THE
first
Rest
which
we
shall
speak
of
is
,
Civility
,
or
a
common
restraint
of
the
Creature
from
the
committing
of
grosse
evils
:
looked
upon
by
the
party
to
be
Reformation
.
This
condition
or
dispensation
,
speaks
deceiveable
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
flowes
from
these
following
grounds
.
1.
From
comparing
himself
with
others
:
that
is
looking
upon
the
grosnesse
of
mens
actions
abroad
in
the
world
:
as
namely
,
swearing
and
drunkennesse
,
and
the
height
of
all
prophanes
many
spirits
live
in
,
where
they
are
in
the
same
condion
,
Drinking
up
iniquity
as
if
they
were
drinking
up
water
:
&
in
these
particulars
hee
being
restrained
,
and
more
civillized
then
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
flowes
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
happines
of
its
present
condition
.
Thus
not
seeing
the
purity
of
God
,
and
the
deceitfulnes
of
its
own
spirit
within
;
he
comparing
himself
with
himself
is
deceived
,
and
so
rests
satisfied
.
3.
It
flowes
from
the
consideration
of
the
greatnes
of
love
(
he
had
before
being
restrained
)
to
those
grosse
evils
he
is
restrained
from
;
together
with
the
greatnes
of
the
power
,
which
he
cals
the
divine
power
of
God
,
which
thus
restraines
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
grosse
sins
I
so
deerly
loved
,
both
in
my self
and
others
;
and
now
the
very
practise
of
them
,
being
as
he
conceives
,
hated
by
him
,
ads
weight
to
his
thus
reasoning
out
the
love
of
God
.
Another
thing
which
ads
weight
is
,
his
often
praying
against
such
particular
sins
as
yet
remaines
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
flowes
from
the
seeming
sorrow
,
which
ariseth
continually
,
upon
the
view
of
his
former
condition
,
which
workes
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
happinesse
;
yet
not
all
this
time
brought
home
to
see
the
grosnesse
of
his
heart
within
;
but
meerly
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
mans
heart
will
suffer
the
creature
to
act
so
farre
,
and
propound
such
waies
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
spirituall
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
conceipts
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
reformed
;
&
so
new
creatures
,
when
indeed
they
are
stil
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
spirituall
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
darknes
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
it self
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
Center
of
the
soul
,
which
is
God
.
The
Second
false
Rest
.
THe
second
Rest
most
commonly
of
Souls
,
after
a
common
restraining
the
Creature
from
grosse
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
passe
,
that
in
this
dispensation
man
hath
no
longer
peace
,
then
he
acts
sutable
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
passe
,
that
the
Creature
is
wholly
cast
down
,
and
begins
to
question
all
he
hath
,
yea
,
the
very
foundation
of
all
:
when
in
the
least
manner
he
doth
transgresse
.
But
still
the
soul
is
in
a
very
low
and
empty
dispensation
:
but
mans
obedience
to
the
Law
(
wherein
he
intends
by
his
obedience
to
it
,
to
get
happinesse
and
life
from
it
)
flowes
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
runnes
unto
the
Law
,
being
convinced
by
it
,
to
see
what
is
required
of
it
.
He
now
resolves
,
makes
Covenants
,
Vowes
,
renewes
them
often
,
and
purposeth
to
do
what
he
Law
requires
:
To
this
end
he
fals
aboard
of
praying
reading
,
keeping
Sabbaths
,
and
spends
nights
and
daie
,
in
labouring
to
attaine
to
what
the
Law
requires
And.
1.
The
Law
requiring
,
as
the
principall
part
of
it
,
Love
.
Now
this
is
the
daily
complant
of
such
a
soule
in
this
dispensation
:
Oh
that
I
could
love
God
,
then
I
could
believe
God
loved
me
:
then
it
being
the
principal
part
of
the
Law
,
I
could
believe
it
were
fullfilled
either
in
me
or
for
mee
;
then
should
I
enjoy
peace
,
and
Rest
in
my
spirit
;
not
knowing
that
our
love
to
God
nowes
from
the
manifestations
of
Gods
love
in
us
;
not
considering
that
the
law
is
fullfilled
by
another
;
not
knowing
that
peace
and
rest
flowes
from
the
enjoyments
of
God
;
and
not
from
sutable
Quallifications
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
comands
are
required
:
The
soul
cries
,
Oh
that
I
could
keepe
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
owne
words
;
whereupon
he
sets
a
praying
in
the
morning
,
and
exercises
himselfe
in
all
duties
agreable
to
the
day
:
now
if
he
keep
the
day
so
exact
,
as
he
thinkes
the
Law
requires
,
he
Rests
with
much
peace
:
but
if
he
be
dead
,
and
cold
,
and
unprofitable
in
these
Dispensations
he
imployes
himselfe
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
doe
any
thing
to
assawg●
the
wrath
and
fire
of
hell
in
his
owne
conscience
:
Wha●
would
not
a
soule
doe
or
attempt
,
to
remove
the
same
,
being
at
present
too
heavy
for
the
soul
to
bear
:
now
it
would
do
any
thing
to
stoppe
the
mouth
of
a
condemning
conscience
,
though
it
will
pretend
what
it
doth
is
for
no
such
matter
:
but
the
flatterings
of
the
heart
,
and
the
glosse
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
satisfie
God
for
the
breach
it
hath
made
betwixt
it
and
God
;
though
I
say
the
heart
here
will
glosse
its
actions
,
and
say
to
the
contray
.
But
now
it
seeing
a
breach
,
this
breach
must
be
made
up
before
there
can
be
peace
:
Now
the
soule
not
seeing
the
breach
made
up
by
Christ
,
he
labours
to
make
up
the
breach
by
his
actuall
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
Aegyptian
Task-masters
,
to
set
the
Creature
upon
doing
,
when
he
hath
no
straw
to
work
withall
,
Exod.
5.
13.
14.
And
this
is
usuall
with
Creatures
in
this
Dispensation
,
when
they
see
themselves
in
bondage
,
to
get
freedome
by
doing
.
And
so
comes
it
to
passe
many
breake
prison
before
they
be
set
free
by
the
Spirit
:
As
for
instance
,
when
the
soule
can
finde
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
freedome
,
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
himselfe
out
lest
he
perish
there
,
and
indeed
plunges
himselfe
faster
in
,
and
brings
himselfe
into
a
nigher
way
of
perishing
:
Thus
the
Creature
seeing
himselfe
falne
into
misery
and
bondage
,
he
labours
and
plunges
to
free
himselfe
,
untill
he
plunges
himself
into
higher
bondage
:
and
as
the
horse
will
not
give
over
,
and
lye
still
until
he
hath
wearied
himselfe
,
no
more
will
the
soul
cease
acting
to
free
himself
,
untill
he
be
wearied
and
worne
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
darknesse
the
like
,
the
Creature
labours
for
light
,
and
being
incompassed
about
with
pits
on
every
side
,
and
being
in
darknesse
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
fals
into
the
pit
,
where
he
lies
more
sadder
then
ever
.
John
16.
15.
These
are
the
common
,
though
sad
effects
of
those
who
run
before
God
leades
them
,
and
either
the
Creature
Rests
after
he
hath
attained
qualifications
sutable
to
the
Law
,
or
else
brought
up
into
a
higher
obedience
to
the
Law
:
or
he
remaines
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
happinesse
for
it self
,
until
happinesse
be
revealed
within
it
.
The
Third
cause
is
,
from
the
principle
of
Nature
and
here
the
Covenant
of
works
is
most
sutable
to
the
principles
of
Nature
:
Nature
would
alwaies
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
reall
manifestation
of
life
within
man
,
which
is
God
;
being
a
Fountaine
breaking
forth
againe
from
man
unto
God
:
And
before
that
,
though
soules
act
never
so
gloriously
,
yet
they
are
but
Adams
running
away
from
God
,
and
from
the
principles
of
Nature
,
clothing
themselves
,
Gen.
3.
8.
Which
in
time
,
though
man
Rest
upon
it
,
proves
selfe
righteousnesse
,
or
a
righteousnesse
according
to
the
Law
,
and
not
the
righteousnesse
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
flowes
,
is
from
self-love
;
and
this
will
go
beyond
any
thing
formerly
mentioned
.
Self-love
in
the
gaining
of
its
own
ends
,
will
thinke
nothing
too
difficult
to
attempt
,
nothing
too
deare
to
part
withall
,
unlesse
the
things
we
are
now
speaking
of
,
which
is
mans
selfe
.
When
a
man
is
swallowed
up
with
selfe
,
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
goe
beyond
it
:
nothing
that
stands
in
the
way
of
the
Creature
thus
possessed
,
is
too
deare
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
almes
,
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
owne
ends
:
which
is
most
commonly
from
a
convicted
happinesse
or
glory
,
either
inward
from
God
,
or
outward
from
man
:
Self
sees
a
promise
of
life
and
happinesse
handed
out
in
the
Law
to
those
that
keep
it
:
as
namely
,
Doe
this
and
live
:
it
never
considers
what
it
could
doe
,
and
now
can
doe
:
but
now
it
labours
to
try
what
may
be
done
that
an
undone
soule
may
be
made
happy
:
Oh
the
consideration
of
happinesse
doth
so
affect
a
soule
tonvinced
of
the
want
of
it
;
that
as
the
love
of
God
enjoyed
,
doth
draw
out
that
soule
that
enjoyes
it
too
make
for
God
:
so
this
soule
possessed
with
the
love
of
selfe
,
doth
draw
out
the
Creature
;
not
out
of
himselfe
,
yet
to
do
or
act
any
thing
,
that
may
procure
happinesse
to
it selfe
:
Also
self-love
in
this
particular
,
would
not
freely
have
all
from
God
,
nor
would
it
be
beholding
to
God
for
all
:
then
it
should
have
nothing
to
glory
in
but
God
:
Witnesse
those
cryings
out
:
Must
the
Creature
do
nothing
;
must
he
not
take
paines
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
meer
passive
;
Goe
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
burne
up
in
the
Creatures
spirits
as
he
pleaseth
;
onely
the
soul
to
be
a
patient
in
the
workings
out
of
life
,
untill
he
can
act
from
the
enjoyments
of
it
:
The
Lords
way
is
to
destroy
,
or
burne
up
all
the
creatures
preparations
for
God
,
and
all
that
stuffe
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
mee
,
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
mans
Rest
and
Conceptation
is
false
.
This
was
the
reason
why
Abels
Sacrifice
was
acceptable
,
and
Cains
was
not
,
because
Abels
person
was
acceptable
,
and
Cains
was
not
;
for
Cains
action
was
as
seemingly
glorious
as
Abels
was
.
But
the
acceptation
of
an
action
must
flow
from
the
acceptation
of
a
person
.
It
is
not
,
nor
cannot
be
,
that
any
mans
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
Kingdome
of
God
,
did
yeeld
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
Warmes
himself
in
the
sparkes
thereof
:
God
upbraids
the
creature
thus
by
telling
him
,
his
end
should
be
to
lye
downe
in
sorrow
.
That
is
,
When
God
comes
to
appeare
upon
any
soul
in
love
,
he
burns
up
all
these
false
Rests
the
creature
hath
been
making
for
it self
.
That
is
,
What
the
creature
drawes
comfort
from
to
himself
,
if
it
be
from
the
glory
of
any
action
:
that
is
,
for
a
man
to
kindle
a
fire
,
and
warme
himself
in
the
sparkes
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
doe
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
,
unlesse
it
be
from
the
fountaine
of
himselfe
in
us
.
And
seeing
our
actings
to
God
are
changable
,
and
may
seem
to
perish
though
never
so
rare
:
It
is
no
sure
Rest
for
any
soul
:
onely
he
who
is
unchangable
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
himselfe
from
death
by
him
;
he
runs
to
secure
himself
;
at
last
he
findes
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
flyes
as
Adam
did
,
thinking
to
secure
himselfe
and
cover
himself
;
but
God
pursues
the
Soul
and
findes
him
out
,
where
the
Soule
not
finding
any
safe
Rest
,
yields
himself
freely
with
trembling
and
feare
up
unto
God
,
to
be
at
the
mercy
of
God
.
God
(
as
I
may
say
)
pursues
a
Soule
;
and
when
it
would
be
Resting
upon
any
thing
below
himselfe
,
he
drives
it
from
its
station
,
and
so
man
runs
from
Rest
to
Rest
,
and
every
Rest
he
makes
is
more
glorious
then
another
:
But
God
speaks
unto
the
Soule
,
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
my self
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
Soules
,
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
,
untill
God
hedgeth
up
his
waies
,
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
adorne
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
carnall
in
the
matters
of
the
world
,
but
spirituall
,
conceived
in
the
matters
of
God
:
and
this
doth
mightily
puffe
up
the
Creature
.
And
indeed
much
knowledge
attained
in
the
notion
,
unlesse
it
be
experimentall
,
there
is
an
impossibility
to
keep
the
soul
from
Resting
in
it
,
or
being
puft
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
attaine
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
Soule
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
alwaies
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
himselfe
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
,
then
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
doe
not
experience
the
same
,
he
Rests
satisfied
in
his
condition
.
Secondly
,
Knowledge
which
man
Rests
upon
,
is
a
knowledge
got
by
paines
&
diligence
of
things
without
him
.
That
which
is
got
by
much
paines
,
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
reade
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
unlesse
he
know
the
same
within
himself
,
it
's
but
a
poor
Rest
:
yet
thus
it
is
,
men
by
a
bundance
of
paines
and
diligence
in
the
Scriptures
and
in
books
,
doe
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
,
untill
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
stolne
the
word
from
his
Neighbour
;
hee
hath
got
his
experience
to
discourse
of
.
And
this
is
the
great
deceit
of
mens
spirits
in
our
daies
:
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
waite
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
dispens●tions
,
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
excell
theirs
;
makes
his
conclusion
,
if
their
condition
be
happy
,
then
mine
is
much
more
,
in
respect
of
what
I
have
enjoyed
more
then
they
:
I
am
not
any
way
inferiour
to
any
almost
:
surely
I
am
in
a
happy
estate
,
if
any
.
The
second
Reason
followes
,
from
the
high
estimation
others
have
of
him
;
especially
men
of
the
rarest
abilities
and
solidest
judgements
;
and
this
addes
fuel
to
his
fire
of
conceipt
,
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
himselfe
:
for
when
part
of
a
mans
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
mans
apprehensions
cease
,
or
encrease
,
he
is
not
lifted
up
by
the
one
,
or
cast
down
by
the
other
;
but
he
hath
a
continuall
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
mans
knowing
God
in
generall
or
from
heresay
,
be
a
dispen●●tion
of
God
,
and
good
in
its
place
,
yet
it
is
not
to
be
rested
upon
,
as
though
the
soul
had
in
this
a
reall
enjoyment
of
God
.
Now
a
man
may
know
a
thing
in
generall
,
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
carnall
,
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
loosnesse
,
under
pretence
of
freedome
and
knowledge
of
truth
;
and
that
is
no
sinne
,
though
●t
do
this
or
that
:
For
no
marvel
when
a
man
hath
no
more
then
a
form
of
God
in
the
head
,
and
wants
the
power
of
God
in
the
heart
,
then
that
soul
fals
into
a
carnal
loosnesse
,
whereby
truth
is
evil
spoken
of
;
and
the
party
thus
doing
justifying
his
action
by
his
hardnesse
of
spirit
,
which
by
it
he
is
brought
into
.
And
this
is
the
reason
why
many
when
they
have
received
high
notiōs
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
Sowe
to
the
wallowing
in
the
mire
2
Pet.
2.
22.
Again
a
Soul
is
further
established
in
this
condition
from
his
dayly
growth
and
encrease
in
knowledge
;
he
dayly
growing
in
knowledge
,
daily
more
established
on
his
own
bottomes
,
though
not
so
thought
by
himself
.
