And therefore it may well be said by the Apostle Paul, after his high revelation, I know that in me, that is, in my flesh, dwelleth no good thing. Dwelleth—not hath dwelt, or did dwell before his conversion, or at the beginning of the writing of that Epistle, but at that instant dwelleth in him no good thing in his flesh. Also, says he, I do find a law in my members rebelling against the law of my mind, and leading me into captivity to the law of sin; so that the good which he would do, that he did not, but the evil which he would not do, that he did. To will was present with him, but how to perform it, that he did not know, and then says, So in my mind I serve the law of God, which is perfect, but in my flesh I serve the law of sin. Also the Apostle John saith, Let no man deceive you, he that doth righteousness, is righteous. And the Apostle Paul saith, As many as are led by the spirit of God they are the sons of God. And, His servants ye are to whom ye obey, whether of obedience unto righteousness or of sin unto death. Also it is said, The soul that [Ezek. xviii. 20] sinneth it shall die. If a righteous man (which is indeed a perfect man so long as he is a servant to righteousness) departeth from his righteousness, and doth that which is wicked, in the wickedness which he doth he shall die: and yet that which is perfect cannot die. And on the other side: If a wicked man turn from his wickedness and doth the thing which is good and righteous, in the righteousness which he doth he shall live, saith the Lord. Thus a righteous man can sin, and a wicked man can do that which is righteous; yet it is the soul in the wicked man that turneth and doth righteousness in the mind, and the will, and the spirit, and the heart, and the life, through Christ in the soul. And it is the soul in the righteous man that doth that which is wicked, and the mind, and will, and spirit, and heart, and life, through the power of sin, corruption and imperfection, also of the flesh or the body of death, which is this mortal flesh and blood. Therefore we should not let sin reign in our mortal bodies, that we obey sin in the lusts there of; but we should strive after perfection, that Christ may be formed in us. We should give God our hearts, and he will cleanse them for us, and make us after his own heart, and will make our hearts, desires and minds pure, and then they are perfect; for nothing that is impure, and so, imperfect, can enter into the kingdom of God. Thus in our minds, If we do the will of our Father which is in heaven, we shall know of the words of Christ, whether they be of God or no—which they that heard them from his own mouth, and did not so, could not know. But we are not to condemn those that have not attained to our measure of light, grace, knowledge or perfection; but to let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven. And then they will say, God is in us of a truth: they will be able to understand it. If we be strong we should help those that are weak in light or understanding, and should declare the Gospel to those that sit most in darkness and in the shadow of death; and guide one another's feet into the way of peace. And then we shall be like him who is in our hearts, meek and lowly; and so we shall find rest unto our souls. And then, when he who is now our life shall appear, we shall also appear with him in glory. And when we have received the unction of the Holy One in our souls, we are then come to the spirits of just men made perfect, and to the Church of the firstborn which are written in heaven. And yet some that were so did not know by what death they should glorify God. And in death the body is sown in corruption, it is raised in incorruption; sown in dishonour, raised in glory; sown in weakness, raised in power; sown in imperfection, raised in perfection; for this mortal must put on immortality. Thus, though we are risen with Christ in our souls, spirits and minds, serving the law of God in this life with a perfect heart—nay, though sin dwell in our flesh, yet if we let it not reign in our mortal or imperfect bodies, so that we obey it not in the lusts thereof —then the Holy Spirit dwelleth in our minds, and in our bodies, which are the temples of the Holy Ghost. But if we let sin reign, then our souls and bodies are dens of thieves and murderers, and the habitations of all devils. This for the present is my understanding, which I pray may be enlightened and helped by the Father of Lights, from whom is every perfect gift to myself and all mankind, my brethren—who have several measures of the same light, and divers gifts by the same spirit, of which I desire to be made partaker from themselves; and shall highly rejoice myself therein, with them. But the ground to the understanding of the things here mentioned, and of all things contained in the Scriptures, is exactly described in this author's writings. For they discover both where the things themselves are to be found, in which are hidden all divine and natural Mysteries, and likewise shew, as with a finger, how those secret things have proceeded to their being and manifestation, from the infinite Incomprehensibility, wherein nothing can be perceived—and yet all things have proceeded from thence; and how they have come to be as they are, to the discerning of what the effable, manifested, revealed God is,
