Feast of fat things, and of Wine well refined from the lees, that God hath made, is making, and will make upon his holy Mount, for all Nations to come unto. This is that which put more gladness into the heart, than can the increase of Corn or Wine, and all outward things. This is that which causeth a lying down in peace.  
The resigning and giving up of the will into the will of God, was that in which the Faith of those mentioned in the 11th of the Hebrews, was exercised in. And who is it that can say, upon a true examination, that he hath any true peace, any true quietness, any true comfort, any true quietness, any true comfort, any true content, any true satisfaction in any thing that they desire to enjoy, but as their wills be resigned and given up into the will of God in that enjoyment? And who is it that can say, upon a true examination, that they have any true peace, any true content, any true satisfaction in any thing that does befall them, or come to them, or upon them, that is contrary to the desire or will of man in them, if they do not find that their wills, as it is the will of man (as it was in the man Christ Jesus) are resigned and given up into the will of God in what is fallen upon them, or come to them, or upon them? And in the having of the will resigned and given up into the will of God, this gives true peace, true quietness, true comfort, true content, and true satisfaction in the enjoyment of what, as man, we desire to enjoy: And in the having of the will resigned and given up into the will of God, this giveth true peace, true quiet, true comfort, true content and satisfaction in the bearing and suffering under those things that do befall us, and come to us, or upon us, that are contrary to the desire and will of man in us.  
And would man, as God hath made him more reasonable, and hath placed more of Reason in him, than in all the Creatures upon Earth; would he but consult with this Reason in him, and be true to the Light of God in him, he would see how reasonable a thing it is for him to resign and give up his Will into the Will of God. And if man did first consider the great care and love that God took, I speak after the manner of men, as God in the Scripture compares himself, and his actions to man, and to the actions of men, and so after that manner, I call it the great care and love that God did take in the creating and making of Man, more than in all other things that he made: In all other things that he made, he did but say, Let there be, and there was; as he said, Let there be light, and there was light: And so on in the whole Creation it is, And God said; and as God said, so it was, until he came to make Man; and than God said, Let us make man: Although the word us signifies more than one, yet do I not believe that there is more than one God, but God speaking after the manner of men, calls in the advice or assistance of the whole Divine Nature that he would make himself known to man in, as Father, Son, and Holy Ghost, which he did not in all or any part of the Creation before, and further he did not in all or any of the Creation before (man being the last of the Creation) He did not say, Let us make it after our likeness; but in the Creation of man, he said, Let us make man in our likeness: And so God created man in his own Image. And God did not say that he created any thing but man in his likeness and Image. And moreover; God did not give to any Creature that he had made (except man) the Dominion over any other Creature; but to man God gave the Dominion over the fish of the Sea, and over the fowl of the Air, and over the , and over every creeping thing that creepeth upon the Earth.  
Would but man seriously consult with that Reason in him, that God hath given to him above all the Creatures upon the Earth, and believe the Truth that the true light in him would make known and discover to him, in the reason that God hath given to him, man could not but in the consideration of the great love that God manifests to him in his Creation, in calling the whole Divine Nature to advise and assist in the making of him, which he did not to all or any of the Creation besides man, and then to make him in the likeness and Image of this Divine Nature, which he made none of the Creation besides in; and then to consider of the largeness of the Dominion that he gave to man over what he had created, and gave no Dominion to any other Creature over any thing that he had Created. ●nd if man would be serious in himself, consulting with that Reason that God hath given to him, and believe the truth of God in him, the true light in him, if he would believe the Truth of what this true Light in him would make known to him in the use of his Reason, he could not deny, but openly confess and own, and that upon the consideration of what God hath done for him in his Creation, that it is a thing very reasonable that man should resign and give up his will into the will of God, to be what God would have him to be, and further the light of God in man, if man would be true to that light of God in him; that would make known to man in that reason that God hath given to man, That if man did not resign and give up his will into the will of God, he would in the not doing of it, show and manifest an exceeding deal of Unworthiness, Unthankfulness, Disobedience, and Rebellion against God, who might very justly and reasonably require and command of man to have his will resigned and given up into his will, for the great love and care that he manifested and made known to man above all other of his Creation, in making of man in his likeness and Image, and the Dominion that he gave him above what he gave to all other of his Creatures.  
And if the consideration of God's love to man in his Creation, will not work upon man by the true light of God in him, to the reasonableness that it is for man to resign and give up his will into God's will, then let man consider the unchangeableness of God's love to man, in that although God had manifested and made known so great love to man, in his creating and making of him, more than to any or all the Creatures that he made besides man; and yet notwithstanding this great love that God hath showed to man, in making of him in his likeness and Image, yet man proved so unworthy and rebellious to this God that manifested and made known so much love to him, as that he rebelled against this God, and as I may say, to speak after the manner of men, proved a Traitor to this God that had manifested and made known so much love to him: For whereas God in the Creation, as man was made in his Image, God ruled in man, and over man, and man's will was resigned and given up into the will of God: But man like a Traitor, set up his own will, and preferred that above and before the will of God in him, and put the government of himself under his own will, to be ruled by his own will, where all men in the fallen state now are; and while this will bears the rule over them, they will not come to Jesus the true Light in them, that they may have life, John 5. 40. And although man in his Treachery and Rebellion, lost his love to God, and became an enemy to God, yet God as unchangeable he continued his love to man, and his love was then so great to man, when man was in his Rebellion against God, and an enemy to God, that he gave his only begotten Son, that whosoever believed in him, should not perish, but have everlasting life, John 3. 16. And God commended his love towards us, that while we were yet sinners, and enemies to God, Christ died for us, Rom. 5. 8. And God hath sent his Ambassadors to beseech and pray you to be reconciled to God, 2 Cor. 5. 20.  
And what, shall not the unchangeableness of God's Love to us, and the willingness that is in God that we should be reconciled to him, and not to perish? shall not this work upon us to be willing to resign and give up our wills into God's will, when there can be no reconciliation made between God and lost man, but by man's being willing to resign and give up his will into the will of God? That is the partition-wall that must be taken down, that which at first made the separation between God and man. It was man went out of the doing of Gods will, into the doing of his own will; and to reconcile man again to God, there must be a going out of man's will into Gods will again. And is not this very reasonable, that man should resign and give up his will into the will of God, being God's love is so unchangeable to man? As that when man had no true love in him to God, but was God's enemy, yet then God's love was such to man, as to give his Son, his beloved Son, to keep man from perishing, and that man by his love of God might have everlasting life: and therefore can there be any thing more reasonable than this, That man should resign and give up his will into the will of God.  