This
dayly
encrease
of
knowldge
in
himself
,
the
benefit
that
sometimes
is
redounded
to
others
,
by
that
doth
increase
the
flame
,
and
ads
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
formes
;
but
after
it
sees
the
vanity
of
that
dispensation
and
the
emptines
of
it
,
it
now
would
gladly
pray
in
the
spirit
;
and
continually
is
complaining
for
want
of
matter
to
expresse
;
In
conclusion
it
attains
matter
to
expresse
,
and
in
the
attaining
matter
doth
much
abuse
the
same
:
but
the
meanes
most
commonly
wherein
it
doth
attaine
it
is
,
first
,
by
often
freequenting
private
and
publike
meetings
where
it
steales
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
,
then
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
speake
three
or
four
hours
in
prayer
;
and
can
hardly
comprehend
himselfe
within
the
space
of
one
houre
;
and
here
lys
the
deceipt
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
blinde
and
unsound
this
present
evidence
is
,
let
Scripture
and
experience
testify
:
for
alas
,
a
hypocrite
,
or
one
who
at
all
knows
not
God
,
may
excell
in
the
seeming
glory
of
this
part
,
yea
,
excell
those
that
live
in
the
highest
enjoyments
of
God
:
and
here
many
souls
maks
this
dispensation
a
meer
Idol
,
they
draw
all
their
peace
and
comfort
from
it
:
for
if
in
this
part
the
Creature
excell
,
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
straitned
in
this
particular
,
he
begins
to
droop
and
be
sad
,
and
full
of
trouble
:
but
if
either
in
publique
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
,
then
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
blindnesse
lies
here
:
for
the
Creature
takes
his
inlargement
to
be
a
manifestation
,
or
evidence
of
the
presence
of
God
.
Now
a
man
may
pray
long
and
often
,
and
excell
all
in
externall
form
,
and
yet
have
none
of
the
presence
of
God
manifested
at
all
in
the
same
:
neither
is
a
straightning
of
the
Creature
in
expression
,
to
be
any
cause
of
sorrow
or
trouble
,
if
God
be
manisest
:
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
looke
upon
the
resting
in
it
,
or
having
peace
by
it
,
to
be
a
corruption
of
a
mans
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
speake
a
whole
day
together
,
yet
his
heart
in
this
may
deceive
him
,
and
if
it
doe
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
flie
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
then
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
ought
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
waies
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
meerly
without
the
manifestation
of
grace
:
such
a
Soule
doth
appear
to
be
gracious
;
such
a
spirit
as
this
is
can
hardly
be
given
to
passion
;
but
full
of
meeknesse
,
and
love
,
and
moderation
:
and
yet
this
parties
gifts
are
common
or
naturall
to
him
.
He
cannot
be
almost
otherwise
,
this
disposition
is
so
naturall
.
But
others
by
nature
are
of
a
turbulent
spirit
and
full
of
pride
and
choller
,
which
makes
him
to
become
odious
to
all
:
and
hereupon
when
he
becomes
odious
to
himselfe
;
he
fals
in
the
second
place
to
reason
thus
.
O
how
lovely
doe
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
onely
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
chiefly
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
forme
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
inwarde
,
making
of
him
more
spiritually
proud
,
and
so
have
high
conceits
of
the
happinesse
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
highnesse
of
carriage
,
or
turbulency
of
spirit
,
he
looks
upon
his
condition
as
to
be
resisted
of
God
;
whereupon
he
prayes
and
useth
what
meanes
he
can
to
restraine
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
attaines
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
likenesse
,
the
cause
yet
remaining
,
which
of
the
two
consider
the
effects
that
follow
,
as
namely
,
Security
,
or
luke
warmnes
;
or
fulnesse
and
self
conceitednesse
;
and
so
false
Restings
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
doe
only
resemble
the
words
or
carriages
of
another
,
which
it
may
be
in
that
party
flowes
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
then
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
Gods
natrue
;
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
beneficiall
to
them
for
whom
he
imployes
it
:
as
namely
,
In
that
dispensation
of
hearing
,
after
which
the
party
which
enjoyes
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
benificiall
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
peece
of
paper
,
and
the
other
in
the
same
method
or
forme
,
though
in
his
understanding
;
becaus
the
one
excels
the
otther
in
this
Part
of
Memory
;
and
this
makes
the
one
more
esteemed
then
the
other
,
and
the
one
to
appear
more
weake
then
the
other
.
But
alas
,
though
all
these
were
in
one
man
,
in
a
higher
strain
then
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
weaknesse
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
hipocrite
,
or
in
a
meer
naturall
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
usuall
—
&
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
hipocrite
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
happinesse
,
which
is
but
a
tallent
given
to
be
improved
;
which
may
be
taken
away
at
the
Owners
pleasure
;
being
given
onely
to
bee
improved
,
and
then
mans
Rest
and
peace
ceaseth
:
and
in
this
particular
doth
●he
folly
of
mans
heart
appear
,
in
abusing
the
end
of
every
dispensation
,
as
of
this
of
Parts
;
As.
First
,
The
abuse
of
Parts
lyes
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
poore
contentment
do
they
afford
,
to
him
that
Rests
in
them
.
And
here
men
are
setting
them
in
Gods
place
,
and
labouring
to
dispossesse
God
,
who
is
or
ought
to
be
the
satisfaction
of
the
heart
;
And
this
is
another
abuse
of
Parts
;
A
world
of
deceit
lyes
in
mans
heart
about
gifts
or
parts
if
abused
.
First
,
They
will
not
make
forth
themselves
,
unlesse
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
straitned
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
downe
when
rejected
,
or
at
least
not
so
applauded
as
he
requires
or
expect
;
here
is
man
much
abusing
Parts
and
setting
them
in
Gods
stead
;
in
the
which
man
shall
be
brought
to
a
losse
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
deceitfull
Rest
.
We
know
the
cry
of
him
in
the
Scripture
,
who
was
Resting
and
glorying
in
his
Zeal
for
God
;
when
he
cryed
,
come
see
my
Zeal
for
the
Lord
of
hosts
.
So
we
know
many
mens
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
daies
,
and
see
if
we
swarme
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
then
Judgement
)
will
bring
man
into
a
form
of
Truth
.
First
,
It
will
leade
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
bee
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
soule
on
to
suffer
cheerfully
what
he
may
meet
withall
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
dishonou●
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
,
hee
may
out
o●
Zeal
come
to
Gospel
precepts
,
and
may
be
Zealous
for
that
light
in
externall
formes
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
daies
:
so
as
his
Zeal
may
lead
him
out
to
teaching
and
helping
forward
that
work
,
studying
night
and
day
to
finde
out
matter
to
furnish
himself
for
edification
:
so
as
for
paines
in
the
Churches
,
and
for
Zeal
to
observe
the
severity
of
those
formes
,
and
any
thing
required
to
bee
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
pitty
those
,
who
are
opposers
of
that
light
:
Now
this
soul
through
Zeal
may
goe
thus
farre
,
yea
,
to
act
the
very
highest
things
the
Scriptures
doe
require
in
matters
of
visible
practise
,
and
yet
be
not
at
all
taught
in
the
Spirit
,
neither
got
into
the
life
and
power
of
what
he
doth
professe
;
but
meerly
zealous
for
shadowes
and
wants
the
power
;
so
as
he
is
commanded
by
the
form
,
and
not
the
forme
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
,
ought
to
be
its
Rest
;
but
some
visible
flowings
into
the
Creature
,
which
is
being
and
substance
from
which
and
unto
which
,
a
Soule
through
Zeal
for
God
acts
;
Also
a
Creature
thus
Zealous
,
Rests
not
at
home
;
but
reformes
abroad
also
,
beginning
with
his
own
family
,
and
so
goes
abroad
to
others
.
and
labours
for
reformation
,
and
practises
the
same
with
much
Zeal
,
so
as
he
can
not
endure
the
visible
appearance
of
any
sinne
in
himself
or
others
.
He
may
help
with
much
Zeal
the
purging
of
Cities
and
Nations
,
or
drunkennesse
or
swearing
,
or
any
open
prophanesse
:
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
rejoyce
much
in
this
practise
,
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
Zeale
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
hee
lookes
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
Zeale
for
God
,
and
the
effect
thereby
produced
,
which
is
the
good
of
many
.
Now
the
cause
of
a
Souls
thus
Resting
,
partly
flowes
from
want
of
the
information
in
judgement
,
of
the
great
deceite
of
the
heart
,
in
putting
man
by
zeal
upon
such
publique
actions
,
and
then
to
cause
it
to
Rest
:
and
further
,
it
conceiving
it's
Zeale
for
God
,
and
from
a
principle
of
God
;
not
being
acquainted
with
a
Pharisaicall
Zeale
,
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
Zeale
Paul
had
before
conversion
,
which
excels
both
:
for
vehemency
and
downrightnesse
,
is
the
Zeal
of
many
a
professor
,
who
are
at
Rest
in
our
daies
.
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
Soule
is
in
himself
,
and
hath
not
at
all
attained
that
estate
to
forsake
himselfe
.
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
blinde
his
judgement
,
and
so
it
proves
blinde
zeal
.
Or
Secondly
,
Consider
,
that
though
it
be
such
Zeale
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
fore-front
as
Jehu
did
.
The
fifth
false
Rest.
THe
next
Rest
of
a
Soule
,
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
Righteousnesse
or
sanctification
,
and
outward
holinesse
,
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
reall
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
holinesse
of
a
person
,
made
manifest
in
actions
,
flowes
from
the
justification
of
a
Soule
made
manifest
in
the
Spirit
;
so
that
the
truest
holinesse
,
or
outward
sanctification
,
doth
wholly
flow
as
an
effect
of
Justification
made
manifest
:
As
for
instance
,
The
fountain
and
the
streames
:
The
streames
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
streames
within
himself
;
doth
issue
out
of
himselfe
those
streames
of
Sanctification
or
holinesse
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
falshood
of
such
things
in
this
nature
manifest
;
and
before
the
same
enjoyed
,
the
Creature
is
in
darknesse
,
and
it
is
as
possible
for
a
man
to
see
twenty
miles
in
a
very
darke
night
,
as
for
a
man
really
to
judge
of
the
truth
or
falshood
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
darknesse
of
a
heart
when
it
is
made
to
see
the
want
of
God
,
it
looks
into
the
frame
and
disposition
of
mens
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
holinesse
flow
from
their
conversations
;
now
it
being
away
to
reprove
that
party
,
not
having
the
same
conversation
in
holinesse
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
alwaies
discovering
of
good
things
as
they
are
;
or
could
have
my
minde
fixed
upon
heavenly
things
as
they
have
.
O
how
heavenly
doth
such
a
one
walke
:
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
carnall
mindednesse
,
and
of
corruption
in
my
conversation
;
and
a
wearinesse
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
,
untill
he
have
resembled
or
attained
such
a
measure
of
knowledge
to
discourse
of
God
,
and
so
much
power
against
corruption
,
as
to
walke
in
conversation
like
those
,
whose
conversation
did
convict
him
and
shame
him
.
Now
having
attained
so
much
in
shew
,
and
that
now
his
affections
seem
to
be
bent
upon
good
things
;
that
now
God
is
his
meditation
and
his
continuall
ponder
:
that
now
when
it
s
thus
,
the
creature
hath
much
peace
,
sometimes
upon
the
view
of
the
same
:
and
when
it
cannot
walke
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
dwels
in
him
,
ought
even
so
to
walk
as
he
hath
walked
.
Now
holinesse
in
the
highest
degree
as
it
flowes
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
dwels
and
rests
in
God
.
For
to
me
,
that
Soule
who
rests
and
dwels
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
flowes
from
him
in
one
kinde
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
farre
beyond
this
,
as
the
streames
are
short
of
the
Fountaine
,
and
the
body
of
the
Sun
beyond
the
least
glimpse
or
shining
thereof
.
Man
I
may
say
,
who
is
resting
in
peace
and
quietnesse
of
spirit
from
these
visible
branches
,
if
they
be
true
,
is
one
who
still
hangeth
upon
the
outside
of
the
Arke
;
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
cōes
against
such
a
spirit
it
fals
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
poyson
,
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
holinesse
;
is
a
soul
altogether
full
of
deadly
poyson
and
deceite
,
which
in
time
may
be
discovered
,
and
then
the
Creature
shall
see
another
rest
more
sure
and
safe
then
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
soules
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
Creatu●e
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
vaine
,
as
many
can
speak
by
sad
experience
.
Thirdly
,
Whatsoever
flowes
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
righteousnesse
,
and
not
the
righteousnesse
of
Jesus
Christ
revealed
by
faith
.
Fourthly
,
That
the
party
thus
acting
,
doth
go
no
farther
then
a
point
of
bodily
exercise
;
for
what
a
man
doth
in
point
of
holynesse
,
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
mans
action
is
but
bodily
exercise
:
for
nothing
is
,
or
ought
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
reveales
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
makings
of
it
forth
,
can
in
truth
be
discerned
:
but
as
I
said
before
,
man
lies
in
darknesse
until
there
be
something
in
the
soule
which
is
a
cleare
light
,
giving
the
creature
to
know
truth
from
truths
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
Sixt
false
Rest
.
THe
next
Rest
is
deep
Humiliations
,
and
strange
castings
down
of
Spirit
;
wherein
the
creature
is
made
to
goe
through
sad
torments
of
spirit
,
and
hath
gone
through
a
hell
in
his
own
conscience
;
he
having
passed
through
many
sad
dangers
,
and
having
bin
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
powred
down
upon
him
without
measure
:
here
the
soul
lies
tortured
continually
ready
to
despaire
of
any
hopes
of
recovery
;
yet
trying
if
he
can
get
such
a
measure
of
humiliation
,
as
will
answer
the
greatnesse
of
the
evils
committed
against
God
,
which
did
procure
it
.
Secondly
,
He
lies
mourning
under
the
apprehension
of
a
condemning
Conscience
:
Looking
upon
himselfe
thus
,
That
if
his
heart
condemne
him
,
how
much
more
will
God
who
knoweth
all
things
.
Thirdly
,
under
the
view
of
those
grosse
evils
committed
against
God
;
wherein
sin
flowes
in
apace
in
the
view
of
it
;
and
they
are
laid
in
order
before
the
soul●
eyes
,
Psalm
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
;
unlesse
he
can
get
so
much
deep
afflictings
of
spirit
,
he
looks
upon
himself
as
altogether
uncapable
of
enjoying
mercy
.
Whereupon
he
fals
a
mou●ning
and
greeving
,
fearing
continually
destruction
,
until
it
be
got
into
such
an
estate
of
breakings
of
spirit
,
as
it
thinks
answers
the
greatnes
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
it selfe
.
Secondly
,
If
it
be
of
God
,
then
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
deepe
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
it self
;
Who
bath
been
a
cause
of
bringing
it
into
this
extreame
misery
,
untill
it
hath
almost
destroyed
it's
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
mans
soul
,
and
to
houl
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
attaine
grace
and
favour
by
it
.
Now
true
Soul
breakings
,
flowes
from
Love
meltings
;
The
Love
,
Majesty
and
Glory
of
God
,
being
discovered
to
man
,
do
truly
break
man
so
,
that
he
doth
not
Rest
upon
his
brokennesse
,
but
upon
him
who
by
love
brake
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
perswade
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
removall
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
darknesse
that
lyes
upon
it
,
wherein
it
is
kept
in
the
clouds
.
