THE SAINTS TRAVEL To the Land of CANAAN. WHEREIN IS DISCOVERED Seventeen false Rests below the spiritual Coming of Christ in the Saints. Together with a brief Discovery of what the Coming of Christ in the spirit is; who is the alone Rest and Centre of Spirits. By R. WILKINSON. A Member of the Army.  Arise ye and departed, for this is not your Rest, because it is polluted; it shall destroy you, with a sore destruction, Mic. 2. 10. There remaineth therefore a Rest to the People of God, Heb. 4. 9 
London, printed for Giles Calvert, at the black spread-Eagle at the West end of Paul's, 1650.   

To the Reader.  
FRiend and Christian Reader, it is the property of divine truth after it is manifested in the spirit, to inflame a soul with it, and to swallow up the spirit in the glory of it; so as it is as impossible for a soul to enjoy truth and not to declare it, as for a man to carry fire in his bosom or mouth, and not be burned. Saints are mightily constrained after they enjoy Truth, from the fire of Love, to declare it. Now I have had sad experience of the ways of my own heart, how I have constantly Rested below God, and so have fallen short of his glory. This being my condition for a long time, though in every particular seeming to be God, and of God, and in it my condition happy; where I was continually running from mountain to hill, because I knew not the true Rest. But at last it pleased the Father of spirits to reveal himself, and by the same to make them manifest. Whereupon I have had much wrestling in my own spirit, about putting the same out to public view; but at last was forced to break through much opposition in my own heart, and to put it out in his imperfect Form. That if it be the wisdom of God in the same, others by me may learn to beware: yet I would not have been without the experience of the same, seeing it is the will of God now to dessolve it. Wherefore Christian Reader, I shall commend these ensuing particulars to thee, and thee to the wisdom of the Spirit, whereby thou mayest judge of the same in love.  
First, If thou canst close with the substance of my discourse, and after finding some circumstances which are either contrary to thee, or obstruct to thy principles; yet do not fly out into bitterness of spirit, against what thou judgest truth, neither against that which thou judgest no truth; but receive the one, and let the other alone, until God reveal the same unto thee; lest thou be found calling light darkness, and darkness light, and speaking evil of things thou knowest not; but in meekness judge, and Rest.  
Secondly, If thou hast not passed through these, or all these Rests or Dispensations, or hast not as yet attained to many things herein expressed; yet let them have thy charitable thoughts, and do not as most do, fly out against them as Errors, because they are not either within their reach as to high for them, or because they are contrary to their present principles, and s● would unbottom them; or because they are not according to what they have been taught, or is experienced in them: But judge of them in love; and where any thing is above thy experience, I wish thou mayest be silent in it, and wait to know it, if it be of God: and if it be too low for thee, let it receive encouragement from thee, as thou hast passed to thy estate through these Administrations.  
Thirdly, Christian Reader, pass by any infirmity thou seest, either in expression, form or method: look upon them to be a discourse of experience, more to edify, then to please the fancy, by curiosity of words in man's wisdom, 1 Cor. 2. 4.  
Fourthly, Do not judge me to deny any thing which I do not here affirm, because I am speaking spiritual things within: But look upon it as a spiritual, and inward discourse; holding out the two great Mysteries, viz. The Mystery of Christ made manifest in the Spirit within man: and the Mystery of the creature to himself. Do not think I am going about to destroy the low workings of God, I am not: Neither be much daunted if God hereby lets thee behold the face of self & false Rests, so as it brings thee to a loss: But believe it, thy greatest loss may in time become thy greatest gain: For that which moves me to write these few lines is, that if it be the will of God, Creatures may see the many false ways and Rests below God: That Creatures may not live short of his glory as I have done.  
Therefore I shall desire that I may not be mistaken, either in my intentions or expressions, and therefore shall commend this farther to the Reader; First, to take off a scruple which may lie upon many, whether I do deny these seventeen Rests to be dispensations of God, and the way God leads men into their spiritual Rest, which is Christ's coming in the Spirit: That I may clear this, and make farther way; I acknowledge, it is God's way to lead creatures through these particulars: But the corruption of self, and the deceivableness thereof, will resemble the leadings of God, and so will labour to live, and keep the soul to rest short of God; & man in going after the ways of his own heart, may seem to be led by God: But in these particulars I labour to drive on two things, the first to discover unto men, what the way of man's heart is, when it will deceive, and what glory it will appear to the Creature in, until God undeceive it: so that I am first to undeceive Creatures, in their unsound confidence, concluding their estates to be so high that they are at Rest in God, when they are covered with a covering, but not of the spirit. And though the heart be putting God in the forefront of its actings, yet it is but Jehues' deceit and treachery of spirit. Secondly, I labour to undeceive it, that though it hath attained any, or all these seventeen, and have not had an appearance of Christ spiritually in them, so that they know when, and how, and what Christ infallibly was, that still that soul is but yet in a changeable condition: And it may as well be Satan's transformings in him, as any dispensation of God to him: and to let the creature know, that though he have passed through all this, yet he wants on thing to be his rest and centre; which when it comes, will discover the truth of all these dispensations: and if they be of God, they shall be dissolved, if they be of self or Satan, they shall be destroyed: So that to unbottom Creatures, that they live not upon vanity & lies, & that they may not rest before the true appearance of Christ in the spirit, I have set forth these imperfect lines. Farther, I would not have any think that I deny Scriptures, Ordinances, Christ's coming in the flesh, Kingdom after death, or any thing here I have inserted to be false Rests: but that I am at, is to set all things in its proper place, and to bring souls to see the true centre; that they may not miss the one thing necessary, while they are acting beyond their line: in which actings themselves may become castaways, and that men may know that neither Scriptures, or Christ in the flesh, Ordinances, or Members of Churches, or the Kingdom after death, or the form of words in the Letter, or Promises, is the Rest of Saints; but He who is the sum and substance of all, viz. Christ in the Spirit coming in us, to be Life, Glory, Light and Happiness to us; and so an hope of glory in us This is the Rest of Saints; but Christian Reader, God now in these days is discovering the false cover of creatures, and sostripping them naked; God is bringing men tr see this great mystery of self in all ●s glory: He is annihilating creatures and bringing them to a spiritual death: He is laying low mountains, and unbottoming and un-resting Creatures; men's lofty looks He is abasing: yea He is bringing men who have been stars, and something in their own and others eyes, even to a loss and silence, confusion and darkness; That now their light is darkness, their wisdom folly, their life death, their enlargements and self-actings hedged up, and they cannot find out any of their former paths; so that now they are made to wait in silence, as well as the Author of this book was forced to do; and it may be the wisdom of God, that this particular shall be an instrument of good, as well in this, as it hath been before it came in this public view, to many souls, in another manner and method; so that I shall leave them, to receive at thy hands what censure the wisdom of God pleaseth to cause or permit, wishing thy exceeding happiness in the Spirit.  
Thine in Truth revealed. R. W.   

Several Rests of Creatures Discovered, and laid open, below the Coming of Christ in the Spirit, who is the alone Rest of Saints.  

THE first Rest which we shall speak of is, Civility, or a common restraint of the Creature from the committing of gross evils: looked upon by the party to be Reformation. This condition or dispensation, speaks deceivable peace to many a spirit; upon the which seeming good, which pretends to follow this state, the creature resteth and is satisfied. But the reason thereof partly flows from these following grounds.  
1. From comparing himself with others: that is looking upon the grossness of men's actions abroad in the world: as namely, swearing and drunkenness, and the height of all profanes many spirits live in, where they are in the same condion, Drinking up iniquity as if they were drinking up water: & in these particulars he being restrained, and more civilised than those, he blesseth himself in his present condition, and Rests satisfied with it, as though in it he did enjoy much of God.  
2. It flows from comparing his condition present with what it was: The more grosser his condition was before, the higher it works him into conceit, with the happiness of its present condition. Thus not seeing the purity of God, and the deceitfulness of its own spirit within; he comparing himself with himself is deceived, and so rests satisfied.  
3. It flows from the consideration of the greatness of love (he had before being restrained) to those gross evils he is restrained from; together with the greatness of the power, which he calls the divine power of God, which thus restrains him, and thus he reasons, if God did not highly love me, I should never have received such a power from him as to shake off, and not only so, but to hate and obhorre those gross sins I so dear loved, both in myself and others; and now the very practice of them, being as he conceives, hated by him, adds weight to his thus reasoning out the love of God. Another thing which adds weight is, his often praying against such particular sins as yet remains unsubdued; & afterwards these being subdued (he looks upon acceptance with God in this being) he looks upon it as an answer of prayer; and so in the same, he reasons out love in this condition.  
4. It flows from the seeming sorrow, which ariseth continually, upon the view of his former condition, which works a seeming repenatnce and reformation; and from the sorrow he hath for his former condition; now having a work of Reformation, he Rests under the notion of happiness; yet not all this time brought home to see the grossness of his heart within; but merely washing the outside, Luke 11. 39 and being a whited wall, glorious without, it is all he looks for, or seeks after. But Satan and man's heart will suffer the creature to act so fare, and propound such ways to himself, as in the same to bring the soul into a state of security, where it may rest under the consideration of being happy; and not without some visible ground, apparent both to the creature thus deceived, and the World who are not spiritual discoverers: But alas, what is it for any to be instruments to pull down, or to be restrainers from Idolatry without, when indeed there is remaining the cause of all Idolatry of Spirit within: To be outwardly drunk no more, & yet to be drunk with the high conceits of himself, which is neither with wine nor strong drink; it's worse for a man to have the branches broken down, before the root be pulled up: for a man to be seemingly a Saint, & a devil within, in this estate there is no sure Rest: but thus it is most commonly with men, they conclude they are happy, if they have but the least appearance of it in a visible restraining of them from gross evils: & in this they appear to themselves and others men reform; & so new creatures, when indeed they are still in their blood, though they have escaped the common pollution of the World, through a general knowledge of Christ, which is no sure cause of Rest, until there be a particular knowledge of him, by which the creature is cleansed from all pollutions both of flesh & spirit, which makes the heart upright before God, from this inward knowledge of God, which carries up the spirit of a spiritual man into God, where he comes to be truly centred up in God: so that the heart and Satan, being deceitful, as to suffer the creature to escape the common pollutions of the World, so that it may but there keep the Creature.  
And seeing in this estate of darkness none can truly judge of its condition aright, until the true light come in, which makes all things manifest: Then it behoves souls in this estate, though to themselves never so seemingly glorious, not to rest satisfied with, or content itself in it, as though it did enjoy God, in the same manifested; but to wait for a higher dispensation; and then the truth of this dispensation shall be discovered whether it be of God or man; if of God, it shall be dispelled by a higher; if of man or Satan, it shall be destroyed: So that to Rest upon this estate, though attained from God; though it should prove a dispensation of God, it would be a Rest much below the Centre of the soul, which is God.  

The Second false Rest.  
THe second Rest most commonly of Souls, after a common restraining the Creature from gross evils, is a work seeming to the Creature something higher: and that is in obedience unto what the Law of God requires.  
The first is, A negative Obedience from something. The second, is an affirmative Obedience to something; and this seems to the Creature to go beyond the other and so become a surer foundation of Rest: when indeed it is all one with the other, and still short of the true Rest: And here comes it to pass, that in this dispensation man hath no longer peace, than he acts suitable to the Law; break the Law, and it breaks the neck of the Souls peace: Keep it, & it keeps the Soul in peace.  
And secondly, in this condition it comes to pass, that the Creature is wholly cast down, and gins to question all he hath, yea, the very foundation of all: when in the least manner he doth transgress. But still the soul is in a very low and empty dispensation: but man's obedience to the Law (wherein he intends by his obedience to it, to get happiness and life from it) flows from these particulars following.  
1. From a convincement of his misery our of God, in which he sees a want of God; upon which he runs unto the Law, being convinced by it, to see what is required of it. He now resolves, makes Covenants, Vows, renews them often, and purposeth to do what he Law requires: To this end he falls aboard of praying reading, keeping Sabbaths, and spends nights and day, in labouring to attain to what the Law requires And.  
1. The Law requiring, as the principal part of it, Love. Now this is the daily complant of such a soul in this dispensation: Oh that I could love God, than I could believe God loved me: than it being the principal part of the Law, I could believe it were fulfiled either in me or for me; then should I enjoy peace, and Rest in my spirit; not knowing that our love to God news from the manifestations of God's love in us; not considering that the law is fulfiled by another; not knowing that peace and rest flows from the enjoyments of God; and not from suitable qualifications to the Law of God: but now, when the soul hath, as he conceives, got so much love to God, as partly the Law of God requires; it Rests, concluding this, That love to God is an infallible Token of Love from God: Yet not knowing that the way to judge aright of my love to God, is from the enjoyments of Love from God: And here lies the great deceit of many spirits Again, The Law requires Sabbath keeping, and many such like commands are required: The soul cries, Oh that I could keep the Sabbath. Oh that my heart could keep close with God upon that day: and here the soul labours to bring his heart into that frame, not to think his own thoughts or speak his own words; whereupon he sets a praying in the morning, and exercises himself in all duties agreeable to the day: now if he keep the day so exact, as he thinks the Law requires, he Rests with much peace: but if he be dead, and cold, and unprofitable in these Dispensations he employs himself in then he can have no peace all the week, but is mourning and grieving he hath broke the Law: and here is partly the frame of such a spirit.  
And the second cause of his thus acting is, from an apprehension of wrath, and a condemning conscience, and hell within, it would do any thing to assawg● the wrath and fire of hell in his own conscience: Wha● would not a soul do or attempt, to remove the same, being at present too heavy for the soul to bear: now it would do any thing to stop the mouth of a condemning conscience, though it will pretend what it doth is for no such matter: but the flatter of the heart, and the gloss it puts upon the actions of the Creature in this Dispention.  
Now the soul not discerning satisfaction given to God by another: it labours therefore to satisfy God for the breach it hath made betwixt it and God; though I say the heart here will gloss its actions, and say to the contrary. But now it seeing a breach, this breach must be made up before there can be peace: Now the soul not seeing the breach made up by Christ, he labours to make up the breach by his actual obedience to the Law of God: And therefore is it that men teach this Principle: The way to attain grace and favour with God is, by such a humiliation or sorrow as they call God: And here they prove Egyptian Taskmasters, to set the Creature upon doing, when he hath no straw to work withal, Exod. 5. 13. 14. And this is usual with Creatures in this Dispensation, when they see themselves in bondage, to get freedom by doing.  
And so comes it to pass many break prison before they be set free by the Spirit: As for instance, when the soul can find such a Qualification in him, or such a frame of Spirit in him, as the Law requires, having a long time laboured for it, he judgeth himself to be set free by Christ, when it is but a conceited freedom, as an effect of his obedience: and not as an effect of the obedience of Christ revealed to him in the Spirit. And in this particular the Creature is like a horse that is fallen into a bogmire, he labours to plunge himself out lest he perish there, and indeed plunges himself faster in, and brings himself into a nigher way of perishing: Thus the Creature seeing himself fall'n into misery and bondage, he labours and plunges to free himself, until he plunges himself into higher bondage: and as the horse will not give over, and lie still until he hath wearied himself, no more will the soul cease acting to free himself, until he be wearied and worn out of breath: And then he shall be forced to wait until He who delivers Saints out of the pit where no water is, come and deliver his Spirit out of its slavery and bondage. And also in an estate of darkness the like, the Creature labours for light, and being encompassed about with pits on every side, and being in darkness he will not stay until the Light come, or the day dawn; but at last for want of a Guide, which is the Spirit, he falls into the pit, where he lies more sadder than ever. John 16. 15.  
These are the common, though sad effects of those who run before God leads them, and either the Creature Rests after he hath attained qualifications suitable to the Law, or else brought up into a higher obedience to the Law: or he remains sensibly miserable of the greater misery in it then before: which though it be more sadder to the apprehension, yet it is the way of God in the Creature, thus to frustate the expectation of the Creature in its labouring to work happiness for itself, until happiness be revealed within it.  
The Third cause is, from the principle of Nature and here the Covenant of works is most suitable to the principles of Nature: Nature would always be doing, though in its doing, it instead of acting to God, is acting from God: For it is impossible that man can truly act to God, before there be an acting of God in him. So that man cannot ascend up to God, before there be descending of God into the soul; which Descendings I call a real manifestation of life within man, which is God; being a Fountain breaking forth again from man unto God: And before that, though soul's act never so gloriously, yet they are but Adam's running away from God, and from the principles of Nature, clothing themselves, Gen. 3. 8. Which in time, though man Rest upon it, proves self righteousness, or a righteousness according to the Law, and not the righteousness of God by faith; and so his Rest and peace shall be taken from him, and destroyed in him.  
4. The cause from which his thus acting flows, is from self-love; and this will go beyond any thing formerly mentioned. Self-love in the gaining of its own ends, will think nothing too difficult to attempt, nothing too dear to part withal, unless the things we are now speaking of, which is man's self. When a man is swallowed up with self, instead of being swallowed up with God: whatsoever the creature is put upon, when swallowed up with God: this creature thus led forth out of self-love, will resemble the same, if not go beyond it: nothing that stands in the way of the Creature thus possessed, is too dear to it, or too hard to attempt it. Put Jehu upon pulling down Idols, it made him very zealous, it made the Scribes and Pharisees give alms, and spend themselves, and suffer theirs to be spent, to attain their ends: It will put a man upon fasting much, praying often; yea if it be to hazard life or liberty, it is free, if it may but accomplish its own ends: which is most commonly from a convicted happiness or glory, either inward from God, or outward from man: Self sees a promise of life and happiness handed out in the Law to those that keep it: as namely, Do this and live: it never considers what it could do, and now can do: but now it labours to try what may be done that an undone soul may be made happy: Oh the consideration of happiness doth so affect a soul tonvinced of the want of it; that as the love of God enjoyed, doth draw out that soul that enjoys it too make for God: so this soul possessed with the love of self, doth draw out the Creature; not out of himself, yet to do or act any thing, that may procure happiness to itself: Also self-love in this particular, would not freely have all from God, nor would it be beholding to God for all: than it should have nothing to glory in but God: Witness those cry out: Must the Creature do nothing; must he not take pains with his own heart to prepare it for God? Must not the creature seek, and knock, and pray, and be prepared for Christ? Not considering it must be a mere passive; Go through the sufferings of Christ, or rather to have fellowship with him in his sufferings: that is, to be subject to the will of God, and to suffer God to dispose, order, or burn up in the Creatures spirits as he pleaseth; only the soul to be a patiented in the workings out of life, until he can act from the enjoyments of it: The Lord's way is to destroy, or burn up all the creatures preparations for God, and all that stuff the creature hath within him, or attained by him; and strips the Creature naked of all, either in him or done by him, and brings him as an empty soul to him who is the Fountain of life; and to be revealed in him. Now to take away an objection, which is, that the Creature must labour, though not for life, yet for a manifestation of life. To this I answer; that the life whereby man acts to God, is by the power of life revealed from God; for before it be revealed, man is dead; it is the revealing of life into man, which gives life to man: So that man can neither truly act for life, or the manifestation of it, before man be made alive by it, which is not before the manifestation of Christ, which is life to the soul. Secondly, That as mercy and love was prepared freely of God in Christ without the Creature, so it is to be revealed freely by Christ in the Creature, and after it be revealed in man, It is that grace which is in man, acts out from man unto God. That occasioned these words from Paul, Yet not I, but the grace of God which was with me, 1 Cor. 15. 10. Then let these following particulars be considered of.  
1. That man who doth obey God, though his obedience be never so seemingly glorious; yet if he Rest upon, and be satisfied with it, he Rests below the true Rest, which is God. For though the Creature yields obedience to the Law, or any other Truth, as the Truth requires: yet he is not to Rest upon it, though it be of, and from the Lord it being flown from that which is to be the souls Rest.  
2. That soul who being convinced of the want of, and its misery without God; and from this labours to get God, by acting to God, though his action be never so glorious, it being to get his person acceptable, from the glory of his action, and Rests here conceiving the acceptation of his person from the glory of his action, that man's Rest and Conceptation is false.  
This was the reason why Abel's Sacrifice was acceptable, and cain's was not, because Abel's person was acceptable, and cain's was not; for cain's action was as seemingly glorious as Abel's was. But the acceptation of an action must flow from the acceptation of a person. It is not, nor cannot be, that any man's person can be accepted with God, from the glory of any of the Creatures actings to God. Then it should be of works, and man hath some thing to boast of. Neither is my obedience to God a true evidence of my enjoyment of God, and acceptance with God. For the young man in the Gospel, who was nigh to the Kingdom of God, did yield obedience to the commands of God; and yet he wanted that one thing necessary, which was to be the Rest of his foul.  
3. That the Resting upon any obedience to God performed in the exactest manner by the Creature, will bring nothing but death and sorrow to the creature in due time: When a man kindles a fire, and Warms himself in the sparks thereof: God upbraids the creature thus by telling him, his end should be to lie down in sorrow. That is, When God comes to appear upon any soul in love, he burns up all these false Rests the creature hath been making for itself. That is, What the creature draws comfort from to himself, if it be from the glory of any action: that is, for a man to kindle a fire, and warm himself in the sparks or fire he himself hath kindled Isai. 50. 10, 11.  
Now God at last brings the creature to see the vanity of all his own actions; and upon this there is nothing but death to what he hath been living upon, and sorrow annexed for his thus living upon it, and Resting in it.  
Therefore consider; No acting forth of the creature to God, before the creature receive a divine power from God, is acceptable with God; for God accepts of no obedience, but either that which he did by Christ for us, or by Christ in us.  
Now a man may do great things by a power of Nature, Which I call a power of God in its dispensation: Which power or from which power, a man acts in a way to God: that is, seemingly to God and for God; but in conclusion proves not so; now God approving of no action by us, unless it be from the fountain of himself in us.  
And seeing our actings to God are changeable, and may seem to perish though never so rare: It is no sure Rest for any soul: only he who is unchangeable in us, must be revealed to us, before any true Rest can be received by us.  
Now the condition of a Soul in these low dispensations is like unto a man affrighted by an enemy, and being so he labours to preserve himself from death by him; he runs to secure himself; at last he finds to his apprehension a place of Rest and safety, he being almost weary; afterwards it appears not so to be, but his adversary pursues him, so that he is not safe; and so from place to place he runs to get shelter, he finding none, he is forced to yield himself up to the mercy of his adversary, So it is with a Soul seeing God to be his enemy, he flies as Adam did, thinking to secure himself and cover himself; but God pursues the Soul and finds him out, where the Soul not finding any safe Rest, yields himself freely with trembling and fear up unto God, to be at the mercy of God.  
God (as I may say) pursues a Soul; and when it would be Resting upon any thing below himself, he drives it from its station, and so man runs from Rest to Rest, and every Rest he makes is more glorious than another: But God speaks unto the Soul, as he did to the Apostles, Arise, let us go hence, John 14. 31. as if he should say, You would be Resting in this condition, but it is nor a condition of Rest and safety, I will bring you higher, and that shall be when I will discover myself in the Spirit, that you shall not Rest upon my flesh as I am in a shape; but upon me as I will be transfigured before you, or rather in you in the Spirit: So as now Arise, and go up, that is, higher. So also is God most commonly saying to such Souls, Arise, this is not Yours Rest, Mic 2. 10. if thou stay here it shall destroy thee with an utter destruction. Therefore to conclude, This man runs from mountain to hill, and forgets his Resting place, until God hedgeth up his ways, and makes the soul at length Rest in himself.   