And further, if the consideration of God's love to man in his Creation, and the unchangeableness of his love to man when man was turned God's enemy, and God's willingness to have man to be reconciled unto him; if this will not prevail with man to be willing to have his will resigned and given up into the will of God, let man consider the absolute necessity that there is as on man's part to have his will resigned and given up into God's will; for if man's will be not resigned and given up into God's will, man perishes for ever. There can be no reconciling of God and man together, without man's will being resigned and given up into the will of God; for although indeed God is unchangeable in himself, and so is a God of love, and so there is love in God to man his Creature, yet also God in himself is a God of Justice, executing of his Justice to all, and upon all, that stand it out in Rebellion against him; which all men do while in their wills they oppose God's will: And let men flatter themselves what they will with the unchangeableness of God's love to man, and so have thoughts that God loves them, yet until there is a willingness in them to have their wills resigned and given up into the will of God, I know by experience that these thoughts of theirs of Gods loving of them, is changeable in them; and sometimes they may have thoughts in them that God loves them, and at other times they are afraid of God's Justice and Judgements to fall upon them for their sins and transgressions. And to be made free from the manifestations or making known of God's Justice and Judgements for sin in us, and to us, is to have our wills resigned and given up into the will of God, and then we may say with Paul, Rom. 7. For that which I do, I allow not, for what I would, that I do not; but what I hate that I do. If then I do that which I would not, I consent unto the law that it is good; now than it is no more I that do it, but sin that dwelleth in me.  
And as the will comes to be resigned and given up into the will of God, so there is a knowing that there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit; there is no condemnation to them that are in Christ Jesus, to them whose wills are resigned and given up into the will of God, as their Father, as was the will of Christ Jesus; and there is no being in Christ Jesus, unless in some measure, degree or other the will be resigned and given up to God, as a Father, as was the will of Christ Jesus: And as their wills are resigned and given up into the will of God, so they walk not after the flesh, they walk not after their fleshly wills, they follow not their fleshly wills, but they walk after the spirit, they follow after the spirit of Christ Jesus the true light in them, that teacheth them to resign and give up their wills into the will of God; and those who are not thus in Christ Jesus, who have not their wills resigned and given up into the will of God, as Christ Jesus will was, they are still in the state of condemnation, because they walk after the flesh, their own wills; and although at sometimes they may have some hopes or apprehensions of God's love towards them, yet it is not lasting in them, it fails them when they stand in most need of it; that is, it fails them when God is making known in them and to them his Justice and Judgements due to them for their sins: Then they cannot apprehend any love in God to them, but they are afraid of God, for than they cannot say as Paul said, that what I would I do not; but what I hate, that I do; and than that it was no more I that did it, but sin that dwelleth in me: They cannot speak after that manner, but instead thereof, the light of God in them tells them, that the sins that God is manifesting and making known his Justice and Judgements against them for, is for such sins as that they would do; it is for such sins as they were willing to do it is for such sins as they had a love and desire to do; and therefore the Condemnation is upon them for such sins as they were willing to do, and had a love to do. And in this state as they lie under the sentence of Condemnation for their sins willingly done in them, and by them, they can see no love in God to them; although at another time it may be they may think that God loves them, when although in their own wills it is that they are yielding an outward obedience to God; yet this apprehension of God's love to them, because of their yielding an outward obedience to God, it is not lasting in them: And why is it not lasting in them? it is because their wills are not resigned and given up into the will of God; but as soon as the Serpent by his subtlety draws them into disobedience to God, then there rises in them an apprehension of God's anger, and a making known of God's Justice to them for their sins, which remain in them, until by the Serpent's subtlety he sometimes puts some of them upon it, to go into merry company, as they call it, and so much as in them lieth, by their vain mirth they slay the witness of God in them, and make merry over it; and so for a time they get off or over that fear and dread that was in them of God's Justice for their sins; and if this will not do to get off the fear and dread of God's Justice for sin, as in many it will not, than the subtle Serpent he puts them upon repentings, prayings, mournings, humbling of themselves, fasting and promises, and it may be vows to do so no more; and then upon these their do and performing of worship and service to God, as they call it, than it may be they can apprehend some love again from God to them; but as soon again as the guilt of sin falls upon them, and God sets home upon them his Justice and Judgements due to them for their sins, than instead of beholding love in God towards them, they apprehend anger and wrath in God towards them for their sins; and so they make God as changeable in his love to them, as they are changeable in their obedience to God; and so they in that state cannot come to a certain knowledge that there is a reconcilement made between God and them: And why? because their wills are not resigned and given up into the will of God; but what obedience is done in them to God, is done in their own wills, and not in the will of God: And from thence it is that when they fail in their obedience to God, they fail in their apprehending love in God to them; and why? because all that is done in them is done in their own wills.  
And if the consideration of the necessity that is in man to resign and give up his will into the will of God, to keep man from perishing, if this will not do to cause man to be willing to resign and give up his will into the will of God, then let them consider, that the same God that was and is able of stones to raise up children unto Abraham, Matth. 3. 9 that this God in his infinite power was able to have left man in that dreadful state of a continual lying under the manifestations and making known of his Justice and Judgements to man for his sins, without ever having any hopes of God's love to him: And in that infinite power of his he might have bestowed the riches of his Love upon some other Creature, and that this infinite God in his infinite power should not leave man for ever, under the apprehensions and making known of his Justice and Judgements to him for his sins, and to be without all hopes of ever receiving any love from that God, that he had so offended by his sins. But that this infinite God, instead of his thus leaving man in that dreadful state, as was in his power so to do. He in this infinite power hath notwithstanding all man's ill-deserving at his hands, which in illness and badness of desert, man hath deserved worse at God's hands than all the Creatures besides, because to none of the Creatures God manifested so much love and care in the creating of them, as he did to man, and no Creature hath rebelled more against God than man hath done, and yet for this infinite God, who in his infinite power might so justly have left man in that most miserable state, and might have bestowed the riches of his Love upon some other Creature▪ and instead thereof he without any desert on man's part, and without any desire in man. For this great God so freely to bestow his infinite and unchangeable love upon man his so unworthy and rebellious Creature, and so great love as he bestows not the like love upon any of the Creation: And all that is desired or required▪ of man for his being made sure of this great and infinite unchangeable love of God, is but for man to be willing to resign and give up his will into the will of this infinite loving God, to be ruled and guided and governed by the will of this infinite loving God, as the will of this infinite loving God is made known in him and to him; man need not to say, Who shall ascend into Heaven, to bring Gods will down from thence, that he may know what is God's will for him to do? Or who shall go down into the deep, to bring Gods will from thence, that he may know Gods will for him to do? No there is no need of that: for the Word, the true Light Jesus, that makes known what is God, the Father's will for man to do in obedience to him, is nigh thee, even in thy mouth, and in thy heart, Rom. 10. 8. and that is the word that the Apostles preached, that man ought to believe and obey God in.  
