You tell me, sir, that after a twenty years’ zeal, and labor in matters of religion, it has turned to so little account, that you are forced, most earnestly to desire a speedy answer to this question, Where you shall go, or what you shall do, to be in the truth?

Let me first premise thus much. Every man in his fallen state, has all that in him, though in a state of death, and hiddenness, which was the living glory, perfection of the first created man. Just as the root of the lily, in the winter’s cold, hath all that in it, though as in a state of death, which was the glory and beauty of the summer’s flower. What is hidden in the root of the lily, lies no longer in its seeming death, than till the spring-sun calls forth its life. Now, one divine dispensation after another, is to do that same to the fallen soul, which the spring, and daily advancing sun does to the lily root; namely, to call it out of its state of death, and make something of its first glory come to life, and spring forth out of it. Hence it is that the kingdom of God (which was that to which Adam died) is like to treasure hid in a field; and again, the kingdom of God is within you. But this could not be true, unless all that glory, which Adam lost, was still preserved, as a seed, or shut-up root of life within him: and all this, through the mercy, and free grace of God, who foreseeing the fall of Adam, willed, that a seed of his first glory, should be preserved in him; declared, and made known to him, by a seed of the woman, which through the Word made flesh, should, in spite of death and hell, grow up to the fullness of the stature in Christ Jesus.

And as the kingdom of heaven, is every man’s treasure, as surely within him, as his own soul, so that which hides, and covers it from us, is that awakened, bestial life, which is called Adam in us, and in which, the immortal soul, that was born for heaven, is wedded to the lusts of the flesh, the lust of the eyes, and the pride of life, and subject to the workings of that satanical nature, which our Lord calls the prince of this world. And thus it is, that every man comes into this world in a twofold state; Adam and Christ are both born in him. And if this was not the state of man, nothing within you, would, or could ask, as you have done, or have any anxiety after the truth. And your being either led from this true knowledge of your state, or having never been sensible of it, is the reason of your having made so many religious inquiries in vain, both from yourself, and other people. For nothing can tell you the truth, or establish you in a just and solid discernment of right from wrong, in doctrines, opinions, and practices of religion, but this home knowledge of yourself, namely, that Christ and Adam, are not only both of them essentially within you, but the whole of you; that nothing is life or salvation, but that, which is the life and growth of Christ in you, and that all that is done from the life, the power and natural capacity of the Adamical nature, is heathenish, is mere vanity and death, however gloriously set forth by the natural gifts of wit and learning.

Religion has no good in it, but as it is the revival, and quickening of that divine nature, which your first father had from God, and nothing can revive it, but that which first created it. God is no otherwise your God, but as he is the God of your life, manifested in it; and he can be no otherwise the God of your life, but as his Spirit is living within you. Satan is no other way knowable by you, or can have any other fellowship with you, but as his evil spirit works, and manifests itself along with the workings of your own spirit. “Resist the devil, and he will flee from you”; but he is nowhere to be resisted, but as a working spirit within you, therefore to resist the devil, is to turn from the evil thoughts, and motions that arise within you. “Turn to God, and he will turn to you”: but God is an universal Spirit, which you cannot locally turn to, or from; therefore to turn to God, is to cleave to those good thoughts and motions which proceed from his Holy Spirit, dwelling and working in you. This is the God of your life, to whom you are to adhere, listen, and attend, and this is your worshipping him in spirit and truth. And that is the devil that goeth about as a roaring lion, who has no voice but that which he speaks within you. Therefore, my friend, be at home, and keep close to that which passes within you, for be it what it will, whether it be a good, in which you delight, or an evil, at which you grieve, you could have neither the one, nor the other, but because a holy God of light and love is essentially dwelling in you. Seek therefore for no other road, nor call anything the way to God, but solely that, which is (sic, his?) eternal, all-creatingWORD, andSPIRIT worketh within you. For could anything else have been man’s way to God, the\parWORD had not been made flesh.

The last words in your question, viz., to be in the truth, are well expressed, for to be in the truth, is the finished state of man returning to God, thus declared by Christ himself, “Ye shall know the truth, and the truth shall make you free”; free from the blindness and delusion of your own natural reason, and free from forms, doctrines and opinions, which others would impose upon you. To be in truth, is to be, where the first holy man was, when he came forth in the image and likeness of God. When he lost paradise, he lost the truth; and all that he felt, knew, saw, loved, and liked of the earthly, bestial world, into which he was fallen, was but mere separation from God, a veil upon his heart, and scales upon his eyes.

Nothing of his first truth could be spoken of to him, even by God himself, but under the veil of earthly things, types, and shadows. The Law was given by Moses; but Moses had a veil upon his face, the Law was a veil, prophecy was a veil, Christ crucified was a veil, and all was a veil, till grace and truth came by Jesus Christ, in thePOWER of hisHOLY SPIRIT.