The third false Rest.  
THe next Rest of a Soul below the true Rest is, The excellency of Gifts. which do so mightily adorn the Creature, as thereby the Creature is led into high conceits of the glory and excellency of its condition. The first part or Gift we shall speak of is Knowledge.  
Multiplicity of Knowledge, is such a rare Part, as makes a man seem much like a Saint: not carnal in the matters of the world, but spiritual, conceived in the matters of God: and this doth mightily puff up the Creature. And indeed much knowledge attained in the notion, unless it be experimental, there is an impossibility to keep the soul from Resting in it, or being puffed up with it, And.  
First of all I shall discover, how most commonly the Soul attains this. The first is, from a quick apprehension in the understanding of things, which is a common gift in nature; which is a ready way to attain much knowledge, together with an enlaged capacity that he can receive and keep what he apprehends, so as he comes to gather in knowledge a pace into the notion; so as the Soul glorieth the most in the improvement of that gift or part in which he doth the most excel. This Creature he is very fluent in discoursing of the best things, and will be always delighting most, in arguing of those things that he hath the most knowledge in: and he being very gallant in discourse, gathers knowledge in every thing he undertakes; and here he glories to overcome any with argument. Or.  
Secondly, To be adored, or had in high estimation for this his knowledge. And this applauding of him, makes his estimation of the glory of his own condition to be heightened; & here he looks upon himself to be a Saint in glory, he having these parts of knowledge, makes him as often argue against truth as for it, that others may see the wit and knowledge he hath; & by strength of wit be able to speak of higher things, than those who sweetly enjoy God: Yea, for parts of knowledge goes beyond, & by all is preferred before them: Now having thus attained knowledge in the head though he do not experience the same, he Rests satisfied in his condition.  
Secondly, Knowledge which man Rests upon, is a knowledge got by pains & diligence of things without him. That which is got by much pains, the Creature is more apt to Rest upon: so as for the notionary knowledge of the Scripture he exceeds. He is mightily fluent in the letter, and is able to speak much from the same; and this doth furnish him so, as now he makes it his glory to speak of, and know much of the letter, though it is without him, and not experienced in him. But alas, what is it for any man to know much in this nature, and there Rest. This is but the shell of Truth; the Substance is, Truth in us, experienced by us.  
To read Truth in the letter without me and to know it there, is a dispensation; but to know it by the Spirit within me, must be a higher dispensation, and the Dispensation of Rest. For what is it for any man to get all the Scriptures into memory to furnish him with knowledge, able to dispute or preach; yet unless he know the same within himself, it's but a poor Rest: yet thus it is, men by a abundance of pains and diligence in the Scriptures and in books, do get abundance of knowledge, and after it is gotten, they Rest upon the same; as though it were to enjoy the manifestation of God, to enjoy much knowledge: here they abuse a dispensation of God, and transform it into another use then ever God ordained it for: So that though a man have never so much knowledge, yea though his knowledge be according to, or attained in the Scriptures, if he Rest there, before he hath got it in the heart by expersence; as he hath got it in the head for discourse, his Rest is much below the substance of Truth. For no man is to Rest in any thing without him so known, until it be within him; and then he Rests not in God because declared in Scripture; but upon God because revealed and experienced in him, and so is fully known by him.  
The third way whereby this Knowledge comes to be attained is, from the declarings of the experiences of others; he by the same stores himself with points of experience, as well as points of Judgement: and here he can speak all manner of Languages, as well as those that enjoy truth in them; so that he can speak of points of judgement with those that are for that discourse, and points of experience, with those that are for that, having a form of both in his understanding, and from that is able to make out himself, as those who sweetly in the power of Truth enjoy God: But for this latter, he hath but stolen the word from his Neighbour; he hath got his experience to discourse of. And this is the great deceit of men's spirits in our days: for when they hear of a precious high Truth of God which they never heard of before, they either oppose it, or else they get the form of it into their notion or understanding, and the next upportunity they have, they declare it as their own: whereas though they were convinced of the truth of it, yet they were to wait for the enjoyment of the power of it in themselves; and that it might be sealed by the Spirit in them (1 Cor. 4. 19, 20.) But many conceive, if they can but remember a truth, though they have it not in the power of it in themselves, that the very believing of it and assenting to it, is the experience of it: Bud these are those who have a form of God, or the truth in their understandings, and want the power of that truth in their Spirits. And so many a soul rests in this very part of knowledge. Now the Reasons of a souls resting here, are partly these following.  
First, From a comparison made in his own spirit with others that are in lower dispensations, or weaker in knowledge or discourse then himself: but especially Professors, who live in high thoughts of their estates: and he thus comparing his condition with theirs, and seeing it so far excel theirs; makes his conclusion, if their condition be happy, then mine is much more, in respect of what I have enjoyed more than they: I am not any way inferior to any almost: surely I am in a happy estate, if any.  
The second Reason follows, from the high estimation others have of him; especially men of the rarest abilities and solidest judgements; and this adds fuel to his fire of conceit, and makes his rest the more glorious. And this is the reason that if at any time the approbation of those— cease to be what it was— that it occasions much distraction and want of peace within himself: for when part of a man's cause of rest and peace is taken away, no marvel then if part of his rest and peace go along with it. Whereas he that rests in God, is freed in the Spirit, and is as Mount Zion which can not be moved: Psalm 125. 2. Let man's apprehensions cease, or increase, he is not lifted up by the one, or cast down by the other; but he hath a continual testimony within himself, which abides for ever.  
The third Cause or reason of his resting upon the gifts of knowledge, is from want of a right inf●rmation of judgement, in the difference betwixt a form of truth in the understanding, and the power of truth in the heart, not opposite to the other: for though man's knowing God in general or from hearsay, be a dispensation of God, and good in its place, yet it is not to be rested upon, as though the soul had in this a real enjoyment of God. Now a man may know a thing in general, and may believe in it, assent to it and obey it, and make a large profession of it: yet if he enjoy not God in that very thing, it is but a dispensation below the power of Truth. So that we see here, that men may get things into the head, before they be in the life and power of them in the heart, which if rested upon, brings with it a dangerous consequence. As  
1. It is the way to high security, and such a security, being but carnal, as being without ground. It is the way in the second place, to a self-glorying and creature exalting, and to the displeasing of God.  
Thirdly, It is the way to fall into all manner of looseness, under pretence of freedom and knowledge of truth; and that is no sin, though ●t do this or that: For no marvel when a man hath no more than a form of God in the head, and wants the power of God in the heart, than that soul falls into a carnal looseness, whereby truth is evil spoken of; and the party thus doing justifying his action by his hardness of spirit, which by it he is brought into. And this is the reason why many when they have received high notions and do hold them forth, do walk very unlike truth, is because they have it but in the head, and want the power of it in the heart. They have it from others, or some other way and not from God; and so they cannot stand in the day of temptation, and so return like a Sow to the wallowing in the mire 2 Pet. 2. 22.  
Again a Soul is further established in this condition from his daily growth and increase in knowledge; he daily growing in knowledge, daily more established on his own bottoms, though not so thought by himself. This daily increase of knowledge in himself, the benefit that sometimes is redounded to others, by that doth increase the flame, and adds fuel to the fire of this false rest.  
The second excellent Part or Gift upon which men Rest is, Prayer: and this is made an Idol of by such parties who Rest upon it. But first of all when a man sets his face towards God, it would gladly pray, but wanting this proper Gift, it useth forms; but after it sees the vanity of that dispensation and the emptiness of it, it now would gladly pray in the spirit; and continually is complaining for want of matter to express; In conclusion it attains matter to express, and in the attaining matter doth much abuse the same: but the means most commonly wherein it doth attain it is, first, by often freequenting private and public meetings where it steals away the expressions of others; and when it sees one man enlarged, it is made to admire that part in them and cry out, O if I could pray as such a one can, than I should be at rest, and enjoy much peace. It presses forwards and by pains and diligence, it attains that enlargement, as that now it excels others, and is now admired by them, who before was admired by it; so as now the poor Creature can speak three or four hours in prayer; and can hardly comprehend himself within the space of one hour; and here lies the deceit of the heart, that here the Soul makes his rest; and this to be a sure evidence of his interest in God. But alas, how blind and unsound this present evidence is, let Scripture and experience testify: for alas, a hypocrite, or one who at all knows not God, may excel in the seeming glory of this part, yea, excel those that live in the highest enjoyments of God: and here many souls makes this dispensation a mere Idol, they draw all their peace and comfort from it: for if in this part the Creature excel, he will be the ofner using of it, living most upon it: draw most comfort from it, and glory the most in it: for if ever the creature be straitened in this particular, he gins to droop and be sad, and full of trouble: but if either in public or private he be enlarged much again, he is mightilly refreshed and lifted up.  
And secondly, If at any time he cannot have those common opportunities or set times, than all his peace is gone; and it is because his peace is grounded upon his often praying and his great enlargement in so doing, and indeed the souls blindness lies here: for the Creature takes his enlargement to be a manifestation, or evidence of the presence of God. Now a man may pray long and often, and excel all in external form, and yet have none of the presence of God manifested at all in the same: neither is a straightening of the Creature in expression, to be any cause of sorrow or trouble, if God be manifest: neither is it an evidence of his not being manifested within. So here party 〈◊〉 the ground of a souls thus Resting, or taking satisfaction of peace to his spirit, in this dispensation.  
Now I would not be mistaken, that I am speaking against this form or dispensation; when a man is not commanded by the form, but he is commanded from a power within, so as he commands it, and useth the same according to the end for which it was appointed. For I look upon the same as to be a dispensation of God: But I look upon the resting in it, or having peace by it, to be a corruption of a man's own heart, and a deceit thereof.  
First. Therefore I commend these things following to be considered of all.  
That though a man should be never so glorious, or admirable in this particular dispensation, so as in the same he may be able to speak a whole day together, yet his heart in this may deceive him, and if it do not, yet it is no safe Rest, or cause of peace, or satisfaction; for there is no safety in the excellents Part, that can be received, but they take their wings and fly away; and there is not that in them, which men conceive.  
Secondly, Man may have these parts in the glory of them, and yet have no fellowship or communion with God in them: and so they may be rather snares than s●re rests: Nay, if it were so, as many souls doth enjoy God in them, or rather communion with God in the same, yet it is neither the duty, or enlargement which is or aught to be the rest: but God made manifest in the same.  
The third part of Gift is, Humility. And this sometimes comes some of these ways following.  

1. Either from an instinct or property in nature. Or  
2. From a self-reasoning. Or  
3. From resembling the truth of Humility, that is in another. Or  
4. From, or as an effect of the enjoyment of God.   
First, it is in many, who in the least have no divine workings of God in them, any way made manifest: yet they are excellent in this very particular; which makes them very lovely in the eyes of all men; so that a little of God will be seen in such a creature; but merely without the manifestation of grace: such a Soul doth appear to be gracious; such a spirit as this is can hardly be given to passion; but full of meekness, and love, and moderation: and yet this parties gifts are common or natural to him. He cannot be almost otherwise, this disposition is so natural. But others by nature are of a turbulent spirit and full of pride and choler, which makes him to become odious to all: and hereupon when he becomes odious to himself; he falls in the second place to reason thus. O how lovely do others appear to me! how humble and lowly are they! What a proud spirit am I of! How am I hated and become almost odious to all! I will go see if I can help this carriage of mine. Now this Soul only looks to take away the effects, though the cause abide: and here he labours to frame his speeches, and his jesture and actions and so by much pains gets a form of humility; and now carries himself very sweetly towards all, so that now there is a strong change wrought in this person, so that he is admired by all, and chief by himself; who was of such a high carriage, and of a proud and turbulent spirit, and now he is of a calm and quiet spirit; this appears to be a great change, and so judging of it, he is highly exalted in his opinion of himself, and conceives he hath enjoyed abundance of grace from God, that hath thus humbled him: when indeed he hath it but in the form of it, not in the power: having the branches and effects taken a way for the present in the outward expression of it, but transformed into another shape, and that is more inward, making of him more spiritually proud, and so have high conceits of the happiness of his condition, and so Rests.  
Secondly, It reasons thus, God resisteth the proud, and giveth grace to the humble, 1 Pet. 5. 5. Now in his highness of carriage, or turbulence of spirit, he looks upon his condition as to be resisted of God; whereupon he prays and useth what means he can to restrain himself; saith he, It may be I may come to geta better temper of spirit, whereby I many not become both odious to God and man, Now I say at last, he attains a form or shape of what he doth desire, and Rests satisfied in the receiving of it. Though I say, he is outwardly but transformed into another likeness, the cause yet remaining, which of the two consider the effects that follow, as namely, Security, or luke warmness; or fullness and self conceitedness; and so false Resting are of as dangerous a consequence as the other.  
Thirdly, Humility is by resembling of such property of words and actions in an other, as is most lovely in the eyes of himself and others, and here lies a sad deceit, when men do only resemble the words or carriages of another, which it may be in that party flows from a principle or power of God in him; and by a resembling of him, and getting into his form, think their condition is the happier, and so glory in it more than before: so that though his Humility flow from a divine work in him; yet the others is but shaped out of what is expressed, by or from him: and here lies much danger, especially if man Rest in the same.  
The forth way whereby humility comes most commonly to be attained. And the way indeed, is from the enjoyment of God, thereby man comes not only to have the effects or branches cut off, but the cause or root of the same taken away. So as now man hath it not in the form or shape, but in power and substance: and now man is truly what he seems to be, but not before: whereby as the Creature is humbled, so God is exalted: and this is the Creatures joy, though not his Rest wholly: This humility now is the effect of God enjoyed, whereby man is made to partake of God's nature; and this nature breaks out into these particular effects: but now this very effects of humility, though it be from the enjoyment of God, yet it is not the Rest of a Saint; but the cause, which is God.  
The next part is the gift of Utterance, which is that many have that knows not God; and many have not, which sweetly enjoy him. So that man who is freely carried forth to utter or make known any thing he conceives is truth; yet there is neither cause of trusting to it, or Resting in it; neither is there cause why a Soul should the more glory in the enjoyment of it, or be troubled in the want of it.  
The last part or Gift we shall speak of is, Memory, This part of Memory, is that which doth most sweetly adorn man in the visible making of it forth; and it makes man much adored for it, it is.  
1. Away to grow very profitable in respect of him that hath it; and beneficial to them for whom he employs it: as namely, In that dispensation of hearing, after which the party which enjoys this Part, is able to repeat or declare almost verbatim what he hath heard; this makes him very profitable in what he hears, in respect of gathering knowledge: and beneficial to others from the improvement of the same. This is the reason why two Ministers so professing of themselves, studying their matter, the one brings it in a piece of paper, and the other in the same method or form, though in his understanding; because the one excels the otther in this Part of Memory; and this makes the one more esteemed than the other, and the one to appear more weak than the other. But alas, though all these were in one man, in a higher strain than I have declared; yet they all were but a poor Rest, or cause of joy or contentment to any heart: and truly when God appears so as to manifest himself, the Soul shall see the weakness and foolly of his spirit, to be satisfied in the whole: not to be any cause of Rest, though they were dispensations of God, and were freely given by God. For all these may be in a very hypocrite, or in a mere natural man.  
First of all to conclude this Rest.  
1. It is an abuse of a Gift, and an affornt put upon the Giver, to make it either cause of Rest, or an evidence of a true enjoyment of God.  
2. That soul most commonly, who is not led in the Spirit, either to behold God or enjoy him, to be the Rests of spirits, is most usual— & it can hardly be prevented, to Rest upon such Rests as we have declared: but consider that must be the Rest of any who sees or enjoys not one manifested to him to be above it. Man must have some Rest, either true or false: But that must be the safe Rest, the which no hypocrite doth at tain, nor can enjoy, which is God manifested in the Spirit, further why should any man place his Rest upon any thing, which will come to nothing, or is given to change? Or why should we make that the ground of our happiness, which is but a talent given to be improved; which may be taken away at the Owners pleasure; being given only to be improved, and then man's Rest and peace ceaseth: and in this particular doth ●he folly of man's heart appear, in abusing the end of every dispensation, as of this of Parts; As.  
First, The abuse of Parts lies in the boasting and glorying in the gift, and not in him that gives it; And also in this, to make them his Rest.  
2. For a man so to glory in them, as to make again of them, & improve in them for to get honour and preferment, and glory in the World. This I fear was partly the end of Simon Magus, in desiring the gifts of God. Alas all gifts are empty without God be Manifested in them; and poor contentment do they afford, to him that Rests in them. And here men are setting them in God's place, and labouring to dispossess God, who is or aught to be the satisfaction of the heart; And this is another abuse of Parts; A world of deceit lies in man's heart about gifts or parts if abused.  
First, They will not make forth themselves, unless it be where they be honoured, or else they labour for the same by the improvement of them, being the most free where it's the most applauded; and the most straitened and wary of that place where it is not adored and exalted, and set up above the proper station of the creature; being much cheered when exalted, and much cast down when rejected, or at least not so applauded as he requires or expect; here is man much abusing Parts and setting them in God's stead; in the which man shall be brought to a loss when. God doth ●●●ifest himself in that heart.   

The fourth false Rest.  
THe next Rest in order to this, is Zeal for the truth. Zeal in the matters of God is that which the most go through, before the manifestations of God: yet though it be good in its place, and a dispensation to be owned, yet it is but a deceitful Rest. We know the cry of him in the Scripture, who was Resting and glorying in his Zeal for God; when he cried, come see my Zeal for the Lord of hosts. So we know many men's Zeal goes before their knowledge of God in the spirit. We hear of a zealous Saul who was mad of Zeal in persecuting the Church, Act. 22. 3 and out of conceit he did God good service, Rested satisfied.  
We know the Scribes and Pharisees who were the most zealous for Sabbaths, and prayer, and other points of Worship; yet they make it their Rest: but come to our days, and see if we swarm not of the same, only seeming professors of God, who are very zealous for the same things; and from their very zeal, are made to Rest with high thoughts of their condition. But how far this zeal (which is most commonly led with more affection than Judgement) will bring man into a form of Truth.  
First, It will lead man into a whole conformity to what it doth conceive to be truth; that it shall, according to what it hath, serve God in all good conscience; Acts. 23. 1. and according to the Law, to be unblamable and untaxable: Then his conversation shall be very strict in the observation of what the Law requires, and he shall act the same with much vehemency of spirit, taking all oppertunities for the doing of the same.  
Secondly, It will carry the soul on to suffer cheerfully what he may meet withal in this very particular  
Thirdly he may by zeal afflict his body sore, 1. Cor. 13. 3. with fasting and mourning, under pretence, the one to honour and obey God; the other for dishonour brought to God: So as he may be almost spent in body, and spirit, and estate in prosecuting the things o● God according to his light. Farther, he may out o● Zeal come to Gospel precepts, and may be Zealous for that light in external forms which is there required to be obeyed; so as he may gather Churches, and may suffer much, in the conforming to, and practising with so much vehemency, the Ordinances commonly practised by the Churches, in the Apostles and our days: so as his Zeal may lead him out to teaching and helping forward that work, studying night and day to find out matter to furnish himself for edification: so as for pains in the Churches, and for Zeal to observe the severity of those forms, and any thing required to be practised in the said Churches; so as now it will have communion in Ordinances, with none but those of his own stamp & judgement; being mightily carried forth to judge and pity those, who are opposers of that light: Now this soul through Zeal may go thus fare, yea, to act the very highest things the Scriptures do require in matters of visible practice, and yet be not at all taught in the Spirit, neither got into the life and power of what he doth profess; but merely zealous for shadows and wants the power; so as he is commanded by the form, and not the form by the power dwelling within him. Now grant farther, That such a soul did act in truth according to this dispensation, yet notwithstanding in this particular, there were no cause of Rest, for nothing visibly seen, flowing from the Creature, aught to be its Rest; but some visible flow into the Creature, which is being and substance from which and unto which, a Soul through Zeal for God acts; Also a Creature thus Zealous, Rests not at home; but reforms abroad also, beginning with his own family, and so goes abroad to others. and labours for reformation, and practices the same with much Zeal, so as he can not endure the visible appearance of any sin in himself or others. He may help with much Zeal the purging of Cities and Nations, or drunkenness or swearing, or any open profaneness: he may be for punishing of evil doers in this particular with much severity, and seeming to be much troubled at the neglect of it; he may rejoice much in this practice, and may help forward this work in a Nation very much. and yet this no Rest at all: also he may be zealous, yea, mad of Zeal for the worship of his God in reference unto others, not only taking all opportunities to inform them in the same, but using all Coercive powers for confiring them thereunto; so as he may be an instrument to bring families and most part of Cities into this outward conformity to the matters of worship; and here he looks upon an action done of great moment and weight, and partly makes this an evidence of this true enjoyment of God, by Reason of his Zeal for God, and the effect thereby produced, which is the good of many. Now the cause of a Souls thus Resting, partly flows from want of the information in judgement, of the great deceit of the heart, in putting man by zeal upon such public actions, and then to cause it to Rest: and further, it conceiving its Zeal for God, and from a principle of God; not being acquainted with a Pharisaical Zeal, to be seen of men, or to get a name amongst men; or that Zeal which men have but not according to knowledge; or the Zeal Paul had before conversion, which excels both: for vehemency and downrightnesse, is the Zeal of many a professor, who are at Rest in our days.  
Now a poor Creature because he is made to suffer freely, and to hazard life and liberty in the prosecution of this Zeal, he is much puffed up under these considerations.  
1. That now this is a suffering with and for Christ, and therefore he shall reign with him, and enjoy much from him.  
2 That this is a parting with all for Christ, and a great point of self denial, and so an evidence of a disciple of Christ; when indeed the Soul is in himself, and hath not at all attained that estate to forsake himself. Therefore let every heart, though never so Zealous for God, take notice, that his heart may deceive him in his Zeal, and his affection may blind his judgement, and so it proves blind zeal. Or  
Secondly, Consider, that though it be such Zeal as is good and to be approved of in its dispensation, yet not at all to be Rested upon, nor to be an evidence of any true enjoyment of God, though he pretend God in the forefront as Jehu did.   

The fifth false Rest.  
THe next Rest of a Soul, though I might not have spoken of it, because I have partly given it forth; yet that things may be the more opened its the Creatures Righteousness or sanctification, and outward holiness, wherein both in carriage and words, he doth most sweetly in probability, savour of high enjoyments of God. This is to be a testimony of the same to others though not to himself; yet notwithstanding his Rest is to him a high evidence of the true and real possessings of God, when alas, it is continually a vanishing Rest and evidence; and when the Creature stands in need of it, it is taking its wings and flying away, and proves a miserable comforter in the saddest straits of a Soul  
But first, let us consider, that true holiness of a person, made manifest in actions, flows from the justification of a Soul made manifest in the Spirit; so that the truest holiness, or outward sanctification, doth wholly flow as an effect of Justification made manifest: As for instance, The fountain and the streams: The streams are an effect of the Fountain, flowing from the abundance contained in the same; so it is with God made manifest in the heart, he being the Ocean or Fountain comprehending all streams within himself; doth issue out of himself those streams of Sanctification or holiness in conversation from himself thus abiding in the Creature. So that a man may have the latter in as high manner, though not in truth, as he that hath God truly manifest; and no way to be discerned but by the light of truth dwelling within, which makes the truth or falsehood of such things in this nature manifest; and before the same enjoyed, the Creature is in darkness, and it is as possible for a man to see twenty miles in a very dark night, as for a man really to judge of the truth or falsehood of his own condition before this light come in from God, which expels those clouds, as the shining of the Sun doth the clouds; and here lies the darkness of a heart when it is made to see the want of God, it looks into the frame and disposition of men's spirits abroad, who are under a name of profession, and being much affected with them, and drawn out in love to them, it gets into such relations or society; and it sees abundance of holiness flow from their conversations; now it being away to reprove that party, not having the same conversation in holiness of walking, or power against corruption, it cries out, O that I were so holy in conversation as such a one is! O that I had such and such a power against corruption as they have! And could be always discovering of good things as they are; or could have my mind fixed upon heavenly things as they have. O how heavenly doth such a one walk: and this is his construction or application; O if I could be but so, I should then be at peace and Rest; then I should think my condition happy; but alas here is such abundance of carnal mindedness, and of corruption in my conversation; and a weariness in things that are good; here the creature takes up a daily complaint, and to every Saint is making his condition known, and cannot rest quiet, until he have resembled or attained such a measure of knowledge to discourse of God, and so much power against corruption, as to walk in conversation like those, whose conversation did convict him and shame him.  
Now having attained so much in show, and that now his affections seem to be bend upon good things; that now God is his meditation and his continual ponder: that now when it's thus, the creature hath much peace, sometimes upon the view of the same: and when it cannot walk thus, it hath neither Peace not rest. Now here the creatures heart deceives him, and makes him rest upon that which may be in truth, and not in truth, or upon that which is given to change, and abides not one and the same for ever. Now all this a man may have, and yet have nothing manifest in truth: and though it might be said, that these are true in there place, yet not appointed for rests: but for effects of that which was in truth within: for he that saith, he dwells in him, ought even so to walk as he hath walked.  
Now holiness in the highest degree as it flows out from man, is but an especial effect of the dwelling of the spirit of God, or an effect of his rest in him; not to be a rest, but to manifest to others, that he dwells and rests in God. For to me, that Soul who rests and dwells in God, must have his conversation, but especially, his inward walking like God; for to others that look upon a Saint thus pretending to dwell, must judge of the same by that fruit that flows from him in one kind or another: though it is not to be a testimony to himself, who thus liveth; he having another testimony which speaks, or evidences peace (1 John 5. 10.) upon more sure grounds; yea and lets the creature see a ground or place of rest, going as fare beyond this, as the streams are short of the Fountain, and the body of the Sun beyond the least glimpse or shining thereof. Man I may say, who is resting in peace and quietness of spirit from these visible branches, if they be true, is one who still hangeth upon the outside of the Ark; and like the Pharisees, resting with glorious outsides, and washing of the outsides of Cups, more to be seen of men, or justified before men, then to be as an effect of that truth within, made forth for the glory of God. The one of these ends did Cain act for, and the other end did the Scribes and Pharisees act for; so that a house built upon such a foundation as this, seems to be as glorious as that which was builded upon the Rock, but it was not so safe; for with every blast and storm that comes against such a spirit it falls into its former state it was in before thus builded; so were the devout Women, and golden Sepulchers, and whited walls, builded upon such considerations as these, they were outwardly holy, and seemingly pure; but were within full of deadly poison, and were put for outward glory, not adorned with the Spirit; so it is very likely that the said spirit, that Rests upon this seeming, though thought by himself true holiness; is a soul altogether full of deadly poison and deceit, which in time may be discovered, and then the Creature shall see another rest more sure and safe than this, and shall lose by it, yet Love shall save him, though it be a fire for to burn up what of this rest was of himself: so that I say such a soul's foundation of rest, shall fade as Solomon in all his glory.  
First, Then this Spirit thus resting, is away to keep it below true assurance; for in this rest there can flow no true cause or ground to the Creature to be assured thereby.  
Secondly, For a man to rest here, it will be but to make a house, which ere long it may be God will batter about his ears; and so prove labour in vain, as many can speak by sad experience.  
Thirdly, Whatsoever flows from a man pretended to God, before there be an inward revelation in that man of God, and makes the same a true evidence of his enjoying this God thus revealed, and so rests: his thus doing is but his own righteousness, and not the righteousness of Jesus Christ revealed by faith.  
Fourthly, That the party thus acting, doth go no farther than a point of bodily exercise; for what a man doth in point of holiness, pretending for God, and after doth own it as a true evidence, or any cause of rest, as God. To me it appears, and in the judgement of Scriptures; that man's action is but bodily exercise: for nothing is, or aught to be, either rest, or evidence of the true enjoyment of God in me; which is any way done by, or acted from me; but something in the which I am a passive, and no active; in which must be something of God, coming in from God, which doth give a testimony of truth to me, and reveals the true rest in me: And if I rest otherwise, my rest is not that which I take it to be. So that it's alone the power or glory of something coming to me, and not the actings of that to God from me; which is all the hearts rest of a Saint.  
But there lies so much deceit in the heart, Jer. 17. 9, 10. that the truth most be known, by undeniable testimony in man, before the make of it forth, can in truth be discerned: but as I said before, man lies in darkness until there be something in the soul which is a clear light, giving the creature to know truth from truth's Testimony: for any action of deceit from the heart to God, as so pretended, will not be without reason and ground, yea, and Evidence proved to be true by the heart: but still this Light, which is God within, is that which discovers man to himself; yea, the winding deceits in the heart, though never so cunningly acted by the heart.   