Now
the
cause
of
the
creatures
Rest
in
this
particular
lyes
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●
〈◊〉
ment
of
the
promise
;
but
murmer
against
God
,
and
fall
at
last
upon
making
a
God
to
themselves
,
of
the
glory
of
their
wisdome
,
and
strength
,
and
naturall
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
owne
kingdome
;
therefore
my
sight
of
sin
,
and
my
sorrow
and
mourning
for
it
,
and
those
deepe
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
appeares
,
then
would
mans
Rest
be
disolved
,
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
Free-grace
,
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
powring
sorth
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
it self
;
he
is
made
to
assent
unto
it
as
a
truth
:
and
never
matters
,
nor
understands
it
must
bee
particularly
witnessed
to
be
his
truth
,
from
the
same
Revealed
within
him
:
But
he
not
understanding
this
,
he
sees
not
only
,
the
emptinesse
of
mans
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
speciall
friend
of
,
viz.
his
own
righteousnesse
:
and
that
he
is
now
gon
as
far
in
an
extreame
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
loosness
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
doe
nothing
unlesse
power
be
given
unto
him
:
I
did
such
,
and
such
a
particular
,
because
of
the
Woman
;
this
is
by
reason
of
such
weaknesse
I
am
yoked
withall
:
or
if
God
did
intend
I
should
not
have
committed
these
sins
he
would
have
given
me
power
against
them
,
and
I
shal
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
sinnes
to
believe
it
is
freely
pardoned
upon
the
Cross
;
when
indeed
now
it
sleeps
in
security
and
loosnesse
:
And
the
reason
partly
of
its
loosnesse
,
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
passe
he
professes
this
particular
,
yet
he
doth
not
possesse
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
forme
,
figure
,
or
likenesse
of
a
thing
,
and
wants
the
dower
,
glory
,
or
being
of
the
thing
,
no
marvell
then
if
a
soul
in
a
time
of
straits
,
come
to
fall
short
of
what
he
doth
professe
in
his
parctise
;
he
not
being
able
to
stand
,
wanting
the
foundation
that
he
should
be
formed
upon
,
and
the
power
of
the
same
which
should
keepe
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
ungodlinesse
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
Free-grace
are
such
men
as
walk
very
loosly
;
and
as
soon
as
ever
they
believe
this
that
they
are
no
more
like
the
men
they
were
before
,
but
walke
they
care
not
how
:
but
saith
the
soule
that
would
make
it
a
peaceable
and
honourble
Rest
,
least
they
should
say
so
of
me
,
I
will
walke
a
little
more
wisely
then
they
doe
:
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
loosly
that
profess
God
,
they
are
hardly
esteemed
of
any
:
the
world
hates
them
for
their
judgement
;
the
other
cannot
favour
them
for
their
loose
practise
:
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
practise
;
as
the
Magicians
did
Moses
:
Yet
this
is
not
from
a
divine
principle
of
love
,
but
for
some
other
end
,
or
from
another
principle
.
Againe
,
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
loosly
it
would
appear
to
my selfe
and
all
,
That
God
dwelt
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
loosnesse
,
that
hath
but
the
notions
of
free
grace
;
because
it
is
the
way
to
make
Disciples
,
and
get
the
affections
of
men
to
applaude
and
admire
what
flowes
from
him
,
so
as
he
is
mightily
esteemed
,
yea
,
instrumental
to
dispense
those
truths
that
dwell
not
in
him
;
so
as
it
may
be
hee
is
an
instrument
of
begetting
sons
like
unto
himselfe
;
that
is
,
to
believe
Free
grace
is
a
truth
,
and
to
be
convinced
of
it
,
and
dispise
working
,
which
is
opposite
to
it
;
and
here
they
both
sit
down
and
Rest
:
Not
knowing
the
manner
of
Gods
dealings
with
the
creature
,
which
is
most
commonly
to
enlighten
or
convince
man
of
a
truth
,
and
set
the
heart
a
waiting
for
it
,
before
hee
gives
him
an
enjoyment
of
it
.
As
for
instance
,
He
first
convinces
man
of
a
Divine
fulnesse
in
God
,
and
a
supply
given
from
God
to
bee
dispensed
by
Christ
to
the
sonnes
of
men
;
wherupon
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
generall
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
witnesse
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
,
then
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
Enjoyes
,
sees
it
to
be
an
Experimentall
and
a
Scripture
Truth
.
Now
some
men
have
learned
what
he
beleeves
,
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
compleatly
furnished
to
declare
this
Truth
:
But
one
who
doth
enjoy
truth
within
,
doth
a
little
discerne
where
such
a
soul
is
;
to
wit
,
have
heard
,
and
from
hearing
do
declare
;
and
yet
not
brought
into
the
Kingdome
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
eies
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
winde
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
reall
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
it self
,
seen
so
by
me
,
and
a
Truth
mine
,
manifested
within
me
;
not
knowing
the
foot-steps
of
truth
without
man
,
from
the
foot-steps
of
truth
within
man
:
not
knowing
a
difference
betwixt
the
deceipt
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
finde
the
very
being
of
that
Truth
within
him
.
Therefore
whosoever
he
bee
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
shew
,
not
enjoyed
in
substance
;
nor
absolutely
passe
sentence
of
any
thing
,
untill
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
finde
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
condemne
this
dispensation
not
to
be
of
God
,
first
to
see
by
Scriptures
these
to
be
Truths
:
But
There
labour
to
unbottom
,
and
to
un
center
any
soul
,
who
meerly
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
untill
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
deceite
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
speake
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
dyed
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
daies
are
they
that
meerly
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
satisfie
themselves
.
As
instance
the
cry
of
most
,
Wee
enjoy
the
pure
Ordinances
of
Christ
;
wee
are
members
of
the
Church
of
Christ
;
we
are
partakers
of
those
outward
priviledges
purchased
by
Christ
:
Instance
the
peace
and
comfort
they
enjoy
in
them
,
the
glorying
and
the
high
conceite
they
have
of
themselves
above
others
that
do
not
practise
with
,
or
enjoy
them
;
witnesse
their
deadnesse
,
flatnesse
when
they
want
them
,
and
their
life
and
peace
in
the
enjoying
of
them
:
witnesse
their
binding
up
in
them
;
and
their
whole
Experience
contained
in
this
particular
:
When
I
was
imployed
in
such
an
Ordinance
,
I
was
fil'd
with
joy
,
or
I
was
made
to
be
satisfied
with
the
seeing
of
God
in
it
;
when
the
poor
Creatuer
it
may
be
,
knowes
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
bee
the
presence
of
God
;
and
meerly
under
these
fleshly
parctises
or
carnall
relations
do
many
Rest
satified
.
But
Secondly
,
To
Rest
upon
Christ
come
in
the
flesh
,
is
to
Rest
upon
the
beleeving
the
report
the
Scripture
gives
concerning
him
;
as
being
born
of
a
Virgin
,
and
suffering
,
and
being
buried
,
and
the
like
;
and
if
they
beleeve
this
,
and
can
but
heare
enough
of
the
Letter
preached
to
this
purpose
,
they
Rest
;
as
beleeving
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
beleeve
from
the
Letter
of
the
Scripture
,
without
any
powerfull
manifestation
of
the
spirit
:
that
this
Christ
who
did
according
to
Scripture
dye
at
Ierusalem
,
dyed
for
them
:
And
here
many
satisfie
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
Christs
dying
at
Jerusalem
,
it
is
a
Figure
of
the
spirituall
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
(
Iohn
14.
17.
)
then
do
we
fully
understand
and
know
this
Christ
,
and
this
eternal
Life
,
and
not
meerly
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
unlesse
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
findes
it
true
within
himself
,
from
the
experience
of
him
in
his
own
soul
:
his
knowledge
is
but
carnall
,
not
living
,
spirituall
knowledg
;
for
that
man
that
Rests
upon
him
,
as
he
is
declared
in
Scripture
;
before
he
be
revealed
within
his
soul
:
both
that
mans
Rest
and
knowledge
is
but
carnall
and
fleshly
;
for
we
see
that
all
men
almost
in
England
,
or
in
any
place
where
the
Gospel
is
but
published
,
doe
believe
that
he
is
crucified
and
is
risen
;
and
this
they
know
from
the
testimony
of
Scripture
:
but
doth
every
man
know
the
minde
and
mystery
of
truth
?
Doth
God
reveal
it
to
every
one
?
Can
any
know
the
minde
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
,
hee
must
be
spiritually
revealed
within
mans
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
witnesse
,
1
Iohn
1.
1
,
21
He
clearly
expresses
,
that
this
Christ
which
is
eternall
life
,
was
made
manifest
unto
them
,
and
as
their
knowledge
of
,
from
which
knowledge
,
they
had
fellowship
and
communion
with
him
:
1
Iohn
1.
3.
This
knowledge
is
spirituall
,
and
according
to
Scripture
spiritually
revealed
,
before
it
be
truly
and
experimentally
known
,
now
the
Scriptures
do
not
reveale
Christ
within
any
man
,
neither
doe
they
say
to
any
particular
soule
,
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
mistery
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
doe
as
he
did
,
passe
from
death
to
life
;
and
from
being
buried
with
him
,
before
thou
live
in
the
Kingdome
of
heaven
with
him
,
or
indeed
know
what
the
Kingdome
or
place
is
,
which
men
carnally
conceive
to
be
above
the
Skyes
,
though
the
spirituall
knower
of
him
knowes
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
.
unlesse
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
Pauls
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
shew
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
goe
hence
,
as
if
he
should
say
,
This
is
not
a
proper
rest
for
you
;
John
14.
31.
It
is
a
very
low
dispensation
;
goe
,
I
will
discover
my
glory
to
you
by
transfiguring
my self
within
you
;
then
shall
you
see
partly
the
mystery
of
my selfe
;
then
shall
you
more
spiritually
understand
and
know
me
.
And
also
sometimes
the
carnall
and
fleshly
knowledge
;
the
Apostles
had
then
,
put
them
upon
carnal
conceptions
,
as
in
these
phrases
expressed
,
when
wilt
thou
restore
the
Kingdome
to
Israel
?
And
many
more
expressions
;
as
desiring
fire
might
come
from
above
;
where
Christ
tels
them
,
they
knew
not
of
what
spirit
they
were
:
the
one
place
tels
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
signifie
,
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
daies
;
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
beleeve
that
there
was
a
Christ
crucified
in
the
flesh
,
yet
let
them
not
rest
,
untill
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
crucifyed
with
Christ
;
neverthelesse
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
knowes
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
darknesse
and
rebellion
in
the
heart
to
such
an
estate
;
only
the
soul
living
and
rejoycing
in
some
carnall
conception
of
God
and
Christ
,
and
yet
the
heart
is
empty
of
his
light
and
giory
,
and
indeed
running
from
the
Fountaine
to
the
streames
,
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
reall
Types
and
figues
,
and
shadowes
of
either
good
things
to
come
,
or
to
be
revealed
in
souls
:
I
cleerly
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
comming
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
soules
:
and
so
not
only
in
matters
of
doing
;
but
also
in
matters
of
sufferings
,
they
are
reall
figures
of
the
same
truth
substantially
experienced
in
Saints
;
both
place
,
persons
,
condemnation
,
Grosse
,
death
,
buriall
;
his
agony
,
or
withdrawing
before
;
his
grave
and
resurrection
;
his
not
ascending
immediately
after
his
death
to
his
Father
,
but
afterwards
ascended
in
the
fulnesse
of
time
:
All
these
in
every
particular
,
are
known
in
the
true
and
spirituall
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
dwels
with
him
in
heaven
,
and
so
is
swallowed
up
in
the
God-head
,
and
is
rose
in
the
Fathers
glory
,
and
now
is
filled
with
the
Spirit
;
this
time
is
the
time
of
knowledge
,
and
this
is
wisdomes
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
onely
deserve
to
open
the
Book
(
Rev.
5.
9.
)
and
the
Seales
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
Kingdome
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
compleat
glory
and
fulnesse
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
shadowes
or
broken
Cisterns
,
or
figures
of
good
things
to
come
;
but
he
shall
be
gathered
up
into
God
and
Christ
,
and
shall
possesse
them
in
the
fulnesse
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
darknesse
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
finde
more
grosse
darkenesse
sease
upon
my
spirit
,
then
did
sease
upon
my
spirit
under
this
dispensation
.
Secondly
,
Never
more
false
Laodicean
security
.
Thirdly
,
Never
more
pride
and
self
conceitednesse
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
practise
of
Ordinances
,
and
being
members
of
Churches
,
then
at
the
reall
experience
of
such
a
soul
.
3.
More
longing
after
the
encrease
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
,
joyned
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
Baptized
?
What
judgement
are
they
of
?
Which
doth
argue
,
both
an
Idolizing
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
coldnesse
of
love
to
those
,
yea
,
a
condemning
also
,
because
they
have
or
doe
not
close
with
us
in
every
particular
,
in
matters
of
Judgement
,
or
formes
of
worship
;
though
the
parties
live
in
very
high
enjoyments
of
God
,
and
are
passed
these
childrens
and
babes
dispensations
:
and
all
this
testifies
,
a
Besting
upon
our
formes
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
;
witnesse
their
preaching
and
printing
,
and
in
the
same
their
bitternesse
;
Instance
their
refusal
to
hear
or
joyn
one
with
another
;
witnesse
their
crosnesse
of
spirit
,
what
a
smell
of
false
principles
this
of
Rests
appears
withall
;
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
reall
enjoyment
of
God
,
being
lower
;
why
should
that
heart
who
hath
either
enjoyed
more
or
lesse
of
God
,
have
such
an
unlikenesse
of
any
thing
of
God
in
him
:
seeing
God
is
love
,
and
he
that
dwels
in
the
lowest
enjoyment
of
God
,
dwels
in
Love
:
but
truly
the
being
bound
to
formes
,
or
bound
up
in
formes
,
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
formes
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
falsly
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
formes
and
Church-relations
;
and
not
formes
and
Church-relations
command
the
soul
;
so
as
the
Soule
onely
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
passe
why
he
is
darke
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
prevailes
with
many
a
heart
.
First
,
when
especially
the
Soul
hath
been
much
under
the
Law
,
and
hampred
by
the
Law
,
and
so
kept
in
a
cloud
from
the
view
of
Gospel-truthes
;
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
untill
he
fals
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
greatnesse
of
the
love
of
God
in
bringing
this
Creature
to
beleeve
and
obey
,
who
was
darke
,
opposite
,
yea
a
despiser
of
the
same
:
this
doth
help
forward
his
Rest
in
this
particular
.
Secondly
,
It
considers
and
reasons
with
it selfe
,
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
enjoyes
.
It
before
was
alive
in
the
use
of
corrupted
Ordinances
,
now
it
enjoyes
them
in
the
purity
of
them
;
before
in
and
amongst
a
mixed
people
;
he
had
fellowship
with
divels
(
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
wofull
experience
of
many
will
seal
unto
,
and
testifle
the
truth
of
what
we
are
speaking
of
.
Thirdly
,
Another
cause
of
Rest
in
these
relations
,
flowes
from
his
continuall
growth
in
Gospel
light
,
and
his
encrease
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
saies
;
not
in
any
true
way
of
experience
.
Fourthly
,
Another
cause
flowes
from
his
conceived
peace
and
comfort
he
enjoyes
in
the
same
:
and
thus
he
reasons
,
before
I
had
no
peace
,
either
in
conscience
within
me
,
or
from
O●dinances
practised
by
me
;
but
now
I
enjoy
much
peace
in
my
condition
;
when
indeed
he
may
have
stopt
the
mouth
of
conscience
,
&
his
peace
come
in
from
a
false
ground
not
spoken
from
God
;
but
drawn
forth
or
smagined
in
his
particular
practise
.
Many
a
soul
feeds
upon
an
imaginary
peace
,
when
it
is
ignorant
of
peace
truly
manifested
in
the
heart
:
and
in
this
most
commonly
doe
the
affections
blinde
and
bribe
the
judgement
,
and
so
peace
remaines
onely
in
the
imagination
,
and
not
enjoyed
by
any
powerfull
manifestation
.
But
if
mens
hearts
in
Church-relations
may
so
utterly
be
deceived
,
then
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
;
unlesse
they
do
uprightly
enjoy
more
of
the
discoveries
of
God
to
them
then
they
did
before
.
2.
Beware
that
thou
thinke
not
thy
outward
uniting
in
a
visible
manner
with
Saints
,
is
an
uniting
thy
spirit
more
unto
God
,
or
God
uniting
himselfe
more
to
thee
:
or
that
for
or
in
thy
present
practise
,
thou
art
got
higher
to
God
;
lest
thou
Rest
more
secure
in
thy
present
condition
then
before
:
for
carnall
security
doth
most
commonly
follow
the
most
of
men
in
those
dispensations
.