And this great work of obedience to this great loving God, this great loving God is willing to work himself in man, unto himself: And all that is required or desired of man, is but to be like the Meal that doth not hinder or oppose the working of the Leaven in it, to change and alter the Meal, and make it like the Leaven. And what, shall not the consideration of this infinite and unchangeable love of God, so freely offered and tendered to man, that hath been so unworthy, so treacherous, and so rebellious against this infinite loving Power, who is willing to give and to make to man a full and firm assurance of this his unchangeable love to them, and require nothing else of man for the doing thereof, but a willingness for man to resign and give up his Will into the Will of this infinite loving God, to be ruled, guided, and governed by the Will of this loving God? And this great loving God is willing to do it for him and in him, (to speak after the manner of men, without putting him to any charge or trouble in bringing the work to pass) and that freely, if man would not in his Will oppose and hinder God in this his great work. And what will man, whom God hath endued with more Reason than he hath all the Creatures upon the Earth, will he be so ruinous and destructive to himself, as not to be willing to resign and give up his Will into the Will of God, to be ruled, guided, and governed by the Will of God made known in him and to him; and that when this great, infinite, and unchangeable loving God is willing to do that great work in him, of working up of man's Will into the Will of God, if man would not oppose him in this his great work? And therefore may it not well be said of man, that his destruction is of himself?  
And lastly, I desire man to consider, that if he will not be persuaded by the making known of the unchangeableness of God's love to him, by Jesus the Son of God, the true Light in him, to have his will to be resigned and given up into the will of God, and by God's willingness to do this great work in him, yet at length God's will shall and will be done; and man, in and by his will, cannot nor shall not hinder Gods will from being done. Do we not see it by daily experience, how God makes void and brings to nought the purposes that man in his will determines to bring to pass? yea, the purposes and determinations of the great men upon the Earth, made in their wills, how in their wills they can go no further, nor do no more than God in his will of sufferance suffers them so to do? And come to more inferior men of all sorts and degrees, how they in their wills purpose and appoint the doing of this or that thing, and how by God their purposes and appointments are made void, and come to nothing; and cannot in any of them go or do the least, beyond the will of. God's sufferance to suffer them to go or do. Neither can men in their wills, by all the means that they can use, keep or hinder from falling upon them, or from falling upon any thing that they call theirs; or hinder the coming upon them, or upon any thing that they call theirs; any thing whatsoever that God in his will intends and purposes shall fall upon them or theirs, or any thing that shall come upon them or upon what they call theirs.  
And although man for a time may hinder God's will, that is, Gods declared will that man should obey God in, this will of God man▪ may by his disobedience hinder from being done in him, yet at length God's will will be done in them whether man will or no; that is, Gods will in God's administration of his Justice and true Judgement in man for his disobedience against God. And that man by all the ways and means that man in his will can use, he cannot nor shall not hinder that will of God from being done in him. And therefore according to true Reason, as God hath made man a reasonable Creature, above all the Creatures upon the Earth, what madness and folly is it for man to stand in his own will, and not to become willing by the power of Jesus the true Light in him, to resign and give up his will into the will of God, and take up his Cross to his own will, and to be a Disciple, a Follower, a Learner of Jesus in him, who is in him to that very end, to save him from sin, and to reconcile him to God.  
All that is required for man to do, in the resigning and giving up of his will into God's will, is but to be as the Meal is to the Leaven, not to oppose God in his work in man, as the Meal does not oppose or hinder the working of the Leaven. So man in his will is not to oppose or hinder God in his work in him, in the making known his love in man and to man, and thereby to work a love in man to God again; and to work out of man that love that is in man to his own understanding and knowledge, to his own desire, love, and affection, and to his own will: for as man by the spirit of Jesus in him, receives and takes in the love of God unto him, not as a righteous person, as if he deserved love at God's hands, but as a sinner, an enemy to God; and so as that there is no desert in him that God should show any love to him, but as to desert in him, his desert it is to have God's Justice and Judgement to fall upon him for his sins: Jesus calls not the righteous, but sinners to repentance; and man does not repent of the love that he hath to sin, but as he comes to apprehend love in God to him, as a sinner; (man may for fear of God's Justice, repent of the actions of sin, but not of the love he hath to sin.) And in this state and condition for man to be brought to apprehend love in God to him, as a sinner, as an enemy to God, although God does not love sin in man, yet God loves man as his Creature. And this love in God begets a love in man to God, and from that love that is begotten by God in man to God: for it is God that begets the love in man to himself, and by that love man comes to obey God, because God first loved him: And then man, according to that measure or degree of love that is begot in him by God, he becomes a nothing in himself, that God may be all and do all in him. And then is man as the Meal, not opposing the working of the Leaven of God's love in him bringing him to love God again: And so man then does all that he does, in obedience to God, beca●●● God first loved him. And this is the true denying of self, of all s●lf, and taking up the Cross and following of Jesus that saves from ●in.  
I have read in the 1 Kings 13. that there came a man of God out of Judath, and by the Word of the Lord to Bethel, and he cried against the Altar in the Word of the Lord, and ●y the Word of the Lord he was charged to eat no bread, nor drink no water in that place, nor to turn back again by the way he w●nt. But an old Prophet that dwelled in Bethel, went after the man of God, and said to him, Come home with me, and eat bread. And the man of God said to him▪ I may not return with thee, nor go in with thee: neither will I eat bread, nor drink water in this place. For it was said to me by the word of the Lord, Thou shalt eat no bread, nor drink water there, nor turn again to go by the way thou comest. And the old Prophet said unto him, I am a prophet also as thou art, and an angel spoke unto me by the word of the Lord, saying, Bring him back with thee into thy house, that he may eat bread and drink water: but he lied unto him. So he went back with him, and did eat bread and drink water. And while he was thus eating and drinking, it was told him from the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord commanded thee, but camest back and hast eaten bread, and drunk water in the place of which the Lord had said, Thou shalt eat no bread, and drink no water, thy carcase shall not come to the sepulchre of thy fathers. And soon after, a lion met him by the way and slew him.  
I hope none will deny but that this was a man truly sent of God, and his Message was true, and proved true; but because he did not continue in his obedience to the Command that God had given to him, he was slain by a Lion. As he was commanded to cry against Jeroboam's Altar at Bethel, an Altar set up by Jeroboam under a pretence to worship God, but not in the way that God had appointed; so he was also commanded not to eat bread, nor drink water in that place. Jeroboam, as a King, threatening of him for crying out against the Altar which God had commanded him to cry out against, in that he put forth his hand saying, Lay hold on him, that did not in the least prevail▪ with him to disobey the Command of God; neither could the show of friendship and kindness, although from a King, prevail with him to break the Command of God. The King said unto the man of God, Come home with me and refresh thyself, and I will give thee a reward. And the man of God said unto the King, If thou wilt give me half thy house, I will not go with thee, neither will I eat bread nor drink water in this place: for so it was charged me by the word of the Lord; saying, Eat no bread, nor drink no water, nor turn again by the same way thou comest.  