Therefore to be in the truth, as it is in Jesus, is to be come from under the veil, to have passed through all those dispensations, which would never have begun, but that they might end in a Christ spiritually revealed, and essentially formed in the soul. So that now, in this last dispensation of God, which is the first truth itself restored, nothing is to be thought of, trusted to, or sought after, but God’s immediate, continual working in the soul, by his Holy Spirit. This, sir, is he where you are to go, and the what you are to do, to be in the truth. For the truth as it is in Jesus, is nothing else but Christ come in the Spirit, and his coming in the Spirit, is nothing else but the first lost life of God, quickened, and revealed again in the soul.

Everything short of this, has only the nature of outward type and figure, which in its best state, is only for a time. If therefore you look to anything but the Spirit, seek to any power, but that of the Spirit, expect Christ to be your savior, any other way, than as he is spiritually born in you, you go back from the grace and truth, which came by Jesus, and can at best be only a legal Jew, or a self-righteous Pharisee; there is not getting further than these states, but by being born of the Spirit, living by the Spirit, as his child, his instrument, and holy temple, in which he dwells, and works all his good pleasure. Drop this full adherence to, and dependence upon the Spirit, act as in your own sphere, be something of yourself, and through your own wisdom, etc., and then, though all that you say, or do, is with the outward words of the spiritual gospel, and in the outward practices of the spiritual apostles, yet for all this, you are but there, where those were, who worshipped God with the blood of bulls and goats; for (N.B.) nothing but the Spirit of God can worship God in spirit and in truth.

But you will perhaps say, that you are still but where you were, because you know not how to find the continual guidance of the Holy Spirit. If you know how to find your own thoughts, you need not be at a loss to find the Spirit of God. For you have not a thought within you, but is either from the good of the Spirit, or from the evil of the flesh. Now the good and the evil that are within you, and always more or less sensible by turns, do each of them teach you the same work and presence of the Spirit of God.

For the good, could not appear as good, nor the evil be felt as evil, but because the immediate working of the Spirit of God creates, or manifests this difference between them, and therefore be in what state you will, the power of God’s Spirit within you, equally manifests itself to you; and to find the immediate, continual, essential working of the Spirit of God within you, you need only know what good, and evil are felt within you. For all the good that is in any thought or desire, is so much of God within you, and whilst you adhere to, and follow a good thought, you follow, or are led by the Spirit of God. And on the other hand all that is selfish and wicked in thought, or affection, is so much of the spirit of Satan within you, which would not be known, or felt, as evil, but because it is contrary to the immediate, continual working of the Spirit of God within you. Turn therefore inwards, and all that is within you, will demonstrate to you, the presence, and power of God in your soul, and make you find, and feel it, with the same certainty, as you find and feel your own thoughts. And what is best of all, by thus doing, you will never be without a living sense of the immediate guidance and inspiration of the Holy Spirit, always equal to your dependence upon it, always leading you from strength to strength in your inward man, till all your knowledge of good and evil, is become nothing else, but a mere love of the one, and mere aversion to the other.

For the one work of the Spirit of God, is to distinguish the good, and evil, that is within you, not as in notion, but by affection; and when you are wholly given up to this new-creating work of God, so as to stay your mind upon it, abide with it, and expect all from it. This, my friend, will be your returning to the rock, from whence you were hewn, your drinking at the fountain of living water, your walking with God, your living by faith, your putting on Christ, your continual hearing theWORD of God, your eating the bread that came down from heaven, your supping with Christ, and following the Lamb wherever he goeth.

For all these seeming different things, will be found in every man, according to his measure, who is wholly given up to, and depending upon the blessed work of God’s Spirit in his soul.

But your mistake, and that of most Christians, lies in this; you would be good by some outward means, you would have methods, opinions, forms, and ordinances of religion, alter and raise your fallen nature, and create in you a new heart, and a new spirit, that is to say, you would be good in a way that is altogether impossible, for goodness cannot be brought into you from without, much less by anything that is creaturely, or the action of man; this is as impossible, as for the flesh to sanctify the spirit, or for things temporal, to give life to things that are eternal.

The image and likeness of Father, Son, and Holy Ghost, are in every man, antecedent to every outward work, or action that can proceed from him: it is God thus within him, that is the sole cause that anything can be called godly, that is done, observed, or practiced by him. If it were not so, man would only have his being from God, but his goodness from himself.

All man’s outward good works, are only like his outward good words; he is not good, because he is frequent in the use of them, they bring no goodness into him, nor are of any worth in themselves, but as a good, and godly spirit speaks forth itself in the sound of them. This is the case of every outward, creaturely thing, or work of man, be it of what kind it will, either hearing, praying, singing or preaching, etc., or practicing any outward rules, and observances; they have only the goodness of the outward Jew, nay, are as vain, as sounding brass, and tinkling cymbals, unless they be solely the work, and fruits of the Spirit of God: for the divine nature, is that alone, which can be the power to any good work, either in man, or angel.