3.
Beware
thou
go
no●
before
God
leade
thee
:
for
most
commonly
when
God
leads
man
into
formes
,
when
he
forsakes
them
,
he
leades
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
formes
,
but
shalt
continue
in
them
so
long
as
God
continues
in
the
same
.
But
many
who
live
and
make
a
God
of
their
formes
;
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
formes
and
Churchre-lations
:
It
is
to
them
,
yea
,
its
life
and
happinesse
in
them
.
But
in
the
next
place
observe
,
Though
God
do
own
all
or
the
most
formes
and
administrations
,
yet
it
is
but
for
a
time
,
untill
a
higher
dispensation
appear
,
or
the
substance
of
that
forme
be
enjoyed
,
and
then
God
departs
from
it
,
and
seldome
or
never
appears
in
that
forme
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
formes
,
they
have
and
had
their
time
,
and
yet
have
when
God
will
and
doth
appear
in
them
;
yet
it
is
but
untill
God
appear
in
a
higher
dispensation
,
and
bring
the
soul
into
a
higher
administration
;
then
do
all
shadowes
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
doe
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
forme
;
God
ceasing
to
appear
to
that
particular
soule
in
that
forme
:
the
Lamb
leading
the
soul
gently
out
of
one
dispensation
into
another
,
untill
he
be
wholly
swallowed
up
with
God
.
Secondly
,
Such
a
soule
as
can
truly
say
,
the
substance
of
such
a
forme
is
come
in
the
Spirit
,
and
enjoyes
the
same
within
him
;
for
there
are
some
formes
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
formes
did
hold
forth
as
we
say
,
Christs
coming
in
the
flesh
;
which
was
both
the
substance
of
those
formes
,
and
a
more
glorious
administration
of
God
:
so
it
was
in
the
decrease
of
John
,
and
the
encrease
of
this
more
higher
and
glorious
administration
:
so
it
shall
be
in
Christ
his
coming
in
the
Spirit
into
every
soules
heart
:
then
these
formes
that
Christ
appeared
in
,
in
the
flesh
,
shall
cease
in
his
coming
in
the
Spirit
.
Now
some
Gospel-formes
doe
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
forme
,
yea
,
the
New
Testament-formes
,
Tabernacles
to
dwell
in
for
ever
;
as
many
makes
them
now
in
our
daies
:
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
Redeem'd
,
&
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
God-head
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
formes
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
formes
he
yet
continues
his
presence
to
them
in
:
for
as
God
did
cease
;
and
did
not
appeare
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
depart
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
Lambe
whithersoever
he
goeth
:
This
is
to
hear
a
voice
behinde
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
mans
spirituall
Rest
:
and
not
to
stand
in
and
under
one
administration
all
ones
daies
,
and
to
be
in
one
place
for
ever
:
But
to
finde
God
leading
dayly
from
one
forme
into
another
,
until
he
bring
the
soul
into
the
perfect
enjoyment
of
him
,
who
is
the
glory
and
substance
of
all
formes
:
this
,
for
the
want
whereof
,
makes
many
to
make
them
their
Tabernacles
and
Rest
,
yea
,
their
home
;
yea
,
their
God
,
peace
and
happinesse
;
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
losse
,
they
run
faster
into
formes
and
Church
relations
then
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
press'd
out
after
formes
;
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
emptinesse
,
and
the
want
of
God
;
and
so
have
suffered
losse
.
This
is
partly
the
reason
of
all
the
rents
and
breaches
in
all
Churches
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
mis-information
,
and
some
out
of
zeale
;
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
rejoycing
too
much
in
them
;
and
judging
all
that
speake
not
for
them
,
or
joyne
not
with
them
:
yea
,
this
is
the
reason
why
we
are
devouring
one
another
,
because
we
all
doe
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
formes
,
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
formes
,
be
not
a
pre●ence
of
his
own
,
and
no
true
and
reall
thing
;
for
many
are
mightily
deceived
in
this
very
particular
thing
;
they
live
so
high
,
as
they
live
above
all
formes
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
fals
off
,
crying
out
and
judging
all
those
,
that
live
yet
out
of
conscience
in
the
use
of
formes
;
not
enjoying
higher
makings
forth
of
God
,
and
yet
he
hath
but
got
a
notion
of
this
into
his
understanding
,
and
yet
is
ignorant
of
living
or
injoying
God
in
the
Spirit
.
2.
Let
them
beware
of
as
great
an
evill
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
rejoyceth
in
,
and
brings
the
Soul
into
deep
and
carnall
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
formes
)
those
that
thou
hast
left
behind
thee
in
the
use
thereof
Considering
that
God
is
in
all
formes
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
:
onely
my
soul
desires
they
may
not
be
so
glued
to
them
as
to
live
in
them
;
and
not
to
waite
for
a
higher
dispensation
from
God
,
onely
in
the
want
thereof
,
they
are
in
the
use
thereof
,
God
owning
and
appearing
unto
them
in
them
;
so
that
I
could
wish
,
the
wisdome
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
knowes
it
not
,
then
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
passe
away
;
and
the
spirit
of
burning
,
which
is
Love
,
may
appear
amongst
us
.
Thirdly
,
As
others
are
under
mens
Teachings
,
so
look
thou
be
under
the
Teachings
of
the
Vision
of
God
(
Hab.
2.
3.
)
and
that
thou
speak
or
pretend
to
enioy
no
more
then
is
taught
within
thee
by
the
Vision
of
God
;
for
in
the
want
thereof
;
sad
experiences
testifies
we
Peecing
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
beleeve
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
reall
manifestations
thereof
,
many
in
this
shall
in
their
conceits
be
brought
to
losse
:
for
to
have
the
Seales
of
the
Eternall
brightnesse
and
glory
of
God
opened
in
the
appearance
of
the
Vision
in
a
mans
heart
;
to
have
the
very
splendor
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
eare
hath
heard
,
neither
by
mans
heart
can
be
imagined
,
the
depths
of
the
life
,
glory
and
enjoyment
of
such
a
heart
;
yet
it
i●
his
common
meate
;
and
teaching
of
the
Spirit
within
him
;
so
that
no
ma●s
teaching
can
reveal
the
life
and
center
of
such
a
heart
,
but
it
is
better
experienced
then
can
be
declared
,
it
is
so
transcendent
a
life
and
being
.
Yea
,
further
,
for
any
man
to
live
so
in
God
,
as
he
enjoyes
God
in
all
,
and
seeth
God
the
life
and
being
of
all
;
yea
,
it
is
not
his
judgement
,
but
he
findes
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
,
unlesse
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
judgment
;
but
that
he
hath
within
him
the
truth
teaching
of
it
to
him
,
from
the
life
and
power
of
it
in
him
.
So
he
knowes
the
Sun
to
be
the
Sun
,
not
from
hear
says
;
but
he
seeth
the
life
and
glory
of
it
,
having
his
eyes
opened
to
behold
it
,
and
finde●
by
experience
the
he●t
and
powerfull
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
breakes
forth
in
their
spirit
,
and
so
gives
them
the
sight
of
the
glory
,
light
and
splendor
of
God
within
themselves
:
So
soul
,
beware
thou
be
not
overcome
so
with
hear-saies
as
to
rest
satisfied
with
the
meer
notion
of
God
and
truths
,
and
yet
be
at
this
time
but
a
blazing
starre
,
who
shall
fall
and
cease
to
be
,
what
thou
art
present
bo●h
to
thy selfe
and
others
seemest
to
be
;
onely
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
thy self
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
lye
.
Therefore
in
the
last
place
,
It
is
worth
waiting
for
,
though
thou
waite
in
silence
and
in
death
,
untill
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
ly
in
thy
Right
hand
;
and
shelter
thy self
under
vanities
and
lies
.
Yet
I
would
not
be
mistaken
,
that
either
I
am
against
formes
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
formes
and
shacowes
may
fly
a
way
and
be
dissolved
,
though
not
destroyed
;
and
the
person
,
forme
,
and
use
thereof
,
shall
be
swallowed
up
with
glory
.
But
I
desire
to
compose
the
great
difference
that
lyes
in
mens
attainments
,
when
they
all
cannot
speake
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
shadowes
:
and
the
other
,
to
be
th●t
in
an
especiall
manner
,
which
both
in
word
and
action
,
he
seemes
to
be
:
and
that
he
do
not
pretend
to
live
in
God
above
all
formes
,
when
indeed
he
neither
live
,
in
God
,
nor
knowes
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
speake
of
,
is
,
a
Sutability
to
the
externall
letter
,
or
some
qualified
frame
wherein
this
Creature
takes
his
joyfull
Rest
in
the
view
thereof
.
Indeed
when
a
man
is
wounded
,
yea
,
deadly
unlesse
there
be
speedy
helpe
,
in
this
condition
,
the
Creature
will
be
willing
to
enjoy
any
Chiru●geon
for
the
Cure
thereof
:
yea
him
that
but
pretends
faire
,
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
owne
ends
,
not
from
any
principle
of
good
to
the
party
who
is
the
patient
;
yet
he
being
ignorant
of
his
faire
pretences
,
he
heals
up
his
wounds
,
though
falsly
,
and
af●erward
the
wound
breaks
forth
again
,
to
the
greater
damage
to
the
party
.
Thus
it
is
with
a
poor
,
distressed
,
wounded
,
helplesse
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
Physitian
into
the
heart
,
speaks
like
God
;
appearing
to
the
Creature
to
be
God
;
and
to
heal
in
the
same
way
God
heales
Soules
;
yet
the
soul
being
ignorant
,
accepts
of
it
and
freely
entertaines
it
;
whereby
it
comes
to
have
a
time
of
peace
and
Rest
:
onely
because
he
apprehends
his
despe●ate
wound
to
be
cured
.
And
thus
souls
do
in
a
time
of
straights
,
accept
of
those
proffers
,
when
in
another
condition
he
would
not
;
but
at
present
,
necessity
putting
the
soul
upon
it
:
Now
soules
that
live
under
the
sight
of
the
want
of
God
,
would
in
the
sight
thereof
,
be
in
a
way
to
attaine
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
himsel●e
to
a
diligent
searching
of
the
same
;
where
he
meets
withall
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
hungring
after
God
,
as
also
loathing
sin
,
and
having
a
wearinesse
and
burthen
under
it
;
and
when
he
hath
thus
done
,
he
runs
to
Scriptures
,
and
seeing
his
condition
sutable
to
that
,
he
makes
Scriptures
,
the
ground
of
his
faith
,
and
so
cures
his
wounds
by
it
,
and
so
drawes
peace
and
comfort
from
it
.
Now
the
creature
being
ignorant
of
any
other
work
,
he
wrests
from
this
Scripture
influence
,
as
is
pretended
,
and
from
thence
concludes
his
enjoyment
of
God
;
and
that
now
from
some
perswasions
of
spirit
,
concludes
it
to
be
the
witnesse
of
the
Spirit
,
when
indeed
the
creatures
heart
in
this
case
is
not
upright
,
and
he
being
in
darknesse
is
not
able
otherwise
to
judge
of
himselfe
,
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
passe
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
beleeving
,
yet
it
is
his
qualifications
and
sutability
to
Scriptures
which
is
the
ground
of
his
thus
Rest
and
beleeving
.
Or
Secondly
,
That
which
in
this
case
the
soul
is
most
establisht
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
sutable
to
the
soules
condition
;
from
which
there
is
joy
and
peace
:
yea
,
sometimes
the
heart
is
so
ravisht
with
it
,
and
so
overcome
by
,
it
,
as
indeed
it
's
hardly
able
to
expresse
its
joy
and
peace
;
yea
,
sometimes
the
heart
is
so
overcome
,
as
it
cannot
expresse
it
,
or
hardly
knows
for
the
present
where
it
is
:
But
here
lies
the
Angel-like
designe
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
transformes
himself
into
Gods
shape
:
And
one
of
the
cheefest
waies
he
hath
,
is
to
apply
himselfe
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
Gods
way
,
of
any
other
;
especially
when
he
brings
in
Scriptures
sutable
to
the
condition
of
the
party
:
and
so
that
he
may
cause
the
soul
to
beleeve
,
that
at
such
a
time
God
was
pleased
to
manifest
himself
;
by
casting
in
such
a
Scripture
so
sutable
;
so
as
now
his
transformed
work
is
the
more
surer
,
seeing
it
hath
such
a
●oundation
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
soules
fancy
and
imagination
to
drive
on
his
own
Designe
,
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
,
untill
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
grosse
darknesse
,
and
in
this
darknesse
,
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
darknesse
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
darknes
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
Soule
of
making
a
nose
of
wax
upon
the
letter
:
and
because
Christ
saith
in
an
upbraiding
way
,
Search
the
Scriptures
,
for
in
them
ye
thinke
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
Eternall
life
is
:
And
because
the
Scriptures
say
,
that
weary
soules
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
attaine
God
or
Christ
.
Now
the
soul
being
falsly
led
out
by
his
own
heart
,
he
instead
of
coming
to
Christ
,
onely
Rests
upon
his
bare
apprehension
of
this
in
the
letter
,
from
his
sutability
to
it
in
his
own
spirit
;
and
here
he
feeds
and
remaines
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
workes
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
Internalls
,
by
the
Externall
letter
;
neither
qualifications
in
man
sutable
to
the
letter
in
mans
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
Center
their
spirits
,
and
make
their
Tabernacles
,
is
the
use
and
application
of
the
conceived
and
imagined
extent
of
Christs
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
speake
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
deceite
,
may
come
to
see
it
in
themselves
,
and
so
may
from
sad
experience
,
seale
to
the
Truth
of
what
we
are
saying
:
for
many
who
have
gone
through
this
dispensation
and
have
beleeved
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
seise
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
Christs
dying
for
all
,
he
sees
the
Scripture
saith
,
He
gave
himself
a
ransome
for
all
,
The
conclusion
is
this
,
of
such
a
spirit
,
if
for
all
,
then
for
me
;
and
this
he
beleeves
:
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
soule
in
time
;
upon
which
the
soule
builds
his
faith
,
rests
upon
it
,
and
is
kept
unto
all
time
in
the
glory
and
splendor
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
happinesse
:
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
mans
ground
of
his
happinesse
lyes
not
in
a
misunderstood
Scripture
without
him
,
but
in
a
right
discerned
,
revealed
,
and
known
God
within
him
.
Thirdly
,
This
soul
daily
encreaseth
in
the
assurance
of
this
his
rest
,
by
his
daily
study
,
pains
and
diligence
wherein
he
fils
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
controversie
to
all
such
disputes
,
when
he
comes
to
appear
in
the
Spirit
;
But
alas
,
before
no
marvell
though
the
poore
Soule
be
running
from
mountaine
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
Gods
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
carnall
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
Soule
,
is
not
to
abide
but
in
a
glorified
ascended
Soule
into
God
;
where
the
life
is
the
unchangeable
glory
and
splendor
of
God
,
dwelling
in
man
,
glorifying
of
man
,
in
which
is
the
life
and
center
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
,
center
,
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
luls
them
a
sleep
which
is
most
commonly
Satans
way
to
apply
himselfe
to
such
a
cu●e
;
for
to
cause
a
soul
to
Rest
below
God
;
as
is
sutable
to
a
Soules
condition
;
so
he
brought
in
a
promise
to
Christ
:
He
hath
given
his
Angels
charge
over
thee
,
&c.
Mat.
4.
6.