I pray mark! Neither the threatening of a King, nor the friendship and kindness offered by a King, could not in the least prevail with the man of God to disobey God in any part of the Command given him by God: And yet he was prevailed with to disobey the Command of God, and for his disobedience it cost him his life. And I pray observe how he was prevailed with: An old Prophet that dwelled in Bethel, where he was to cry against the Altar set up under a pretence of worshipping of God, but not as God was to be worshipped, and this old Prophet he pretended that he was a Prophet, as the man of God was that cried against the Altar at Bethel, and that an Angel spoke to him by the Word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water: but he lied unto him. I pray observe what was the outward ruin of this man of God, that was sent by God to cry against the Altar that was set up under a pretence of worshipping God; the cause it was that he departed from obeying the true Command that he in himself knew and believed that God had given to him, and he believed the lie that the old Prophet told him, that he had in command given to him by an Angel speaking to him by the Word of the Lord.  
Thus much is clear set forth in the Scripture, that I have often read without me. Now shall I speak something of what I know of this Scripture within me: for no Scripture is of any private interpretation; as there is the letter of it without, so there is the mystery of it to be known within. I did and do know that men and women may make a great show of an outward form of godliness, and yet deny the power thereof, by the not yielding obedience to what they know of God. And how ready they are, by the subtlety of the Serpent, to be deceived in that they have a knowledge of what is God's will that they should do, and what is God's will that they should not do; and from that knowledge that they have of God, they set up to themselves an outward form of worshipping God, and are ready with Jeroboam, who said of the Calves that he had made, Behold thy gods, O Israel, that brought thee out of Egypt. So are men and women, in the understanding and knowing part that they have of God, by the subtlety of the Serpent in them, they are ready to set up or set upon an outward form of worshipping God, according as they are led thereunto by their own wills, for ends of their own, (as Jeroboam did, who in his own will set up the Calves, and that for a self-end of his own, which was to keep the people from going to Jerusalem to worship God, lest by their going to Jerusalem to worship God, he should lose his Kingdom) and they are ready to say, as Jeroboam did, Behold thy gods that brought thee out of Egypt.  
Egypt signifies slavery and bondage, which men spiritually lieth in, while sin hath the rule and dominion over them; and while they lie under the manifestations or make known of God's Justice and Judgements to them for their sins, they look upon themselves to be in Egypt, in the slavery and bondage to sin, because than they are sensible of sins ruling over them; but when they can get off the manifestations or making known of God's Justice to them for their sins, and are brought into an outward obedience to God, in doing the outward things that God hath commanded them to do, than they look upon themselves to be brought out of Egypt, out of the slavery and bondage to sin, although the love and desire to sin remains in them as live as ever it was: And so sin, in the love and desire to it, rules over them as much as ever it did; but they dare not, for fear of God's wrath, the manifestations and making known of God's Justice and Judgements for sin; it is that which keeps them from sin: And they do not forsake sin for any love that is in them to God, or for any dislike that is in them to sin, but for a self-love that is to themselves, because they would escape the punishment that they know is due to them for their sins. And from this self-love that they have to themselves to escape God's Justice and Judgements for their sins, they set up their Calves, they set up an outward form of Worship, (let it be what outward form of Worship it will, it is but as Jeroboam's Calves) because it is not the Worship that God requires and accepts of: for God is a Spirit, and requires to be spiritually worshipped; and he accepts of no other Worship, but what is the Worship of his own Spirit in man, done from a principle of love to God: And whatsoever Worship man in his will sets up, because he would escape the Justice and Judgements of God for his sins, is no Worship acceptable to God.  
And this I do know, that when men are in this Worship, set up in their own wills to escape the punishment of God for their sins, they say in their hearts, as Jeroboam said outwardly of his Calves, Behold thy gods that brought thee out of Egypt; Behold this Worship that I in my will have set up or taken up to keep me from the apprehensions of God's Justice and Judgements to me; it hath delivered me, it hath brought me out from that slavery and bondage that I was in under the apprehensions of the making known of God's wrath, God's Justice and Judgements to me for my sins. And now they set up an Altar to these the Calves that they have made, that is, their own outward obedience done in their own wills, for their own ends; and upon this Altar they offer their Sacrifices, they offer their outward performances of their outward religious duties, or their outward service in the worship of their Calves, in worshipping and bowing down to that outward form of Worship that in their wills they have set up, thereby to escape God's Justice and Judgements that they apprehend to be due to them for their sins. And although for a time they may hereby patch up a peace to themselves, yet it is no more lasting to them, than Adam's Aprons made of Fig-leaves, were lasting to him: for as soon as he heard God's voice walking in the garden, although in the cool of the day, he was afraid and hid himself: And so it will be with them, as soon as they hear the voice of God speaking in the garden, in their hearts, saying, Adam, where art thou? Man, where art thou? Art thou worshipping me in my Spirit, in my Truth, in my Jesus that saves thee from sin; and that not only from the outward actions of sin, but from the love and desire to sin? Man, where art thou? art thou in this Worship, or art thou in a Worship set up in thy own will to escape the punishment that is due to thee for thy sins? and yet in thy heart thou love and delight in sin as much as ever thou didst. Man, where art thou? And when this day comes, as that it will certainly come, than their outward form of Worship, set up in their own wills for their own ends, to escape the apprehensions of God's Justice and Judgements to them for their sins, will do them no more good than Adam's Aprons of Fig-leaves covered his nakedness, and hide him from God's Justice for his sin; but they will be as open, and lie as naked to the manifestations of God's Justice and Judgements to them for their sins, as if they had never had any outward form of Worship.  
I having had experience how subtly the Serpent works, twisting and turning himself about in the heart of man (the garden of God in man) upon the Tree of knowledge, and when he sees he cannot keep man from being in some outward form of Worship, and thereby be kept from running into outward sins and evils, as once he had done, whereby the manifestations and making known of God's Justice and Judgements seize so upon man for his sins, as that man knew not how to bear it; then the Serpent willingly let man in his will to set upon an outward form of Worship, thereby to take off the fierceness of the manifestation and making known of God's Justice and Judgements that he once lay under for sin. And the subtle Serpent cares not what outward form of Worship it is that man in his will, will set up to worship in, so that he can but keep alive in him the love to those sins that he outwardly leaves and forsakes: And because he is afraid of God's Justice for the committing of those sins, man may make the outside as clear as he will, as did the Pharisees, if the inside be but foul, if the love do but still remain to the sins, or to any one sin; the Serpent, rather than he will wholly lose his Kingdom, he will content himself if he can but rule and reign in the inward love to sin, although it be but to one dearly beloved sin.  