When a man, first finds himself stirred up with religious zeal, what does he generally do? He turns all his thoughts outwards, he runs after this, or that man, he is at the beck of every new opinion, and thinks only of finding the truth, by resting in this, or that method, or society of Christians. Could he find a man, that did not want to have him of his party, and opinion, that turned him from himself, and the teaching of man, to a God, not as historically read in books, or preached of in this, or that society, but to a God essentially living and working in every soul, him he might call a man of God; as leading him from himself to God, as saving him from many vain wanderings, from fruitless searchings into a Council of Trent, a Synod of Dort, and Augsberg Confession, an Assembly’s catechism, or a Thirty-nine Articles. For had he an hundred articles, if they were anything else but a hundred calls to Christ come in the Spirit, to a God within him, as the only possible light, and teacher of his mind, it would be a hundred times better for him, to be without them. For all man’s blindness and misery lies in this, that he has lost the knowledge of God, as essentially living within him, and by falling under the power of an earthly, bestial life, thinks only of God, as living in some other world, and so seeks only by notions, to set up an image of an absent God, instead of worshipping the God of life and power, in whom he lives, moves, and has his being.

Whoever therefore teaches you to expect great things from this, or that sort of opinions, or calls you to anything as saving, and redeeming, but the manifestation of God in your own soul, through a birth of the holy nature of Christ within you is totally ignorant of the whole nature, both of the fall, and the redemption of man. For the first is nothing else, or less, than a death to the divine life, or Christ-like nature, which lived in the first man; and the other, is nothing else, but Christ new-born, formed, and revealed again in man, as he was at the first. These two great truths are the most strongly asserted by Christ, saying, “If any man will be my disciple, let him deny himself, take up his cross daily, and follow me.” Let him “deny himself,” is the fullest declaration, and highest proof, that he has lost his first divine and heavenly nature, that he is not that self, which came first from God, or he could not be called to deny it. Say, if you will, that he has not lost that first heavenly life in God, and then you must say, that our Lord calls him to deny, crucify, and renounce that holy, and Godlike self, which was the first gift of God to him.

To read whole libraries on these matters, is only to be bewildered in the strife of fictions, and contradictions about them. But to read this one single line of Christ, is to be led into the open, full truth of the whole nature, both of the fall, and redemption. And indeed, if we were but freed from the Babel of opinions, which have so long confounded the first truths of the gospels, it would be plain from every part of it, that nothing could be called the fall of man but his loss of the divine life, or nature, nor anything be called his redemption, or the real means of it, but solely that, which God is, and does in him. For what can be a good, or work good in man, but God, or the divine nature in him? All the divine truths, that ever came from God, speak only to the pearl of the divine nature, that is hidden in our earthly field of flesh and blood, because nothing else wants them, or has any capacity to receive them; that which is divine, can only receive the divine things from God. And thence it is, that unless a “man be born again from above, it is not possible for him to see, or enter into the kingdom of God,” that is, the divine life must arise again, in the power of a new birth, or there is nothing in fallen man, that can partake of the kingdom of God.

And the reason is, because “the kingdom of God is righteousness, and peace, and joy in the Holy Ghost,” and therefore not possible to be anywhere, but where it proceeds from the Holy Ghost. “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength.” Now what is this God, that you are thus to love? Is it some abstract idea, that learned men have helped you to form of him? No such thing. This would be but a poor fiction of God, and a poor fiction of love. God is all good, the only good, and there is nothing good besides him, therefore to love God with all your heart, etc., is to love all goodness, and to love nothing else but goodness, and then, and only then, do you love God with all your heart, and soul, and strength. But now, to what purpose could this precept of such a love be given to man, unless he essentially partook of the divine nature? For to be in heart, and soul, and spirit, all love of God, and yet have nothing of the nature of God within you, is surely too absurd for anyone to believe. So sure therefore as this precept came from truth itself, so sure is it, that every man (however loath to hear of anything but pleasures, and enjoyments in this vain shadow of a life) has yet a divine nature concealed within him, which, when suffered to hear the calls of God, will know the voice of its heavenly Father, and long to do his will on earth, as it is done in heaven.

The conclusion then, is this, if to love God with your whole heart, and soul, is to love all goodness, and nothing else but goodness; and if all that is done without this love, whether in religious duties, of common life, is but mere separation from God, then it must be the grossest blindness, to believe you can have any love of God, or goodness in any duties you perform, any further, or in any other degree, than as the eternal, Holy Spirit of God, lives and loves in you.