Here
he
came
to
apply
himself
sutable
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
,
then
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
meerly
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
Pinacle
to
behold
almost
the
glory
of
every
thing
,
made
over
by
Satan
to
the
Creature
in
a
promise
upon
the
Soules
submitting
to
him
;
and
upon
this
Pinacle
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
Satans
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
soule
,
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
finde
out
some
particular
promises
sutable
to
his
condition
;
and
having
found
out
some
sutable
Promises
either
presently
seems
to
speak
to
him
from
a
sutablenesse
in
him
;
so
it
may
be
,
being
a
conditionall
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
burthen
at
his
spirit
,
here
he
drawes
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
rejoyce
;
upon
which
he
Rests
,
builds
his
faith
as
he
cals
it
,
and
so
concludes
it
to
be
a
mani●estation
of
God
.
I
will
nor
deny
but
God
may
make
these
waies
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
wearinesse
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
reall
possession
of
the
land
of
promise
:
though
God
did
this
either
to
refresh
their
spirits
and
so
to
under-prop
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
spirituall
travell
,
though
God
should
cause
a
glimps
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
smels
too
much
of
mans
deceite
and
abuse
of
every
dispensation
,
and
a
daubing
up
his
spirit
with
untempered
morter
,
and
so
hatches
Cockatrice
Egs
,
and
weaves
the
Spiders
Webbe
;
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
thorow
;
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
nakednes
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
sweetnesse
,
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
externall
priviledges
;
but
it
was
but
from
a
sutablenesse
of
holinesse
,
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
beleeveth
,
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
proofe
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
voyce
of
God
,
or
discovery
of
the
same
?
Or
was
it
from
such
a
sutable
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
,
sutable
to
those
forms
of
words
in
the
Scriptures
without
thee
;
whereby
the
forme
of
words
came
to
be
made
good
to
thee
:
so
that
thy
comfort
,
peace
,
satisfaction
,
or
rest
,
do
not
flow
from
the
forme
of
words
,
as
thou
seest
them
in
Scripture
without
thee
;
but
from
the
enjoyments
of
God
within
thee
,
sutable
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
spirituall
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
beleeve
,
nor
live
in
that
freedome
or
joy
he
now
lives
in
;
but
the
coming
of
Christ
in
the
spirit
,
doth
so
farre
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
sutablenesse
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
soule
,
and
be
revealed
in
it
,
before
the
form
of
words
can
truly
pronounce
comfort
,
peace
,
life
,
happinesse
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
,
out-sides
,
and
externall
formes
of
words
;
and
fals
short
of
being
caught
up
into
his
glory
,
and
so
resting
in
the
being
of
all
Truth
.
Here
it
comes
to
passe
,
that
the
Creature
makes
every
thing
a
God
;
and
will
shape
and
form
out
God
according
to
its
imaginations
;
and
so
labours
to
dispossesse
God
;
and
to
set
up
its
own
shape
in
Gods
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
soule
is
in
the
possession
of
those
things
,
then
it
doth
not
rejoyce
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
seeth
not
the
condition
of
the
promises
performed
in
it
,
he
labours
after
a
sutablenesse
to
them
;
before
not
daring
to
apply
them
:
but
when
he
hath
got
his
heart
into
such
a
frame
,
as
he
imagineth
to
be
sutable
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
then
this
,
and
they
see
a
vanity
in
this
;
and
they
lock
upon
Christ
as
the
performer
of
the
condition
;
and
if
he
can
but
beleeve
,
Christ
hath
done
it
,
and
then
he
hath
a
right
unto
the
same
;
whereupon
he
useth
meanes
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
Christs
spirituall
Coming
,
is
when
a
man
hath
laine
in
sad
darknesse
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
,
runnes
to
promises
and
applyes
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
soule
thinks
shall
never
be
taken
from
him
;
whereas
after
a
while
man
is
not
so
quick-sighted
,
nor
so
clear
enlightned
,
but
it
suddainly
lyes
in
the
grave
,
as
that
which
must
vanish
in
the
spirituall
appearance
of
Christ
in
the
heart
.
Now
this
is
the
great
design
of
Satan
,
to
keep
the
poor
creature
on
the
out-sides
,
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
Gods
appearance
,
●e
made
to
waite
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
tearm
them
)
and
a
they
the
most
appear
;
yet
they
may
be
true
,
or
false
,
resembled
,
or
reall
.
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
reall
manifestations
of
Christ
in
the
Spirit
:
and
therefore
in
the
first
place
,
They
are
not
of
a
witnessing
nature
,
they
bring
no
reall
Testimony
of
God
along
with
them
;
but
leave
the
creature
dark
and
empty
,
in
and
of
this
particular
;
but
Christs
coming
in
the
Spirit
is
not
without
a
Witnesse
,
which
is
both
unresistible
and
satisfactory
:
but
flashes
whether
they
are
of
God
,
distinct
,
or
opposite
;
they
have
no
Testimony
of
the
Spirit
,
to
witnesse
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
powerfull
Nature
;
they
are
very
weake
in
comparison
of
the
power
of
Christ
coming
in
the
Spirit
.
For
first
,
They
do
not
dispossesse
Satan
of
his
habitation
;
whereas
the
coming
of
Christ
in
the
spirit
doth
,
Mat.
12.
28
,
29.
Secondly
,
They
do
not
dispossesse
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
then
flashes
in
a
dark
night
,
can
bring
the
Creature
into
the
beholdings
of
,
and
living
in
the
glory
of
the
Sun
:
so
that
they
are
not
compleat
Revelations
of
glory
;
neither
powerful
in
effecting
the
same
worke
,
which
is
accomplished
in
the
coming
of
Christ
in
glory
.
3.
They
do
not
satisfie
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
satisfie
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
,
mans
capacity
not
being
able
to
receive
or
comprehend
the
same
:
for
the
want
of
this
satisfaction
,
power
or
witnesse
of
the
Truth
of
Christs
coming
,
he
being
but
under
a
flash
,
he
runnes
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
lesse
satisfaction
;
and
so
●ests
:
whereas
if
it
be
Christs
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
witnesse
,
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
it selfe
doth
bear
up
his
spirit
,
that
he
is
able
to
say
,
all
men
belye
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
externall
witnesse
,
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
witnesse
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
deceiveable
,
pretend
to
come
in
with
a
witnesse
;
and
therefore
many
call
this
a
witne●se
;
they
being
perswaded
of
the
truth
of
what
it
enjoyes
:
But
this
is
as
much
below
the
witnesse
of
the
spirituall
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
Carde
Satan
can
play
in
a
soule
to
deceive
him
in
his
transformings
)
do
live
in
most
great
joy
,
light
,
notions
,
or
pretended
liberty
;
thinking
from
a
meer
perswasion
they
have
within
them
,
they
live
in
very
high
enjoyments
,
and
doe
beleeve
they
have
a
witnesse
of
the
Spirit
within
them
,
for
the
truth
of
what
they
beleeve
;
when
indeed
it
is
but
a
formed
imagination
,
and
a
Carde
plaid
gallantly
by
Satan
,
to
keep
the
creature
below
the
enjoyment
of
God
in
●he
Spirit
,
and
to
live
in
freedome
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
unsetled
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
deale
of
light
and
joy
;
yet
when
the
flash
comes
to
be
taken
away
,
away
gos
all
the
Creatures
joy
and
light
,
and
he
is
left
in
the
cloudes
of
darknesse
and
sorrow
again
;
Whereas
when
Christ
comes
in
the
Spirit
it
is
not
so
,
then
all
sorrow
and
mourning
shall
flie
away
,
(
Isa.
60.
19
,
20.
)
and
the
darknesse
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
withall
:
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
Skye
;
upon
the
darkest
night
it
appears
to
be
the
greater
,
the
greater
the
darknesse
is
.
So
upon
a
darke
soul
,
when
it
s
possessed
with
much
darknesse
,
the
lest
flash
that
can
appear
in
that
is
very
great
and
admirable
;
so
that
the
heart
being
no
otherwise
able
to
judge
,
lookes
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
naturall
or
spirituall
,
hardly
can
discerne
or
take
notice
of
such
a
flash
or
light
,
because
it
is
so
much
inferiour
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
workes
and
comes
in
sutable
to
the
Creatures
necessities
,
pretending
redresse
for
the
same
.
Secondly
,
It
comes
with
a
glorious
resembled
form
or
shape
God
workes
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
mannage
the
entertainment
of
it
,
and
his
joy
and
peace
from
it
:
and
here
Satan
plaies
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
,
then
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
stil
deluded
,
and
kept
in
strong
perswasions
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
confirme
the
creature
in
his
assurance
of
the
truth
of
what
he
enjoyes
;
and
so
upon
all
occasions
addes
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
enlightned
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
spirituall
travell
to
his
land
of
Rest
,
so
as
he
is
made
to
wait
with
free
submission
to
God
untill
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
farre
from
it
,
as
it
is
an
Angell
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
Angell
,
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
untill
it
come
to
enjoy
an
appearance
of
God
in
the
Spirit
of
glory
:
it
is
so
farre
from
causing
a
soule
to
rest
,
as
indeed
it
workes
a
contrary
frame
of
spirit
,
which
is
,
a
restlesnesse
in
the
heart
,
untill
it
come
to
enjoy
that
which
in
the
flash
is
represented
to
it
:
also
if
so
be
that
there
have
been
any
with-drawings
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
restlesse
satisfaction
,
untill
it
come
to
possesse
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
formes
and
administrations
,
under
which
the
Creature
is
mightily
elevated
in
his
Spirit
;
as
Jonah
was
with
his
Gourd
which
God
gave
him
;
which
workes
a
great
displeasure
in
the
heart
;
when
God
would
have
the
Creature
brought
into
a
higher
dispensation
of
God
.
Administrations
I
must
confesse
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
Soules
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
workes
,
If
God
be
so
glorious
in
a
glimpse
of
himself
,
in
a
forme
,
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
breaths
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
beleeving
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
symptome
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
condemne
any
man
who
is
in
the
use
of
formes
;
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
forme
as
the
soule
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
formes
;
whereby
he
shall
come
to
possesse
the
fame
in
that
manner
as
is
more
glorious
then
his
sight
,
which
shall
never
be
more
taken
away
,
or
changed
into
another
forme
:
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
Spir●t
;
and
so
doth
not
only
cease
waiting
for
another
Coming
,
but
opposeth
and
speakes
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
then
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
farre
beyond
all
formes
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
Beleever
:
and
the
same
glory
he
Rests
and
breathes
in
,
is
to
be
the
Rest
and
breathing-place
of
every
Beleever
.
And
as
Christ
cannot
,
nor
shall
never
be
changed
into
any
other
form
,
then
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
forme
,
Rest
,
or
glory
then
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
himselfe
or
others
to
be
in
any
true
substantiall
Rest
:
yea
,
though
this
do
worke
much
peace
and
joy
in
the
heart
of
such
a
party
,
to
see
the
appearance
of
God
in
formes
and
administrations
:
yet
though
a
soule
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
wildernesse
,
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
forme
of
a
Cloude
,
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
spirituall
leading
into
a
place
where
God
shall
appear
in
more
fuller
glory
;
and
shall
no
more
change
his
forme
,
but
shall
appear
alwaies
in
the
same
glory
in
and
to
the
spirit
of
such
a
Creature
:
So
that
what
changeable
forme
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
meane
manner
in
the
forme
discovered
.
For
the
end
partly
why
Christ
appeared
in
divers
formes
to
his
Apostles
,
and
so
to
many
now
;
is
,
because
he
would
not
have
any
●est
in
or
upon
his
forme
,
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
Saints
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
daies
have
given
distinctions
of
Faith
,
as
namely
,
Historicall
,
Temporall
,
and
Saving
.
But
leaving
the
two
former
,
I
come
to
the
latter
,
and
shall
un-bosome
my
sad
experience
of
deceit
in
the
same
.
1.
Concerning
this
Saving
Gospell-Faith
.
I
owne
there
is
a
Faith
,
which
in
Scriptures
is
termed
Saving
:
yet
that
which
men
call
both
beleeving
and
saving
,
I
find
not
to
be
so
.
And
first
of
all
,
man
cals
true
Faith
,
A
dependence
upon
Christ
,
or
beleeving
Christ
dyed
for
them
according
to
the
Scripture
.
Now
Faith
is
neither
a
dependancy
upon
Christ
,
or
beleeving
according
to
our
common
exposition
,
that
Christ
dyed
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
spirituall
act
,
upon
or
towards
God
;
but
this
many
make
their
Rest
and
shelter
;
that
if
they
can
but
beleeve
,
Christ
dyed
for
them
at
Jerusalem
;
and
that
thus
beleeving
they
can
go
out
of
themselves
,
that
is
,
onely
deny
their
own
righteousnesse
,
and
beleeve
that
Christ
is
theirs
,
and
that
he
dyed
for
them
,
this
is
a
Rest
sufficient
:
when
indeed
the
poor
heart
,
is
both
ignorant
what
Faith
is
,
and
what
going
out
of
himselfe
is
.
For
never
can
a
Creature
go
out
of
himself
to
Christ
or
God
,
before
there
be
a
cleere
●a●ifestation
of
God
in
the
heart
.
Now
the
Creature
who
is
thus
Resting
upon
his
beleeving
in
Christ
;
is
altogether
ignorant
of
any
manifestation
of
God
to
him
or
●n
him
.
For
Faith
is
a
supernaturall
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
beleeve
;
yea
,
which
beleeving
is
an
effect
or
act
of
the
said
Faith
,
upon
or
towards
the
same
God
which
is
revealed
.
Now
in
the
first
place
,
Beleeving
is
not
Faith
;
but
an
effect
thereof
.
Secondly
,
Beleeving
is
an
act
of
God
in
us
to
himselfe
,
and
so
no
Rest
.
Thirdly
,
Nothing
which
flowes
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
mans
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
beleeve
he
was
so
for
them
and
so
are
made
to
deny
their
own
works
or
doings
:
and
to
depend
onely
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
stil
confidently
beleeve
that
this
Christ
is
theirs
,
and
he
dyed
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
finde
it's
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
beleeving
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
himselfe
what
is
Faith
is
,
before
aman
can
truely
beleeve
.
Secondly
,
He
must
also
know
what
this
Christ
is
he
beleeves
in
,
before
he
can
depend
upon
him
and
beleeve
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
,
Christs
dying
at
Jerusalem
shall
then
be
known
to
the
heart
in
a
more
spirituall
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
beleeving
in
Christ
,
the
truth
of
which
he
hath
formerly
tryed
by
visible
signes
and
marks
,
is
now
made
to
be
a
fancy
,
not
Faith
;
and
an
effect
of
darknesse
,
not
of
light
.
And
now
he
findes
another
dependency
,
and
beleeving
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
carnall
conceptions
,
and
fleshly
teachings
and
actings
:
and
now
he
is
made
to
see
the
spirituall
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
spirituall
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
passe
,
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
beleeving
is
not
Faith
,
as
it
purely
comes
from
God
,
discovering
it self
,
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
it self
is
one
thing
,
and
beleeving
and
dependency
upon
Christ
(
if
true
)
is
another
thing
.
But
the
effect
or
exercise
of
the
Mysteriousnesse
of
faith
in
a
conscience
which
is
pure
;
to
or
upon
a
God
that
is
pure
.
Seventhly
,
Men
may
beleeve
Christ
died
for
them
,
and
from
this
beleeving
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
abhorre
and
detest
,
not
setting
them
up
with
Christ
:
and
this
he
may
do
from
a
Scripture
notionary
knowledge
,
onely
got
in
the
head
,
where
he
is
swallowed
up
with
his
conception
of
his
enjoyment
of
Christ
and
God
by
beleeving
,
and
so
may
live
in
a
way
of
Dependency
upon
Christ
,
as
he
is
declared
and
set
forth
to
dye
for
man
at
Jerusalem
;
from
which
knowledge
,
beleeving
,
and
dependency
,
there
is
begotten
much
deadnesse
and
security
,
in
which
he
may
suffer
and
rejoyce
,
he
may
dye
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
spirituall
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
Kingdome
of
heaven
and
glory
,
and
this
must
be
within
,
and
enjoyed
by
every
spirituall
heart
.