I also knowing the readiness and the proneness that is in man to yield to the subtlety of the Serpent, and for his own ends, for his own preservation, to be kept from being killed or slain by the Justice of God, (as it was with Jeroboam when he set up his Calves, which he did for his own preservation to be kept from being killed, 1 Kings 12. 27.) Man to be preserved and kept from the Justice and Judgements of God for sin, he sets up and sets upon an outward form of Worship, and such an outward form of Worship as that he thinks that God will be best pleased in: And in this Worship he sets up his Altar of outward self-obedience to God, and upon this Altar he offers his Sacrifice of an outward observance, and that very strictly too, of all and every of those things that are outwardly required or desired in that outward form of Worship that in his will he sets or takes up. And in this his offering of his Sacrifice of a strict and devout observing and fulfilling of all and every of those things that are outwardly required and desired in that outward form of Worship, which in his will he sets up, and upon the Altar set up by him of his outward self-obedience to God. In this man satisfies, pleases, and contents himself (as Jeroboam did with his Calves) instead of the true Worship of God, which is to worship him in his Spirit, and in his Truth, in his Jesus, in that which saves from sin; and that not only from the outward actions of sin, for fear of the punishment: but this Worship of God that is done in Spirit, and in his Truth, in his Jesus, in that which saves from sin, there is in this Worship a knowing of a being saved from the love to sin, as well as a being saved from the outward actions of sin.  
I say, I knowing and having experienced how man thus by the subtlety of the Serpent, is ready to set up a Worship to himself (as Jeroboam did) instead of the true Worship of God, and upon the Altar set up by himself of self-obedience to God, and there upon that Altar to offer his Sacrifices of a strict and devout doing and performing of all and every the outward things that is required or desired in that outward form of Worship; and thereby and therein to please, satisfy, and content themselves, as if they were worshipping God in his Spirit, and in his Truth, in his Jesus that does not only save from the outward acts of sin, but saves from the root of sin, from the love to sin.  
God caused me to cry out against this Altar of self-obedience to God, and against the Sacrifices offered upon it, to please, satisfy, and content themselves in a strict observing, doing, and performing of all and every the outward things required in the outward Worship that they did set up (as Jeroboam did, and neglected the true Worship of God) and neglected the Worship of God in his Spirit, and in his Truth, and in that which doth not only save from sin in the act, but from sin in the love of it. And in telling them the danger that would follow and befall such a Worship, as I had experienced, and if any of them had set up such a Worship, not charging any particular person with so doing, but declaring what I knew of the subtlety of the Serpent putting man upon so doing, and the danger that they were in who were in such a Worship: And where is there a Meeting that there is no such Worshippers in? But that all and every person that belongs to the Meeting, are such and only such as are worshipping God in his Spirit, and in his Truth, in his Jesus, that does not only save them from the outward actions of sin, but from the love and desire to sin. And those that are not thus worshpping God, in his Spirit, and in his Truth, in his Jesus, in that which saves from sin; and not only saves from outward sins taken notice of by men to be sins, but saves from the root of sin, from the love to sin. Let them be what they will be, and think of themselves as highly as they will, and be never so highly esteemed of by others, yet I must once more tell them, whatsoever outward Worship it is that they profess, it is but a Worship that the subtle Serpent puts them upon; and they are with Jeroboam, making of Calves, and saying in their hearts, these be the gods that have saved thee from that bondage and slavery that once they were under by and for their outward sins; and all that they are doing in that Worship, is but an offering Sacrifice upon that Altar that they have set up of self-obedience to God.  
I shall not say, that upon my thus crying out against this Altar of self obedience to God, and the Sacrifices offered thereon, that King Jeroboam put out his hand, and said, Lay hold on him; but this I can say, that he that looked upon himself as the chief man in the Meeting, and was so esteemed of by others, he often, when I was speaking to the purposes aforesaid, would rise up and go out of the Meeting, and the rest of the Meeting would follow him; I shall not say that he had done as Jeroboam did, make Calves for his own safety to preserve his life, and was offering Sacrifice upon the Altar of Self-obedience, and therefore with Jeroboam could not endure to hear his Altar to be cried out against; but the Tree is known by its fruit.  
Some others although they followed his example of going out of the Meeting, yet they show something more of the following of Christ's Command than he did, and they would come sometimes and speak to me about my speaking, which I always gave them mild and very gentle answers, as I know none of them dare say to the contrary; and although they had nothing to say against what I spoke, but that my words were true; nor had they any thing against my Life and Conversation, they could not deny but that I lived as blameless as any of them. But the great thing they had to say against my speaking, was because my words did not reach the witness of God in them, or the seed of God in them, as they called it; but when I spoke, there was something in them that was troubled and burdened, and therefore they put out their hands to lay hold on me, desiring me to speak no more: And by what spirit it was that they spoke thus to me, I have here already declared, in declaring in what spirit it was that Peter rebuked Jesus in, for speaking what was true; and how Jesus words were a trouble and a burden to a will that opposed Gods will in Peter and the rest of the Twelve, and so shall say no more of it now.  
From this great disturbance my speaking to the aforesaid purposes had made to that will in them, that could not endure to hear true words spoken in declaring and making known the subtlety of the Serpent, how he kept up his Kingdom in man, in and under an outward form of godliness of being like God, when he disobeys God in that he does not worship him in his spirit, and in his truth, in his Jesus, as he persuaded man at first, and thereby caused him to fall, telling him, by disobeying God he should be as Gods. This did so disturb, burden, and trouble that will in them, that when there came any to the Meeting that day, that they were willing to hear them speak words, that many times if I did while such were there, when none was either speaking or praying, yet if I began to speak a few words, than one or other of them would either stand up and fall a speaking, or fall down upon their knees and pray, or else go out of the Meeting, and so break up the Meeting; and so they put out their hands against me, saying, Lay hold on him: Yet amongst all these that did put forth their hands against me, there was never any one of them that would begin a discourse with me, concerning my speaking, no not one of them; and yet I constantly when the Meeting was ended, followed them to the aforesaid chief man's house whither they constantly went, and there stayed till they went from thence; if they went from thence that night, I saw their going away; and if they stayed there all night, than I stayed there until they were about going to supper: And sometimes I would begin the discourse with them, to know why they dealt so by me, but I received very pitiful answers from them, sometimes they would say they thought I had done speaking, because I did not follow on to speak so fast as some do; and sometimes I had this answer, that if any thing be revealed to another that sitteth by, the first was to hold his peace; and therefore when they began to speak, I was to hold my peace; indeed I did so, because I would beget no disturbance; but that is not the meaning of the Scripture, but the meaning of the Scripture is quite contrary, for if any thing be revealed to one that sitteth by, the first is to hold his peace, before he that had any thing revealed to him was to begin to speak, or else how could they all Prophecy one by one, and it was the practice of the Apostles, as you may read Acts 15. And it is the constant practice amongst them, that the one leaves speaking before the other gins; but so much the subtlety of the Serpent had prevailed with them, as to excuse themselves for what they had done, as that they would wrong and abuse the Scripture, and not only the Scripture, but their own practice. Others of them wherein the subtlety of the Serpent did not so much appear in sewing fig-leaves together to make themselves Aprons to cover their nakedness with: They dealt plainly with me, and told me, that indeed they had nothing against the words I spoke, nor against me, but the reason why they did it was, because they were informed that my speaking at other times was a burden and trouble to many in the Meeting. These are truly in substance the very Answers that have been given me, when I have begun any discourse with any of them, to know why they dealt so disorderly by me: And I shall leave it to the witness of God in every man's Conscience, whether these in their thus dealing with me, were not in the same state and condition, and carried out by the same spirit that the Twelve were in, when they met with one casting out Devils in Jesus Name, and they forbade him, because he did not follow them.  