Again, to see the divinity of man’s original, you need only read these words: “Be ye perfect, as your Father which is in heaven is perfect.” For what could man have to do with the perfection of God, as the rule of his life, unless the truth and reality of the divine nature was in him? Could there be any reasonableness in this precept, or any fitness to call us to be good, as God is good, unless there was that in us, which is in God? Or to call us to the perfection of an heavenly Father, if we were not the real children of his heavenly nature? Might it not be as well, to bid the heavy stone to fly, as its flying father the eagle doth?

But this precept from the lip of truth, is another full proof, that by the fall, a death, or suppression is brought upon our first divine life, and also that it is yet in a state, capable of being revived again, in us. For if it was not in a state of death, or suppressed in us, there could be no need of calling us to live according to it; for every being naturally acts according to the life, that is manifested in it. Nor could we be called to be heavenly, but because the heavenly nature has its seed in our soul in a readiness to come to life in us.

Lastly, “Thou shalt love thy neighbor as thy self,” is another full proof, that God is in us of a truth, and that the Holy Spirit hath as certainly, an essential birth within us, as the spirit of this world hath. For this precept might as well be given to a fox, as to a man, if man had not something quite supernatural in him. For mere nature, and natural creature, is nothing else, but mere self, and can work nothing but to, and for itself. And this, not through any corruption, or depravity of nature, but because it is nature’s best state, and it can be nothing else, either in man, or beast. “I say unto you, love your enemies, do good to them that hate you, pray for them that despitefully use and persecute you,” etc. Every word here is demonstration, that nothing but the new birth from above, can be a Christian. There is no other nature, or spirit that can breathe forth this universal love and benevolence, but that same, which laying aside its own glory, came down from heaven, to forgive, to love, to save, and die for a whole world of enemies and sinners.

This is the Spirit of Christ, that must as essentially live and breathe in you, as it did in him, or all exhortations, to do as he did, to walk as he walked, are but in vain. The natural man is in full separation from this holiness of life, and though he had more wisdom of words, more depth of literature, than was in Cicero, or Aristotle, yet would he have as much to die to, as the grossest publican, or vainest Pharisee, before he could be in Christ, a new creature. For the highest improved natural abilities, can as well ascend into heaven, or clothe flesh and blood with immortality, as make a man like-minded with Christ in any one divine virtue. And that for this one reason, because God, and divine goodness, are inseparable.

No precept of the gospel, supposes man to have any power to effect it, or calls you to any natural ability, or wisdom of your own to comply with it.

Christ and his apostles called no man, to overcome the corruption and blindness of fallen nature, by learned cultivation of the mind. The wisdom of the learned world, was the same pitiable foolishness with them, as the grossest ignorance. By them, they only stand thus distinguished, the one brings forth a publican which is often converted to Christ, the other a Pharisee, that for the most part, condemns him to be crucified. They (Christ and his apostles) taught nothing but death, and denial to all self, and the impossibility of having any one divine temper, but through faith, and hope of a new nature, not “born of blood, nor of the will of the flesh, nor of the will of man, but of God.”

To speak of the operation of the Holy Spirit, as only an assistance, or an occasional assistance, is as short of the truth, as to say, that Christ shall only assist the resurrection, of our bodies. For not a spark of any divine virtue can arise up in us, but what must wholly and solely be called forth, by that same power, which alone can call our dead bodies, out of the dust and darkness of the grave.

If you turn to your own strength, to have Christian piety, and goodness; or are so deceived, as to think, that learning, or logical abilities, critical acuteness, skill in languages, church-systems, rules and orders, articles and opinions, are to do that for you, which the Spirit of Christ did, and only could do for the first Christians; your diligent reading the history of the gospel, will leave you as poor, and empty and dead to the divine life, as if you had been only a diligent reader of the history of all the religions in the world. But if all that you trust to, long after, and depend upon, is that Holy Spirit, which alone made the scripture-saints able to call Jesus Lord; if this be your one faith, and one hope, the divine life, which died in Adam, will find itself alive again in Christ Jesus. And be assured, that nothing but this new birth, can be the gospel Christian, because nothing else can possibly love, like, do, and be that, which Christ preached in his divine sermon on the mount. And be assured also, that when the Spirit of Christ, is the spirit that ruleth in you, there will be no hard sayings in the gospel; but all that the heavenly Christ taught in the flesh, will be as meat and drink to you, and you will have no joy, but in walking, as he walked, in saying, loving, and doing, that which he said, loved, and did. And indeed, how can it be otherwise? How can notions, doctrines, and opinions about Christ, what he was, and did, make you in him a new creature? Can anyone be made a Samson, or a Solomon, by being well versed in the history of what they were, said or did?

Ask then, my friend, no more, where you shall go, or what you shall do, to be in the truth; for you can have the truth, nowhere, but in Jesus, nor in him, any further, than as his whole nature, and Spirit is born within you.