This
is
the
place
of
safety
,
where
Saints
Treasure
lyeth
,
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
remaines
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
mens
beleeving
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
loades
and
burthens
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
happinesse
;
and
in
this
particular
there
is
some
glosse
,
and
seeming
cause
;
as
afterwards
shall
be
produced
.
And
first
of
all
,
we
will
come
to
spirituall
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
griefe
of
spirit
;
in
which
condition
the
soul
lyeth
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
freedome
and
liberty
,
from
this
his
sad
,
wofull
and
miserable
estate
:
wherein
soules
sometimes
get
deliverance
one
of
there
three
waies
.
1.
Ei●her
from
extraordinary
paines
and
diligence
wherein
he
thinks
if
he
could
but
do
this
or
that
;
or
attain
so
much
humiliation
or
mourning
or
repentance
,
then
he
should
be
happy
and
in
freedome
:
whereupon
in
conclusion
he
attaines
(
in
his
own
apprehensi●n
)
that
which
before
he
desired
:
which
stopping
of
the
mouth
of
conscience
,
and
breaking
prison
before
God
deliver
,
together
with
a
conceite
of
a
Cure
applyed
by
God
;
when
indeed
it
is
a
curing
the
wound
of
such
a
soul
falsly
;
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
himselfe
,
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
Ministery
;
wherein
they
come
to
daub
with
untempered
morter
,
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
fasly
;
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
untill
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
poore
heart
thinks
to
be
satisfied
;
where
he
never
Rests
,
but
runnes
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
untill
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
task-masters
;
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
mens
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
untill
a
higher
dispensation
of
God
cannot
infallibly
be
discerned
.
Secondly
,
A
Soul
may
be
delivered
from
a
resolved
self-Murther
or
Destruction
,
when
temptation
doth
violently
attend
that
way
;
yet
notwithstanding
though
he
be
abundantly
preserved
by
God
in
his
inward
straight
;
wherein
Satan
would
have
him
become
his
own
executioner
;
but
it
is
not
any
sufficient
Center
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
Gods
love
;
and
here
he
makes
his
center
,
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
then
God
delivering
the
Children
of
Israel
at
the
Red
Sea
,
should
afterwards
be
a
stop
unto
them
;
and
a
center
for
them
,
before
they
came
into
the
land
of
Promise
:
Or
that
deliverance
of
Daniel
,
or
of
the
Three
Children
,
or
of
Ionah
,
none
of
these
were
to
be
a
cause
,
either
of
Security
or
Center
:
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
speciall
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
doe
not
deny
this
to
be
one
of
Gods
dispensations
;
and
the
way
he
deales
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
,
happinesse
and
glory
;
when
God
comes
in
the
first
place
to
free
the
soule
from
this
his
deliverance
,
though
it
be
of
God
still
:
as
the
other
is
the
way
to
happinesse
,
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
soule
,
for
the
Lord
hath
dealt
bountifully
with
thee
.
Now
though
God
may
have
dealt
bountifully
with
a
soule
,
yet
that
soule
may
not
be
returned
,
not
centred
in
his
true
and
proper
Rest
,
though
it
be
in
a
further
work
then
deliverance
inward
or
outward
.
So
that
in
the
first
place
,
many
hearts
it
may
be
,
have
been
in
deep
distresse
of
spirit
,
in
the
pit
where
no
water
is
,
and
now
are
it
may
be
in
such
a
condition
as
they
are
at
great
freedome
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
woun●
is
falsly
cured
;
and
having
not
been
willing
to
waite
Gods
time
,
is
faln
thereby
into
carnall
and
unsafe
security
.
Therefore
soules
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
imbrace
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
worke
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
wee
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
powred
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
meer
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
forme
,
to
seale
the
truth
of
that
forme
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
confesse
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
signes
and
miracles
:
so
the
coming
of
him
in
the
Spirit
;
should
be
attended
with
inward
signes
and
miracles
,
to
wit
,
internall
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
soule
(
Luke
24.
45.
Ephes.
1
18.
Isa.
60.
1.
John
5.
25.
)
the
opening
mans
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
reall
,
of
what
God
did
hold
forth
should
accompany
the
second
coming
of
Christ
in
the
heart
,
Mal.
3.
●
.
Mat
25.
12
,
13.
And
if
soules
did
waite
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
soules
,
when
Christ
appears
in
the
heart
:
So
that
these
external
powers
,
shall
be
turned
into
these
savings
,
The
coming
of
Christ
shall
be
with
power
and
great
glory
:
Mat.
24.
30.
Now
men
are
deceived
I
fea●e
,
who
seeke
for
his
coming
in
any
carnall
or
fleshly
way
;
or
that
he
will
make
that
to
be
the
powrings
down
of
the
Spirit
,
to
wit
,
the
casting
out
of
devils
,
&c.
But
it
shall
be
more
spirituall
and
heavenly
;
even
the
power
of
the
Spirit
within
,
to
consume
mens
lusts
and
self
,
and
to
cast
out
all
those
spirits
of
deceite
,
●hich
internally
do
lodge
within
the
Creature
:
●o
that
the
letter
which
was
confirmed
by
outward
signes
after
Christ
appeared
in
the
form
of
flesh
;
shall
in
the
mystery
thereof
be
confirmed
to
and
in
us
,
by
the
internall
workings
&
miracles
,
which
shall
attend
Christs
spiritual
coming
in
the
Soul
,
and
that
in
the
Spirit
.
Now
I
say
,
that
neither
do
mens
waitings
,
appear
to
be
that
which
men
conceive
them
to
be
;
nor
if
they
did
enjoy
that
at
the
last
which
they
waite
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
turne
the
wheele
,
into
the
waiting
for
the
inward
coming
of
these
things
in
a
more
spiritual
manner
.
For
my
own
part
,
I
thinke
they
would
enjoy
more
quietnesse
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
waite
for
,
viz.
the
powrings
out
of
the
spirit
,
from
which
to
enjoy
power
to
worke
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
goe
as
far
in
the
gifts
of
prophesie
,
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
,
&c.
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
worke
with
all
deceivablenesse
,
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
beleeve
it
;
witness
the
worke
of
the
Magicians
,
who
when
they
acted
the
same
things
Moses
did
,
yet
the
parties
who
acted
,
&
the
parties
who
beleeved
the
same
,
were
both
deceived
so
though
there
were
any
in
our
daies
,
who
could
doe
the
●ame
work
,
that
they
or
Judas
did
,
yea
,
greater
then
they
did
yet
the
parties
might
●e
reprobates
and
cast-awaies
:
and
however
,
they
may
be
●uddainly
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
mountaines
of
pride
and
selfe
;
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
himselfe
above
himselfe
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
my selfe
,
shall
finde
the
evill
,
and
un-soundnesse
thereof
.
Now
having
discovered
as
many
false
Rests
as
at
present
I
am
free
to
discover
,
I
shall
in
the
next
place
shew
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
,
establisht
upon
them
,
making
them
his
God
,
be
they
formes
or
what
they
will
,
when
it
seemes
to
be
taken
away
,
he
being
brought
to
a
non-plus
in
his
spirit
:
He
cries
,
They
have
taken
a
way
my
God
,
What
must
I
do
?
So
that
there
ariseth
as
it
were
a
storme
within
this
creature
,
which
begets
a
spirit
of
discontent
in
the
creature
;
Witnesse
the
same
in
Ionahs
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
alwaies
,
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
greatnesse
of
the
losse
it
works
in
the
creature
,
in
being
to
part
with
the
same
;
as
many
soules
it
may
be
have
spent
the
glory
of
their
age
and
strength
;
to
patch
up
a
Religion
of
their
owne
,
and
have
taken
much
paines
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
losse
in
the
soule
,
as
indeed
to
have
many
a
glorious
gift
burned
up
;
yea
,
many
a
glorious
day
of
joy
,
twenty
yeares
profession
in
one
moment
laid
in
the
dust
:
and
now
to
deny
it self
in
all
his
paines
,
and
parts
of
wisdome
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
daies
hath
been
taking
pains
night
and
day
,
to
comprehend
some
estate
;
and
when
he
hath
got
such
an
estate
,
he
fals
a
building
,
and
makes
great
buildings
;
and
when
he
hath
furnished
the
same
,
takes
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
discontentednesse
and
murmurings
;
yea
,
repinings
of
spirit
,
so
as
it
is
not
only
a
day
of
sorrow
,
but
it
continnues
so
:
And
this
parties
losse
being
exceeding
great
,
and
his
expectation
frustrated
,
he
is
now
at
a
non-plus
,
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
dayes
;
and
at
last
,
having
attained
so
much
,
as
now
he
Rests
with
the
Church
of
Laodicea
,
in
a
conceited
happinesse
:
When
God
comes
to
butn
down
this
house
,
the
soule
hath
been
all
his
dayes
building
,
though
upon
(
it
may
be
)
a
false
foundation
,
he
layes
the
Creature
and
his
worke
in
the
dust
;
so
as
now
the
soul
is
stripr
naked
of
all
his
conceited
holinesse
,
or
righteousnesse
and
happinesse
,
upon
which
sight
the
creature
is
wrought
into
an
amazment
and
astonishment
of
spirit
,
wondring
what
God
is
a
doing
with
him
in
this
sad
condition
,
which
works
death
,
and
sorrow
,
and
the
grave
,
and
nothing
but
discontentednesse
before
;
and
a
labouring
to
stand
,
and
not
to
part
with
the
same
,
untill
he
be
forced
to
it
by
an
unresistible
power
:
the
soule
before
is
crying
,
What
must
I
be
stript
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
feare
,
too
much
of
this
wee
are
speaking
of
;
for
he
was
nigh
the
Kingdome
of
heaven
,
yet
to
part
with
all
for
a
Christ
,
Oh
how
loth
he
was
:
Oh
this
parting
with
all
goes
hard
,
makes
many
sorrowfull
either
in
respect
of
outward
or
inward
riches
:
It
is
most
commonly
this
inward
riches
which
is
the
life
of
most
professors
in
our
dayes
,
untill
God
unbottome
them
of
their
professions
,
and
forms
,
and
self-doings
and
fulnesse
:
and
the
most
that
are
destroyed
in
our
Land
,
I
feare
are
in
this
particular
:
when
poor
creatures
are
so
glued
to
themselves
,
or
formes
,
or
their
own
righteousnesse
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
unveile
them
so
,
as
indeed
though
they
have
bin
professors
never
so
long
,
and
in
the
same
are
become
rich
in
their
own
eyes
,
and
in
the
eyes
of
others
,
yet
I
beleeve
God
will
burne
it
up
,
and
bring
them
to
a
losse
;
and
make
their
high
and
lofty
spirits
lye
in
the
dust
;
as
he
hath
done
with
many
in
their
condition
.
I
look
that
the
greatest
losers
in
our
dayes
,
shall
be
the
longest
and
tallest
professors
;
though
their
losing
it
may
for
the
future
tend
to
their
greatest
gaine
:
yea
,
Englands
professors
shall
ere
long
,
cry
out
of
their
inward
losses
,
more
then
their
outward
losses
:
and
they
shall
be
stript
more
naked
in
matter
of
spirituals
,
then
ever
they
were
of
temporals
;
though
in
the
losse
of
both
it
may
be
accompained
with
little
freedome
,
but
rather
unwillingnes
at
present
,
and
repinings
of
spirit
,
though
at
the
last
they
may
be
delivered
from
their
straits
,
and
be
cloathed
with
the
Sun
,
and
then
shall
trample
the
Moon
under
their
feet
;
I
doe
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.
&c.
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
fulnesse
,
or
self
actings
,
are
so
contrary
to
it
,
and
so
for
the
annihilating
of
it
;
so
that
indeed
man
in
and
of
himselfe
will
oppose
God
,
&
stand
out
against
this
work
of
annihilation
:
to
have
a
Creature
who
before
was
rich
in
and
of
himselfe
,
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
Angell
,
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
soule
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
waies
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
emptinesse
of
these
dispensations
,
wherin
he
is
made
to
see
the
non-satisfaction
and
un-safenesse
thereof
,
if
continued
in
by
the
Creature
;
as
thus
,
either
by
discovering
unto
a
soule
,
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
finde
in
them
,
and
receive
from
them
;
and
herein
God
hedges
up
the
souls
waies
with
thornes
;
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
leannesse
,
our
leannesse
;
so
as
now
he
is
made
willing
to
submit
to
the
burnings
up
of
his
expectation
,
by
seeing
the
vanity
of
his
conceptions
in
them
.
Secondly
,
By
representing
to
the
understanding
a
more
excellent
Rest
and
center
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
soule
willing
to
forgoe
the
one
,
that
he
may
enjoy
the
other
:
For
as
Canaan
was
discovered
to
the
Children
of
Israel
to
be
more
excellent
and
glorious
then
that
place
of
Aegypt
was
,
wherein
they
were
in
bondage
;
which
made
them
at
their
departure
from
it
,
to
be
willing
to
part
with
the
Garlick
and
flesh-pots
:
so
it
is
with
a
soule
in
this
case
,
the
more
the
glorious
Rest
of
Christ
is
represented
to
any
soule
,
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
soule
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
intend
to
withdraw
his
presence
from
them
,
and
so
to
disanull
the
use
thereof
;
so
in
any
dispensation
of
God
below
his
spirituall
appearance
in
the
soul
,
he
intends
to
appeare
at
such
a
time
as
himselfe
hath
appointed
,
in
the
use
of
the
same
;
but
afterwards
to
withdraw
himself
from
it
,
for
some
end
best
known
to
himselfe
.
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
meanes
to
un-bottome
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
appeares
;
when
God
withdraws
from
it
,
and
ceaseth
to
appear
any
more
in
it
,
the
Soule
doth
the
like
also
.
And
in
this
he
follows
the
Lambe
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
,
untill
God
do
everlastingly
appear
within
man
,
carrying
up
the
soule
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
forme
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
,
unlesse
I
depart
in
the
forme
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
depart
,
that
I
may
more
gloriously
appeare
within
you
;
and
lead
you
into
all
Truth
,
more
glorious
then
yet
you
see
or
understand
.
It
was
so
with
John
and
Christ
in
the
flesh
;
as
John
did
decrease
,
so
Christ
did
encrease
,
Ioh.
3.
30.
It
was
indeed
the
encreasing
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
then
the
dispensation
of
John
;
so
that
in
spiriuals
there
is
a
giving
way
to
a
superiour
or
more
glorious
Administration
;
by
an
inferiour
or
lesse
glorious
dispensation
:
for
the
more
of
God
appeares
in
any
forme
,
the
more
glorious
is
that
forme
:
now
God
did
more
appeare
in
Christs
forme
then
in
Johns
;
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
appeares
in
it
,
and
makes
it
a
living
dispensation
:
for
the
Apostles
were
not
to
cease
walking
with
,
or
to
depart
from
Christ
in
the
flesh
untill
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
soules
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
soules
Leader
,
Exo.
34.
14
,
15
and
his
cause
of
stay
in
the
use
of
any
dispensation
:
So
it
was
with
Moses
,
Unlesse
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
formes
,
or
in
such
an
Administration
as
God
hath
brought
him
into
,
and
truly
appeared
in
,
untill
there
be
a
clear
departure
of
GOD
in
the
same
,
leading
it
into
a
more
glorious
Administration
.
Secondly
,
God
seldome
doth
depart
from
one
Administration
,
until
he
appears
in
a
more
glorious
manner
in
another
:
As
God
did
not
depart
from
the
Administration
of
the
Law
,
untill
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
soule
truly
from
the
use
of
any
forme
,
until
God
appeare
in
a
more
higher
dispensation
.
For
as
the
appearance
of
Christ
in
the
flesh
was
the
summe
and
substance
of
the
formes
of
the
Law
,
and
was
not
to
be
disanulled
before
the
substance
came
,
Heb.
8.
1.
Col.
2.