When Jesus had cast out of the Gaderean the unclean spirits or devils, he commanded him to go home to his house, to his friends, and tell them and show unto them how great things the Lord had done for him, and had compassion on him; and he obeyed the Command of Jesus, in publishing throughout the whole City how great things Jesus had done for him, and all men did marvel, as you may see Mark 5. Luke 9  
These Gaderenes, although for the great loss that they had of their Swine, they prayed and besought Jesus in that body of his to departed from them out of their Coast; yet when the man, out of whom Jesus had cast unclean spirits or devils, prayed and besought him that he might be with that body of Jesus, but Jesus would not suffer him, but sent him home to tell and to show to his friends what great things God had done for him, in having compassion on him; and according to the Command of Jesus, he went his way, and published throughout the whole City how great things Jesus had done for him: And the Gaderenes when they heard him begin to publish what great things God had done for him, they did not go away from him, and would not hear him, and desire him to hold his peace, and not to publish any more what great things that God had done for him, neither ●id they fall a speaking to prevent or hinder him from publishing what great things God had done for him; no, t●●y did not deal so by him, but on the contrary, they stayed and patiently heard him without interrupting or hindering of him from publishing the great things that God had done for him, there was not one of them that shown any dislike to what he published of the great things that God had done for him; so far were they from showing dislike at what he did, that all men marvelled at it.  
I shall leave it to the witness of God in every one, to judge whether or no these Gaderenes shall not rise up in Judgement and condemn some, that when Jesus had cast out the voclean spirits or devils out of a man, and commanded him to tell, to show what great things that God had done for him, to his friends where he lived that when he began to tell and to show what great things that God had done for him, they would not stay to hear him, but went away from him, and desired him to declare no more amongst them what great things that God had done for him, or else some of them to begin to speak, to the end to prevent him from making known what great things God had by his only begotten Son Jesus done in him and for him.  
But all this did not in the least disturb, disquiet, or trouble me, although I was looked upon by most of them, as Ahab looked upon Elijah to be a Troubler of Israel: for when I went after the Meetings were ended to the aforesaid chief man's house, not one in five of them would take any notice of me, not so much as to give me the hand, the usual custom amongst them, at their parting, that so if I had wanted a hand to have been helped to Heaven thereby, I must have stayed behind for any help I should have had of them: And if they were going by me at their going away out of the house, they would turn their backs to me, and their faces another way, because they would not see me; and yet all this never in the least moved me, but I was kept by the spirit of Jesus in me in quietness and peace in me, knowing whose work it was that I did; although by their deal with me, I understood I was not only slighted by them, but made an hiss and byword among those called of the World; for what they did by me, was not done in a corner, but openly, publicly, sometimes in the presence of some hundreds that came to the Meeting out of several Parishes round about; and the great man of the Meeting, when one time I was at a monthly Meeting, and there made a complaint of the Meeting, that they did not deal by me, as I had in a Book of theirs kept for the County at the place of the monthly Meeting, read, That it was an order made in general for all Meetings, that they should do for me or any other; and it was owned by the monthly Meeting, that they ought to deal by me as I had desired of them, and as it was writ in their Book they ought to do it; yet this great man of esteem stood it out against the Meeting, that it should not be done for me, although it was owned by the Meeting in general to be my right; and to excuse himself why it should not be done for me, he openly fell upon me in words, saying, That I was the greatest trouble and burden to the Meeting, that ever the Meeting met withal; and why was it, but for the words I spoke in the Meeting? he could not deny but that my life and Conversation was as blameless as his or any that did belong to their Meeting, and so I was owned to live by the monthly Meeting, and I refer myself to those that were at the monthly Meeting, how patiently I did bear it, and how little I spoke in my own defence, although I had truth on my side, as in general the monthly Meeting owned (and although as to all outward things they knew I was not any thing beneath any of them.) All this their deal by me did not in the least abate or hinder me for crying out against the Altar of Self-obedience, and against the Offerings offered thereupon, in a very strict and devout observing, doing, and performing all and every the outward things that is desired and required in that outward form of Worship in their Wills set by them, and thereby and therein to please, satisfy, and content themselves, as if they were worshipping God in his spirit and in his truth, in his Jesus that saves from sin, and also telling of them what would follow and fall upon them for such Worship and Service.  