The sixth false Rest.  
THe next Rest is deep Humiliations, and strange castings down of Spirit; wherein the creature is made to go through sad torments of spirit, and hath gone through a hell in his own conscience; he having passed through many sad dangers, and having been ready to destroy himself, or lay violent hands upon himself; and daily mourning under the apprehension of these particulars following.  
First, Under the apprehension of an angry and revenging God, looking upon him as one ready to destroy him, and altogether unsatisfied concerning him, but expects the speedy execution of vengeance and wrath to be poured down upon him without measure: here the soul lies tortured continually ready to despair of any hopes of recovery; yet trying if he can get such a measure of humiliation, as will answer the greatness of the evils committed against God, which did procure it.  
Secondly, He lies mourning under the apprehension of a condemning Conscience: Looking upon himself thus, That if his heart condemn him, how much more will God who knoweth all things.  
Thirdly, under the view of those gross evils committed against God; wherein sin flows in apace in the view of it; and they are laid in order before the soul● eyes, Psalms 50. 21. which are so loathsome to him, under this consideration, that they have brought him into a condition of misery, damnation, wrath and slavery for ever; unless he can get so much deep afflictings of spirit, he looks upon himself as altogether uncapable of enjoying mercy. Whereupon he falls a mourning and grieving, fearing continually destruction, until it be got into such an estate of break of spirit, as it thinks answers the greatness of its evils: and when it hath done thus it makes a rest upon it, and counts it an evidence of its acceptance with God; not knowing that its heart may deceive it; and though it pretends thus to do, yet it may be out of fear, and for false ends, to get salvation and not from love, or salvation revealed to it; but only it is broken because it hath brought misery upon itself.  
Secondly, If it be of God, than it is made to see the vanity of its rest here; and to wait for the enjoyment of him alone, who can apply a remedy to its wounded spirit; but if false, it looks upon such deep humiliation to be a cure to it; or an assured Testimony of the love of God towards it: here it's put upon fasting and starving the body, taking revenge upon itself; Who bath been a cause of bringing it into this extreme misery, until it hath almost destroyed its body with pining, and afflicting of it? When indeed this is not Sacrifice which God much delights in, if man rest in it: For to afflict a man's soul, and to howl upon his Bed, and to fast; yet may all this be Hypocritical, and forced from the creature under the notion of destruction without it, or a way to attain grace and favour by it.  
Now true Soul break, flows from Love melt; The Love, Majesty and Glory of God, being discovered to man, do truly break man so, that he doth not Rest upon his brokenness, but upon him who by love broke it.  
The proud Pharisees did exceed in this, and many others who made it their Rest, and blessed themselves in so doing; and said, they fasted so often, and wept so much, and were so and so afflicted; when indeed they lived upon it, and gloryed and Rested in the same.  
I know though it might be confessed, this is the way of God; yet it is not to be a Rest to any man: For man is not able to judge of any Truth until the Light break in upon him; which makes all things manifest: and then shall man judge righteous judgement.  
The heart will persuade man he acts from love, when he doth not so; and he humbles not himself to be seen of man, or to get salvation; or the removal of a condemning conscience; or to stop the mouth of conscience; or to get a frame of spirit, that God might manifest mercy; when indeed the heart is altogether, it may be, deceived of it, and yet not able to judge of the same, by reason of that night of darkness that lies upon it, wherein it is kept in the clouds.  
Now the cause of the creatures Rest in this particular lies here.  
First, In those many deliverances wrought out of him in this condition; as if the Children of Israel should have been satisfied and Rested, after God had brought them out of the Land of Egypt; or that after they were brought through the Red Sea, they should have made that their Rest; evidencing thereby that God would bring them into the Land of Canaan: when though God had delivered them, yet afterwards he did destroy them. So with many which God hath wrought strangely with in this particular, in delivering them from strong temptations, and making them to see much of power, yet afterwards they do not wait for th● 〈◊〉 meant of the promise; but murmur against God, and fall at last upon making a God to themselves, of the glory of their wisdom, and strength, and natural parts and light; and they fall down and worship the same, as though this was that God who did deliver them: and so Rest satisfied, believing they were worshipping and enjoying the true God.  
Secondly, The creature reasons thus, Surely it is God who doth discover sin unto me; for if Satan should discover it, it were the way to destroy his own kingdom; therefore my sight of sin, and my sorrow and mourning for it, and those deep afflictions which I have had for sin, must needs be of God: and surely it is both love from God, and love to God, and doth thus break my heart. I may be so, and not so; but though it be God discovering, yet it is no ground for any soul to Rest satisfied with, or to be any evidence at all of enjoying of God; because that it is a dispensation which passeth away, when a higher dispensation of God appears, than would man's Rest be dissolved, and not be an everlasting Rest: But Saints Rest is that which cannot be dissolved, but it is an everlasting Rest to him that that is Centred in it.   

The Seventh false Rest.  
THe next Rest is that which many live upon; is the Notion of Freegrace, though they have no manifestation of it in particular to their own spirits; and here the very apprehensions of it, being formerly opposed by it, now being convinced of the truth of the same, not from any enjoyment or pouring forth of the Spirit, only he hath his understanding enlight ned, and his judgement convinced; either by seeing it to be a truth in Scripture, or from hearing it preached by others; or from the undeniablenesse of the truth of it in itself; he is made to assent unto it as a truth: and never matters, nor understands it must be particularly witnessed to be his truth, from the same Revealed within him: But he not understanding this, he sees not only, the emptiness of man's doing, and the vanity of putting the creature to act to get Love or Life from God: And so that only, now all the creatures acting to God, must be from Gods acting in the creature: so that now he is an enemy to that before he was a special friend of, viz. his own righteousness: and that he is now gone as far in an extreme on the other hand, to Rest satisfied only with a Notionary knowledge of this said truth: Also he sees in this that nothing but a Christ can, or will do good to spirits, and yet knows not this Christ within himself.  
Now some times man only getting a Nation of this Truth in the head, comes in the end to much looseness and fleshly walking, 2. Gal. 17. and can put it off with a very fair slight.  
First, God is free in his dispensation, man can do nothing unless power be given unto him: I did such, and such a particular, because of the Woman; this is by reason of such weakness I am yoked withal: or if God did intent I should not have committed these sins he would have given me power against them, and I shall admire free grace the more; and I shall love the more the more is forgiven me. So though he hath no manifestation of God at all for the pardon of sin, yet he lives continually in this stream, believing free grace is a Truth: this is to have it manifest; when the creature sins to believe it is freely pardoned upon the Cross; when indeed now it sleeps in security and looseness: And the reason partly of its looseness, and yet of its security is.  
First, he hath got but the light of it, that is to say, such a light as doth discover a truth in this to him; yet he wants the life & being of the thing made manifest. So it comes to pass he professes this particular, yet he doth not possess the same in the nature of it: so he hath a name that he liveth, and yet is dead: so that he hath it in the head, but wants it in the heart; he hath got a form of it in his understanding, whereby he can discourse of it and declare it to others, yet he wants the power of this said truth in the heart within him: and when a man hath the form, figure, or likeness of a thing, and wants the dower, glory, or being of the thing, no marvel then if a soul in a time of straits, come to fall short of what he doth profess in his parctise; he not being able to stand, wanting the foundation that he should be form upon, and the power of the same which should keep him upon that being or foundation.  
Also it may be he hath this truth taught him by man, and not from the teachings of God within: Now grace in the heart appearing, doth Teach man to deny ungodliness and worldly lusts, and to live soberly, righteously and Godly in this present world.  
But there is a cunning deceit in the heart, that in some doth (if possible can be) prevent the same; and it reasons thus, I see this Truth is spoken against by most, and that those that are for Freegrace are such men as walk very loosely; and as soon as ever they believe this that they are no more like the men they were before, but walk they care not how: but saith the soul that would make it a peaceable and honourble Rest, lest they should say so of me, I will walk a little more wisely than they do: And here before men he walks very like Truth, though there be a heart within him not upright in what he doth; and partly it is to get a good name amongst men; for such as walk loosely that profess God, they are hardly esteemed of any: the world hates them for their judgement; the other cannot favour them for their lose practice: Here they will labour to apply a remedy to this disease, in reference to one party, and that is the Saints: They will amongst Saints I say, carry themselves like them, and resemble them in their practice; as the Magicians did Moses: Yet this is not from a divine principle of love, but for some other end, or from another principle. Again, Some walk like Truth, because they make it a Testimony of Gods dwelling in them; for, saith the Scriptures, He that saith he abideth in him, ought himself also so to walk even as he walked: 1 John 2 6. Now saith the creature, if I should walk loosely it would appear to myself and all, That God dwelled not in me: but now ●y my outward (and he thinks inward, though he be deceived) conformity to Truth I may make it an evidence of my dwelling in truth: and such a man as this must needs curb himself of those things tha● another swallows; because it is his ground of peace and Rest.  
Again, A man may shun looseness, that hath but the notions of free grace; because it is the way to make Disciples, and get the affections of men to applaud and admire what flows from him, so as he is mightily esteemed, yea, instrumental to dispense those truths that dwell not in him; so as it may be he is an instrument of begetting sons like unto himself; that is, to believe Free grace is a truth, and to be convinced of it, and despise working, which is opposite to it; and here they both sit down and Rest: Not knowing the manner of God's deal with the creature, which is most commonly to enlighten or convince man of a truth, and set the heart a waiting for it, before he gives him an enjoyment of it. As for instance, He first convinces man of a Divine fullness in God, and a supply given from God to be dispensed by Christ to the sons of men; whereupon the creatures spirit is set a waiting for it, and at last comes to enjoy it: So in Free grace when God represents this truth, to let man see he is Free in all his dispensations; man being thereby convinced of it, his heart is set a waiting for the enjoyment of the same within him, which he sees in God above him; that is above his reach of enjoying; and so he doth not let him Rest though he see a truth, until he comes to have the manifestation of it within him, and in the power and life of it, enjoyed by him.  
So as the general knowledge of Free grace, before it be known particularly in the Creature, by the manifestation of it from God, will be no secure Rest or satisfaction for any soul.  
First, The creature in this condition may receive it with much joy, as witness them, Mat. 13. 20. yet be short of having the power.  
This truth is very pleasant to many, especially to those that have been the greatest workers for Grace; whereupon their delight is much taken up either in hearing, reading, or discourse that tendeth to the declaring of this truth; and it is a dispensation of God in some men, but not a Rest unto them.  
Now men who are made to Rest here, may have high notions of this truth; and may be more able to speak of it, than those who have enjoyed it, in a general manner: but come to the particular workings of it in the soul, and many prove shallow there; only they declare it as they see it, to be a Scripture truth; But he that Enjoys, sees it to be an Experimental and a Scripture Truth. Now some men have learned what he believes, and Rests upon it only from report; or men declaring their experiences, or what the Scripture doth relate of others; but have not any Teachings of God, what it saith (according to the Scriptures) in them by Experience: And here sometimes, man is not completely furnished to declare this Truth: But one who doth enjoy truth within, doth a little discern where such a soul is; to wit, have heard, and from hearing do declare; and yet not brought into the Kingdom of Truth, to see and experience it within himself. Further, Man may daily increase in the Notionary knowledge of this Truth, wherein he may appear a Tall Cedar in his own eyes and in the eyes of others; and grow up into high Notions and Light, and is able to speak of very high and glorious light; yet if he here Rest, it may prove in conclusion but a feeding upon wind and husks.  
Furthermore, In this knowledge of Truth may man solace and refresh his spirits continually, in the apprehension of the same: and yet it is but seeming, not real satisfaction or refreshment; if he there Rest trusting to it, to be God himself, for want of information of the difference betwixt what is a Truth in itself, seen so by me, and a Truth mine, manifested within me; not knowing the footsteps of truth without man, from the footsteps of truth within man: not knowing a difference betwixt the deceit of the heart in its deceivable workings, making glorious Rests of that which is none; and Truth nakedly discovered from, or by God in the heart, with its End, and Testimony: so as the creature is not satisfied with any thing, though it be a truth, without him; until he find the very being of that Truth within him.  
Therefore whosoever he be that reads these few lines, Let him beware of these things following.  
First, that he judge not that to be a place of Rest to his spirits, which is but in show, not enjoyed in substance; nor absolutely pass sentence of any thing, until there be a Divine light within which makes it manifest: Yea, though they may come so far as to be convinced of truth of Free grace, and for the transcendent Excellency of Christ in God; yet Rest not until thou find it in thy soul manifest from God; then shalt thou seal it to be a truth: yea, thou shalt have it sealed up for Truths, by the Spirit of GOD within thee: Also to take notice, I do not despise, nor condemn this dispensation not to be of God, first to see by Scriptures these to be Truths: But There labour to unbottom, and to un centre any soul, who merely rests in the notion of them  
Thirdly, To beware of condemning these things, because they have no experience of them; or because they come nigh them; or because if they be Truths, they have nothing left them; but wait until they see a Light within, to discover the truth or fallacy of them to them; Jer. 17. 9 and if so be they see not the deceit of their hearts, or those false Rests in them, we are speaking of; yet do not condemn them, who have both seen and known them, as though they sought to destroy the foundation of God in Saints; but look upon me as one owning any dispensation of God, in its place proper to it.   

The Eight false Rest.  
THE Next Rest we desire to speak of, in order to this, is the Knowledge of Christ in the flesh; Eithar considered, as he is declared in Types and Figures under the Law, or as he assumed nature upon him, and so consequently died at Jerusalem.  
Now for the first, In reference to Types and Figures, which at this time are the dispensation of Ordinances, either practised before or since his Coming: How many in our days are they that merely rests upon such shadows, some practising of such Types as held forth Christ to come; some in those that were practised after his Coming; and here they satisfy themselves. As instance the cry of most, We enjoy the pure Ordinances of Christ; we are members of the Church of Christ; we are partakers of those outward privileges purchased by Christ: Instance the peace and comfort they enjoy in them, the glorying and the high conceit they have of themselves above others that do not practise with, or enjoy them; witness their deadness, flatness when they want them, and their life and peace in the enjoying of them: witness their binding up in them; and their whole Experience contained in this particular: When I was employed in such an Ordinance, I was filled with joy, or I was made to be satisfied with the seeing of God in it; when the poor Creatuer it may be, knows not what God in all or any thing is; but if it be enlarged, or have some particular flashes of comfort, it makes that to be the presence of God; and merely under these fleshly parctises or carnal relations do many Rest satified.  
But Secondly, To Rest upon Christ come in the flesh, is to Rest upon the believing the report the Scripture gives concerning him; as being born of a Virgin, and suffering, and being buried, and the like; and if they believe this, and can but hear enough of the Letter preached to this purpose, they Rest; as believing such a particular to be true: and that is all that is required of them to salvation: and indeed so it is, and something more.  
But thirdly, To Rest upon Christ come in the flesh, is to believe from the Letter of the Scripture, without any powerful manifestation of the spirit: that this Christ who did according to Scripture die at jerusalem, died for them: And here many satisfy themselves, with very high conceits of their condition; and here alone men Rest upon the bare Figure. As if men under the Law should have made Circumcision, and the enjoying of Sacrifices (in that common manner they were performed) to be a ground of Rest; and so contented themselves in the use thereof, as conceiving themselves to be made happy, by the Type and Figure; and not by that which was Typified out in the same. So concerning Christ's dying at Jerusalem, it is a Figure of the spiritual death of the creature with Christ; and also of this resurrection.  
Now when we come to be buried with him, into his death, Rom. 6. 4. 5 and also come to be with him raised up from death, that is, into the clear enjoyments of God, where we are made to live in the God-hrad, from it living in us (john 14. 17.) then do we fully understand and know this Christ, and this eternal Life, and not merely for a man to conceive, because the Scriptures d●e declare, that this Christ is come, and the Creature assenting to the whole history, and believing of it, that this is the knowledge of Christ, which is eternal life; for unless the Creature know him so to be to him, that this eternal life to him. Col 3. 3. 4. that as the Scriptures do declare him so to be in the knowledge of him; so the creature finds it true within himself, from the experience of him in his own soul: his knowledge is but carnal, not living, spiritual knowledge; for that man that Rests upon him, as he is declared in Scripture; before he be revealed within his soul: both that man's Rest and knowledge is but carnal and fleshly; for we see that all men almost in England, or in any place where the Gospel is but published, do believe that he is crucified and is risen; and this they know from the testimony of Scripture: but doth every man know the mind and mystery of truth? Doth God reveal it to every one? Can any know the mind of God in these particulars, either by the History or any other way; but by the Spirit of God? then it must he, that before this Christ come to be spiritually known, he must be spiritually revealed within man's hearts (1 Cor. 2. 10. Gal. 1. 16.) So that to hear of Christ, and not to enjoy him, from being revealed within, is but very unsafe and unsound knowledge to Rest upon, and that which brings not along with it eternal Life, as witness, 1 john 1. 1, 21 He clearly expresses, that this Christ which is eternal life, was made manifest unto them, and as their knowledge of, from which knowledge, they had fellowship and communion with him: 1 john 1. 3.  
This knowledge is spiritual, and according to Scripture spiritually revealed, before it be truly and experimentally known, now the Scriptures do not reveal Christ within any man, neither do they say to any particular soul, thou such a one, Christ died for thee: but it is the same spirit which did declare the Scriptures, which must reveal what this Christ is.  
Secondly, what the mystery of God in his so coming; or what mystery God did hold out, in the figure which was his fleshly coming too and for thee in particular.  
And lastly, Thou must do as he did, pass from death to life; and from being buried with him, before thou live in the Kingdom of heaven with him, or indeed know what the Kingdom or place is, which men carnally conceive to be above the Skies, though the spiritual knower of him knows it in another place: Now what is it for a man to fill his head full of the history, concerning the birth and death of Christ. unless this Jesus a Saviour, or this Christ which is the light and glory of God, be discovered and revealed within him, suitable to that precious Testimony, of Paul's knowledge of this Christ. Gal. 1. 16. where he speaks of this Christ to be revealed within him: for Christ as he was in the flesh, cannot be revealed; but Christ as he is in the Spirit; or Christ as he is the great design of God, typified out in the flesh, and revealed in the spirit; either as a light, or as a life; or as he is the breath of God, or as he is the clear manifestation of God, wherein man comes to know him to be his Jesus, that is, his Saviour, or inward deliverer; or wherein man cleatly beholds, the Father in him, and he in the Father, John 24. 11. Which cannot be discerned as he was in the flesh; but as he is in the spirit; 1 Pet. 3. 8. that being a figure thereof: we see this knowledge the Apostles wanted, when they said, Lord show us the Father: John 14. 8. they having no more knowledge of Christ, but as he was in the flesh: they knew not that the Father was in him, and he in the Father: John 14. 11. upon this knowledge were they resting, when they said, Lord it is good for us to be here: Mat. 17. 4. when they would have been making Tabernacles of Rest, before Christ did transfigure himself within; but Christ bids them, Arise let us go hence, as if he should say, This is not a proper rest for you; John 14. 31. It is a very low dispensation; go, I will discover my glory to you by transfiguring myself within you; then shall you see partly the mystery of myself; then shall you more spiritually understand and know me.  
And also sometimes the carnal and fleshly knowledge; the Apostles had then, put them upon carnal conceptions, as in these phrases expressed, when wilt thou restore the Kingdom to Israel? And many more expressions; as desiring fire might come from above; where Christ tells them, they knew not of what spirit they were: the one place tells them they looked upon him as to be one who was to have a great power in the World, namely, To be an earthly King, to live in outward pomp and glory; the other doth signify, they understood not the great design of God in his coming: so as they in this dispensation were very low, as many are in our days; and would gladly have been resting in the knowledge they had, which was Christ in the flesh, that was known by them, and declared and preached by them also; but still they remaining under the clouds, and ignorant of the mystery of Christ, in reverence to his coming in the Spirit: yet God was daily leading them to behold their ignorance; and more into the mystery of Jesus.  
So that though men pretend to escape the common pollutions of the world, by such a knowledge of Christ in the flesh, yet it is not a secure estate; but a low dispensation, which will dissolve in a higher appearance of God. Therefore though men both know and believe that there was a Christ crucified in the flesh, yet let them not rest, until they know it in the Spirit: Then shall a man see Christ daily crucified before his eyes.  
First, In him.  
Secondly, By him.  
Thirdly, For him.  
And fourthly, Crucifying of him: That he shall say with Paul, from experience, I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me. Gal. 2. 20. Then shall the soul know both what it is to be crucified, by or with Christ, and also what this Christ is, that lives within him, which is become life unto him; then he shall know it is not flesh, but Spirit and life that lives in him: neither shall he be satisfied with hearing of his death at Jerusalem; but with experiencing partly the mystery now made manifest in him, and so comes to be known by him; then shall he say, Though I have known Christ after the flesh, yet now henceforth, know I him no more 2 Cor. 5. 16. Being he knows him in the new Creation, being made to see and discern in the Spirit; and so behold Christ in the vision of God Hab 2. 3. Which is so far from being beheld before, as a true crucified estate as indeed there is nothing but darkness and rebellion in the heart to such an estate; only the soul living and rejoicing in some carnal conception of God and Christ, and yet the heart is empty of his light and giory, and indeed running from the Fountain to the streams, and from the substance to the shadow or figure: as I might plainly lay open how all the actions of Christ in the flesh attributed to him are but real Types and figues, and shadows of either good things to come, or to be revealed in souls: I clearly see that sometimes he speaks in Parables; sometimes he speaks in Mystery: and sometimes, yea, altogether he acted in Mystery; as holding forth what he did in his coming in the soul, being a more glorious dispensation then that under the Law, as the coming of him in the Spirit, is from his coming in the flesh: so that what miracles and acts transcendently acted by him above all that was made and is experienced by those in the Spirit, who enjoy him, who discovers all, as namely, his raising Lazarus; and at the marriage, turning water into wine; and his healing sick, and opening eyes; and so all passages flowing from him of this nature, were but figures still of what he did and would do in and for souls: and so not only in matters of doing; but also in matters of sufferings, they are real figures of the same truth substantially experienced in Saints; both place, persons, condemnation, Gross, death, burial; his agony, or withdrawing before; his grave and resurrection; his not ascending immediately after his death to his Father, but afterwards ascended in the fullness of time: All these in every particular, are known in the true and spiritual sense of them, by those that have had fellowship with ham in his death and Resurrection, and so hath passed from death to life, and now is risen within, and dwells with him in heaven, and so is swallowed up in the Godhead, and is rose in the Father's glory, and now is filled with the Spirit; this time is the time of knowledge, and this is wisdom's time, wherein he comes to be satisfaction to them, and also is justified by them: this is the time, when they sing nothing but praise and glory to the Lamb, who doth not only deserve to open the Book (Rev. 5. 9) and the Seals thereof, but hath opened the Book and discovered to the soul the Cabinet and storehouse of the glorious Mystery of the Father and Christ; into which City of glory and light the soul is made to enter, and Rest, and live for ever; that now all things are become new Rev. 21. 5. to, and with such a soul the very Kingdom of God and the mystery thereof is opened (Rev. 10. 7.) and now the Tabernacle of God is with man: Rev. 21. 3. and now this glorious mystery Christ, is manifested in life and power, and become the hope of the complete glory and fullness thereof, (Col. 1. 27.) to be made manifest, when it is made capable to comprehend it, from being comprehended by it, and swallowed up in it; then shall this heart do●e no more upon shadows or broken Cisterns, or figures of good things to come; but he shall be gathered up into God and Christ, and shall possess them in the fullness of them.   