17.
so
i●
is
now
;
The
summe
and
substance
of
all
Formes
and
administrations
,
is
Christ
in
the
Spirit
;
and
untill
the
Substance
of
them
be
come
perfectly
into
every
heart
,
there
can
be
no
true
cessation
of
that
heart
in
Formes
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
Jewes
not
beholding
Christ
,
the
summe
and
substance
of
the
Law
,
Come
in
a
more
glorious
Administration
,
they
were
unwilling
to
cease
acting
in
their
former
Administrations
;
the
Veile
being
not
taken
away
,
2
Cor.
3.
14.
whereby
they
had
been
made
to
see
the
Substance
of
those
Formes
,
establish'd
compleatly
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
Soule
;
whereby
,
First
of
all
,
He
appears
as
a
glorious
Light
within
man
.
And
this
Light
1.
Expells
all
the
Clouds
from
off
,
or
out
of
the
Creature
;
which
kept
the
creature
from
beholding
a
reall
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
soule
,
it
makes
manifest
all
things
;
whereas
the
Soule
before
had
a
veile
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
soule
,
though
the
soul
before
was
ignorant
,
what
difference
there
was
betwixt
the
appearance
of
God
in
formes
without
him
,
and
the
appearance
of
God
in
the
Spirit
within
him
:
of
the
difference
betwixt
a
transform'd
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
center
and
Rest
of
the
soule
;
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
onely
expelling
clouds
;
but
clearly
demonstrates
a
reall
difference
betwixt
truth
and
falshood
;
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
onely
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
breakings
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
mens
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
Starres
and
the
light
of
the
Moone
,
are
borrowed
lights
,
or
lights
inferiour
to
,
and
sent
out
from
the
Sunne
;
and
when
the
glory
of
the
Sunne
appears
,
they
all
appear
bodily
and
substantially
in
the
Sunne
:
and
as
it
is
that
the
light
dwels
in
the
fulnesse
of
it
in
the
Sunne
,
and
all
lights
are
borrowed
from
or
occasioned
by
it
;
and
that
light
is
that
which
swallowes
up
all
other
,
when
it
comes
to
appear
;
So
it
is
with
God
appearing
in
the
Spirit
;
he
appears
as
the
fulnesse
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
designe
:
yet
when
God
breakes
into
any
soule
in
the
glory
of
the
Spirit
,
this
shining
of
God
into
the
soule
(
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
compleatly
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
fulnesse
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
soule
from
any
enjoyment
of
this
glorious
dispensation
;
yea
,
this
is
that
dispensation
,
which
doth
destroy
all
administrations
,
or
formes
,
or
dispensations
that
are
not
of
God
;
what
is
of
God
before
,
shall
be
swallowed
up
in
it
;
what
is
of
man
,
selfe
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
Satans
transformings
,
or
of
self-resemblings
;
yet
it
laies
them
all
in
the
dust
,
and
unvailes
them
to
the
Creature
;
so
as
they
appear
in
their
colours
and
place
;
which
sometimes
workes
a
mighty
indignation
in
the
heart
,
against
the
waies
of
his
own
heart
(
1
Cor.
7.
11.
)
when
his
lewdnesse
is
discovered
unto
him
so
as
he
is
not
onely
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
soule
compleatly
satisfied
;
so
as
now
he
is
brought
out
of
a
dunghill
,
into
a
pallace
;
from
a
mean
condition
into
a
glorious
,
to
wit
,
even
to
live
by
the
breathings
of
Divine
Truth
in
him
;
so
as
now
he
lives
,
because
God
lives
and
is
satisfied
with
the
flowings
in
of
God
,
and
eates
of
that
which
God
eates
of
,
viz.
Love
,
Glory
,
and
happinesse
.
Nay
further
there
is
fulnesse
in
this
satisfaction
;
he
fils
the
soul
with
himselfe
,
and
how
can
then
this
soule
doe
any
other
,
but
be
free
and
willing
to
part
with
any
other
seeming
fulnesse
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
untill
he
asswage
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
fulnesse
into
the
heart
in
this
dispensation
;
it
must
needs
discover
the
emptinesse
and
vanity
of
his
other
Rests
,
and
cause
a
sweet
willingnesse
to
part
with
the
one
,
and
embrace
the
other
.
And
lastly
,
it
comes
in
power
:
which
day
of
Gods
power
(
Ps.
110.
3.
)
makes
the
Creature
willing
to
part
with
any
darling
,
though
never
so
dear
and
neer
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
soule
not
to
be
of
himselfe
,
this
the
day
of
his
Power
doth
accomplish
the
same
to
the
full
in
the
soule
;
yea
,
though
it
be
the
life
of
a
soul
;
yea
;
though
it
were
its
God
and
happinesse
in
it
,
yet
they
all
are
nothing
,
when
God
and
it
stands
in
competition
in
the
soule
,
whether
of
them
should
be
advanced
.
3.
Christ
made
manifest
in
a
heart
,
and
his
spirituall
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
,
therfore
saith
the
Scripture
,
Who
may
abide
the
day
of
his
coming
,
or
stand
when
he
appeareth
?
And
he
shews
the
reason
thereof
,
for
he
is
like
a
refiners
fire
and
like
fullers
sope
:
to
refiners
fire
he
is
compared
:
the
appearance
of
Christ
in
the
love
of
the
spirit
,
is
like
refiners
fire
,
to
refine
&
purifie
,
yea
,
to
burn
up
and
consume
in
soules
,
what
is
not
of
the
Spirit
,
and
so
to
bring
the
creature
to
losse
,
though
in
the
same
salvation
shall
be
made
manifest
,
as
according
to
the
1
Cor.
3
13
,
14
where
saith
he
,
if
any
mans
worke
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
mans
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
losse
,
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
losse
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
soule
findes
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
,
then
these
seeming
Rests
are
they
which
are
discovered
,
upon
the
apearance
of
himselfe
in
the
soule
:
But
some
soules
passe
through
more
then
we
have
spoken
of
;
some
through
fewer
;
according
as
God
keeps
the
soule
,
and
alone
becomes
the
leader
of
him
:
yet
many
soules
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
Gods
way
to
permit
the
Creature
to
run
out
after
the
waies
of
his
own
heart
;
and
at
last
to
hedge
up
his
waies
(
Hos.
2.
6.
)
where
many
soules
lie
at
this
day
in
the
wildernesse
,
not
knowing
what
to
doe
;
being
non-plust
in
their
own
spirits
;
not
knowing
what
God
is
a
doing
,
nor
what
he
will
doe
;
what
they
must
do
;
sit
still
they
cannot
,
act
they
cannot
,
but
in
their
old
Road.
Having
shewed
the
many
Rests
Soules
passe
thorow
and
the
difficulty
of
parting
with
them
;
together
with
the
waies
and
means
God
makes
the
heart
willing
,
that
now
he
may
enjoy
that
true
and
unchangeable
Rest
of
soules
,
which
shall
be
the
next
we
shall
speak
of
,
and
that
is
,
What
this
true
Rest
is
;
in
which
the
spirit
of
a
spirituall
man
must
be
centred
.
Christs
Coming
in
the
spirit
discovered
.
AND
First
of
all
,
This
Christ
which
is
the
Rest
of
Saints
,
He
is
the
Eternall
Word
of
God
,
spoken
in
time
within
every
Saint
by
God
;
upon
which
Internall
,
yea
,
Eternall
Word
the
Spirit
is
made
to
Rest
Ioh.
1.
1.
He
is
there
called
the
Word
of
God
.
He
is
the
Word
of
God
two
waie
.
First
,
he
was
the
Word
of
God
,
as
God
either
spake
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
,
Ioh
1.
1
,
2
,
3.
Or
He
was
that
Word
God
promised
should
.
bruise
the
Serpents
head
,
Gen.
3.
15.
which
Word
,
by
God
being
spoken
,
was
in
time
made
flesh
;
as
appeares
,
John
1.
14.
which
word
being
spoken
of
God
;
as
it
was
so
speaken
It
was
before
this
time
in
his
bosome
to
be
declared
in
time
;
upon
which
word
of
God
then
we
are
to
rest
;
and
for
the
manifestation
of
which
they
were
to
wai●e
.
But
secondly
;
This
word
is
more
spirituall
to
us
,
when
we
enjoy
the
same
word
within
us
,
and
the
effect
thereof
upon
us
,
then
it
was
at
that
present
:
Now
he
is
the
internall
voice
of
God
spoken
within
an
undone
soule
,
which
doth
produce
liberty
,
happinesse
,
freedome
,
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
internall
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
knowes
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
expresse
tearmes
called
,
The
Word
of
God
;
whioh
expression
I
look
upon
to
have
speciall
reference
to
this
particular
we
are
speaking
of
,
viz.
The
being
the
eternall
or
internall
Voice
of
God
within
every
creature
:
and
indeed
he
is
made
manifest
in
every
voice
of
God
in
soules
:
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
:
Iohn
5.
25.
28
Iohn
10.
3
,
4.
Iohn
.
14.
11.
For
to
looke
upon
Jesus
Christ
as
he
is
in
the
Father
,
and
so
a
spirit
,
we
are
to
looke
upon
it
,
that
all
Voyces
that
are
spoken
from
the
spirit
within
us
,
are
voyces
of
God
,
which
for
distinction
sake
is
tearmed
Christ
:
for
as
he
was
in
flesh
,
he
was
not
this
internall
Word
;
for
the
externall
Word
of
God
,
became
a
Christ
in
the
flesh
;
Iohn
1.
14.
so
doth
the
internall
Word
of
God
within
us
,
become
a
saving
Jesus
to
us
;
the
one
without
us
,
before
our
time
in
the
figure
,
which
was
to
passe
away
,
and
not
to
continue
in
that
forme
and
shape
for
ever
to
us
,
and
so
not
to
be
Rested
upon
;
but
the
Internall
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
Internall
,
externall
Word
of
the
Spirit
of
Christ
,
this
Word
is
faithfull
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
forme
,
but
he
must
be
revealed
as
he
is
in
the
Spirit
,
one
with
the
Father
;
yea
in
the
Father
:
So
that
when
God
clearly
reveales
himselfe
in
any
soule
;
this
which
is
no
revealed
is
nothing
else
but
himselfe
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
Gods
Vision
;
which
Vision
is
nothing
else
but
a
clear
manifestation
of
God
within
the
Creature
,
formerly
made
cleare
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
forme
,
was
appointed
to
declare
and
reveal
God
to
us
,
and
so
Christ
called
Christ
God
,
they
being
manifested
in
the
same
forme
:
So
it
is
inward
,
the
end
of
this
terme
:
Christ
within
you
the
hope
of
glory
,
Coloss.
1.
27.
was
,
because
He
was
God
clearely
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
witnesse
,
and
shew
unto
you
that
Eternall
Life
,
which
was
with
the
Father
,
and
was
manifested
unto
us
:
here
the
Apostle
doth
plainly
make
manifest
unto
us
That
Eternall
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
freedome
and
love
and
light
are
called
Christ
in
us
,
because
it
is
a
spirituall
dispensation
of
God
in
mercy
and
love
to
us
.
Now
Christ
as
he
is
the
cleare
discovery
or
discoverer
of
the
Father
to
us
,
so
he
becomes
a
Rest
of
peace
and
happinesse
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
bosome
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
onely
Christ
:
for
I
look
thus
,
that
not
onely
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
splendor
of
that
God
who
did
make
manifest
himself
in
this
manifestation
which
is
Christ
:
And
no
other
way
come
soules
truly
to
know
the
Father
,
either
in
love
or
mercy
,
but
as
the
Father
doth
manifest
himself
,
in
this
very
particular
Christ
revealed
in
mens
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
shew
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
tearm
and
Truth
is
called
Christ
:
so
that
now
as
Christs
center
was
in
the
Father
,
and
now
is
to
dwell
in
the
fulnesse
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
knowne
by
them
,
and
so
becoming
Rest
to
them
,
is
a
clear
light
of
God
in
the
Creature
,
which
light
and
glory
is
onely
Christ
:
and
thus
he
is
often
described
in
Scripture
,
not
onely
as
he
was
a
light
in
the
flesh
without
us
,
prescribing
rules
of
light
to
us
,
but
chiefly
,
as
he
shall
become
the
light
and
glory
of
God
within
us
,
for
as
he
was
in
the
forme
o●
flesh
,
he
was
a
mystery
unknowne
;
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
worke
,
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
Kingdome
in
the
flesh
,
and
that
he
would
advance
them
in
some
great
place
:
as
appeares
.
So
that
it
was
Gods
great
design
which
was
held
forth
in
that
forme
of
flesh
,
which
is
the
sum
of
that
Scipture
,
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
spirituall
coming
and
advancing
in
the
soule
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
Christs
spirituall
appearing
in
the
soule
:
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
Christs
appearance
in
any
particular
soule
,
yet
he
that
hath
found
the
appearance
of
Christ
within
him
hath
found
him
fully
making
good
these
sayings
.
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
spirituall
,
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
compleat
light
unto
that
soul
:
So
as
he
shall
not
stand
in
need
of
any
inferiour
light
,
but
they
shall
be
dissolved
,
when
the
glory
of
the
Sun
appeareth
;
so
that
in
such
a
soule
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
soule
with
light
,
yea
,
he
shall
give
to
such
spirits
Him
,
in
whom
there
is
no
darknesse
,
as
in
a
spirituall
dispensation
,
and
as
he
is
termed
in
Iohn
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
himselfe
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
deceiveable
and
glorious
in
their
workings
and
transformings
,
both
within
and
without
the
creature
,
yet
Christ
shall
reveale
and
destroy
it
with
the
spirit
of
his
mouth
,
and
the
brightnesse
of
his
coming
.
And
true
it
is
,
that
Satan
both
in
matter
of
formes
without
us
,
and
workings
within
us
,
is
transforming
himselfe
now
,
if
ever
.
And
truly
he
,
within
soules
,
workes
like
God
,
and
there
is
no
known
distinction
betwixt
his
transformings
,
and
Christs
workings
;
untill
there
be
a
true
transfiguring
of
Christ
in
the
glory
of
the
spirit
;
and
this
doth
find
out
all
the
deceite
both
of
heart
and
Satan
;
for
indeed
there
is
no
forme
,
though
never
so
glorious
,
but
he
will
transform
himselfe
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
,
untill
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
Moone
and
Starres
,
and
is
a
clear
light
of
it self
,
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
prophesie
,
whereunto
they
doe
well
if
they
take
heed
:
And
he
tels
them
how
long
it
was
,
untill
the
day
dawn
,
and
the
day-starre
arise
in
their
hearts
.
This
saying
(
untill
)
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
untill
that
day
,
you
have
a
sure
word
of
prophesie
,
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
walke
by
the
same
,
yet
Rest
not
there
,
but
waite
for
the
spirituall
coming
of
Christ
within
you
which
in
this
word
of
prophesie
is
held
forth
to
you
;
and
then
when
he
comes
,
he
shall
be
a
perfect
light
within
,
which
light
shall
speake
truth
,
and
leade
the
soul
thereunto
:
but
in
the
interim
,
Looke
to
that
sure
word
of
prophesie
,
which
declares
and
makes
manifest
the
truth
thereof
.
This
word
of
Prophesie
was
the
Scriptures
;
this
day
dawning
,
and
day-starre
arising
,
was
the
appearance
of
Christ
in
the
fulnesse
of
the
spirit
within
them
.
So
as
he
often
in
Scripture
is
called
,
the
bright
Morning-Star
:
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
,
onely
to
shew
unto
us
,
that
the
breaking
in
of
Christ
into
a
heart
,
is
like
the
breaking
of
the
light
in
the
earth
,
when
the
day
begins
to
appeare
,
and
the
night
is
expired
;
as
also
the
rising
of
the
Sun
;
to
that
purpose
he
is
often
called
the
Sun
of
Righteousnesse
,
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
cloath
every
Saints
spirit
,
and
all
inferiour
and
transformed
lights
shall
be
under
such
a
soules
feet
,
triumphing
over
them
seeing
the
fallacy
of
them
.