And therefore it may well be said by the Apostle Paul, after his high revelation, I know that in me, that is, in my flesh, dwells no good thing. Dwells—not has dwelt, or did dwell before his conversion, or at the beginning of the writing of that Epistle, but at that instant dwells in him no good thing in his flesh. Also, says he, I do find a law in my members rebelling against the law of my mind, and leading me into captivity to the law of sin; so that the good which he would do, that he did not, but the evil which he would not do, that he did. To will was present with him, but how to perform it, that he did not know, and then says, So in my mind I serve the law of God, which is perfect, but in my flesh I serve the law of sin. Also the Apostle John says, Let no man deceive you, he that does righteousness, is righteous. And the Apostle Paul says, As many as are led by the spirit of God they are the sons of God. And, His servants you are to whom you obey, whether of obedience unto righteousness or of sin unto death. Also it is said, The soul that [Ezek. xviii. 20] sinns it shall die. If a righteous man (which is indeed a perfect man so long as he is a servant to righteousness) departs from his righteousness, and does that which is wicked, in the wickedness which he does he shall die: and yet that which is perfect cannot die. And on the other side: If a wicked man turn from his wickedness and does the thing which is good and righteous, in the righteousness which he does he shall live, says the Lord. Thus a righteous man can sin, and a wicked man can do that which is righteous; yet it is the soul in the wicked man that turns and does righteousness in the mind, and the will, and the spirit, and the heart, and the life, through Christ in the soul. And it is the soul in the righteous man that does that which is wicked, and the mind, and will, and spirit, and heart, and life, through the power of sin, corruption and imperfection, also of the flesh or the body of death, which is this mortal flesh and blood. Therefore we should not let sin reign in our mortal bodies, that we obey sin in the lusts there of; but we should strive after perfection, that Christ may be formed in us. We should give God our hearts, and he will cleanse them for us, and make us after his own heart, and will make our hearts, desires and minds pure, and then they are perfect; for nothing that is impure, and so, imperfect, can enter into the kingdom of God. Thus in our minds, If we do the will of our Father which is in heaven, we shall know of the words of Christ, whether they be of God or no—which they that heard them from his own mouth, and did not so, could not know. But we are not to condemn those that have not attained to our measure of light, grace, knowledge or perfection; but to let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven. And then they will say, God is in us of a truth: they will be able to understand it. If we be strong we should help those that are weak in light or understanding, and should declare the Gospel to those that sit most in darkness and in the shadow of death; and guide one another's feet into the way of peace. And then we shall be like him who is in our hearts, meek and lowly; and so we shall find rest unto our souls. And then, when he who is now our life shall appear, we shall also appear with him in glory. And when we have received the unction of the Holy One in our souls, we are then come to the spirits of just men made perfect, and to the Church of the firstborn which are written in heaven. And yet some that were so did not know by what death they should glorify God. And in death the body is sown in corruption, it is raised in incorruption; sown in dishonour, raised in glory; sown in weakness, raised in power; sown in imperfection, raised in perfection; for this mortal must put on immortality. Thus, though we are risen with Christ in our souls, spirits and minds, serving the law of God in this life with a perfect heart—nay, though sin dwell in our flesh, yet if we let it not reign in our mortal or imperfect bodies, so that we obey it not in the lusts thereof —then the Holy Spirit dwells in our minds, and in our bodies, which are the temples of the Holy Ghost. But if we let sin reign, then our souls and bodies are dens of thieves and murderers, and the habitations of all devils. This for the present is my understanding, which I pray may be enlightened and helped by the Father of Lights, from whom is every perfect gift to myself and all mankind, my brethren—who have several measures of the same light, and divers gifts by the same spirit, of which I desire to be made partaker from themselves; and shall highly rejoice myself therein, with them. But the ground to the understanding of the things here mentioned, and of all things contained in the Scriptures, is exactly described in this author's writings. For they discover both where the things themselves are to be found, in which are hidden all divine and natural Mysteries, and likewise show, as with a finger, how those secret things have proceeded to their being and manifestation, from the infinite Incomprehensibility, wherein nothing can be perceived—and yet all things have proceeded from thence; and how they have come to be as they are, to the discerning of what the effable, manifested, revealed God is,
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