The ninth false Rest.  
THe next Rest in order to this is, visible Church communion; or the relations under this notion: O this I may say, is one of the Idols of Israel, and I may say, as God was a saying once; Come and see, yea. behold what the Children of Israel are doing in the dark, O the darkness of such soul●, who Rest in and under such dispensations; truly if I should speak the naked truth, and nakedly discover every false Rest: I never in my own experience did find more gross darkness seize upon my spirit, than did seize upon my spirit under this dispensation.  
Secondly, Never more false Laodicean security.  
Thirdly, Never more pride and self conceitedness then at that present; ready to judge every one that were not in relation, in reference to Church-communion, to be no Saints.  
2. Looking more at the practice of Ordinances, and being members of Churches, then at the real experience of such a soul.  
3. More longing after the increase of members, then of their living in the Spirit which were members.  
4. Judging every one, if they were but in and under such Relations, to be Saints, though they had little, yea, indeed no experience of God at all; refusing communion with such, being not of my judgement, though they knew what communion in the Spirit was: and closed, yea, joined with those who are ignorant of it; because they were Church-members. This having been mine, and still are many more at this present; what Church are they of? Are they Baptised? What judgement are they of? Which doth argue, both an Idolising of, and Resting upon, these poor dispensations of babes and Children.  
It hath been with me, and I fear hath been and is still with many more, a coldness of love to those, yea, a condemning also, because they have or do not close with us in every particular, in matters of Judgement, or forms of worship; though the parties live in very high enjoyments of God, and are passed these children's and babes dispensations: and all this testifies, a Besting upon our forms and manner of worship: as for instance, An Independent, so called, and an Anabaptist, and so many more: as the godly presbyterian and others under divers distinctions of fo●mes; how bitter they are one against another; what a distance they stand one from another; witness their preaching and printing, and in the same their bitterness; Instance their refusal to hear or join one with another; witness their crossness of spirit, what a smell of false principles this of Rests appears withal; and truly argues much deceit, and unpossessed like with God.  
If one either hath attained higher; or live in the use of Ordinances, waiting for the real enjoyment of God, being lower; why should that heart who hath either enjoyed more or less of God, have such an unlikeness of any thing of God in him: seeing God is love, and he that dwells in the lowest enjoyment of God, dwells in Love: but truly the being bound to forms, or bound up in forms, and the using of them before we be led unto them by God, occasions all this Resting in, and condemning of all that do not in all things walk up into, and in the use of these forms and Church-relations, which the letter of the Scriptures owns to be a dispensation of God.  
But Secondly, As this is the cause of, and doth much savour to be occasioned, either by our being bound up in them, or falsely led out to them: so also it is occasioned by the want of a divine principle within; whereby that principle of God might command our forms and Church-relations; and not forms and Church-relations command the soul; so as the Soul only seeing something in the letter, wanting a divine light within, to discover unto him, either the time, place, manner or end; by this it comes to pass why he is dark in and Rests upon, and is commanded by, and so bound up in the form required in the letter; being ignorant of truth in the Spirit: but to come more fully to the thing in hand: This, in my judgement was the Rest of the Church of Laodicea, (Rev. 3. 17.) in her concluded riches; yea, in her insensible poverty: and thus it prevails with many a heart.  
First, when especially the Soul hath been much under the Law, and hampered by the Law, and so kept in a cloud from the view of Gospel-truths; and now come to see a clear truth in that which he so much opposed, he is so taken up with it, as he hath no peace until he falls in obeying of it, & so gathers peace, comfort and Rest in the same; thinking he is now got into a very high estate, and the very name of a member of a Church, together with the greatness of the love of God in bringing this Creature to believe and obey, who was dark, opposite, yea a despiser of the same: this doth help forward his Rest in this particular.  
Secondly, It considers and reasons with itself, now I am got into the communion of Saints, and enjoy now their society; which before it wanted fellowship with; and also from consideration of the purity of the Ordinances it now enjoys.  
It before was alive in the use of corrupted Ordinances, now it enjoys them in the purity of them; before in and amongst a mixed people; he had fellowship with devils (1 Cor. 10. 20.) now with Saints: but truly though this be a Laodicean condition, yet it is a false Rest, for there is no true Rest, either in the purest Ordinances, or visible relations, for these a man may enjoy, and be ignorant of the enjoyment of God in them; as the woeful experience of many will seal unto, and testifle the truth of what we are speaking of.  
Thirdly, Another cause of Rest in these relations, flows from his continual growth in Gospel light, and his increase and growth of knowledge; and most commonly the whole bent of such a spirit, is taken up with labouring after the knowledge of points of judgement, and with matters nice and curious, things which most commonly please the fancy and understanding? and to know such things it is his continually study, and end of all his labour: when still he wants the life and power of Christ in his heart; neither doth he know him, but either by his profession or by hear says; not in any true way of experience.  
Fourthly, Another cause flows from his conceived peace and comfort he enjoys in the same: and thus he reasons, before I had no peace, either in conscience within me, or from Ordinances practised by me; but now I enjoy much peace in my condition; when indeed he may have stopped the mouth of conscience, & his peace come in from a false ground not spoken from God; but drawn forth or smagined in his particular practice. Many a soul feeds upon an imaginary peace, when it is ignorant of peace truly manifested in the heart: and in this most commonly do the affections blind and bribe the judgement, and so peace remains only in the imagination, and not enjoyed by any powerful manifestation. But if men's hearts in Church-relations may so utterly be deceived, than it stands in need of these ensuing cautions. 1. Beware of making thy being a member of any Church; to be either evidence to thee, or ground of peace in thee: neither let any conceive better of their conditions because they are in visible fellowships: and neither let their joy or peace be the more; unless they do uprightly enjoy more of the discoveries of God to them then they did before.  
2. Beware that thou think not thy outward uniting in a visible manner with Saints, is an uniting thy spirit more unto God, or God uniting himself more to thee: or that for or in thy present practice, thou art got higher to God; lest thou Rest more secure in thy present condition then before: for carnal security doth most commonly follow the most of men in those dispensations.  
3. Beware thou go no● before God lead thee: for most commonly when God leads man into forms, when he forsakes them, he leads them out of them into that dispensation God will appear in: therefore beware that thou be not led by thy own imaginations; then thou shalt not be left in and bound up in forms, but shalt continue in them so long as God continues in the same.  
But many who live and make a God of their forms; they neither know when God leads or not leads; when God is present or not present, it's all one if they can enjoy the desire of their hearts, and that which speaks peace to them, namely, Their forms and Churchre-lations: It is to them, yea, its life and happiness in them. But in the next place observe,  
Though God do own all or the most forms and administrations, yet it is but for a time, until a higher dispensation appear, or the substance of that form be enjoyed, and then God departs from it, and seldom or never appears in that form any more; especially if the soul be caught up into God: for as the old Testament-formes, which were of Gods own appointment, and God was in them for the time they were to be used, so also they were to cease.  
1. When the substance thereof was come. Heb. 7. 18.  
2. When a more glorious administration was and did appear; then did God both depart from them, and dis-own them; an I they nowhere to be practised after these two did appear: So it is with new Testament forms, they have and had their time, and yet have when God will and doth appear in them; yet it is but until God appear in a higher dispensation, and bring the soul into a higher administration; then do all shadows and whatsoever is Gospel-administration cease to that particular soul, in the use of them what they were before, I would not be mistaken, I do not say they cease to all and every person whatsoever; but to such a soul as is in this dispensation, namely, he who is caught up with God, and carried by God out of the form; God ceasing to appear to that particular soul in that form: the Lamb leading the soul gently out of one dispensation into another, until he be wholly swallowed up with God.  
Secondly, Such a soul as can truly say, the substance of such a form is come in the Spirit, and enjoys the same within him; for there are some forms and administrations, which hold forth Christ in the Spirit to come: now such cease to be in the use of them at his coming: as those old Testament forms did hold forth as we say, Christ's coming in the flesh; which was both the substance of those forms, and a more glorious administration of God: so it was in the decrease of John, and the increase of this more higher and glorious administration: so it shall be in Christ his coming in the Spirit into every soul's heart: then these forms that Christ appeared in, in the flesh, shall cease in his coming in the Spirit.  
Now some Gospel-formes do cease to none, but to such as have enjoyed the enjoyment of Christ in the Spirit. For as Christ led the Apostles from the Tabernacle-condition in his transfiguration; so he will when he appears transfiguring himself in every heart; as the Apostles, so every heart shall cease to make any form, yea, the New Testament-formes, Tabernacles to dwell in for ever; as many makes them now in our days: also there are administrations which hold out Christ already come. Which  
1. Is not to be practised before.  
2. It is to be practised after his coming. As I shall name one especially. It is the administration of Praise, which is alone the work of those that are Redeemed, & have the Seals of the vision of God opened, and are caught up with God into Heaven, to sing songs to Zions' God in Zions' language, by Zions' spirit, in that holiest of holies, which is the place of Zion, and those brought into the Godhead to sing Praise: but now God in this condition is departed from them, to this heart, not to every own; being seen and enjoyed in these forms which do hold forth his thus coming into the heart: now none but those who do enjoy God in a more glorious dispensation, are to cease acting in those dispensations or forms he yet continues his presence to them in: for as God did cease; and did not appear in the forms of the old Testament, and they were no more to be used after the substance thereof was come, & God appeared in a more glorious administration: so will God departed and cease to be seen in new Testament-formes or administrations; when both the substance of them is come, and a higher dispensation doth appear, leading the heart out of them to a more glorious and immediate enjoyment of himself: This is to follow the Lamb whithersoever he goeth: This is to hear a voice behind man saying, This is the way walk in it: Isaiah 30. 21. And to be led by a pillar of fire (Num. 9 16, 17, 18.) and sometimes by a Cloud to man's spiritual Rest: and not to stand in and under one administration all one's days, and to be in one place for ever: But to find God leading daily from one form into another, until he bring the soul into the perfect enjoyment of him, who is the glory and substance of all forms: this, for the want whereof, makes many to make them their Tabernacles and Rest, yea, their home; yea, their God, peace and happiness; which if they be taken away, their God is gone, and their peace hath taken its wings and flown away this is the reason why many in Church relations have a name they live, and yet are dead; that is, they have a name of Saints and Christians, but they want the nature of them; they have a profession, but want a possession: This is the reason why many come to have a burning up in their spirits, and are brought to a daily loss, they run faster into forms and Church relations than God did lead them; therefore in them God leaves them; for this reason the expectations of many are frustrated, which causeth nothing but death and sorrow, when they have longed and pressed out after forms; and being members of Congregations, and the enjoyment of pure Ordinances, thinking to find so much in them, and to conceive so much from them; and when they come there behold nothing but d●i●es and emptiness, and the want of God; and so have suffered loss. This is partly the reason of all the rents and breaches in all Church's Congregated; and why they cannot stand, is because they were not lead by God into these forms; neither did they see God clearly go before them; but some by affection, some by misinformation, and some out of zeal; so that now very little of God appears, either in their coming in, continuing with, or parting from; thus being bound up in forms and living in them, and doting too much upon them, and rejoicing too much in them; and judging all that speak not for them, or join not with them: yea, this is the reason why we are devouring one another, because we all do not look for, and expect that the glorious appearance of God will lead each man out of his dispensation and form, though never so low to drink into one Spirit.  
Let him that is so much either bent for forms, or wholly against them; beware that he do not so dote upon them, as to neglect the Summum bonum, the chiefest good: and let every heart that is against forms, beware of these ensuing things.  
1. That his living above forms, be not a pre●ence of his own, and no true and real thing; for many are mightily deceived in this very particular thing; they live so high, as they live above all forms and Ordinances in the Spirit, when alas they are yet living in a form of knowledge, scraped up either from their own industry, or else got from hearing others report their experiences or apprehensions; and he presently conceiving it to be a truth, conceives it to be his truth, and so falls off, crying out and judging all those, that live yet out of conscience in the use of forms; not enjoying higher make forth of God, and yet he hath but got a notion of this into his understanding, and yet is ignorant of living or enjoying God in the Spirit.  
2. Let them beware of as great an evil on the right hand as on the left, and that is, That they be not living upon an imaginary God, and not the true: for it is the way of the Creature to give so much way to his fancy and imagination; that whatevet it proposeth to be God, it lives upon and rejoiceth in, and brings the Soul into deep and carnal security, with high imaginations of himself, being able to apprehend and discourse of deep and high things; and yet want the life and power of any one of them.  
3 Beware of Judging (if thou be broke off from forms) those that thou hast left behind thee in the use thereof Considering that God is in all forms of his own appointment, and that their dispensations may be of God; and that they shall there abide but their appointed season. And therefore let thy carriage to them and thy judgement of them, be as much as possible may be without offence unto them, and for the winning of them; and that when God sees a higher dispensation fit for them, he will lead them into it: only my soul desires they may not be so glued to them as to live in them; and not to wait for a higher dispensation from God, only in the want thereof, they are in the use thereof, God owning and appearing unto them in them; so that I could wish, the wisdom of God may appear so in the hearts of those, who do pretend thus high to live in God; that it may truly appear to themselves and to others; God led them into the same & not themselves. I have experienced both the contrary evils, and therefore I speak; so that if God be love as in his dispensation God is so to him that knows it not, than it must break forth from us, if it be living in us: to look upon Children and babes with a tender eye and respect; so as judgement may pass away; and the spirit of burning, which is Love, may appear amongst us.  
Thirdly, As others are under men's Teachings, so look thou be under the Teachings of the Vision of God (Hab. 2. 3.) and that thou speak or pretend to enjoy no more than is taught within thee by the Vision of God; for in the want thereof; sad experiences testifies we Piecing and patching Religion and high notions together, ●nd make it their delight and joy. Oh the teachings of God do open the very heart and the secrets of the sealed Book, and believe it, to live wholly above all in God: It is to live such a transcendent life, as is better and sooner spoken then enjoyed and known in truth: for there must be such a death within men, and a passing from death to life by man, that indeed men may hear of the thing, and get it into their imaginations; but to enjoy it in the true and real manifestations thereof, many in this shall in their conceits be brought to loss: for to have the Seals of the Eternal brightness and glory of God opened in the appearance of the Vision in a man's heart; to have the very splendour and glory of the divine Being revealed within man; and to be wholly caught up in the whole ou● of all things; so as the soul is wholly swallowed up with God in all things; so that now neither eye hath seen, nor ear hath heard, neither by man's heart can be imagined, the depths of the life, glory and enjoyment of such a heart; yet it i● his common meat; and teaching of the Spirit within him; so that no ma●s teaching can reveal the life and centre of such a heart, but it is better experienced than can be declared, it is so transcendent a life and being. Yea, further, for any man to live so in God, as he enjoys God in all, and seethe God the life and being of all; yea, it is not his judgement, but he finds all these things effectually within him. For a man may be of the judgement concerning living wholly in God to be the only Life; and yet not to know this from the experience of the Visions teaching within himself. Now it is no benefit for any to be of this and that judgement, unless he live in the clear enjoyment of the truth he is convinced of in his judgement and understanding: here is the glory of a Saint indeed, not to know a truth because it is the judgement of any, neither because it is his own judgement; but that he hath within him the truth teaching of it to him, from the life and power of it in him. So he knows the Sun to be the Sun, not from hear says; but he seethe the life and glory of it, having his eyes opened to behold it, and finder by experience the he●t and powerful operation of the same upon him, as well as upon the earth. So with Saints, they do not receive their life, light or experienco of God living in a Saint, from hearing of it, but God breaks forth in their spirit, and so gives them the sight of the glory, light and splendour of God within themselves: So soul, beware thou be not overcome so with hear-saies as to rest satisfied with the mere notion of God and truths, and yet be at this time but a blazing star, who shall fall and cease to be, what thou art present bo●h to thyself and others seemest to be; only for a time thou may by this notionary light in thy understanding and judgement be a blazing star to discover what thou hast for the deceit of thyself and others: and yet it is not the light of the being of truth in thee; but a borrowed light got from others, or in thy imagination, or conception, which shall suddenly perish; and then thou shalt be left in the dark, as a man in the Clouds, reserved for the great day. Oh, to be Taught of God is a Jewel; it will teach Truth, and not lie.  
Therefore in the last place, It is worth waiting for, though thou wait in silence and in death, until thou do enjoy it; lest thou pretend to have that thou hast not, and to enjoy that thou enjoyest not; for in so doing thou shalt go with a  in thy Right hand; and shelter thyself under vanities and lies.  
Yet I would not be mistaken, that either I am against forms in their time and place, and m●nner; neither that I deny that a soul may attain to su●h a glorious enjoyment of God as must, yea all forms and shacowes' may fly a way and be dissolved, though not destroyed; and the person, form, and use thereof, shall be swallowed up with glory.  
But I desire to compose the great difference that lies in men's attainments, when they all cannot speak one thing, or enjoy God in one dispensation; then they fall one condemning another, so as they cannot make ou● for good of each other, that which the● enjoy of God in their pre●ent dispensations.  
Secondly, to unbottom the one of Resting in, and living upon; or making his everlasting Tabernacle in those shadows: and the other, to be th●t in an especial manner, which both in word and action, he seems to be: and that he do not pretend to live in God above all forms, when indeed he neither live, in God, nor knows what it ●s to be led by God, out of the same into that which is truly sweet, if the soul were led into that he pretends to enjoy.   

The tenth false Rest.  
THe next Rest which in order we shall speak of, is, a Sutability to the external letter, or some qualified frame wherein this Creature takes his joyful Rest in the view thereof.  
Indeed when a man is wounded, yea, deadly unless there be speedy help, in this condition, the Creature will be willing to enjoy any Chirurgeon for the Cure thereof: yea him that but pretends fair, and by his skill doth give some ease therein at present, and hopes for the future, though this party do it but to serve his own ends, not from any principle of good to the party who is the patiented; yet he being ignorant of his fair pretences, he heals up his wounds, though falsely, and afterwards the wound breaks forth again, to the greater damage to the party. Thus it is with a poor, distressed, wounded, helpless heart; whom it may be, God is a preparing for mercy; he lying in such a desperate condition, would gladly have his wound cu●ed by God; but there coming a pretended Physician into the heart, speaks like God; appearing to the Creature to be God; and to heal in the same way God heals Souls; yet the soul being ignorant, accepts of it and freely entertains it; whereby it comes to have a time of peace and Rest: only because he apprehends his desperate wound to be cured. And thus souls do in a time of straits, accept of those proffers, when in another condition he would not; but at present, necessity putting the soul upon it: Now souls that live under the sight of the want of God, would in the sight thereof, be in a way to attain God; seeks and presses to know in this case what to do: at last it looks upon the Scriptures (in this case) to be the only Teacher; whereupon he gives himselve to a diligent searching of the same; where he meets withal some places how the Saints were formerly qualified, and these preparations they ●ad within them; whereupon he sets a labouring with his own heart to bring it into such an estate of mourning, humiliation, or repentance, with hungering after God, as also loathing sin, and having a weariness and burden under it; and when he hath thus done, he runs to Scriptures, and seeing his condition suitable to that, he makes Scriptures, the ground of his faith, and so cures his wounds by it, and so draws peace and comfort from it.  
Now the creature being ignorant of any other work, he wrists from this Scripture influence, as is pretended, and from thence concludes his enjoyment of God; and that now from some persuasions of spirit, concludes it to be the witness of the Spirit, when indeed the creatures heart in this case is not upright, and he being in darkness is not able otherwise to judge of himself, or his condition; neither of his heart which doth tell him, that this his sutability is upright: but the foul wanting the manifestation of light, he is not able to pass true sentence upon the same, but Rests and man makes his habitation here: and though he pretends to make Scripture the ground of his thus believing, yet it is his qualifications and sutability to Scriptures which is the ground of his thus Rest and believing.  
Or Secondly, That which in this case the soul is most established in, is, when it may be a Creature is in some sad condition, a Scripture is cast in immediately upon the soul, un-sought-out, or laboured for; and this suitable to the soul's condition; from which there is joy and peace: yea, sometimes the heart is so ravished with it, and so overcome by, it, as indeed it's hardly able to express its joy and peace; yea, sometimes the heart is so overcome, as it cannot express it, or hardly knows for the present where it is: But here lies the Angellike design sometimes of Satan, to come in the same manner, and with the same effect to deceive, that God comes in with to save, and so transforms himself into God's shape: And one of the chiefest ways he hath, is to apply himself in such a way of working like God, as he may the most prevail with the soul and resemble God, and so keep the soul much below God. Now Scripture-way Satan thinking is most like God's way, of any other; especially when he brings in Scriptures suitable to the condition of the party: and so that he may cause the soul to believe, that at such a time God was pleased to manifest himself; by casting in such a Scripture so suitable; so as now his transformed work is the more surer, seeing it hath such a foundation as this: yet this he doth of purpose to deceive.  
Thirdly, Mans own Memory or fancy being upon some serious meditation, may in the same manner and way bring, and represent before the soul such a Scripture: and here lies most of the deceit of the fancy and imagination thus to work: this way, there coming in a Scripture into the thoughts of such a soul's fancy and imagination to drive on his own Design, makes it as it were a nose of wax to apply it to what use or way he please; yet he will make it the ground of his imagination and fancy: and so man this way, comes to Rest upon a deceit and fiction, and not upon any ground in the glorious manifestation of God.  
Now Scriptures it is true, do display in a Mystery, most Precious things; which if a soul did enjoy them, their thus enjoying of the Truth there displayed, would be a Rest unto them: but so long as a man reads Truth in the letter without him, until he can read it in the Spirit within him, there is little cause of rest to such a heart. A● Instance for a man to be overwhelmed in gross darkness, and in this darkness, the soul not able to behold the glory of God: Now from his reading in Scriptures, he sees God there expressed to be a Light, and to be full of Glory; yet notwithstanding from the sight of this in Scripture, though he want this light within him, and his darkness to be expelled out of him; yet he rests with the sight of this in the Scriptures satisfied, as though God were become light and glory in him, and had expelled all darkness out of him; and he carried up to behold it truly and live in it: so that that I drive at is to unbottom any Soul of making a nose of wax upon the letter: and because Christ saith in an upbraiding way, Search the Scriptures, for in them ye think to have Eternal life; so many now think to have this Eternal life in the Scriptures, or in searching of them; when indeed they are but a Testimony or a Record to set forth in a mystery what Eternal life is: And because the Scriptures say, that weary souls are to come to Christ for ease and Rest, therefore every soul who in his own fancy and imaginations, doth judge himself to be weary, may come to Christ; and so by his being weary, there is way opened for his coming to him.  

For First, It may be the heart may be weary of sin, because it brings judgement or condemnation.  
Or Secondly, It may be weary because of his long travel to, and waiting for Christ.  
Thirdly, It may be weary because it can no longer abide in these dispensations of Gods leading.  
Fourthly, It may be wear● because God comes not in his time, and rewards it for its breathing after, and working to attain God or Christ.   
Now the soul being falsely led out by his own heart, he instead of coming to Christ, only Rests upon his bare apprehension of this in the letter, from his sutability to it in his own spirit; and here he feeds and remains with ease, comfort and peace in his own spirit; and this he makes his Tabernacle: Though it be true that Scriptures were given to be a visible testimony or declaration of God or Christ, according to which God works in man, yet they were never given to be an inward Testimony, or a Rest unto man; but the Truth of the letter must be both revealed, known and Judged of by the Spirit; and not the Spirit, especially in internals, by the Externall letter; neither qualifications in man suitable to the letter in man's apprehension, is a ground of faith or rest, without an inward Testimony and Manifestation by the Spirit of the Truth of these qualifications.   

The eleventh false Rest.  
THE Next Rest in order to this, upon which men Centre their spirits, and make their Tabernacles, is the use and application of the conceived and imagined extent of Christ's death; which being so fully declared in the letter without any more, they believe it upon this Testimony; and here is the ground of their joy, peace, assurance and rest.  
Now I shall not go about to speak evil of any point of judgement, in reference to any particular sactions, but to come to lay open my own experience, and false Rests; which in so doing I may come to lay open a way, whereby more that are led by the same deceit, may come to see it in themselves, and so may from sad experience, seal to the Truth of what we are saying: for many who have gone through this dispensation and have believed this to be a Truth, when now alas they see, that they were both ignorant of what this Christ was, or what was meant by his death; wanting the knowledge of it in themselves; now the terrors of death have, or do seize upon them; and instead of being joy and peace unto them, it hath produced death and sorrow in them.  
But first of all, This soul who is thus resting upon Christ's dying for all, he sees the Scripture saith, He gave himself a ransom for all, The conclusion is this, of such a spirit, if for all, then for me; and this he believes: and this saith he, is the ground of true faith; when he is altogether deceived. For the ground of faith is something out of the Creature in God, before time, revealed and made manifest from God to the soul in time; upon which the soul builds his faith, rests upon it, and is kept unto all time in the glory and splendour of it: but the soul wanting this in a particular way of discovery, he makes the other the ground of his confidence for refreshment, peace, safety and happiness: and he concludes,  

First, That no true faith can be but this.  
Secondly, that none have any gtound to believe but upon this ground.   
When the poor heart is altogether ignorant in his own breast, of the manner of Gods coming to reveal truth; yea, himself in his Son by his Spirit: whereas now man's ground of his happiness lies not in a misunderstood Scripture without him, but in a right discerned, revealed, and known God within him.  
Thirdly, This soul daily increaseth in the assurance of this his rest, by his daily study, pains and diligence wherein he fills his head with so much of the Scriptures, as indeed he makes it so glorious, as it Conquers his spirits, and many more; into a solacing himself in this very particular, when indeed he is missing the chiefest good, which is the life of him, who puts an end of all controversy to all such disputes, when he comes to appear in the Spirit; But alas, before no marvel though the poor Soul be running from mountain to hill, though he forgets him who is the Resting place of Zion.  
Therefore soul, thou that makest thy habitation amongst the briers and thorns, and barren mountains, Arise, these are not thy Rest, they are from a corrupted judgement, and therefore are corrupted, and if thou stay here they shall destroy thee with an utter destruction: all are not proper Rests which are dispensations and manners of God's leadings; but the pure promise of rest is neither in any thing, before in Death and Resurrection, but in the ascendings of the heart and spirit of a Creature into God, by the descendings of God into the Creature; which did raise him from death and the grave, and now have opened the heavens to him by receiving of him into glory: for as Christ did not make his rest and abode in any carnal or fleshly dispensation, though in the same he did enjoy the Father; so no heart is to make that his rest which Christ did not make.  
Every heart so long as it lives below the glory of God, so as it is not glorified with God; is a heart centring himself in a dispensation which shall be dissolved: For both man in he dispensation of Christ in the flesh, or in a crucified, buried, or raised Soul, is not to abide but in a glorified ascended Soul into God; where the life is the unchangeable glory and splendour of God, dwelling in man, glorifying of man, in which is the life and centre of man, truly and unchangeably centred.   