But at length it happened to me, as it did to the man of God sent to cry against the Altar at Bethel, who King Jeroboam by his threatening nor by his friendship could prevail with to disobey any part of the Command of God; but he was prevailed with and brought into disobedience by an old Prophet, that told him that an Angel spoke to him by the Word of the Lord; but he lied unto him, he had no Angel spoke to him, nor no Word from the Lord to say what he did to the man sent of God: It was the old lying Serpents self in him that spoke these words to him, whereby he deceived the man sent of God; and so it happened to me. All the bad deal that I had received did not in the least hinder me in my obedience to any part of the Command of God, in speaking what I had in Command to speak; but it so happened that I was in Company with three Women called Old Quakers, of great esteem amongst them, and although in plain words they did not give themselves the Name of Prophetess, as the old Prophet did, or say as he did, that an Angel spoke to him by the word of the Lord, yet they spoke words to the same purpose, That they were moved by the spirit of God to speak to me, and that it was in the Name of God, and for God's sake, and many words to these purposes that they used to me; and that although as they said they did not know one another's minds, nor had said nothing of it before, yet they did speak to that purpose, as if they all of them severally one by another had a Command from God, and that they were all moved by the spirit of God in them, at that time to speak to me, and let me know from God, that what I spoke in the Meeting, I did not speak by a true moving of the spirit of God in me, but it was the wrong spirits self in me, that put me forward to speak; and very many words they spoke to me to these purposes: And I having had a large experience of the subtlety of the Serpent's self in me, and how he had in former times deceived me in a show of godliness, and then they all as the old Prophet did, did affirm that they had a several Angel, or as they called it, a several moving of the spirit of God, severally did move in each of them, and put them upon it to speak to me by the word of the Lord in them (although I now know they all lied to me, as the old Prophet did) yet these their lying words then spoken in the Name of the Lord, deceived me, as the lying words of the old Prophet deceived the man sent of God, and they caused me as the Serpent did Eve, who at first resisted the Temptation, but afterwards she yielded to question or doubt of the Command of God, whether God had said, Ye shall not eat of every tree of the Garden; and so at first I resisted them very strongly, yet at length through their many words, I questioned or doubted whether God had commanded me to speak as I had spoken, although I did before know that God had Commanded me to speak, as Eve knew that God had said they should not eat of every tree of the Garden; there was one Tree that God had Commanded that they should not eat thereof: And in this knowledge of what was God's Command, Eve had obeyed God in, as I in that knowledge that it was the Command of God for me to speak, had obeyed God in; but it was with me as it was with Eve, and the man sent of God (who at first resisted and said Nay to the old Prophet) after the Serpent by his deceit and lie, had caused Eve to question or doubt, whether God had Commanded what she in herself before knew to be the Command of God, and from that knowledge that she had in herself that it was the Command of God, she had yielded obedience unto it; but soon after the Serpent had wrought in her to question or doubt, whether it was the Command of God or no, he soon by his lying brought her to disobey God in his Command, and it cost her her life; and so the man sent of God, he knew that it was the Command of God in him, that he should not eat bread or drink water in that place, and he for a time obeyed the Command of God in him, and did not yield to the desire of the old Prophet; but when by the lying of the old Prophet, and that in the word of the Lord, as the old Serpent in him caused him to say, he questioned the truth of the Command of God in him, which before he had obeyed, and would not for the fear or friendship of a King be prevailed with into the disobedience of any part of it; yet by the lie of one that called himself a Prophet, and sent of God as he was, he went from obeying what he had known to be the true Command of God in him, and believed the lie that the lying old Prophet had told him was the Command of God for him to obey God in, and that cost him his life; and so it was with me, although at first I resisted them strongly, and would give no way to them, yet afterwards by the lies that they told me in the word of the Lord, as they pretended to me, that it was by the motion of the spirit of God in them, that they spoke to me, I giving some credit to them, as Eve did to the Serpent, and the man sent of God to the old lying Prophet, I began to question the truth of the Command of God in me, which before I knew to be the Command of God in me, and had obeyed God therein; and I did with Eve and the man of God, who gave more credit to the lie the Serpent told, and the old Prophet told, than to the truth spoken in them and to them by the spirit of God; and so did I give more credit to the lie that they spoke to me, in that they told me it was by the moving of self in me that I spoke, and not by the Command of God; and by believing them in their lie, I went out of the obedience to what I knew was the Command of God in me, and to me, and for a time I had obeyed God in, which all the hard or bad deal that I had met withal could not in the least prevail with me, to disobey the Command of God in me and to me, to speak what God had given me in Command to speak; but I was prevailed with, and prevailed over by the lies spoken in the Name of the Lord (as was pretended) by the three old Quakers (so called) and not sooner did I by the lies that they had spoken to me, begin to question or doubt of the truth of God's Command in me to speak, but there quietly got up in me a disobedience to the Command; and when I found in me a motion to speak as formerly I had, I did not yield obedience to the motion, but went into the disobedience, and kept silence, as they had desired of me to do, and so it cost me my life, for soon after a Lion by the way met with me and slew me.  
Jesus, as he is the Lamb of God in making known in man and to man the Commands of God, what man is to do in obedience to God; and so in man's yielding of obedience to the Commands of God, he makes known the love of God to man and in man, and thus as a Lamb, and act in man like a Lamb in innocency, so he may be slain, yea, he is slain in man by his disobedience to God. As I have known the slaying of him, by my disobedience to the Command of God, and as he is thus a Lamb in man, and acts the part of a Lamb in man, so the same God, the same Power, that hath sent him as a Jesus to save man, to save all men that will believe in him, that will yield obedience to what he makes known in them and to them, to be the Command of God for them to obey God in; so the same God, the same Power hath made him Judge both of the Living and of the Dead: And so as he is a Judge, he is the Lion of the Tribe of Judah, and that as a Lion, as a Judge I found him, soon meeting of me after my disobedience, in not obeying the Command of God, to speak as he gave me a Command to speak, and he slew me, he passed the sentence of Condemnation upon me for my disobedience, and made me sensible of my disobedience, and I knew I had transgressed, and I willingly submitted to God's Chastisement, as did the man sent from God, when it was told him, that for his disobedience that his Carcase should not come to the Sepulchre of his Fathers: You do not read in the Scripture that in the least he murmured or reflected upon the Chastisement of God for his disobedience.  
And the passing of this sentence of Condemnation upon me was so great, as that I may truly say it slew me; that is, as to my own apprehensions I was as it were slain, in that I did not find any more movings of God in me to speak, as I formerly had, nor did I find in me any more stir or drawings of the spirit of God in me, to Meditation, Contemplation, or musing of God, and of his Goodness to me, as before my disobedience I often had and was much refreshed and comforted thereby, in what God in those Meditations, Contemplations, or muse of God, and his Goodness made known to me of himself, in what he was to man as a Creator and a Redeemer, and what man was in his Image and likeness, as Created and Redeemed; nor did I find such fresh manifestations and making known of God's love to me, as before I had done, thereby to cause my love to increase to God; and although I went to the Meeting, and kept it constantly as before, yet I found no comfort or refreshment thereby, as formerly I had done when I stood in my obedience to God.  
And in this slain state for my disobedience, I continued a long time. At length, the first appearance that I apprehended or took notice of that God stirred or moved in me by his Spirit, was the movings or stir up of a desire in me to understand the mystery of Adam, the Woman, the Garden, the Serpent, the forbidden Fruit, and the eating of it, and the death that man died in the day he eat thereof: And to leave something of it in writing (not in print, I had no thoughts of any such thing then) that others might know what God had made known to me of the subtlety of the Serpent in man; and so little did I then think of writing much, that I began upon half a sheet of Paper, thinking upon that I might write what was God's will that I should leave in writing; but it exceeded the half sheet, and came into several sheets: And when I thought I had done writing, and had tacked the sheets together, intending to send them to printing, it pleased God to take from me a Child, whom I loved, as being in the outward body more like me than any Child I had; and such was God's goodness to me, although I had a natural affection to her as a Father, yet I was so well satisfied with the will of God therein, that it was no inward trouble or disturbance to me, but I was as if it had not been, in having my will resigned and given up into the will of God therein. And then God moved and stirred in me to write something of what I knew of denying myself, and taking up the Cross and following of Jesus; and I did not think therein to have writ so much as would have filled one sheet of Paper; not having the least thought, as God is my witness, of making any the least mention of what I knew of taking up the Cross and following of Jesus, when I stood in my obedience to him, in speaking what he had given me in command to speak through all the opposing I met with; but finding it lay as a duty upon me, after I had began to write of self-denial, and taking up the Cross and following of Jesus, I was then and thereby, as my duty required to make known what I knew, how the subtle Serpent deceives man in an outward form of Religion, persuading them that in that outward form of Religion, they are denying of themselves, and taking up the Cross and following of Jesus; when indeed and in truth they are but a setting up of self in them: And I have yielded in doing my duty therein, lest through my disobedience therein, God might have dealt with me as he did by me for my disobedience in not speaking.  