Then
First
,
it
is
this
light
Christ
,
within
the
creature
who
appeares
as
light
,
which
doth
expell
or
dispell
all
those
Clouds
which
are
with
creatures
in
whom
he
hath
not
appeared
:
for
as
the
Sun
doth
expell
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
lye
upon
the
soule
,
now
he
apprehends
him
clearly
,
the
cause
being
by
Christ
taken
away
.
Secondly
,
By
this
light
Christ
doth
discover
all
the
false
Waies
and
Rests
of
the
creature
,
either
in
opposition
to
,
or
being
below
the
true
and
substantiall
way
of
Rest
:
so
that
this
light
Christ
,
in
his
divine
Appearances
within
the
creature
,
doth
bring
a
day
of
losse
upon
many
spirits
;
when
it
discovers
unto
them
the
vanity
of
their
spirits
,
in
running
after
the
waies
of
their
own
hearts
,
and
here
they
come
to
see
the
emptynesse
of
formes
or
former
flashes
;
and
now
,
it
may
be
,
all
the
soules
knowledge
and
practise
must
lye
in
the
dust
,
and
be
unlearned
:
so
as
this
light
brings
the
creature
out
of
love
with
his
own
Wayes
;
so
that
now
he
is
free
to
be
led
according
to
the
teaching
of
this
light
.
Thirdly
,
This
light
,
Christ
,
in
its
spirituall
appearing
in
the
creature
,
doth
reveale
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
tearmed
Christ
,
yet
it
is
God
in
this
light
,
so
that
God
is
said
to
be
light
in
him
is
no
darknesse
:
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
appeare
,
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
it selfe
;
and
rests
with
much
delight
in
the
same
;
and
out
of
this
form
,
after
enjoyed
,
will
not
Christ
appeare
,
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
fulnesse
,
so
shall
the
spirits
who
are
centred
in
it
be
advanced
by
it
;
and
the
greater
this
light
doth
appear
in
fulnesse
,
the
more
perfect
doth
the
souls
Rest
appear
,
and
the
more
shall
the
spirits
be
filled
with
it
.
Fourthly
,
in
the
fourth
place
this
spirituall
Christ
,
or
what
he
is
in
the
Spirit
,
when
he
comes
to
be
the
Rest
of
Saints
.
He
is
spirituall
and
Divine
Life
,
without
which
no
soul
hath
spirituall
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
Iohn
very
fully
laies
open
this
truth
,
1
Ioh
1.
1
,
2.
for
the
life
was
manifested
,
and
we
have
seen
it
,
and
bear
witnesse
,
and
shew
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
centers
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
eies
of
a
souls
understanding
,
wherby
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
spirituall
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
spirituall
life
of
Saints
,
must
be
their
resurrection
,
I
mean
the
resurrection
of
their
spirits
,
from
this
spirituall
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
beleeveth
in
me
,
though
he
were
dead
,
yet
he
shal
live
.
So
that
Christ
as
he
is
to
become
the
spirituall
life
of
Saints
,
proves
an
inward
resurrection
to
them
in
the
manifestation
of
this
their
life
;
which
indeed
Paul
did
experience
,
when
he
spake
these
words
,
Gal.
2.
20.
I
am
crucified
with
Christ
,
neverthelesse
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
.
So
that
though
Paul
had
been
buried
into
Christs
death
,
yet
notwithstanding
when
Christ
came
to
be
manifested
to
him
,
then
he
proved
a
resurrection
of
life
in
him
;
and
by
this
life
was
Paul
made
to
live
:
for
untill
Christ
our
life
comes
to
be
manifest
,
we
lye
dead
,
voyd
of
any
spirituall
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
,
voyd
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
spirituall
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
spirituall
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
doat
of
so
much
after
death
.
So
that
if
we
look
upon
our
spirituall
resurrection
,
we
shal
see
that
the
coming
of
Christ
in
the
Spirit
is
a
manifestation
of
Spirituall
life
,
which
proves
a
spiritual
life
;
which
proves
a
spitituall
resurrection
in
such
creatures
;
and
in
time
their
rest
and
center
:
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
,
flowes
from
this
life
principled
in
them
:
and
though
they
are
making
a
life
out
of
enlargement
,
or
holinesse
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
,
untill
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
contentednesse
,
because
Christ
lives
in
him
,
so
now
to
summe
up
this
Christ
as
he
is
a
spirituall
dispensation
of
God
in
the
spirit
,
is
a
spirituall
life
,
by
vertue
of
which
life
in
saints
,
are
saints
swallowed
up
with
it
,
and
so
centered
up
in
it
:
so
that
the
center
or
rest
of
a
saint
is
eternall
and
everlasting
,
which
is
Christ
the
spirituall
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
onely
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
spirituall
and
eternal
life
to
them
.
Fifthly
,
This
spirituall
Christ
,
as
he
comes
from
God
,
and
is
manifested
by
God
,
and
so
known
by
us
,
and
become
Rest
to
us
,
he
is
spirituall
redemption
and
deliverance
:
Now
to
look
upon
Christ
in
the
spirit
he
cannot
be
manifested
,
but
he
becomes
a
spirituall
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
spirituall
salvation
and
liberty
,
which
Christ
is
in
the
hearts
of
Saints
:
For
indeed
Jesus
Christ
is
salvation
it self
,
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
freedome
and
redemption
to
the
heart
;
and
therefore
he
is
said
to
be
made
unto
us
Wisdome
,
and
righteousnes
,
and
sanctification
,
and
redemption
,
that
is
,
he
is
manifest
in
us
,
and
so
is
become
spirituall
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
spirituall
freedome
:
and
all
this
freedome
and
deliverance
is
Christ
in
the
spirit
,
as
he
is
a
spirituall
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
workes
and
acts
like
this
Christ
;
yet
the
Son
hath
set
neither
free
;
neither
doe
they
know
that
alone
redemption
salvation
and
liberty
,
which
is
produced
by
Christ
,
living
or
appearing
in
any
heart
;
so
that
the
spirituall
Rest
of
Saints
is
in
and
upon
that
salvation
,
liberty
and
freedome
,
which
they
have
in
this
Christ
,
who
is
become
this
unto
them
:
so
that
all
heavy
loads
and
yoaks
are
removed
,
all
oppositions
of
spirit
are
taken
off
,
and
all
the
wearinesse
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
it selfe
and
Rest
in
him
,
who
is
become
freedome
and
salvation
to
him
.
Sixtly
,
Christ
the
Rest
of
Saints
spiritually
known
,
is
the
wisdome
of
God
in
creatures
:
the
wisdome
of
God
in
Saints
is
Jesus
Christ
;
and
there
it
is
said
,
He
is
made
unto
us
wisdome
,
1
Cor.
1.
30.
So
that
it
is
the
Wisdome
of
God
,
which
is
Christ
spiritually
known
,
in
which
Saints
Rest
.
For
if
they
Rested
in
the
wisdome
of
the
flesh
,
that
should
be
destroyed
,
and
so
no
safe
rest
and
center
for
them
:
but
the
Wisdome
of
Christ
doth
unbottome
Saints
from
their
own
wisdome
,
and
establish
himselfe
,
even
the
Wisdome
of
the
God-head
in
the
creature
,
to
be
a
rest
unto
the
creature
;
whereas
before
the
Soule
and
spirit
were
not
at
rest
;
being
from
its
own
wisdome
,
plotting
and
contriving
,
which
way
to
act
and
what
to
doe
,
not
from
the
Wisdome
of
God
;
but
from
the
wisdome
of
the
flesh
,
onely
opposing
and
gain-saying
this
wisdome
;
Which
when
the
Creature
could
not
bring
about
,
what
in
his
owne
wisdome
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
Wisdome
of
God
,
Christ
now
taking
the
Creatures
place
,
and
acting
in
the
stead
of
the
Creature
;
so
that
the
soul
is
made
to
walke
in
and
by
Wisdome
;
it
is
that
Wisdome
which
is
pure
,
peaceable
and
undefiled
.
The
Wisdome
of
the
flesh
is
corrupted
,
but
this
is
pure
:
The
Wisdome
of
the
flesh
hath
nothing
in
it
but
disquietnesse
,
both
to
the
party
in
whom
it
is
,
or
in
the
Kingdome
,
Church
or
Family
where
it
is
acted
;
a●●
for
this
reason
,
is
occasioned
all
jarrings
and
tumults
:
But
the
Wisdome
of
God
,
which
is
Jesus
Christ
,
is
peaceable
,
it
workes
abundance
of
peace
and
quietness
in
the
soul
,
Church
or
Nation
,
where
it
onely
is
advanced
;
here
is
a
quiet
and
peaceable
habitation
,
for
Saints
to
Rest
and
live
upon
:
we
see
Christ
often
in
Scripture
called
the
wisdome
of
God
;
and
as
1
Cor.
1.
24.
where
the
Apostle
declares
Christ
,
in
all
that
are
saved
,
to
be
the
Wisdome
and
power
of
God
;
though
this
Wisdome
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
Wisdome
is
precious
,
yea
,
more
precious
then
Rubies
;
yea
;
he
is
expressed
to
be
an
uncomparable
comparison
;
so
that
this
wisdome
of
the
eternall
Spirit
,
which
is
Christ
in
us
,
is
desirable
,
and
therefore
above
all
things
,
saith
the
Scripture
,
Get
Wisdome
,
Prov.
4.
5.
yea
,
there
is
a
happinesse
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
wisdome
of
God
,
and
are
wholly
delivered
up
into
it
,
to
be
alone
disposed
by
it
:
so
that
the
spirit
lives
in
sweet
quietnesse
and
Rest
;
the
creature
being
wholly
made
nothing
in
his
own
Wisdome
;
and
the
Wisdome
of
God
alone
orders
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
spirituall
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
finde
out
or
is
abl●
to
reach
under
;
yea
,
all
the
understanding
in
the
world
is
never
able
to
finde
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
Beleevers
,
are
Righteousnesse
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
speake
peace
;
after
which
there
may
be
trouble
occasioned
:
But
after
God
speaks
peace
,
there
can
none
cause
trouble
;
but
the
soule
lives
and
is
kept
in
the
peace
of
God
;
ann
none
can
make
him
afraide
:
therfore
the
Prophet
did
utter
these
sayings
:
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
center
and
rest
of
their
spirits
is
peaced
And
lastly
,
This
Christ
is
Righteousnesse
and
holynesse
in
the
Saints
,
or
sanctification
;
this
not
only
by
experience
,
but
by
Scripture
may
be
proved
:
The
Apostle
tels
the
Church
of
Corinth
,
That
Christ
of
God
was
made
unto
them
wisdome
and
righteousnesse
and
sanficaction
and
Redemption
1
Cor
1.
30.
So
that
Righteousnesse
and
santification
Christ
was
made
unto
them
so
that
whatsoever
is
Righteousnesse
in
the
Spirits
of
saints
,
is
Christ
spiritually
dwelling
in
them
;
this
is
that
righteousnesse
that
the
Apostle
desired
to
be
found
in
,
this
is
that
divine
nature
which
the
saints
are
made
partakers
of●
to
wit
,
Christ
the
righteousnesse
of
God
.
This
is
agreeable
to
that
saying
concerning
Christ
,
And
this
is
his
Name
whereby
he
shall
be
called
,
THE
LORD
OVR
RIGHTEOVSNESSE
;
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
Righteousnesse
of
God
in
us
is
Jesus
Christ
made
so
by
God
to
us
,
whereby
he
becomes
our
Righteousnesse
,
a
Righteousnesse
which
destroyes
all
ours
in
the
flesh
,
and
makes
us
live
in
the
righteousnesse
of
the
spirit
;
so
that
now
beleevers
in
this
kind
,
shall
not
be
found
naked
,
but
cloathed
with
Christ
their
Righteousnesse
,
they
shall
not
be
condemned
,
for
they
shall
be
made
to
stand
in
the
righteousnes
of
another
.
And
to
be
covered
with
the
robes
of
the
Lamb
,
made
beautifull
by
Christs
beauty
,
and
comely
by
his
comelinesse
;
so
that
the
same
shall
dwell
in
the
spirits
of
saints
,
that
dwels
in
the
spirit
of
God
;
and
that
shall
be
made
a
beleevers
,
to
be
imployed
for
God
and
to
God
,
now
beleevers
who
are
made
to
Rest
in
Christ
,
are
imcompassed
about
with
truth
,
and
righteousnesse
,
in
which
their
spirits
shall
live
with
freedome
and
unexpressible
joy
for
ever
.
And
now
as
this
Christ
dwels
in
them
,
as
a
dispensation
of
God
;
so
he
carries
them
up
in
their
spirits
to
live
and
Rest
compleatly
in
God
;
so
as
now
they
live
where
Christ
lives
,
which
is
in
the
bosome
of
God
;
so
that
the
great
designe
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
designe
of
God
in
the
spirits
of
Saints
:
and
therfore
Saints
find
sometimes
that
this
Power
works
in
them
mightily
,
and
never
ceases
till
it
gathers
up
the
creature
wholly
into
God
,
to
rest
compleatly
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
bent
against
God
,
and
would
not
be
limitted
,
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
minde
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
spirituall
,
and
none
but
God
doth
possesse
it
:
so
as
now
the
mind
doth
solace
it self
&
takes
sweet
contentment
in
God
:
whereas
it
may
be
a
small
time
before
God
did
not
dwel
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
spirituall
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
Gods
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
Christs
and
Saints
delight
and
joy
are
both
one
.
Fourthly
,
The
Spirits
of
Saints
are
at
Rest
,
because
they
are
eased
of
all
heavy
loades
and
burdens
:
Christ
hath
given
them
Rest
,
who
are
eased
and
unloadened
of
every
yoak
and
burthen
:
so
as
now
his
wearinesse
is
at
an
end
,
and
no
more
in
his
spirits
,
but
all
taken
away
,
and
his
spirit
lives
in
compleat
liberty
and
freedome
,
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
bin
a
long
time
travelling
towards
Canaan
,
yet
now
he
is
got
within
the
land
.
That
now
God
flowes
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
compleat
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
quickned
in
the
Spirit
,
as
that
now
the
worke
of
Gods
Kingdome
is
made
exceeding
glorious
and
is
carried
on
exceeding
gloriously
:
So
that
not
by
arme
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
spirituall
man
at
Rest
in
God
,
untill
after
his
spirituall
resurrection
he
be
ascended
into
God
,
to
dwell
compleatly
in
God
,
for
Christ
coming
in
the
manifestation
of
the
Spirit
begets
a
resurrection
in
us
,
and
the
powerfull
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
keepe
below
,
and
short
of
his
glory
;
but
when
he
appeares
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
wearinesse
,
who
hath
before
truly
lived
in
God
,
by
the
vertue
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
downe
,
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
thinke
that
this
is
a
very
high
state
;
yet
experience
and
Scripture
do
testifie
,
That
it
is
a
state
enjoyed
,
or
shall
be
enjoyed
,
by
all
or
most
Saints
in
these
our
dayes
,
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
compleat
glory
,
Isa.
60.
19.
Yea
,
in
the
20th
verse
;
Their
Sun
shall
no
more
go
down
,
neither
their
Moon
withdraw
it self
:
for
the
Lord
shall
be
their
everlasting
light
,
and
the
dayes
of
their
mourning
shall
be
ended
.
Here
we
see
that
in
the
f●rst
place
,
there
is
a
state
that
soules
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
fulnesse
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
fulnesse
of
glory
to
satisfie
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
soule
can
truly
Rest
in
any
dispensation
unlesse
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
powre
upon
creatures
as
formerly
he
did
:
but
now
he
lives
by
rejoycing
,
and
rejoyces
by
living
;
Nothing
without
him
is
a
trouble
to
him
,
such
a
trouble
as
touches
his
spirituall
joy
:
He
receives
alwayes
,
praises
alwayes
,
and
depends
alwayes
,
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
spirituall
pain
within
him
;
but
instead
thereof
is
establish'd
peace
and
joy
for
evermore
.
FINIS
.