The Twelfth false Rest.  
THe next Rest in order to this is, a closing with and drawing comfort from the promises expressed in the letter of the Scriptures: This closing thus with, and applying the benefit of promises; the whole life, centre, comfort, cause of joy, peace, duties, diligence, what not, to many a soul (and from hence when many come to declare their manifestation of God, all they have to say is,) at such a time a promise was made forth unto them, or cast into their thoughts, by which they apprehended God, and closed with it, and from thence did draw comfort and peace from it; and this is all the experience of God that is manifested to them, or that they have: This causes abundance of rest and security to many a heart, and lulls them a sleep which is most commonly Satan's way to apply himself to such a cu●e; for to cause a soul to Rest below God; as is suitable to a Souls condition; so he brought in a promise to Christ: He hath given his Angels charge over thee, etc. Mat. 4. 6. Here he came to apply himself suitable to the condition of Christ. O when once a soul is brought into a Pinacle-condition; wherein he is brought to see the glory of much, than Satan labours to cause the heart to fall down and worship him; he coming smoothly, and bringing he promises of God along with him, to back the truth of what he doth: and here after the soul is betrayed by represented glory in a promise merely cast in from Satan; wherein the soul falls down, and worships the very cunning working, and the high exalting of Satan: and in this condition he is brought to see and apprehend high things, and is brought into a Pinnacle to behold almost the glory of every thing, made over by Satan to the Creature in a promise upon the Souls submitting to him; and upon this Pinnacle he sets him, that is, he causes him to Rest: and so the poor heart being not wise in the Spirit, is deceived and betrayed; though the actions, knowledge, light, joy, Rest of this soul be glorious and for God in his own eyes; yet it is but Satan's transforming himself into an Angel of light, resembling or coming in and working in the Creatures heart, in the gloriousest manner and shape God works in.  
But Secondly, Others being wounded in Spirit, and weary in soul, for the want of any glimpse of God; leaving no means un-attained, to get his soul cured and unburthened; and having rested upon many false props before, and being unbottomed of them; he tries this particular, it being of a higher nature, and more likely to speak peace unto him, viz. a running to Scripture, to find out some particular promises suitable to his condition; and having found out some suitable Promises either presently seems to speak to him from a suitableness in him; so it may be, being a conditional Promise, or else the soul meditates a while upon it, and it runs much in his thoughts, and at last he closes with it, strikes this load and burden at his spirit, here he draws comfort and peace from it; yea, it may be so much as indeed the soul is mightily overcome in his spirits with joy, and can do nothing but rejoice; upon which he Rests, builds his faith as he calls it, and so concludes it to be a manifestation of God.  
I will nor deny but God may make these ways if in truth, cause of support unto a soul in his travelling towards his Rest: But for a Soul to strike sail, cast Anchor, and have all the waves in his heart stayed, and his very weariness of spirit, at this present put to a period, is as if the children of Israel had stayed either beyond the red Sea, or when God gave them Manna, before they came to enjoy a real possession of the land of promise: though God did this either to refresh their spirits and so to underprop them; or else to give them it at the desire and repining of their spirits, to see how they would use it, or abuse it. Now this being a description of a Saints spiritual travel, though God should cause a glimpse of glory or heavenly Manna to refresh a heart, to be given to a soul in the view of a promise, yet for a soul to Rest in this, and make it his habitation, it smells too much of man's deceit and abuse of every dispensation, and a daubing up his spirit with untempered mortar, and so hatches Cockatrice Eggs, and weaves the Spider's Web; so that it is but a kindling of a fire, and manwarming himself in his own sparks; whose conclusion shall be death and sortow; and before ever the creature knows what true rest is, by sweet experience, he must be brought to a death in all these.  
But from my own experience of the fallacy of my own heart, and the contrariety of the false Rests that I have gone thorough; I make bold to propose these ensuing particulars to such a heart: not intending to weaken the workings of God in any poor heart, though under low Administration; but only to discover the nakedness of man in the way of his own heart.  
And First of all, When did the Lord manifest himself to thy soul, and give thee a particular right unto, and interest in this promise; the application of which thou makest thy Rest?  
Secondly, How was God revealed to thy heart in this promise? Or whether is it not the great necessity thou hast of it, that makes thee fly to the promise; and suck sweetness, life; comfort, and Rest from it? Or is it God in Christ clearly Revealed unto thee in the same? For it was necessity, that made many run to the Ark, and hang upon the outsides thereof, though none but those that were within were saved. Scribes and Pharisees did challenge a propriety in God, and all external privileges; but it was but from a suitableness of holiness, they had to the promise; and not Revelation of God in them, discovering the truth of God in them.  
Thirdly, What inward Testimony of God hast thou for thy great joy, peace, rest? And what is thy inward evidence, that witnesseth the truth of what thou enjoyest? For every one that believeth, hath a Testimony within himself, 1 John 5. 10. And every heart that hath ever seen the appearance of God within him, hath found a lively Testimony coming along with that Manifestation of God; which is the only proof of the truth of what he enjoyeth, and not any Qualification, nor outward Testimony either of man, or from man, 1 Joh. 3. 24.  
Fourthly, How was peace in this particular enjoyed by thee? Was it from some inward voice of God, or discovery of the same? Or was it from such a suitable form of words to thy condition; either cast in, or found out in searching? Or was it from a clear Manifestation of the glory of God in thee, suitable to those forms of words in the Scriptures without thee; whereby the form of words came to be made good to thee: so that thy comfort, peace, satisfaction, or rest, do not flow from the form of words, as thou seest them in Scripture without thee; but from the enjoyments of God within thee, suitable to that without thee?  
Fiftly, What glorious power of God was made out in thy spirit; in thy thus closing with promises? Thy thus closing may seem to be done in power, but the spiritual Coming of Christ in the manifestation of his glory, is so great, as indeed it is not ordinary, but extraordinary, in the heart of him that knows his coming.  
A promise Closed with before Christ come in the Spirit, may seem to be done in glory and power; by reason it may be, he could not before believe, nor live in that freedom or joy he now lives in; but the coming of Christ in the spirit, doth so fare surmount that, as indeed the other appears nothing, when this is come, Eph. 1. 19 Mat. 24. 30.  
Sixtly, Whether is it the Manifesting of God to thee, that gives thee a right to the Promise, and from this thou closest with God? Or is it that suitableness in thee to the words of the promise, that gives thee a being whereby thou closest with it? If it be the latter, it is not right: For all Promises are in Christ Yea, and Amen. And He is the ALL in them; and if he be revealed, he gives a being to them: yea, to the creature to live in that being, as He is the ALL in them. So that the substance of every promise must come into the soul, and be revealed in it, before the form of words can truly pronounce comfort, peace, life, happiness or rest to it: So as his Rest is not upon the form of words, as in Letter expressed, but upon the being of it; which is God manifest.  
Now many a heart doth feed upon hu●ks, outsides, and external forms of words; and falls short of being caught up into his glory, and so resting in the being of all Truth. Here it comes to pass, that the Creature makes every thing a God; and will shape and form out God according to its imaginations; and so labours to dispossess God; and to set up its own shape in God's stead.  
Now promises, whether they be sought, or cast in, they are to be no rest unto any heart: for the words of the promise are like unto a figure or type, it testifies something to be given to the Sons of men; but when a soul is in the possession of those things, than it doth not rejoice upon the words holding out the thing; but upon the substance of the thing possessed in the heart: but many on the contrary hand, for the want of this, run after conpitionall promises; and when it seethe not the condition of the promises performed in it, he labours after a suitableness to them; before not daring to apply them: but when he hath got his heart into such a frame, as he imagineth to be suitable to the condition thereof, he Resteth there; applying life and comfort from it; concluding he hath a right unto it from this particular: But if at any time he bre●●● the condition, his peace is gone; because the cause of his peace, was his exact performance of the condition of the promise.  
Secondly, But some are higher than this, and they see a vanity in this; and they lock upon Christ as the performer of the condition; and if he can but believe, Christ hath done it, and then he hath a right unto the same; whereupon he useth means to get his judgement convinced of this, that Christ died for him; and in Conclusion, he gets himself convinced of the same; and here rests, concluding the promises are his, because Christ is his: when indeed both the ground of his conclusion and confidence is false: and so he comes to be deceived.  
Thirdly, Another, that Rests upon promises before Christ's spiritual Coming, is when a man hath lain in sad darkness and bondage, and hath a long time waited for a discovery of God, and at last some apprehensions of Christ come into his understanding; whereupon he stands convinced in his own judgement that Christ is his: Whereupon he for the greater increase of his Rest, Comfort, and peace, runs to promises and applies them, as having a right to them in his own apprehensions by Jesus Christ: Here is that which begets the strongest confidence, that Christ is come in the Spirit; which works that joy and peace, the soul thinks shall never be taken from him; whereas after a while man is not so quicksighted, nor so clear enlightened, but it suddenly lies in the grave, as that which must vanish in the spiritual appearance of Christ in the heart.  
Now this is the great design of Satan, to keep the poor creature on the outsides, the husks; and would have the Creature wholly to live below the glory of Truth; which is the coming of Christ in the Spirit of glory: But hearts truly principled before God's appearance, ●e made to wait for him, from a great power of himself; not in any of these things to rest, before they in the glory of the spirit come to enjoy him, Mat. 25 10.   

The thirteenth false Rest.  
THe next Rest in order to this, is great, strange, and excellent flashes of God (so I term them) and a they the most appear; yet they may be true, or false, resembled, or real.  
First, We shall speak of flashes of light in the understanding: And neither touch them as they are true, or false.  
1. If they be but flashes, they are no real manifestations of Christ in the Spirit: and therefore in the first place, They are not of a witnessing nature, they bring no real Testimony of God along with them; but leave the creature dark and empty, in and of this particular; but Christ's coming in the Spirit is not without a Witness, which is both unresistible and satisfactory: but flashes whether they are of God, distinct, or opposite; they have no Testimony of the Spirit, to witness the truth of God to man, by the Spirit within man: as man is below under the dispensation of a flash; whether true or false.  
So secondly, They are not of a powerful Nature; they are very weak in comparison of the power of Christ coming in the Spirit.  
For first, They do not dispossess Satan of his habitation; whereas the coming of Christ in the spirit doth, Mat. 12. 28, 29.  
Secondly, They do not dispossess the Creature of living in himself; or they do not carry up the Creature into the glory of God in the Spirit; they being of too low a nature, no more than flashes in a dark night, can bring the Creature into the behold of, and living in the glory of the Sun: so that they are not complete Revelations of glory; neither powerful in effecting the same work, which is accomplished in the coming of Christ in glory.  
3. They do not satisfy the heart of any; they may seemingly give contentment for the present; yet the spirit not altogether satisfied: whereas the coming of Christ in the glory of the Spirit, doth fill and satisfy the heart of any in whom he appears: Mal. 3. 10. Mat. 5. 6 yea, his coming causeth a running over of the souls Cup: yea, it is uncontainable, man's capacity not being able to receive or comprehend the same: for the want of this satisfaction, power or witness of the Truth of Christ's coming, he being but under a flash, he runs to Ministers and men of experience, to hear their judgement, being not satisfied in himself; and according to their approbation and judgement, he most commonly receives the more or less satisfaction; and so ●ests: whereas if it be Christ's coming in the spirit, a soul need not run to any Creature in the World to be satisfied in the Truth of what is discovered; for HE comes with a Satisfactory witness, which doth answer all objections and satisfy all doubts in the heart, which may arise: yea, if men instead of approving do deny it to be truth; yet the souls Testimony within itself doth bear up his spirit, that he is able to say, all men belie the truth, Rom 8. 16. he not in the least being daunted in his assurance thereof; though it be opposed by man or devil: neither can such a heart be shaken, if all the men of the world should arise against the same, coming to disprove it, Prov. 10. 25. 30. Also he that runs to any visible external witness, pretending Christ is come in the spirit, is a creature altogether ignorant of his said coming; and lives much below such a coming: for to me this is an infallible Truth, that if any man pretend Christ is come into him in the Spirit, and yet wants an inward Testimony or witness for it, and so is forced to make use of visible Testators, he is a man plainly wanting the enjoyment of the same; for God in such a case never leaves himself without a sure, satisfactory, unresistible and undeniable Testimony; which indeed ●he Creature who wants the same, may well make use of others. But flashes if they be deceivable, pretend to come in with a witness; and therefore many call this a witness; they being persuaded of the truth of what it enjoys: But this is as much below the witness of the spiritual coming of Christ as the light of the stars, is below the light of the Sun. How many under a state o● flashes (which I may say is almost the last Card Satan can play in a soul to deceive him in his transformings) do live in most great joy, light, notions, or pretended liberty; thinking from a mere persuasion they have within them, they live in very high enjoyments, and do believe they have a witness of the Spirit within them, for the truth of what they believe; when indeed it is but a form imagination, and a Card played gallantly by Satan, to keep the creature below the enjoyment of God in ●he Spirit, and to live in freedom and rest, when not in truth and in the Lord Further this is the reason partly of many ups and downs in the heart, whereby the creature is one day a believing and another day doubting, because it is not living in the enjoyment of Christ in the spirit; but may be is under some flashes, and so it comes to pass that it is unsettled and unfixed in God.  
Fourthly, Flashes are of no long continuance, they are not of an enduring nature; for they presently appear, are presently gone, and so though the Creature had a great deal of light and joy; yet when the flash comes to be taken away, away goes all the Creatures joy and light, and he is left in the clouds of darkness and sorrow again; Whereas when Christ comes in the Spirit it is not so, than all sorrow and mourning shall fly away, (Isa. 60. 19, 20.) and the darkness of the Creature shall be expelled, and God shall become unto the soul an everlasting light, Rev. 21. 3. 24. so that God and the Lamb shall live in his heart; and be light and glory to him; so as his Sun shall never go down, but he shall live in the light of God, and the Lamb for ever and ever.  
For his coming in the Spirit, is after the Resurrection of a soul out of the grave, whereby he is carried up in the light and glory of God, from the descendings of that light and glory from God; so as there is a living in the light God lives in; and a swallowing up in the same glory God is swallowed up withal: but a flash leaves in its withdrawing the Creature in the same it found him in, if not worse: for a flash of light or joy, is like a flash of light in the Sky; upon the darkest night it appears to be the greater, the greater the darkness is. So upon a dark soul, when it's possessed with much darkness, the lest flash that can appear in that is very great and admirable; so that the heart being no otherwise able to judge, looks upon it as a manifestation of God, yea, may be a very glorious one: yet it is not so, and at last is taken away, and the creatures hopes and expectations are frustrated. Whereas to such a soul as lives in the day natural or spiritual, hardly can discern or take notice of such a flash or light, because it is so much inferior to the light and glory of the Sun, and day; which now is appeared and shines either within him or without him.  
These flashes in the first place, if they be of Satan, the very end thereof is to lull the creature asleep in the bed of security, and there is no resting of the same by any poor creature: For  
First, It works and comes in suitable to the Creatures necessities, pretending redress for the same.  
Secondly, It comes with a glorious resembled form or shape God works in: and so it becomes a transformed Satan, and not a transfigured Christ.  
Thirdly, It is not able to discern the same by reason of the absence of the true light which makes all things manifest, Ephes. 5. 13, yea, the very transforming of Satan.  
Fourthly, Flashes in this nature do come with furniture to back the truth of what it doth declare or speak; if there be any jealousies arise in the heart, as sometimes there is, yet it doth furnish him with strength to manage the entertainment of it, and his joy and peace from it: and here Satan plays his part: for if the heart be of an opinion, that it is possible for a soul to doubt after he hath enjoyed a manifestation of God, than he will put a creature upon doubting, to make good that false, un-sound, and un-experienced principle of men; that the truest faith is accompanied with the greatest doubtings; and here the heart is still deluded, and kept in strong persuasions of the truth of his flash.  
2. If the heart be of that judgement, that it is impossible that a soul can doubt again after he hath enjoyed a manifestation of God; Then Satan will transform himself into a capacity of confirming the creature, in labouring in all transformed actions, to confirm the creature in his assurance of the truth of what he enjoys; and so upon all occasions adds to what he hath done; and so the poor creature Rests satisfied in and upon what the Creature calls his manifestations of God: now flashes that usually attend a creature that is truly enlightened by God, though not fully possessed with God, yet he being waiting for the coming of Christ in the spirit, is sometimes attended with flashes or light of joy: but they if from God, most commonly have these ensuing effects.  
1. They do underprop and support a weary fainting spirit, in his spiritual travel to his land of Rest, so as he is made to wait with free submission to God until it enjoy an appearance of God in the Spirit.  
2. Instead of causing a man to rest, they declare against it; and do discover the vanity to it of many other Rests it hath been resting upon below the enjoyment of God in the spirit; so that it is so fare from it, as it is an Angel appearing, unto whom man would gladly fall down and worship (Rev. 19 10. & 22. 8.) yet it saith to the Creature, as the Angel said to John, Worship me not: so saith the flash, rest not upon me; I am but as a messenger from God; I am not the dispensation of God appearing in the Spirit; I am in the form of an Angel, I am not the God upon whom thou must rest and worship.  
3. Flashes from God, beget a higher breathing in the soul, and a greater dis-satisfaction in the soul until it come to enjoy an appearance of God in the Spirit of glory: it is so fare from causing a soul to rest, as indeed it works a contrary frame of spirit, which is, a restlessness in the heart, until it come to enjoy that which in the flash is represented to it: also if so be that there have been any with-drawing back of the heart from seeking after God; this Flash doth mightily stir up the heart of that Creature from that principle of the contrary nature, namely, a breathing after, and a restless satisfaction, until it come to possess God in the Spirit of glory.   

The fourteenth false Rest.  
THe next Rest in order to this which partly the creature passeth through, is the appearance of God in forms and administrations, under which the Creature is mightily elevated in his Spirit; as Jonah was with his Gourd which God gave him; which works a great displeasure in the heart; when God would have the Creature brought into a higher dispensation of God. Administrations I must confess are appointed by God, and in the same he usually appeareth in a low manner; so as he sometimes doth give the Creature much refreshment in the use thereof; but not to be the Souls Rest, as though this were a full manifestation of God in the Spirit; but to set the heart in a frame to see by this, the great glory that shall be revealed unto him, in the Coming of Christ in the Spirit: for thus it works, If God be so glorious in a glimpse of himself, in a form, how much greater will be the appearance of himself in the spirit; which instead of rest, thus working, it is made to have a higher breathing in its spirits after the Rest, which he sees afterwards to be enjoyed from God: So that the heart is led by God through those many dispensations of God, to see beyond them, Rest to be enjoyed from God, which cannot be enjoyed in these low Administrations, under which he breathes and lives: but others, they instead of this, rest highly satisfied in their spirits, making i● their glory and Rest of spirit to be an enjoyer of those Administrations, and appearances of flashes in the same: making it the ground of all their Rest: yea, making it their God of Rest. As though the Children of Israel should have said, Here will we Rest, as believing we are in the Land of Canaan; when God led them under, and through those many Administrations by appearing in the form of a Cloud of Fire; for I look upon this to be the very symptom of this manner of Rest, we are a speaking of. I do not condemn the Children of Israel, for their following the leadings of God in those Administrations: neither do I condemn any man who is in the use of forms; seeing God led them in: and unto the same; and that it is that which supports their spirits; namely, their seeing and apprehending God in such a form as the soul is employed in; with these provisoes: Namely,  
First, The not resting here.  
Secondly, The not conceiving this to be the enjoyment of a Saints rest, but his way to go, or to be led in his travelling towards the Land.  
Thirdly, His expecting of, and waiting for the Coming of Christ in the Spirit; which shall swallow up, and go beyond his present sight of God in forms; whereby he shall come to possess the fame in that manner as is more glorious than his sight, which shall never be more taken away, or changed into another form: But when a Saint who pretends to see the appearance of GOD, doth rest here; concluding this is the true Rest, and the appearance of God in the Spirit; and so doth not only cease waiting for another Coming, but opposeth and speaks against it; This is a false Rest, and not to be owned as of God: for the many dispensations Christ went through; before and after his death, yet his Rest was not in the same; but as a waiting after be was to have passed through these Administrations and Dispensations of God, to enjoy a higher than all these; which was his Ascending into the glory of God in the Spirit, and to make this his habitation and Rest: and to be as a stranger and pilgrim in all the other Administrations in the flesh; in which he did enjoy many appearances of God: yet he passed through them all, and at last was made to enjoy his Rest; which was the glorious enjoyment of God, after his ascension into God fare beyond all forms and Administrations: yea, beyond the Manifestations of God in the measure thereof: And so Rest in the same glory which is to be every believers Rest: for the Rest of Christ, is the same Rest of every Believer: and the same glory he Rests and breathes in, is to be the Rest and breathing-place of every Believer. And as Christ cannot, nor shall never be changed into any other form, than now He lives, Rests and breaths in; so shall it be with every heart, who shall be truly centred upon God: He shall never be changed into any other form, Rest, or glory than he is in, when he comes to be truly stated in his living everlasting Rest, below which he is not to be looked upon either by himself or others to be in any true substantial Rest: yea, though this do work much peace and joy in the heart of such a party, to see the appearance of God in forms and administrations: yet though a soul may delight here under some considerations; yet to make this his Rest and habitation, is to live in and upon Jonahs' Gou●d: or as if the Children of Israel should have rested in the wilderness, when God did refresh them with Manna; and so in the same have made their habitation short of the Land of Canaan: for God appearing in the form of a Cloud, or Pillar of fire, was not for this end, that they might make their habitation there. No more is the appearance of God in any Gospel-forme, but to be as that spiritual leading into a place where God shall appear in more fuller glory; and shall no more change his form, but shall appear always in the same glory in and to the spirit of such a Creature: So that what changeable form God is pleased to appear in to us, is to be no Rest or habitation of us, but to be led into higher enjoyments, or after higher enjoyments of God, by the sight and appearance of him, though in a low or very mean manner in the form discovered. For the end partly why Christ appeared in divers forms to his Apostles, and so to many now; is, because he would not have any ●est in or upon his form, or appearance: but that they might be, as he was, dying to all these and waiting for his ascending into God; where be might be for ever swallowed up with the light and glory of God, and there to make his and all Saint's habitation and Rest.   

The fifteenth false Rest  
THe next Rest which I shall speak of i●, The Gospel Faith of Jesus Christ (as men call it) which indeed hath some ground of Rest, both from Scripture and reason, as they think.  
Men in our days have given distinctions of Faith, as namely, Historical, Temporal, and Saving. But leaving the two former, I come to the latter, and shall unbosom my sad experience of deceit in the same.  
1. Concerning this Saving Gospell-Faith. I own there is a Faith, which in Scriptures is termed Saving: yet that which men call both believing and saving, I find not to be so.  
And first of all, man calls true Faith, A dependence upon Christ, or believing Christ died for them according to the Scripture. Now Faith is neither a dependency upon Christ, or believing according to our common exposition, that Christ died for us; these, if they be so in the heart, as a Creature doth conceive, yet they are but the effects and fruits of Faith, in its spiritual act, upon or towards God; but this many make their Rest and shelter; that if they can but believe, Christ died for them at Jerusalem; and that thus believing they can go out of themselves, that is, only deny their own righteousness, and believe that Christ is theirs, and that he died for them, this is a Rest sufficient: when indeed the poor heart, is both ignorant what Faith is, and what going out of himself is. For never can a Creature go out of himself to Christ or God, before there be a clear manifestation of God in the heart. Now the Creature who is thus Resting upon his believing in Christ; is altogether ignorant of any manifestation of God to him or ●n him. For Faith is a supernatural and divine light of God communicated to the soul, by the Spirit of God; which after this manifestation of light, the creature comes to see and behold the glory of God; by which Faith he is made to believe; yea, which believing is an effect or act of the said Faith, upon or towards the same God which is revealed.  
Now in the first place, Believing is not Faith; but an effect thereof.  
Secondly, Believing is an act of God in us to himself, and so no Rest.  
Thirdly, Nothing which flows forth from man to God, is to be a Rest: No act whatsoever is to be a Rest as it is purely exercised in man though of God: but man's Rest; is to be one who acts all in man, who is God. Many men are thinking highly of themselves: because the Scriptures declare a Christ crucified for man; and they are made to believe he was so for them and so are made to deny their own works or do: and to depend only upon this Christ; which indeed the poor hearts be ignorant of, and know him not, neither have any manifestation of Jesus Christ in them, in any particular way; but only from their own imaginations and fancies; they still confidently believe that this Christ is theirs, and he died for them; and here they Rest, and make their habitation; concluding this to be Faith, and the knowledge of Christ; which indeed if such a Spirit knew what Faith were, or the knowledge of Christ were; this would be dissolved, if not destroyed; and it would find its faith and knowledge, to be an un sound and un safe Rest to be centred upon. So that I say, that that is not Faith, or believing which men so call: and if so, it were no ground to Rest upon.  
For, in the first place, A man must truly know within himself what is Faith is, before aman can truly believe.  
Secondly, He must also know what this Christ is he believes in, before he can depend upon him and believe truly in him,  
Thirdly, There must be a clear manifestation of God or Christ in man, before there can be any true knowledge particularly of him by man.  
Fourthly, Christ's dying at Jerusalem shall then be known to the heart in a more spiritual manner then ever: And the workings of that death, shall be found in that heart, to be such as formerly it did not conceive of.  
Fiftly, He shall know that dependency upon Christ and his former believing in Christ, the truth of which he hath formerly tried by visible signs and marks, is now made to be a fancy, not Faith; and an effect of darkness, not of light. And now he finds another dependency, and believing in him, flowing from another ground then before he knew; and that the matter he Rested upon in hes own imagination, which he before called a Christ dying for him, is now changed; being it was but his carnal conceptions, and fleshly teachings and actings: and now he is made to see the spiritual sense; and so to judge of the truth of an ever-dying, yet ever living, transfigured, glorified Christ; so as now he is making his habitation, not amongst the beasts of the field in his former fancies and fleshly teachings; but in the spiritual heavens, where live all Just men, made perfect; and all perfect men, made to live by, or in the life of God or Christ; so as he is changed into glory, and his Rest is made glorious.  
Sixtly, When this is come to pass, men shall know really the Mystery of Faith; and why it is called a Mystery: and that same spirit shall know a difference betwixt the Mystery of Faith discovered to the Conscience, coming as it were from God, and the keeping and exercising of the Mystery of that Faith in a pure Conscience to God: and that believing is not Faith, as it purely comes from God, discovering itself, and the Mystery thereof to the Conscience: but it is the exercise of that said Mystery of Faith by God, in Conscience to God. So that the Mystery of faith in itself is one thing, and believing and dependency upon Christ (if true) is another thing. But the effect or exercise of the mysteriousness of faith in a conscience which is pure; to or upon a God that is pure.  
Seventhly, Men may believe Christ died for them, and from this believing may practise such things as are required by him: yea, may have such peace & joy in the same: And in this his own works, he may abhor and detest, not setting them up with Christ: and this he may do from a Scripture notionary knowledge, only got in the head, where he is swallowed up with his conception of his enjoyment of Christ and God by believing, and so may live in a way of Dependency upon Christ, as he is declared and set forth to die for man at Jerusalem; from which knowledge, believing, and dependency, there is begotten much deadness and security, in which he may suffer and rejoice, he may die and live in it; exalting God much in word, and seeming actions: and yet all this time ignorant of the ground and Mystery of faith; yea, ignorant of the knowledge of Christ, which begets the true exercise, and living by faith: Yet if this which I now say were true, yet it were too low an Element for any spiritual heart to make his habition or Rest; but in this same they are to be as men of hope, 2 Thes. 3. 5. waiting for, and hasting unto the Coming of Christ in the Clouds, 1 Thes 4. 17. where they shall enjoy and have a Dispensation of Glory; and so shall be for ever with the Lord: for the Mystery of faith is the pure fight of an un-known, un-seen God, Isa. 33. 17. and the pure sight of God in this great Mystery is from the pure enjoyment of God, is the Kingdom of heaven and glory, and this must be within, and enjoyed by every spiritual heart.  
This is the place of safety, where Saints Treasure lieth, and where they are to make their Rest, habitation and abode, Col. 3. 1. This safe Rest is not procured by, neither is it a dependency upon one, a heard of Christ; but it is a carrying up a spiritual, crucified Spirit, into a glorious God; who was, and now is made manifest, to live with, to Rest upon, and to have a habitation in, for Ever and for Ever: And here the spirit remains in safety and in glory, triumphing in him, and being swallowed up with him, is carried up into the light and life of God; knowing him in all things, enjoying him in all things; seeing him to be the light and life of all things; being now gathered up into his will, is wholly disposed by him, and therein with God is satisfied, and so Rests: whereas men's believing is very unsound, and if it were not, yet it's very unsafe, being given to change: And being it is but some exercise of something in man, yet it being but an effect, it is not to be a Rest; but man is rather to be carried above it, after the pessession of him who can give Rest, and ease all heavy loads and burdens of the creature, Mat. 11, 28. 29.   