And if any that shall read what I have herein writ, and there shall and does rise in them a spirit to think or to speak that I have not done well in it, to make so public the failings, weaknesses, infirmities, or miscarriages of Friends to me, or rather to that of Jesus in me; I shall say, that by the same Spirit they may upon the same grounds as well think and say that Matthew and Luke did not do well, or rather the spirit of God in Matthew and Luke did not do well in making, by writing so much, more public the failings, weakness, infirmities, or miscarriages of the Twelve to Jesus; as I have done the failings, weakness, infirmities, or miscarriages of others to that which was of Jesus in me. But so it hath pleased the infinite wise God to leave their failings, weaknesses, infirmities, or miscarriages, and not only theirs, but others of his faithful Servants, in writing, and now in print; not to the end to be as Examples for us to follow, but to be as Warnings for us to have a care that we by the subtlety of the Serpent, do not fall as they did: for they and we stand and are saved by all one and the same Faith, in the same Jesus; and what is written, is written for our Instruction and Learning.  
And I know that the same Spirit that will blame me for making so public the deal of Friends by me, will also blame me for meddling with the failings, weaknesses, infirmities, or miscarriages of the Twelve; as it did in some Friends for speaking of the failings of Job, who although perfect and upright, and how patiently he bore what God suffered Satan to afflict him with, yet his patience did not always continue the same; for if it had, he would never have cursed the day of his birth, etc. I made but use of this in my speaking in the Meeting, to show what great need we all had to stand upon our watch, lest at any time we be overcome by the subtlety of the Adversary; and this gave such an offence, that I was by two, counted no small Friends, at two several times, rebuked for mentioning Job's failings.  
And therefore I expect no other, but by the same Spirit I shall be sentenced and judged for my making so public the deal of those called Friends or Quakers to me, or rather to that which was of Jesus in me; but if they do, I know by what Spirit it is that they so judge and censure me: That it is not by the spirit of God, for the example of the spirit of God I follow; it is the example of God by his spirit in Matthew and Luke, to make public in writing the deal of the Twelve by Jesus: It is the example of God by his spirit in Paul, to make public in writing Peter's not walking uprightly according to the truth of the Gospel, but dissembled: It is the example of God by his spirit in the holy men of old, that gave forth the Scriptures, to make public in writing the failings of the best of his Servants; as of Noah, Abraham, Lot, Moses, David, Job, and others: And therefore I shall conclude with the words of Jesus, Mat. 10. 24, 25. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he is as his master, and the servant as his lord: if they have called the master of the house Beelzebub, how much more shall they call them of the household?  
I have forborn the mentioning of any Name or Names, and so I shall, unless I hear what I have written be contradicted, or the truth of it questioned; and then I may not only name the Names of the Persons, but the Places where they either spoke, or did what I have herein mentioned.   

READER,  
WHosoever thou art that shall read what I have writ, if upon the reading of what I have writ of the deal of some of those called Quakers to me, thou shalt therefore judge or think the worse of the Truth those called Quakers own and believe in, that is, of the true Light in them, which Light is Jesus that came to save his People from their sins; and that Jesus who is the true Light which lighteth every man that cometh into the World, it is only he, and there is none other that can save any one from their sins; and the way that they own that God is to be worshipped in, by this Jesus the true Light in them, is to worship him in his Spirit and Truth.  
That evil Spirit that would lead thee or cause thee, upon the reading of what I have writ, to judge or think the worse of the Truth owned and believed by those called Quakers, and of the way owned and believed by them that God is to be worshipped in, because of the deal of some of them to me; the same evil Spirit, upon the same ground, may lead thee or cause thee to judge or think the worse of Jesus, and of the way that he declared that God the Father was to be worshipped in; and that because of the deal of the Twelve by him, as I have in what I have writ, mentioned of their deal by Jesus; as that they did not believe all that he said to be true, nor did they always understand the truth spoken by him, but by Peter he was rebuked for speaking the truth; and all of them did contradict him in his speaking the truth, saying to him, That should not be done to him, and that by them, that he had said should be done to him, and that by them; as when he told them they should be all offended because of him that night, and so offended as to be scattered and forsake him; and as he said they should therein deal by him, so they did deal by him, although they had all said they would not deal so by him. And moreover, there was one of the Twelve that for the love he had to money, betrayed him and sold him to them that he knew sought for him to take away his life. Thus much you may read in the Scriptures, of the deal of the Twelve by Jesus: And therefore I do say, that the same evil Spirit that would have thee to judge or think the worse of the Truth that is owned and believed by those called Quakers, of their worshipping God in Spirit and Truth, because of what I have writ, that some of them have done to me. The same evil Spirit, upon the same ground, may cause thee to judge and think the worse of Jesus, and of the truth that Jesus preached, because of what the Twelve did to him, that thou mayest read written in the Scriptures.  
God knows and bears me witness, that why I make mention of their deal to me, is to do what I believed I ought to do; thereby to make known what knowledge and acquaintance man may have of Jesus in the flesh, and yet not know Jesus in his Death and Resurrection, as the Twelve who had the most knowledge of him and acquaintance with him in the flesh, and were sent by him to preach and cast out Devils, and yet knew him not in his Death and Resurrection. And therefore man may go a great way in an outward form of Worship, and in an outward following of Jesus, and yet not come fully to know what it is to deny himself daily, and take up his Cross to all self, and be a Follower of Jesus in the Spirit. As the Twelve, although they followed him in the flesh, and so had the most acquaintance with him, yet they had not in that time of their knowing of him and following of him in the flesh, so fully learned that Lesson of self-denial and taking up of the daily Cross to their own wills, as they learned it when they knew his Death and Resurrection in themselves, and followed him in the Spirit: And as Paul said, They knew no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.  
Oh, how subtly the Serpent self in man can and does act in an outward form of worshipping God, tempting man in that knowledge and understanding that he hath of God, to eat of the forbidden Tree, that he might thereby be as Gods?  
I do therefore beseech the Readers to have a great care that they be not deceived by the Serpent's subtlety therein, as I do know he hath formerly deceived me.  
And also I do beseech them not to answer the desires of the subtle Serpent or Tempter in them, as to judge or think the worse of the Truth, the true Light in man, or of those called Quakers, because of some ill deal done by some of them to.   
Henry Abbut.  
FINIS.