The sixteenth false Rest.  
THe next Rest we in order shall speak of, Is the great Experiences many have of deliverances given them by God, from inward and outward straits; making them evidences of his love, and matter enough to conclude safety, Rest and happiness; and in this particular there is some gloss, and seeming cause; as afterwards shall be produced.  
And first of all, we will come to spiritual deliverances, as,  
First, Inward conflicts of spirit; occasioned either by a discovery of the want of God, or of a souls misery without God; which occasioneth condemnation and apprehensions of wrath, and so sorrow, mourning and grief of spirit; in which condition the soul lieth as in hell, being filled with horror and fear: and looking upon God as nothing but a revenging and tormenting God: in which torments of spirit he lies groaning and mourning before God; being swallowed up in darkness and bondage, attempting all means to get freedom and liberty, from this his sad, woeful and miserable estate: wherein souls sometimes get deliverance one of there three ways.  
1. Ei●her from extraordinary pains and diligence wherein he thinks if he could but do this or that; or attain so much humiliation or mourning or repentance, than he should be happy and in freedom: whereupon in conclusion he attains (in his own apprehension) that which before he desired: which stopping of the mouth of conscience, and breaking prison before God deliver, together with a conceit of a Cure applied by God; when indeed it is a curing the wound of such a soul falsely; which in time will break forth to the greater damage of the party.  
Or secondly, It is freed by some cunning Sophister of Satan, either immediately by himself, wherein he lobours to apply a false remedy, thinking to put the soul thereby into a state of security: or else mediately, by his instruments in the Ministry; wherein they come to daub with untempered mortar, and so speak ●eace to man, before God speak peace within man; and so do as the Lord saith, Heal up the wound of the Daughter of his people falsely; and from this have many poor hearts been mistaken, when at any time they have been in and under such torments of spirit, they have not rested until they have run unto Ministers, to see what they will say; some of them putting them upon doing, some of them applying cures to them: and here a poor heart thinks to be satisfied; where he never Rests, but runs from one to another, from creature to creature, seeing if he can get any thing from them, sometimes coming away with much peace, other times coming away with a Lesson of doing; and by these means come souls sometimes to have their deliverances, and for a space Rests until it break forth again.  
The third way wherein many others atta●●●●●●●erances, is from God: As the Children of Israel from their land of bondage, tyranny and taskmasters; which though God himself did free them, yet notwithstanding was not to be their Rest, but to be their first step toward their Rest: So though God do sweetly deliver a Soul from, and out of this trouble and perplexity of spirit, yet it is not to be a Rest unto him, or to be a habitation for him to dwell in; but to be as it were the first step to his Rest.  
Now some men's deliverances are of God, and some of themselves, and some of Satan; but none of these are to be rested upon as they are deliverances, seeing they may be true or false: which until a higher dispensation of God cannot infallibly be discerned.  
Secondly, A Soul may be delivered from a resolved self-murder or Destruction, when temptation doth violently attend that way; yet notwithstanding though he be abundantly preserved by God in his inward strait; wherein Satan would have him become his own executioner; but it is not any sufficient Centre for any spirit,  
Or thirdly, If it be a deliverance of the creature from the wrath to come, presently lying in the apprehension of the creature; yet not to be a Rest, or any cause thereof.  
Fourthly, If it be a deliverance of the creature from some violent corruption or lust within him; so as now God hath as it were freed his spirit from that Lordly power of inward corruption, so as now he is freed from sin, which formerly hath both dishonoured God dishonoured Truth, and taken away his peace. Now sometimes when this comes to be subdued, and the soul delivered from the same, he Rests upon it; and concludes from it great cause of safety and security; and as an infallible Testimony of God's love; and here he makes his centre, when indeed the heart cannot have true Rest in any deliverances wrought for it by God, but must be carried up above the same into the Deliverer, who is God; so as in inwards, so in outwards, be it of what nature or quality soever: yet many after the receipt hereof wax the more secure, make a God of their deliverances, & so Rest upon them: with which though they were in love, yet they are not given for that end; no more than God delivering the Children of Israel at the Red Sea, should afterwards be a stop unto them; and a centre for them, before they came into the land of Promise: Or that deliverance of Daniel, or of the Three Children, or of jonah, none of these were to be a cause, either of Security or Centre: but to be rather accompanied by God, to put their spirits out of themselves after him, who was to be a Rest unto them, and a Deliverer of them: so that the common, or special deliverances of God, in these cases are abused, and the end thereof dealt deceitfully with; and they are made that which God did not appoint them to be, viz. Rests; and that which satisfies the creature with the receipt thereof.  
yet in the second place, I do not deny this to be one of God's dispensations; and the way he deals with spirits both to discover themselves, with the vanity and misery attending the same; where man● heart is made a heart of misery, preparing for mercy; this being the way to Rest and peace, happiness and glory; when God comes in the first place to free the soul from this his deliverance, though it be of God still: as the other is the way to happiness, so his deliverance the way to rest; that is the way to make the heart enter into it, and be centred in it: For though the Rest in this deliverance be discovered; yet it may be long, before such a heart do enter into it: as David saith plainly, return unto thy Rest, O my soul, for the Lord hath dealt bountifully with thee. Now though God may have dealt bountifully with a soul, yet that soul may not be returned, not centred in his true and proper Rest, though it be in a further work than deliverance inward or outward.  
So that in the first place, many hearts it may be, have been in deep distress of spirit, in the pit where no water is, and now are it may be in such a condition as they are at great freedom and live in much joy; yet such a heart it may be freed in his own sense, and yet intended by God, to be brought into his former bondage and misery; because his wound is falsely cured; and having not been willing to wait God's time, is fallen thereby into carnal and unsafe security. Therefore souls had need beware of false deliverances.  
2. Satan that spirit of deceit, may drive on his design in this particular; to have a soul delivered by deceit; seeing before he could not prevent the cause of the sense of his misery; & seeing he could not prevent that, he labours to deceive the Creature by proposing, and working deliverance for it, before God deliver it: the ●●art being willing to embrace and to have deliverance before his time.  
3. If this be not, but that God goes forwards, to make such a heart a heart of misery, and so prepare it for mercy, and work admirable deliverances for it, both within and without; yet notwithstanding it is not sufficient the soul Rest here; but such a heart is to wait for a higher dispensation of God, this being Gods leading way thereto.   

The seventeenth and last false Rest.  
THE next and last Rest which we shall speak of, is by some waited for, and by others pretended to be received: to wit, The extraordinary Gifts of the Spirit, whereby both worship without and God within, is confirmed, and in their apprehension sealed up for truth.  
Now for my own part, I look upon both either in the condition of waiting for it; or in the pretence of the receiving of it, to be un-sound, or an un-safe principle.  
1. In a waiting way, there are, who are waiting to have the spirit poured down, in such a manner as they shall be able to do miracles, and visible to cast out devils. But I think this is a mere mistake; for those casting out of devils and visible powers given to the Apostles and Saints, was given only as a dispensation of God, in that administration the Apostles lived in; and not to be any dispensation intended to be given to any other, after that administration was confirmed and settled.  
2. Those visible powers were given them for the confirmation of the Gospel in a visible form, to seal the truth of that form of words, which was to be lef● unto all ages. Now if we had new Scriptures to write and a new Go●pel to declare; then I confess for the establishment of the same, it would be necessary to have the same confirmed by visible miracles and powers. But  
3. It was given to be a figure of the glorious manner of the workings of God in the Soul; and the casting out of devils and curing sick, opening eyes, and the like (Isa. 26. 12. Phil. 2. 13.) these were to demonstrate unto us, that as the coming of Christ in the form of flesh, was attended with these signs and miracles: so the coming of him in the Spirit; should be attended with inward signs and miracles, to wit, internal and divine powers, the casting out of the many devils within; the opening of the eyes of the understanding and the curing the wounds of the soul (Luke 24. 45. Ephes. 1 18. Isa. 60. 1. John 5. 25.) the opening man's e●res to hear the voice of Christ within; to have a dead Lazarus soul raised up in the spirit.  
Now the Rest was but as figures, though real, of what God did hold forth should accompany the second coming of Christ in the heart, Mal. 3. ●. Mat 25. 12, 13. And if souls did wait for this, their expectations should not be so much frustrated as it is in the other; and shall be. And as for the great miracles that shall be wrought, must be within, and felt by souls, when Christ appears in the heart: So that these external powers, shall be turned into these save, The coming of Christ shall be with power and great glory: Mat. 24. 30. Now men are deceived I fear, who seek for his coming in any carnal or fleshly way; or that he will make that to be the powrings down of the Spirit, to wit, the casting out of devils, etc.  
But it shall be more spiritual and heavenly; even the power of the Spirit within, to consume men's lusts and self, and to cast out all those spirits of deceit, ●hich internally do lodge within the Creature: ●o that the letter which was confirmed by outward signs after Christ appeared in the form of flesh; shall in the mystery thereof be confirmed to and in us, by the internal workings & miracles, which shall attend Christ's spiritual coming in the Soul, and that in the Spirit. Now I say, that neither do men's waitings, appear to be that which men conceive them to be; nor if they did enjoy that at the last which they wait for, it would not prove that to them, nor give that content, peace, joy, and cause of Rest in them, nor assurance to them, which they expect from it, and think to attain when they come to attain it. I wish that men would turn the wheel, into the waiting for the inward coming of these things in a more spiritual manner. For my own part, I think they would enjoy more quietness in their spirits for the present, and more settlement and rest, peace and safety in them for the future, when it comes to be experienced: But I think I may say thus much to such spirits; that I think when they enjoy that they wait for, viz. the powrings out of the spirit, from which to enjoy power to work outward miracles; it will be in the enjoyment thereof. But I should be sorry, to live without the enjoyment of God to that day; and I am confident all such souls shall be weary before they see the same enjoyed by them.  
But second●y. To all such as have the same in pretence; I do not see how they can make them any safe Rests; seeing that Saul and many others did go as far in the gifts of prophecy, or any other gift of the Spirit, as any almost who did sweetly enjoy God, and that was the cause why these words were spoken, They shall say in that day have we not prophesied in thy name, and in thy name cast out devils, etc. Mat. 7. 22, 23. Yet see the reply of Christ, he did not own them in the same; though they did make it their Rest before, and their plea then; yet it was nothing, but that which proved both un sound and un-safe for them.  
Secondly, The workings of Antichrist and the mystery of iniquity doth work with all deceivableness, doing great wonders in the eyes of the world; yet alas, it is both for the deceiving of the party who hath it, and for the deceiving of the parties who believe it; witness the work of the Magicians, who when they acted the same things Moses did, yet the parties who acted, & the parties who believed the same, were both deceived so though there were any in our days, who could do the ●ame work, that they or Judas did, yea, greater than they did yet the parties might ●e reprobates and castawaies: and however, they may be suddenly taken away, and herefore un-safe for any soul to Rest thereon: It must be the power of God within, and th●se inward miracles, which God works as the effect of his coming; viz The casting out of he devils within; and bringing down mountains of pride and self; and exalting of his Christ in the soul, so as the soul is un bottomed of all his false ●rops; and carried wholly out of himself above himself into the power and majesty of that Christ exalted, to live by and in that same power and glory; by which God lives in the heart: So that I say, to look for outward powers in this case, as I and many more have done: or if they were enjoyed, to make them their Rests, both are to me un-sound; and every party as well as myself, shall find the evil, and unsoundnesse thereof.  
Now having discovered as many false Rests as at present I am free to discover, I shall in the next place show how difficult it is, and how hard it goes with the creature, to part with these his false Rests; which are false but in reference to his Resting and abusing the end for which such a dispensation was given.  
The Soul being in the first place, as I may say, established upon them, making them his God, be they forms or what they will, when it seems to be taken away, he being brought to a nonplus in his spirit: He cries, They have taken a way my God, What must I do? So that there ariseth as it were a storm within this creature, which begets a spirit of discontent in the creature; Witness the same in jonahs' Gourd which God had given him, yet being abused in the end for which it was given; in the taking of it away, there was a spirit of murmuring and discontent. And thus it is always, when creatures would be Resting upon any thing below God; when God seems to take it away from the creature; The more the soul was glued to it, and Rested upon it, and made a God of it; the more difficult and hard it goes with the creature to part with the same; yea, the more discontent doth arise in that heart.  
First then, It ariseth from the abuse of our being glued to any Administration, so as not to use it to that end for which it was appointed.  
Secondly, The cause partly of this ariseth sometimes from the greatness of the loss it works in the creature, in being to part with the same; as many souls it may be have spent the glory of their age and strength; to patch up a Religion of their own, and have taken much pains to accomplish the same. It may be hath been twenty years a professor, and hath all this time been labouring to patch up a Rest, and having got one, in one moment God raises the foundation thereof; this works such a loss in the soul, as indeed to have many a glorious gift burned up; yea, many a glorious day of joy, twenty year's profession in one moment laid in the dust: and now to deny itself in all his pains, and parts of wisdom and knowledge; This must needs go hard and be very difficult with a poor heart, to part with all: And the Creature will have many shifts and puttings off before he will be made freely to part with all, and to deny himself in all.  
The condition of such a soul, is like a man that all his days hath been taking pains night and day, to comprehend some estate; and when he hath got such an estate, he falls a building, and makes great buildings; and when he hath furnished the same, taketh delight in it, and sets his heart upon it; and behold, when he is solacing himself in what he hath got and done: In a moment there is a fire consumes the same to the dust; which being beheld by the party, he is amazed, and much perplexed in his spirit; upon which occasion in some it begets death, in others discontentedness and murmur; yea, repine of spirit, so as it is not only a day of sorrow, but it continnues so: And this party's loss being exceeding great, and his expectation frustrated, he is now at a nonplus, not knowing what to do: So it is with a heart after God either hath given gifts, or something below himself, or for the which the Creature hath been labouring all his days; and at last, having attained so much, as now he Rests with the Church of Laodicea, in a conceited happiness: When God comes to butn down this house, the soul hath been all his day's building, though upon (it may be) a false foundation, he lays the Creature and his work in the dust; so as now the soul is stripr naked of all his conceited holiness, or righteousness and happiness, upon which sight the creature is wrought into an amazement and astonishment of spirit, wondering what God is a doing with him in this sad condition, which works death, and sorrow, and the grave, and nothing but discontentedness before; and a labouring to stand, and not to part with the same, until he be forced to it by an unresistible power: the soul before is crying, What must I be stripped naked of all? What is all my praying, fasting, mourning and the like, all taken from me; so as now I have nothing to Rest upon: Must I part with all? Oh, especially this creatures riches is hard to part with, as it was with the young man who wanted all things, in the want of one thing; who notwithstanding had enough of the World, and I fear, too much of this we are speaking of; for he was nigh the Kingdom of heaven, yet to part with all for a Christ, Oh how loath he was: Oh this parting with all goes hard, makes many sorrowful either in respect of outward or inward riches: It is most commonly this inward riches which is the life of most professors in our days, until God unbottome them of their professions, and forms, and self-doing and fullness: and the most that are destroyed in our Land, I fear are in this particular: when poor creatures are so glued to themselves, or forms, or their own righteousness and self-riches: that indeed they live upon the same; and make a life out of it, and a God upon it: and so dwell, as though they were in heaven; when indeed they are neither in the way to it, nor possessed with it: But if ever God appear either to them or in them, God will unveil them so, as indeed though they have been professors never so long, and in the same are become rich in their own eyes, and in the eyes of others, yet I believe God will burn it up, and bring them to a loss; and make their high and lofty spirits lie in the dust; as he hath done with many in their condition.  
I look that the greatest losers in our days, shall be the longest and tallest professors; though their losing it may for the future tend to their greatest gain: yea, England's professors shall ere long, cry out of their inward losses, more than their outward losses: and they shall be stripped more naked in matter of spirituals, than ever they were of temporals; though in the loss of both it may be accompanied with little freedom, but rather unwillingness at present, and repine of spirit, though at the last they may be delivered from their straits, and be clothed with the Sun, and then shall trample the Moon under their feet; I do not speak of professors in reference to any particular faction; but I speak of all under what denomination or title soever, that are professing God, before they be possessed with him; who are storing up inward riches, but not of the Spirit, and Rest upon it, as though it were of God; which when God makes it manifest by the day, according to that Scripture, 1 Cor. 3. 3. etc. it burns and is consumed, either because it was not of God, or else because it was Rested upon below God: So that now to be brought out of the Creature and all its own fullness, or self actings, are so contrary to it, and so for the annihilating of it; so that indeed man in and of himself will oppose God, & stand out against this work of annihilation: to have a Creature who before was rich in and of himself, or from some administration of God, below the enjoyment of God in the same, and according to which, and for the want of which, the Creature makes his habitation below Heaven; though he lives as an Angel, yet as miserable as any devil, in reference to his want of God in a way of enjoyment; it being thus with a poor heart, that to part with his false Rest is so hard and difficult; How then comes the soul to see them to be false, in reference to his Resting upon them, though they may be true as they are an administration of God, I say how comes the soul to see them to be false, and so either willing to have them either dissolved, if they be administrations of God, or burned and consumed, if they be of the Creature? In answer to this, we will say both ways in Scripture and experience. And  
First, God makes them known to the Creature, and him willing at last, to part with them, by discovering unto him, the emptiness of these dispensations, wherein he is made to see the non-satisfaction and unsafenesse thereof, if continued in by the Creature; as thus, either by discovering unto a soul, the want of his presence in it, wherein it appears to be truly empty; or else by frustrating the Creatures expectation, in the not enjoying that from these things but in conceit; which it did expect to find in them, and receive from them; and herein God hedges up the souls ways with thorns; so that now it cannot find that comfort and refreshment in those things which formerly it rested upon and drew comfort from, now God making them empty and vain to the heart, it is forced to cry out as Solomon of the vanity thereof; and to say with them in the 24. of Isa. 16. verse, Our leanness, our leanness; so as now he is made willing to submit to the burn up of his expectation, by seeing the vanity of his conceptions in them.  
Secondly, By representing to the understanding a more excellent Rest and centre for his spirit, both sure and safe; this begets a breathing after the enjoyment of that Rest which it is made to see without it, not as yet enjoyed by it (Isa. 11. 10. & 13. 16. & 28. 8.) this same makes the soul willing to forgo the one, that he may enjoy the other: For as Canaan was discovered to the Children of Israel to be more excellent and glorious than that place of Egypt was, wherein they were in bondage; which made them at their departure from it, to be willing to part with the Garlic and fleshpots: so it is with a soul in this case, the more the glorious Rest of Christ is represented to any soul, the more it doth discover false Rests, and the more it doth unbottome every Creature thereof.  
Thirdly, They are discovered too and unbottomed off these Rests, by the departure of God from any administration; so as the soul desires not to Rest, where God is departed: for if it hath been thus with the Creature, that the cause of its Rest hath been the appearance of God, in such an administration or dispensation; yet if now he see clearly that God is departed from it; he Rests no longer; being the ground why he Rested was and is taken away or removed: for as God promised to be in, and appear to his People, in the Temple, and in the Administrations under the Law; yet not for everlasting continuance; but that afterwards he did intent to withdraw his presence from them, and so to disannul the use thereof; so in any dispensation of God below his spiritual appearance in the soul, he intends to appear at such a time as himself hath appointed, in the use of the same; but afterwards to withdraw himself from it, for some end best known to himself.  
Now this is that I say, Gods departing and ceasing to appear in a Dispensation or an Administration, Is that which both discovers the Resting therein to be false, and is a further means to unbottome the spirit of a man for making of it his Rest any longer: for that Soul that is led into any Administration by God, in the which God appears; when God withdraws from it, and ceaseth to appear any more in it, the Soul doth the like also.  
And in this he follows the Lamb where ever he goes, Rev. 14. 4. So that I say, It is the departure of God from any condition (which if the creature hath been made sensible of it) doth represent the making a habitation in it, and the resting upon it, is both below God, and contrary to him; so as in the same he is made willing to part with, and to see when God is known to be de●ar●ed from, the vanity of making any thing his rest though given of God, until God do everlastingly appear within man, carrying up the soul and spirit of man into himself.  
Fourthly, The next way God discovers these to be false rests, and makes the creature willing to part with the same, Is by appearing in a more glorious Administration to the Creature; and this is the reason why Christ comforteh his Disciples, when the form of the flesh was to be taken away, by telling of them He, must go away, or else the Comforter would not come, Joh. 167. As if he should say, unless I depart in the form of flesh; or in this outward Dispensation, you cannot enjoy me in a more glorious Dispensation of the Spirit within you; which should for ever abide with you: It is the Substance of what God intends to make manifest in your spirits.  
I am but in this fleshly dispensation a figure, and therefore I must departed, that I may more gloriously appear within you; and lead you into all Truth, more glorious than yet you see or understand. It was so with John and Christ in the flesh; as John did decrease, so Christ did increase, joh. 3. 30. It was indeed the increasing of Christ in the fleshly Administration, that made John in his Administration decrease: for the dispensation of God in the flesh of Christ, was more glorious than the dispensation of John; so that in spirivals there is a giving way to a superior or more glorious Administration; by an inferior or less glorious dispensation: for the more of God appears in any form, the more glorious is that form: now God did more appear in Christ's form then in john's; which made, John decrease and give way unto the dispensation of Christ: from whence I observe, That no man is to forsake any dispensation, so long as God appears in it, and makes it a living dispensation: for the Apostles were not to cease walking with, or to departed from Christ in the flesh until God was departed from it, and ceased according to it or by it; but all the Apostles were to continue in that dispensation; so long as it was a living dispensation.  
So it was with the dispensations under the Law; they were to continue in them so long as God appeared in them and continued with them. So shall souls follow as God leads; As the Children of Israel were to abide in any place, so long as God abode in it: So we; And as they did move, when God moved from it, so are we until we are in our perfect Rest, Num. 9 17, 18. Heb 4. 9 For it is the presence of God in a particular thing, which is both to be a soul's Leader, Exo. 34. 14, 15 and his cause of stay in the use of any dispensation: So it was with Moses, Unless thy presence go along with us, carry us not hence.  
It hath been, and still ought to be, That Saints removing out of one condition into another, or from one Administration or Dispensation into another, hath been by the presence of God; either going, or removed from such a Dispensation: So that there may be a folly in this particular; for any man to cease acting in forms, or in such an Administration as God hath brought him into, and truly appeared in, until there be a clear departure of GOD in the same, leading it into a more glorious Administration.  
Secondly, God seldom doth departed from one Administration, until he appears in a more glorious manner in another: As God did not departed from the Administration of the Law, until he appeared more glorious in the administration of the Gospel.  
So it is now, That there can be no expelling clouds but by light, so there can be no other way to take off a soul truly from the use of any form, until God appear in a more higher dispensation. For as the appearance of Christ in the flesh was the sum and substance of the forms of the Law, and was not to be disannulled before the substance came, Heb. 8. 1. Col. 2. 17. so i● is now; The sum and substance of all Forms and administrations, is Christ in the Spirit; and until the Substance of them be come perfectly into every heart, there can be no true cessation of that heart in Forms or Administrations. which are Gospel-Formes or Administrations.  
So that God departing sometimes from an Administration, and appearing more glorious in another, either within or without; is that which both unbottoms the soul of Resting in it, and that which makes the creature willing to part with it. For the want of this the Jew's not beholding Christ, the sum and substance of the Law, Come in a more glorious Administration, they were unwilling to cease acting in their former Administrations; the Veil being not taken away, 2 Cor. 3. 14. whereby they had been made to see the Substance of those Forms, established completely in a Christ, Col. 2. 10.  
But lastly, the chiefest and onlyest way, why the creature comes to be willing to be most free to part with and to have a discovery of all dispensations below the appearance of God in the Spirit to be no Rest, Is by the glorious manifestation of God in the Soul; whereby,  
First of all, He appears as a glorious Light within man. And this Light  
1. Expels all the Clouds from off, or out of the Creature; which kept the creature from beholding a real difference betwixt a true Rest and a false: So long as man is without this, no marvel then, though he be not able to discern whether his Rests be true or false: But now when God speaks in a Soul, Arise, soul, shine, for thy light is come, and the glory of the LORD is Risen upon thee, Isa. 60. 1, 2. Then this true light shining into the soul, it makes manifest all things; whereas the Soul before had a veil upon him, and a Cloud over him; but now the glory of God is Risen in such a creatures heart, whereby he is made able to judge by the light of God dwelling in him.  
Secondly, As it doth discover what is fallacy; so it reveals what is truth: it advanceth truth in the soul, though the soul before was ignorant, what difference there was betwixt the appearance of God in forms without him, and the appearance of God in the Spirit within him: of the difference betwixt a transformed rest resembled, and a true Rest in the Spirit manifested: of the end of all forms and administrations, with God appearing in them, without the creature, before the substance of the same be come in the glory of the Spirit within. Now this true light makes all manifest (John 3. 21.) and is a clear evidencing light within man; discovering Him who only must be the centre and Rest of the soul; which before it heard of, but now comes to see and experience the same. This light removes all obstructions out of the Creature; and makes his judgement act according to this light within him; so that it is a light not only expelling clouds; but clearly demonstrates a real difference betwixt truth and falsehood; so as now he is made to see, the place God hath set every administration or dispensation in, with the time, place and end.  
Thirdly, This light makes not only manifest things is they are John 3. 21. and so takes the soul off from them: But it doth dissolve all those administrations the Creature hath had without him, by the glory of God in the Spirit within him: so as the break of the day do dissolve the dispensation of the night; so doth the dawning of the day in the heart of a Saint, dissolve not destroy, any of those administrations or dispensations of God, in which God did in some measure appear to the Creature: for as the night is of God as well as the day; yet the day doth dissolve the dispensation of the night: So though many men's dispensations were of God; yet notwithstanding when God appears, they are dissolved and do not now appear; because a more gloriouser manifestation of God within man hath appeared.  
Fourthly, Yea, this manifestation of God in the Spirit doth swallow up all other dispensations; so as now they are gathered up into the substance thereof, who before did send them forth; as the light of the Stars and the light of the Moon, are borrowed lights, or lights inferior to, and sent out from the Sun; and when the glory of the Sun appears, they all appear bodily and substantially in the Sun: and as it is that the light dwells in the fullness of it in the Sun, and all lights are borrowed from or occasioned by it; and that light is that which swallows up all other, when it comes to appear; So it is with God appearing in the Spirit; he appears as the fullness and the substance, or body of all other lights, (Col. 2. 17.) which are true, though sent by God, in their dispensation, to accomplish his own design: yet when God breaks into any soul in the glory of the Spirit, this shining of God into the soul (2 Cor. 3. 8. & 4 6. & 3. 10.) doth swallow up all his former appearances in any dispensation below this; and gives way and submits, and so gathers up and meets completely in the body and substance of them (Col. 2. 10. 17. Tit. 2. 13. 1 Pet. 4. 14.) which is God truly appearing in the spirit of fullness and glory, this makes the heart free to part with any thing, though never so dear to it, which is obstructive to, and keeps the soul from any enjoyment of this glorious dispensation; yea, this is that dispensation, which doth destroy all administrations, or forms, or dispensations that are not of God; what is of God before, shall be swallowed up in it; what is of man, self or Satan shall be destroyed by it, 2 Thess. 2. 8) This is that which truly discovers to the ●oul all his false Rests, though never so seemingly glorious; yea, though they be of Satan's transformings, or of self-resemblings; yet it lays them all in the dust, and unveils them to the Creature; so as they appear in their colours and place; which sometimes works a mighty indignation in the heart, against the ways of his own heart (1 Cor. 7. 11.) when his lewdness is discovered unto him so as he is not only made free to part with the same: but he is brought out of love with himself, for Resting upon the same, so much below God or Christ. Again, in the manifestation of God, there is satisfaction; peace and Rest possesseth the creature in stead of the other; this peace dispossesseth the other peace; this satisfaction maketh nothing the other, whatsoever objection or dis-satisfaction was before, or doth arise since; now they are all fully answered, and the soul completely satisfied; so as now he is brought out of a dunghill, into a palace; from a mean condition into a glorious, to wit, even to live by the breathe of Divine Truth in him; so as now he lives, because God lives and is satisfied with the flow in of God, and eats of that which God eats of, viz. Love, Glory, and happiness. Nay further there is fullness in this satisfaction; he fills the soul with himself, and how can then this soul do any other, but be free and willing to part with any other seeming fullness or good, when now he is filled with him that fills all in all, in all things, Eph. 1. 23. So as the waters cover the Sea, Isa. 11. 9 so is the soul truly (pro tempors) filled with God until he assuage it, or seem to be departed from it; or else enlarge the capacity of the Creature with more of himself: now seeing that God comes in with such a fullness into the heart in this dispensation; it must needs discover the emptiness and vanity of his other Rests, and cause a sweet willingness to part with the one, and embrace the other.  
And lastly, it comes in power: which day of God's power (Ps. 110. 3.) makes the Creature willing to part with any darling, though never so dear and near to him, both freely, cordially, and with much simplicity of spirit; whatsoever the day of God in it is light and glory doth discover to the soul not to be of himself, this the day of his Power doth accomplish the same to the full in the soul; yea, though it be the life of a soul; yea; though it were its God and happiness in it, yet they all are nothing, when God and it stands in competition in the soul, whether of them should be advanced.  
3. Christ made manifest in a heart, and his spiritual coming into the same, is like unto a fire which burns up & consumes all things that are in the soul of his own, which keep the Creature below God, therefore saith the Scripture, Who may abide the day of his coming, or stand when he appeareth? And he shows the reason thereof, for he is like a refiners fire and like fullers soap: to refiners fire he is compared: the appearance of Christ in the love of the spirit, is like refiners fire, to refine & purify, yea, to burn up and consume in souls, what is not of the Spirit, and so to bring the creature to loss, though in the same salvation shall be made manifest, as according to the 1 Cor. 3 13, 14 where saith he, if any man's work abide, which he hath built thereupon, he shall receive a reward: but if it burn, ●he creature shall lose thereby, yet h● must be saved, yet it must be by this fire, which did consume and burn up his hay and stubble: now as man's work shall be revealed by fire; so if it be not of God it shall be destroyed by the same: which fire is love, which is God: & thus when he brings a soul, by his appearing, into the greatest loss, then is he bringing a soul into the greatest gain: so that that which proves destruction of his false Rests; is that which brings him to the true Rest; and so though it be a losing for the present, yet his greatest loss becomes his greatest gain.  
Now I know there are many Rests that are destroyed or dissolved, before this day of his coming; and as there is one taken away, the soul finds and seeks after another; and runs from mountain to hill, to get ease of a tormenting spirit; so as man passeth through many Rests, most commonly before this day; but now it may be the Creature hath such glorious resembled Rests, that it cannot be found out before the day of God thus appearing, than these seeming Rests are they which are discovered, upon the apearance of himself in the soul: But some souls pass through more than we have spoken of; some through fewer; according as God keeps the soul, and alone becomes the leader of him: yet many souls that are come thus high, have found them by sad experience, and others have found some of them, and others more; yet it is sometimes God's way to permit the Creature to run out after the ways of his own heart; and at last to hedge up his ways (Hos. 2. 6.) where many souls lie at this day in the wilderness, not knowing what to do; being nonplussed in their own spirits; not knowing what God is a doing, nor what he will do; what they must do; sit still they cannot, act they cannot, but in their old Road.  
Having showed the many Rests Souls pass thorough and the difficulty of parting with them; together with the ways and means God makes the heart willing, that now he may enjoy that true and unchangeable Rest of souls, which shall be the next we shall speak of, and that is, What this true Rest is; in which the spirit of a spiritual man must be centred.    


The first description of true Rest.  
AND first of all, that Rest of Saints, or the description thereof, It is something lying naturally out of the Creature or above it, not of itself attained by it; But revealed and made manifest in it, who is the Rest; whicb alone is God or Christ.  
First, Christ it is clear, he lives out of the Creature: for he lay in the heart of God (John 1. 18.) before we had a being, and is discovered and revealed by God within us, when we have a being, which was purposed by God to be revealed from God; and therein to be a centre and Rest to that heart who doth enjoy it.  
Secondly, It cannot be attained by the Creature; his abilities falling short of the doing of any such work: but he was the purpose of Love, freely intended by God before time; and as freely without the Creature comes to be made manifest by God in the Creature in time; For it is nothing which the Creature of himself can attain; which as a sure Rest in the Creature will remain, but it will fail the soul and prove a broken Reed.   

The second description of true Rest.  
Secondly, It is an unchangeable and unalterable Being, seen by the soul after it is revealed to him, which cannot be shaken after the Creature is centred in it; wherein the Creature is carried out of himself, a-above himself, to Rest securely above all fears.  
First, Christ the eternal Being of Spirits, God in God, only God, he it is that is an unchangeable Being, Isa. 9 6. Heb. 13. 8. Mal. 3. 6.) which altars not neither is given to change; for, he was yesterday, that is before time; he is to day, that is in time; the same he is for ever, that is unto all time: Heb. 13. 8. Now if we look upon Christ as Saints Rest, we must not consider him as he was in any form or shape, for so he altered and changed into divers forms and shapes: But we are to consider him as he is God, Eternal, Blessed: yea, as he is the power of all powers; and so he is the foundation and Rest of Saints: For as he was in the flesh, he was not to be a Rest, but as he was in the Spirit, so he is Rest, both unchangeable and unalterable, In whom there is no variableness, neither shadow of turning, James 1. 17. So that now Saints knowledge of him, and their Rest in him, is sure and abides: And this is that which heightens their assurance, to see and know that the Rest of their souls is an unalterable Rest: that though dispensations change, and he in those disspensations, yet the Centre of his soul abides for ever, and he kept unshaken in it; because he Rests and lives in and upon an unshaken, unchangeable Centre.  
Now shall the disquieted and molested soul live in peace, safety, and quietness, and none now can make it in this case afraid; but it lives above all fears and torments; being kept safe in this Divine Spirit and power, where there is neither cause of jealousy or fear; but being they are removed, and the creature firmly established, so that all storms do not molest him, and all temptations do not un-rest him; but he lives Triumphant above them, Triumphing upon them, by that power in which he is centred   

The Third description of true Rest.  
THirdly, It is an unexpressible glorious Centre or Being, wholly taking up the Creature with it, and giving the soul full contentment in it.  
First, It is an unexpressible glorious centre; the Lord promising in Isaiah, that he would accomplish a glorious work, in filling the hearts of his People with the knowledge of himself, he Centres all in this, To him shall the Gentiles seek, and his Rest shall be glorious, Isa. 11. 10. Yea, the Rest of Saints is the very Substance of his glory; which glory is Christ, when he comes to be manifested in his Saints, and to be admired by them, 2 Thes. 1. 9, 10.  
Secondly, It wholly takes up the Creature who is Centred in it; so as now the soul or spirit is wholly swallowed up of God; and unexpressibly overcome is such a soul: The glory of God, which is Christ, is that which swallows up men's spirits; and the more it appears in them, the more it overcomes them; so as now they are taken up in their spirits, being gathered up into it; with nothing else but it: So as now the souls delight, joy, solace, is now alone in nothing but in him, who is become a glorious Centre to him.  
Thirdly, The Rest of Saints gives Saints full contentment: the full satisfaction of Saints lies in living and Resting completely in this glory, which truly is Christ; so as man sometimes is lost in the greatness of it: The least manifestation of this glory doth fill the creatures capacity; so that until the capacity be enlarged with more of God, it can desire no farther enjoyment or discovery of it: so as now his spirit is filled with glory. And that which makes it the more satisfactory, is the Centring of the spirit up in it. Now Christ in the Spirit becoming a Saints Rest, all other seeming glories (which before the soul was sheltered under and lived upon) are now vanished and decayed; and the greatness of this glory, which is the Vision of God; yea, the manifestation of his glory in man, takes up man into it, to live wholly in it; and so to remain in complete satisfaction and contentment of spirit; for a great part of a soul's Rest consists in this very particular, to wit, the gloriousness thereof together with the swallowing up of the creature with it, and the giwing the spirit a complete contentment in it: for it would be in time a place of weariness, unless it were a place giving the creature full contentment.  
Secondly, It would be no place for Saints to delight and solace themselves in, unless they could be wholly taken up, and swallowed up with that which of necessity must be enjoyed from it and unless it did exceed all glory that could be imagined, it could be no rest for the spirit of a spiritual man: So that it must be an unexpressible glory swallowing up of men spirits with it; and giving that spirit complete satisfaction and contentment in it.   

The fourth description of true Rest.  
IN the fourth place, This Rest is a carrying forth of the Creature, out of the creature, into the place, where he had his first being, to live for every in him who is now become his manifested being.  
First, before we speak of the Rest itself we will observe,  
That there is no true Rest for the creature in himself; for if man either rest in his pure naturals, or upon any refined property in himself, he rests out of his proper Element: I mean, as he is a spiritual man: yea, it is both unsafe and unsound so to do: neither can man with any solid delight, or true contentment, rest in or upon any, either pure naturals, or refined properties or parts within himself, though man could attain to his first principles and purity, yet if he rested upon them, he would live below the true Centre of Spirits: for indeed the rest and proper being of all spirits, especially those that are renewed, is the Eternal Word of God: which Word is Christ, who made all things in the World of nothing, into which nothing they are to return: But the spirits of men or especially that renewed spirit of Saints, that came down from the Father of spirits, who begot this spirit in them, not by flesh, but by himself in his spiritual breathe and actings in the Creature; which spirit of man cannot live in any true element, neither can it live satisfied until it come into its proper and original being, from whence it came: for every thing is in its right place when it is returned into its original, and place from whence it was derived; so that the spirit returns to God that gave it, Eccl. 12. 7, and the flesh of the man into the dust from whence it was derived: so that man as he is carnal and flesh, it cannot be possible that the spirit of any should take much delight in the same, so as to make it the satisfying Centre: But yet after it is renewed, it may be compared to Noah's Dove, it sees the Deluge, and looks abroad in the flesh: to the Mountain of former self-actings, and pure naturals, yet it cannot rest in the same, neither can it take any delight therein; but is made to return to the Ark Jesus Christ; who though he is in the soul, yet above it; as the Ark above the water, so Christ above the Creature, though within it, as the deluge in the world; so that the Creature as man, is no fit place for a renewed spirit to be centred up in; but he must by divine power be brought out of himself, into that eternal being of spirits, who is said to be above man though in man, Eph. 4. 6. as the Ark above the deluge, though in the world.  
Now man cannot Rest truly in himself. But  
Secondly, The place into which the Soul is carried, is and was the first being of his spirit, and now manifested so to be to the creature; which being was Christ: this Christ was God's eternal thoughts of Love, in which man had a being, and now comes in time as a Being to be manifested in the Saints; so the one was the unknown Being of Saints before time, where they lay in the Love and heart of God, which nothing could remove them out of it: the other Rest, is the known Rest and Being of Saints made manifest unto them in time; which knowledge begets a returning of spirit, who with much weariness of spirit have been waiting for such a day of redemption (Luke 21. 28.) that it might return into its first original and being, and to be fully secured in its God, which before it neither knew nor did experience; So that after the heart hath a discovery of this Being, it is like a Loadstone touching the Needle; the Needle can stand no way but towards the North and South; so with the Spirit of man, after it is touched with his Being, and centre manifested, it is not able to Rest in all the glories or excellencies that can possibly be imagined, until it be returned into its being: he is like a wicked man or man of this world, who cannot act but in his element: and like a Fish whose element is in the water: so with the spirit of man, he cannot act in his right sphere, until he come into his first original Being, which is Christ in God, 2 Cor. 5. 19 so as now it acts in God, and lives by God, and is iaken up with God: and cannot live in any thing else, not as a Saint.  
So that the truest comparison that can be made of such a spirit, is the Needle, and the Dove, which truly holds out this to us.  
First, That Christ, the Ark is the centre, and the sure being of the spirits of Saints.  
Secondly, There is no safety or true Rest for the believing spirit, but in this Christ.  
Thirdly, That it is impossible for any spirit who knows Christ truly to be his Rest; being once touched by the divine and holy being of Saints, to Rest below the same; though many things may transform themselves within the Creature like unto it, yet upon them he cannot Rest, no more than can the Needle towards the East and West; but it is truly known by such a spirit not to be his first being and original; and so disclaims it, as Christ did Satan in his temptation; but is carried forth the more in vehemency of spirit, flying continually without Rest, until he be got into the Ark, which was the place from whence it came; and in truth it is of usch a latitude, as all the world is not able either to give Rest unto it, or produce true or full contentment in it.   

The fifth description of true Rest.  
FIftly, It is the centring up of a spiritual man in a spiritual place, not made, nor created, but a being of himself, stands by himself, having his dependency upon none else.  
1. Here is the subject matter of Rest, and that is the spiritual part of man, which is created again and born of the Spirit, john 3 3 for fi●st of all, no unclean spirit or thing shall come there; Rev. 21. 27. nothing shall enter into it, but that which is become suitable to it; That which is borne of the Spirit is, that which must enter into this Kingdom of Rest and peace.  
Secondly, This spirituality which is made in the Creature, is produced by God possessed in the Creaure; for as a carnal heart cannot live in God; no more can God manifest himself in any unpure spirit; so as God before he manifest himself to a Spirit, he makes it suitable to that glory, which shall in measure be revealed unto it; So also before God give man rest in himself, he sets man of himself to live in himself; for no carnal mind or will can attain God, before by God it be attained; and before God manifest to the heart the Creature is attained by him, he works a glorious work of the New Birth in him; so that if man were carried up into God which is impossible before he be born of God, there is such a disproportion betwixt the purity and holiness of God, and the corruption and carnalness of men's spirits, that the Rest of the soul could be no Rest; for there would be nothing but war and enmity: so that God always pulls down mountains of flesh, pride, and self; and makes the crooked ways of the heart plain, Luke 3. 5, 6. and brings down those false Rests and Christ's in the Creature; and so after makes known a glorious Centre to the creature.  
Now the spirit being made spiritual, by being born again, it is made spiritually to judge, receive, and discern the Truth of this glorious and spiritual Place, 1 Cor. 2. 15. which no man in the flesh, or by the flesh can attain to, 1 Tim. 6. 16. whom never any man in the carnal mind hath seen, nor can see: So that man's Resting place, together with the subject Resting in it, must be spiritual and out of himself.  
Now secondly, This place of Rest is spiritual, so that man if he be in any true Rest, it is not carnal forms or ordinances, which shall cease: Neither is it the rarest Qualifications, or expressions of creatures; neither is it glorious apprehensions or puffings up of flesh, no, our Rest is beyond these, as far as the light of the Sun is from the Candle: He is an unexpressible spiritual being, One who makes all things spiritual that are spiritual, by that spirituality in the fullness of it that dwells in him: He is the express Image of God, Heb. 1. 3. yea, he is God equal in Nature, though inferior in place, operation or expression: He is One in all things; He is above all things, and in him all things confist, Col. 1. 17. So he being the fullness and the cause of spirituality, he himself must needs be spiritual. So that any soul centred up in him, lives above all carnal Forms, Ordinances, Qualifications, common holiness or fleshly puffings up, either in false apprehensions, or in inward delusions; He is none of these, but is above these, which is the spiritual man's Rest: And this spiritual Rest is nothing but God, who is all and none besides him; who enjoys all in himself, and we in him; and by virtue of our being made, born and begotten of him; we become one with him, and of him: So that now being borne of him, it is impossible that the Nature of God in us, can Best or be satisfied but alone in him and by him, it being of an everlasting and infinite nature: but now as it is infinite, and of God in us, so it throws off all below God; and wholly and alone returns to him and Rests in him.  
Now thirdly, This Rest is not any thing Created, or depending upon any other power but its own. Christ as he was in the flesh, is none of the Rest of Saints: He is a Rest of them, as he becomes one with them in the Spirit; so as he is one with God, and we with him; One in God and we in him, 1 Cor. 6. 17. Joh. 17. 21, 22, 23. Yea, very God, and we by him, 1 Cor. 8. 6. 15. 45. So that he is a Spirit not made nor created, but making and creating all things for and of himself, Col. 1. 16. Rom. 11. 36. And all by him was created, not as he was in any form or shape in the flesh without us, not so to be a Rest; but as he is God made manifest in the Spirit within us: However men deem of him, yet he is the Eternal Spirit, and the Father of all spirits, Heb. 9 14. Though distinguished from the Father in divers acts, shapes or forms, yet he dwells substantially in the Godhead, and in whom dwells all the power and fullness thereof, Col. 1. 19 2. 9 And though he might be in the form of flesh as man, yet than he was in the power and fullness of God as God: So that he is in, and of Himself; and he that knows him aright, knows that saying.  
And he that is experienced in that spiritual union and conjunction, will say, That his Motion, Glory, Dependency, and all others that can be spoke of, dwells substantially in him; and that by him now all things are both preserved and kept, Heb. 1. 3. So as all other rests below this, are none at all; but only for them that know not this same Eternal Being.  
But now this Christ, He being such a Mystery, and there being in the Earth such dissension about him, To give true Definitions of him, I will in the next place set forth what this Christ is, who is the rest of Saints. We have in short set forth Christ the Eternal Spirit to be the Rest of Saints: ●●●●s considered in any form of flesh, but as considered in the fullness of the Spirit.  
But what Christ is, in the fullness of the Spirit, that is the thing we are to explain and clearly to distinguish.    

Christ's Coming in the spirit discovered.  
AND First of all, This Christ which is the Rest of Saints, He is the Eternal Word of God, spoken in time within every Saint by God; upon which Internal, yea, Eternal Word the Spirit is made to Rest joh. 1. 1. He is there called the Word of God. He is the Word of God two way.  
First, he was the Word of God, as God either spoke when he said, Let us make man, Gen. 1. 26. which was an expression of God concerning the First Creation, and so all things were made by this Word of God, joh 1. 1, 2, 3. Or He was that Word God promised should. bruise the Serpent's head, Gen. 3. 15. which Word, by God being spoken, was in time made flesh; as appears, John 1. 14. which word being spoken of God; as it was so speaken It was before this time in his bosom to be declared in time; upon which word of God than we are to rest; and for the manifestation of which they were to wai●e.  
But secondly; This word is more spiritual to us, when we enjoy the same word within us, and the effect thereof upon us, than it was at that present: Now he is the internal voice of God spoken within an undone soul, which doth produce liberty, happiness, freedom, and all the Creature can imagine, after it is spoken within him. For the word that was spoken at first, which word was from the beginning, 1 John 1. 1. which word was spoken without and in time, because the same flesh with us, was but a figure of the excellency of that internal Word, which God will speak within every Creature, which Word shall become Christ within man, after it is spoken unto man; which Christ is a mystery to every one who knows h●m not in this sense; but to prove this more fuller in the 9 chapter of the Rev. ver. 13. There he is in express terms called, The Word of God; whioh expression I look upon to have special reference to this particular we are speaking of, viz. The being the eternal or internal Voice of God within every creature: and indeed he is made manifest in every voice of God in souls: and this Word in Scripture is often called the voice of Christ: that is the voice of God, which in name and nature is Christ: john 5. 25. 28 john 10. 3, 4. john. 14. 11. For to look upon Jesus Christ as he is in the Father, and so a spirit, we are to look upon it, that all Voices that are spoken from the spirit within us, are voices of God, which for distinction sake is termed Christ: for as he was in flesh, he was not this internal Word; for the external Word of God, became a Christ in the flesh; john 1. 14. so doth the internal Word of God within us, become a saving Jesus to us; the one without us, before our time in the figure, which was to pass away, and not to continue in that form and shape for ever to us, and so not to be Rested upon; but the Internal Word of God within us; is a dispensation of God which cannot be taken away or destroyed, but abides for ever; so as in the 1 John 2. 14. I have written unto you young men, because ye are strong; which strength was the abidiag of this Word within them; which Word was Christ, which they from God had spoke within them. Now this Internal, external Word of the Spirit of Christ, this Word is faithful and true; Rev. 19 11. 13. yea, unchangeable; upon which the Saints Spirits do Rest and live.  
2. This Christ is a clear manifestation of God within us: He was the manifestation of God when he was in the figure, which was in the flesh, there God was manifested in a mystery? which mystery was Christ; now as Christ without us was God manifested in the flesh; so Christ within us, is God manifested in the Spirit: This Christ within man; cannot be revealed in any fleshly form, but he must be revealed as he is in the Spirit, one with the Father; yea in the Father: So that when God clearly reveals himself in any soul; this which is no revealed is nothing else but himself in Love handed out by this Revelation Christ; so that in Scriptures He is called the vision of God. Hab. 2. 2.  
3. Here he is distinguished to be God's Vision; which Vision is nothing else but a clear manifestation of God within the Creature, formerly made clear to the understanding of the Creature, to be unrevealed and enjoyed by it: So as now it teaches the soul perfect and infallible Truth, after manifested to it: for as Christ in the fleshly form, was appointed to declare and reveal God to us, and so Christ called Christ God, they being manifested in the same form: So it is inward, the end of this term: Christ within you the hope of glory, Coloss. 1. 27. was, because He was God clearly made manifest within them, which had been a mystery hid, but now was made manifest to his Saints; so that the great Mystery of heaven, is Christ, who is the clear manifestation of the Father in the heart of Saints.  
Again, we see it plainly declared in the 1 John 1. 1. 2. For the Life was manifested, 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: here the Apostle doth plainly make manifest unto us That Eternal Life which was Christ in God, was in time manifested by God, which manifestation of Life was Jesus Christ: So that He is termed sometimes to be of the Father, sometimes to come down from him, sometimes to be the Father, and sometimes to be the Vision of him, and many other expression● there are given of him: from whence I note, that most commonly every making forth of God in Mercy and Love to his Creatures are commonly called Christ: for the difference betwixt the term of the Father and the Son doth not so much consist in Nature and Being, but in name and working, or dispensation: all the acts of freedom and love and light are called Christ in us, because it is a spiritual dispensation of God in mercy and love to us. Now Christ as he is the clear discovery or discoverer of the Father to us, so he becomes a Rest of peace and happiness in us; and so that this Christ, who in name is called the Manifestation of Love, is unchangeable in reference to the being: and cause of this manifested Love which is Christ; for if we consider him as the bosom love of God: He is not so Christ to us, or in us, but as this comes to be manifest to us, which manifestation, or the thing manifest is only Christ: for I look thus, that not only Christ as he was in the flesh, was Christ only in that form, and no more, but what ever was manifest, either by or in that form, was in Name, the Christ, and in Nature, Christ in God: now Saints Rest is not in Christ, as manifested only in distinction, but Christ is the Rest of Saints, as God hath designed him for that purpose, and so comes by God in Saints to be made manifest; carrying up Saints to live in the full glory, power and splendour of that God who did make manifest himself in this manifestation which is Christ: And no other way come souls truly to know the Father, either in love or mercy, but as the Father doth manifest himself, in this very particular Christ revealed in men's hearts, in which men may see God clearly, and for the want of which Philip was ignorant, when he said to Christ, Joh. 14. 8. Lord show us the Father, and it sufficeth us. They were ignorant what the Father and Christ were in the spirit, though Christ were with them in the flesh: and the reason was because Christ within them, was not by God made manifest to them therefore would they have been making Tabernacles in such a low fleshly knowledge, where in truth they knew nothing of him, in relation to the spirit, nor of that conjunction betwixt him and the Father, that whensoever Christ spiritually was made manifest, there the Father was manifest also, because there was one undevideable nature and being, in such cases betwixt the Father and the Son: so that the Saints Rest is in this clearly manifested; God within us who in term and Truth is called Christ: so that now as Christ's centre was in the Father, and now is to dwell in the fullness of his Glory, so Saints being in him are carried by him to live with him in the same glory and love; and to conclude this, when we can say from experience that which Paul said in the Gal. 1. 16. That when it pleased the Father to reveal his Christ in him, ●hen shall we know that the manifestation of God to us, is the Revelation of Christ in us.  
3. Christ spiritually discovered in men, and so known by them, and so becoming Rest to them, is a clear light of God in the Creature, which light and glory is only Christ: and thus he is often described in Scripture, not only as he was a light in the flesh without us, prescribing rules of light to us, but chief, as he shall become the light and glory of God within us, for as he was in the form o● flesh, he was a mystery unknown; yea, he was not such a light so as God intended him, because he was then but in the figure, holding forth what he would work, and what he should be, when he was to come in the glory of the spirit within men; for his being in the flesh was a very dark dispensation: For even the Apostles, who were the most conversant with him, did know little, and were very ignorant of the truth. So as indeed they thought he was come to set up a Kingdom in the flesh, and that he would advance them in some great place: as appears.  
So that it was Gods great design which was held forth in that form of flesh, which is the sum of that Scripture, where he is declared to be the light of the Gentiles, and to be the glory of the people Israel, Luk. 2. 32. Now to prove it by Scripture, that this Christ is in the spiritual coming and advancing in the soul a glorious and Divine light.  
We see it very clear from that Scripture, in the 60. of Isa 1. 2. Where the Lord declares the manner of Christ's spiritual appearing in the soul: Arise, shine, for thy Light is come, and the glory of the LORD is risen upon thee. This same Scripture, though men do labour to deny it to be meant of Christ's appearance in any particular soul, yet he that hath found the appearance of Christ within him hath found him fully making good these say. The matter however that here is promised at the raising up of distressed spirits, is Light and Glory; which light is God, appearing in a dispensation of light and glory, the which dispensation is Christ in us, for he is both the light and glory of God, and all things that are either spiritual, light or glory discovered is Christ; for according to that Scripture, Rev. 21. 23. The glory of God did lighten it, and the Lamb is the light thereof. As if he should say; when the Lord comes to dwell spiritually, in the manifestation of glory within the spirit of man, and so set up a Temple in the creature, according to the 22. verse. Then shall all those lights, which before the soul hath been guided by, whether they were flashes or resembled light, now there shall be no need of the same, but the glory of God now shall there be to enlighten the same: yea, Christ shall be the light thereof; so that he shall be filled with true light; whoever hath the glorious appearance of Christ within him, he stall become a complete light unto that soul: So as he shall not stand in need of any inferior light, but they shall be dissolved, when the glory of the Sun appeareth; so that in such a soul to whom Christ is become in this manner a light unto, he shall have no night there, according to that in the 22. of Rev. 5. verse. But the Lord shall fill such a soul with light, yea, he shall give to such spirits Him, in whom there is no darkness, as in a spiritual dispensation, and as he is termed in john 1. 9 verse. He is here called, The true Light, which lighteneth everyman that cometh into the world. He is here called true, in opposition to fallacy; as if he should lay open many false lights in the world, and within men; yet he was come as a true light to distinguish betwixt true and false: and so he is a distinguishing light in every spirit who hath received him; for though Satan hath transformed himself into an Angel of light in deceiving a creature, yet notwithstanding when his true light appears in any heart, it doth both discover it and destroy it; according to that in the 2 Thes. 2. 7, 8, 9, 10. That though the mystery of iniquity and anti-Christ be never so deceivable and glorious in their workings and transformings, both within and without the creature, yet Christ shall reveal and destroy it with the spirit of his mouth, and the brightness of his coming. And true it is, that Satan both in matter of forms without us, and workings within us, is transforming himself now, if ever. And truly he, within souls, works like God, and there is no known distinction betwixt his transformings, and Christ's workings; until there be a true transfiguring of Christ in the glory of the spirit; and this doth find out all the deceit both of heart and Satan; for indeed there is no form, though never so glorious, but he will transform himself in it; there is no working of the spirit within man, but he will resemble it; so that none shall be able to know, whether it be true or false, within him or without him, until this Christ shall appear in light and glory, and shall make the same manifest; so as oftentimes his thus appearing is compared to the rising of the Sun, and the dawning of the day, which are degrees of distinguishing light, which doth dissolve the imperfect light of the Moon and Stars, and is a clear light of itself, to rule and order, to unfold and discover the truth of every thing, which under the other dispensations could not be discerned, and that is the reason that the Apostle tells them, that they have a sure word of prophecy, whereunto they do well if they take heed: And he tells them how long it was, until the day dawn, and the daystar arise in their hearts. This saying (until) prescribes and sets out the limitation of time, and the accomplishing of the same; as if he should say, there is a most glorious day to be enjoyed in Saints, which day shall appear; but for your direction until that day, you have a sure word of prophecy, unto which if God give you care thereof, may be as a rule unto you. It being a light shining in a dark place: and though for the present you walk by the same, yet Rest not there, but wait for the spiritual coming of Christ within you which in this word of prophecy is held forth to you; and then when he comes, he shall be a perfect light within, which light shall speak truth, and lead the soul thereunto: but in the interim, Look to that sure word of prophecy, which declares and makes manifest the truth thereof. This word of Prophecy was the Scriptures; this day dawning, and daystar arising, was the appearance of Christ in the fullness of the spirit within them. So as he often in Scripture is called, the bright Morningstar: and as concerning his spiritual coming, he is sometimes termed under the notion of the day dawning, or breaking; as in Cant. 2. 17. and in many others, only to show unto us, that the breaking in of Christ into a heart, is like the breaking of the light in the earth, when the day gins to appear, and the night is expired; as also the rising of the Sun; to that purpose he is often called the Sun of Righteousness, which shall arise and be seen in the hearts of men, so that we see this coming of Christ, yea, himself is a true and glorious light of God in the spirits of Saints, so as he makes all things manifest to such a heart, whether true or false; and this light shall  every Saint's spirit, and all inferior and transformed lights shall be under such a soul's feet, triumphing over them seeing the fallacy of them.  
Then First, it is this light Christ, within the creature who appears as light, which doth expel or dispel all those Clouds which are with creatures in whom he hath not appeared: for as the Sun doth expel the clouds in the appearance thereof, so Christ in his glorious shinings forth and breaking in into every believing spirit, so as the creature before could not apprehend God by reason of these clouds that lie upon the soul, now he apprehends him clearly, the cause being by Christ taken away.  
Secondly, By this light Christ doth discover all the false Ways and Rests of the creature, either in opposition to, or being below the true and substantial way of Rest: so that this light Christ, in his divine Appearances within the creature, doth bring a day of loss upon many spirits; when it discovers unto them the vanity of their spirits, in running after the ways of their own hearts, and here they come to see the emptiness of forms or former flashes; and now, it may be, all the soul's knowledge and practice must lie in the dust, and be unlearned: so as this light brings the creature out of love with his own Ways; so that now he is free to be led according to the teaching of this light.  
Thirdly, This light, Christ, in its spiritual appearing in the creature, doth reveal and discover the Father in this light, Christ, so as the heart clearly sees and knows the Father and the Spirit, the son and the spirit One, and the spirit to be both: so as this light, which in reference to name, is called and termed Christ, yet it is God in this light, so that God is said to be light in him is no darkness: The Father is the fountain of light, the son is the manifestation of light or the light made manifest: now here the soul in whom this true light doth appear, doth know God, and him thus sent into the heart by Jesus Christ: so that Christ as he is the Rest of Saints, is a divine revelation of light; in which light and glory, the creatures spirit solaces itself; and rests with much delight in the same; and out of this form, after enjoyed, will not Christ appear, but will be unto such a spirit an everlasting light: that now as God lives in light, so the creature lives in light also, which no creature in the flesh can attain to, who cannot be seen, felt or heard, in the flesh, in this dispensation, but he is above it, consuming of it, and continually advancing this light more & more in the creature; so as this light comes to be advanced, and appears in greater fullness, so shall the spirits who are centred in it be advanced by it; and the greater this light doth appear in fullness, the more perfect doth the souls Rest appear, and the more shall the spirits be filled with it.  
Fourthly, in the fourth place this spiritual Christ, or what he is in the Spirit, when he comes to be the Rest of Saints. He is spiritual and Divine Life, without which no soul hath spiritual or eternal life enjoyed by him: for as a man without the soul is dead, so are all men, without Jesus Christ within them made manifest: so that john very fully lays open this truth, 1 joh 1. 1, 2. for the life was manifested, 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. So that we see what the life of Saints is, for that life which they here speak of was Christ: Secondly, we see the place where it centres before it is made manifest; and that is laid open to be in the Father. Thirdly, the way whereby they knew it, and also to be theirs, was twofold. First by the manifestation of it. Secondly by opening the eyes of a souls understanding, whereby they come to see that life, which now to them is made manifest: further he is the life of Saints spiritually considered, Coloss. 3. 3, 4. here he saith, when Christ our life shall appear, then shall we also appear with him in glory. So that he is here Saints life called, and more fuller experienced in every heart, who hath found him fully made manifest within their spirits: again he is the life of Saints, as he becomes the spiritual resurrection of Saints: for before ever God bring any Creature into the enjoyment of himself; he brings the creature into a spiritual death, not in the body, but in the spirit, and being laid in the grave alone: Christ as he is the spiritual life of Saints, must be their resurrection, I mean the resurrection of their spirits, from this spiritual death, as he is a dispensation of life; and therefore it is written: Joh 11. 25. I am the resurrection, and the life, he that believeth in me, though he were dead, yet he shall live.  
So that Christ as he is to become the spiritual life of Saints, proves an inward resurrection to them in the manifestation of this their life; which indeed Paul did experience, when he spoke these words, Gal. 2. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me. So that though Paul had been buried into Christ's death, yet notwithstanding when Christ came to be manifested to him, than he proved a resurrection of life in him; and by this life was Paul made to live: for until Christ our life comes to be manifest, we lie dead, void of any spiritual life or motion in us: and this was figured out in the matter of Lazarus death, when Christ came he found him dead and buried, void of life, or motion; wherein at last the very breath of Christ, breathed out in way of voice, Lazarus come forth, raised him up, and gave life unto him, Joh. 11. 43, 44. Two things are here spiritually holden forth: First a spiritual death of Creatures when Christ comes to breath upon them the breath of life. Secondly, by his thus coming, speaking, and breathing occasions life, because his words are spirit and life thus spoken: so that it is said, The hour is coming; and now is, when the dead shall hear the voice of the Son of God, and they that hear, shall live. Now in all this is held forth unto us, The spiritual resurrection of all Saints by Jesus Christ, coming in the spiri●●●to them: so that though this particular be the least looked after, yet it is of the highest concernment; and not that which most men dote of so much after death. So that if we look upon our spiritual resurrection, we shall see that the coming of Christ in the Spirit is a manifestation of Spiritual life, which proves a spiritual life; which proves a spiritual resurrection in such creatures; and in time their rest and centre: Now ●e being the life of Saints: Then first, we may observe, Tha● Saints life is Jesus Christ. Though before they are making out of their own actings, according to the law of wo●ks, do this and live, yet now they see that that life is destroyed; and the cause of all actions to God, flows from this life principled in them: and though they are making a life out of enlargement, or holiness in conversation, yet this is a life above it, unbottoming the creature off from it, and centring the creature in a stable and solid life; Secondly, the Saints live, because Christ lives in them; for though before their lives were hid with God, yet they were not to live in reference to themselves, with joy and peace, until it were made manifest from God in them: so that they are made to live from the manifestation of life in them, whereby they come to know it, and ●o to be made to live by it for ever: Cast a Saint into any condition, he lives very sweetly, because he lives by the life of Christ in him: yea, he lives sweetly with contentedness, because Christ lives in him, so now to sum up this Christ as he is a spiritual dispensation of God in the spirit, is a spiritual life, by virtue of which life in saints, are saints swallowed up with it, and so centred up in it: so that the centre or rest of a saint is eternal and everlasting, which is Christ the spiritual life of God in us; by which life the Creature doth not only live to, but live to do. This life is the motion of his spirit; so as by this life he doth not only live, but lives to it; so that the creatures spirits are wholly set apart to live to God: This life is ●he living in the spirit, and not in the flesh, hereby comes the life of Saints to be a life of love, and a life of God, because they are not at rest from all their own labours, and now all things are acted in them, by that Spirit of life, which is Christ dwelling in them: now Saints wholly live to God, by the life of God in them, and thus are Saints centred up in God, or Christ; because their spirits are carried up above the creature into life, which is Christ in them, becoming spiritual and eternal life to them.  
Fifthly, This spiritual Christ, as he comes from God, and is manifested by God, and so known by us, and become Rest to us, he is spiritual redemption and deliverance: Now to look upon Christ in the spirit he cannot be manifested, but he becomes a spiritual Jesus, that is, a Saviour of spirits, for he was not a Jesus as he was in the flesh, but he was a Jesus, as he was to come in the Spirit; for the flesh could not do it: Yet it was a figure of that spiritual salvation and liberty, which Christ is in the hearts of Saints: For indeed Jesus Christ is salvation itself, and where he is in power and glory there is salvation; that is, he is a Saviour, or a deliverer of the creature out of that spiritual slavery, & bondage in which he lives: So as he is become freedom and redemption to the heart; and therefore he is said to be made unto us Wisdom, and righteousness, and sanctification, and redemption, that is, he is manifest in us, and so is become spiritual redemption to us, freeing us spiritually from our inward bondage and slavery, both that bondage of self and Satan, whereby we are made to live in spiritual freedom: and all this freedom and deliverance is Christ in the spirit, as he is a spiritual dispensation designed of God for the same purpose; though many souls do work out their own salvation by their doing, whose salvation is false, others naving salvation from some false christ, which works and acts like this Christ; yet the Son hath set neither free; neither do they know that alone redemption salvation and liberty, which is produced by Christ, living or appearing in any heart; so that the spiritual Rest of Saints is in and upon that salvation, liberty and freedom, which they have in this Christ, who is become this unto them: so that all heavy loads and yokes are removed, all oppositions of spirit are taken off, and all the weariness of spirit removed; so that now the spirits are set free, and can no more come into bondage; but Christ alone is become salvation and liberty to him; so that the spirit doth solace itself and Rest in him, who is become freedom and salvation to him.  
Sixtly, Christ the Rest of Saints spiritually known, is the wisdom of God in creatures: the wisdom of God in Saints is Jesus Christ; and there it is said, He is made unto us wisdom, 1 Cor. 1. 30. So that it is the Wisdom of God, which is Christ spiritually known, in which Saints Rest. For if they Rested in the wisdom of the flesh, that should be destroyed, and so no safe rest and centre for them: but the Wisdom of Christ doth unbottome Saints from their own wisdom, and establish himself, even the Wisdom of the Godhead in the creature, to be a rest unto the creature; whereas before the Soul and spirit were not at rest; being from its own wisdom, plotting and contriving, which way to act and what to do, not from the Wisdom of God; but from the wisdom of the flesh, only opposing and gainsaying this wisdom; Which when the Creature could not bring about, what in his own wisdom he had contrived; he must needs be perplexed, and so continue in all trouble; but now he is destroyed in that; and he is made to rest upon the Wisdom of God, Christ now taking the Creatures place, and acting in the stead of the Creature; so that the soul is made to walk in and by Wisdom; it is that Wisdom which is pure, peaceable and undefiled. The Wisdom of the flesh is corrupted, but this is pure: The Wisdom of the flesh hath nothing in it but disquietness, both to the party in whom it is, or in the Kingdom, Church or Family where it is acted; a●● for this reason, is occasioned all jarrings and tumults: But the Wisdom of God, which is Jesus Christ, is peaceable, it works abundance of peace and quietness in the soul, Church or Nation, where it only is advanced; here is a quiet and peaceable habitation, for Saints to Rest and live upon: we see Christ often in Scripture called the wisdom of God; and as 1 Cor. 1. 24. where the Apostle declares Christ, in all that are saved, to be the Wisdom and power of God; though this Wisdom be little esteemed of by the world, yet it is highly precious in the esteem of Saints; as for instance that of the Proverbs 3. 15. ver. where that Wisdom is precious, yea, more precious than Rubies; yea; he is expressed to be an uncomparable comparison; so that this wisdom of the eternal Spirit, which is Christ in us, is desirable, and therefore above all things, saith the Scripture, Get Wisdom, Prov. 4. 5. yea, there is a happiness in the enjoyment of it; for it is the principal thing that belongs to a Saint, Pro. 4. 7. so that Saints are eentred up in the wisdom of God, and are wholly delivered up into it, to be alone disposed by it: so that the spirit lives in sweet quietness and Rest; the creature being wholly made nothing in his own Wisdom; and the Wisdom of God alone order all things in him.  
Seventhly, That which spiritually is called Christ in us, is that Peace which is spoken by God to us, and received from God by us; in which Peace we live and Rest; so that Saints are kept in the Peace of God, which is Christ; to this purpose is the saying in the Eph. 2. 14. For he is our peace, who hath made both one, and hath broken down the middle-wall of pertition between us. Here the Apostle sets forth Christ to be the peace of the Saints; for whatsoever tends to peace in the Creatures spirits, that, I mean which truly tends to the same, is Christ: for the soul before he appears in it, is like unto the ship tossed with the waves and tempest; before Christ said unto the waves, be still; this is that peace the Apostle desires the Saints may enjoy, which was the Peace of God which passeth all understanding, Phil. 4. 7. which was of ability to keep their hearts in the knowledge and love of God; now this is that Saints spiritual Christ, a peace which is able to keep them in the love of God; and a peace which passeth the understanding of the Creature; that is, a Peace which the understanding of man can never find out or is abl● to reach under; yea, all the understanding in the world is never able to find ousuch a peace for the creature as this is; so that he ist termed the Prince of Peace, Isa. 9 6. All the acts of Christ in the spirits of Believers, are Righteousness and Peace. It is that peace which the world cannot give; and such a Peace it is, as they cannot take away: When God speaks Christ into a soul, which is Peace, in which none can cause trouble in such a soul; because Christ is become the Peace thereof; indeed men may speak Peace, and Ordinances may speak peace; and false gods and christs may speak peace; after which there may be trouble occasioned: But after God speaks peace, there can none cause trouble; but the soul lives and is kept in the peace of God; ann none can make him afraid: therefore the Prophet did utter these say: He shall be our peace, when the Assyriant comes into our Land. This Christ is the peace of Saints in every condition; so that they live in much freedom an joy, because the centre and rest of their spirits is peaced  
And lastly, This Christ is Righteousness and holiness in the Saints, or sanctification; this not only by experience, but by Scripture may be proved: The Apostle tells the Church of Corinth, That Christ of God was made unto them wisdom and righteousness and sanficaction and Redemption 1 Cor 1. 30. So that Righteousness and santification Christ was made unto them so that whatsoever is Righteousness in the Spirits of saints, is Christ spiritually dwelling in them; this is that righteousness that the Apostle desired to be found in, this is that divine nature which the saints are made partakers of● to wit, Christ the righteousness of God. This is agreeable to that saying concerning Christ, And this is his Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS; Jer. 23. 6. & Jer. 33. 16. He shall not only be called so by them; but he really shall be m●●● over so by God to them, so that the Righteousness of God in us is Jesus Christ made so by God to us, whereby he becomes our Righteousness, a Righteousness which destroys all ours in the flesh, and makes us live in the righteousness of the spirit; so that now believers in this kind, shall not be found naked, but clothed with Christ their Righteousness, they shall not be condemned, for they shall be made to stand in the righteousness of another. And to be covered with the robes of the Lamb, made beautiful by Christ's beauty, and comely by his comeliness; so that the same shall dwell in the spirits of saints, that dwells in the spirit of God; and that shall be made a believers, to be employed for God and to God, now believers who are made to Rest in Christ, are imcompassed about with truth, and righteousness, in which their spirits shall live with freedom and unexpressible joy for ever.  
And now as this Christ dwells in them, as a dispensation of God; so he carries them up in their spirits to live and Rest completely in God; so as now they live where Christ lives, which is in the bosom of God; so that the great design of God in this Christ spiritually coming is wholly to gather up the spirits of Creatures into the Spirit, to live, dwell or rest therein; and to this purpose he is called the Power of God: and indeed he is so divine a power, come forth from God, to accomplish the great design of God in the spirits of Saints: and therefore Saints find sometimes that this Power works in them mightily, and never ceases till it gathers up the creature wholly into God, to rest completely in him: So that to conclude all, when Saints are truly at rest in God, then in the first place, the will of the creature shall be centred up in the will of God: and so the will of God shall become the will of the creature: so as the will shall cease acting any thing, but what is acted by the will of God: so that the Will of Saints shall be gathered up into the will of God: and their will being centred up in his Will; Here shall it be said, the creature hath ceased from his own works, as God did from his, Heb. 4. 10. and now his will Rests in God; though before the will was bend against God, and would not be limited, but all things must be carried on according to the will of flesh; but now it acts so no more, but now with Christ, not my will, but thy will be performed: so as now his will is at Rest, he wils nothing of himself, it is carried on by the Will of God.  
Secondly, The mind of the creature is centred in the mind of God, so that creatures mind one thing with God, and the same principle of truth is possessed in the mind of God: So that now the mind is wholly made spiritual, and none but God doth possess it: so as now the mind doth solace itself & takes sweet contentment in God: whereas it may be a small time before God did not dwell in the mind, but corruption or sin at that time; there was not such solace in God, but rather in lust and sin; neither did the mind delight in God, or rest upon him: whereas now being spiritually possessed with it, is sweetly made to live above all in God, who is now become the ease and rest of the mind.  
Thirdly, The affections of men are centred up in God, and wholly swallowed up with him: So as now the creature lives in heaven; That is, with his affections in the presence of God with great delight, and so he comes really to dwell with God: nothing can come and take up this creatures affections, being they are Placed upon God, being made spiritual by God: So they act as God acts in them; yea, the affections of the creature and Gods are made both one: so as they wheel both from one principle, and by one and the same power. Love moves God's affection, if it can be so said, so it moves the creatures affection to God: God is ravished with the creature, and the affections are ravished with God: he delighteth on the one hand, and the creature on the other: So that Christ's and Saints delight and joy are both one.  
Fourthly, The Spirits of Saints are at Rest, because they are eased of all heavy loads and burdens: Christ hath given them Rest, who are eased and unloadened of every yoke and burden: so as now his weariness is at an end, and no more in his spirits, but all taken away, and his spirit lives in complete liberty and freedom,  
Fiftly, He is set free, and is at rest whom God hath made to cease from his own works, and now God works all in and by his Spirit: That though he hath been a long time travelling towards Canaan, yet now he is got within the land. That now God flows in upon his spirits with immediate feedings and refreshments; and so now fully satisfies the heart with all things desirable and desired: so as the Spirit lives in complete satisfaction in all things as he is sweetly possessed with him; who is become all things to him, and by this acts no more in himself, nor by himself, but now it is that he is dead thereunto: and is so quickened in the Spirit, as that now the work of God's Kingdom is made exceeding glorious and is carried on exceeding gloriously: So that not by arm or strength of the creature, but by the spirit; The creature being ceased from all self-actings, this soul truly that Rests in God. Further he is at Rest in God who hath truly passed through the state of inward resurrection, and now is Ascended into God; for as Christ in his fleshly form was not at Rest, because he was not ascended, so no more is the spirits of any spiritual man at Rest in God, until after his spiritual resurrection he be ascended into God, to dwell completely in God, for Christ coming in the manifestation of the Spirit begets a resurrection in us, and the powerful effects of that life, begets an ascension of our spirits into God; So that now the soul having ascended, can no more descend into these low things which keep below, and short of his glory; but when he appears in the Spirit within us, and discovers his glory to us, it doth so overcome the spirit, as indeed it is caught up with it, for ever to live in it; for impossible it is that the spirits can live below God, which occasioneth trouble and weariness, who hath before truly lived in God, by the virtue of God made manifest to live in them.  
Secondly, It is impossible that any soul can live, and Rest in God, and so ascend into God, before there be a manifestation of the life of God in the creature; for it is God descending in his appearance or manifestation in us; That both begets a resurrection, and ascension of us, so that we ascend by descending, and live & Rest in him by his being manifested to live and Rest in us; so that in this particular the creatures life is swallowed up, and gathered into the life of God; and as God continues living in them, they shall continue living in him: and as God hath taken up them to be an everlasting rest for himself, so he hath appointed & made himself an everlasting Rest unto them: so that now they are ascended in their spirits into God, and there sweetly live in God. And lastly, he lives sweetly in God, and so rests in him, who hath God in him, to be an everlasting light in him: so that his sun never goes down, nor Christ in him never ceases to shine forth in light and glory to him; so as according to that saying; There shall be no night there, Rev. 21. 25. so also Rev. 22. 5. Though some think that this is a very high state; yet experience and Scripture do testify, That it is a state enjoyed, or shall be enjoyed, by all or most Saints in these our days, Isa. 60. 19, 20. we see the promise God makes with his people is this.  
That the LORD shall be unto them an everlasting light, and God their complete glory, Isa. 60. 19 Yea, in the 20th verse; Their Sun shall no more go down, neither their Moon withdraw itself: for the Lord shall be their everlasting light, and the days of their mourning shall be ended.  
Here we see that in the f●rst place, there is a state that souls may be clouded in, though they have precious workings of God upon them. Secondly, this state is attended with mourning. Thirdly, there is a degree that is above either; where there shall be neither withdrawing of light, or clouding, where all mourning shall fly away; but the soul shall be filled with divine light, and God shall never cause any more clouds to come upon such a soul, but his light shall be everlasting, and the glory of God shall fill his spirit for ever; so that God shall become the glory of such a spirit, in which glory the spirit shall rest for ever; so that there is a fullness of glory to be enjoyed in the spirits of the saints when God doth dwell in them, and become a dispensation of glory to them; I speak this in reference to the shallow capacity of the creature, and that fullness of glory to satisfy the same in every appearance of glory within the Creature: so that now when saints come to enjoy this dispensation from God it being an everlasting dispensation of God in them, which cannot wax old or decay: so are they made to live unchangeable in the same: And this is the stayed Rest of saints: For one thing there is in this: That no soul can truly Rest in any dispensation unless it be a dispensation which abides for ever, and cannot be dissolved, so as his Rest cannot be dissolved likewise, so that to Rest thus is stayedly sure, and everlasting, unperishable, and undissolvable: and also he rests in God who lives in everlasting joy and peace, so as nothing can disturb his peace, nor dissolve his joy, so as to cause either to cease. For come what condition will upon the body, yet his spirit is swallowed up with joy: he doth not power upon creatures as formerly he did: but now he lives by rejoicing, and rejoices by living; Nothing without him is a trouble to him, such a trouble as touches his spiritual joy: He receives always, praises always, and depends always, so that his spirits are kept in everlasting joy and peace, and all sorrow and mourning is flown away: no more sorrow of spirit is know by him, neither doth he experience any more spiritual pain within him; but instead thereof is established peace and joy for evermore.  
FINIS.