A Tender Visitation of Love, To both the UNIVERSITIES OXFORD and CAMBRIDGE, AND To the Jnns of Court and Chancery Even to the Seed of God in you All, for you to mind, and consider ere it be too late.  
From the movings of the Lord, in your Friend  
George Bishop.  And I said, Hear I pray you, O Heads of Jacob, And ye Princes of the House of Israel, is it not for you to know Judgement? 
LONDON Printed for Robert Wilson, and are to be sold at his Shop at the Black-spread Eagle and Windmill in martin's Le Grand and also by Richard Moon Bookseller in Wine-Street in Bristol. 1660.   

A Tender Visitation of Love, to Both the Universities Oxford, and Cambridg, and to the Inns of Court and Chancery, etc.  
FRIENDS,  
THere is something in you all that's Eternal, which nothing but God can satisfy, which came from God; In the Prosperity or Suffering of which stands your Welfare or undoing for Ever, for as much as God is with or against you, as well or ill ye deal with it: And Gods being with or against you, is your blessedness or Everlasting Destruction.  
Now this Eternal thing in you all, is the Soul (God breathed into man the breath of Life, and man became a living Soul, after the Image of God created he him in Righteousness, and true Holiness) which being in Death by reason of Corruption (for, By one man sin entered into the World, and Death by Sin; And so Death passed over all men, for that all have sinned) and by Death being held under or in Captivity, by him who hath the Power of Death: it is made subject unto Bondage (for, being Servants of sin, ye are free from Righteousness; And to whom ye yield yourselves Servants to obey, his Servants ye are to whom ye obey; Whether of sin unto Death, or of Obedience unto Life: And the wages of sin is Death, but the gift of God is Eternal Life, through Jesus Christ our Lord) and being held under or made subject to Bondage, it is separate from God, without Christ, an Alien from the Commonwealth of Israel; A stranger from the Covenant of promise, havving no hope; And without God in the World.  
And this is the State of all men by Nature, and this is your state whilst ye know not that your Redeemer liveth, and that your Redeemer lives ye know not, whilst ye feel not. Him living in you; And him ye feel not living in you, whilst ye are in Death, and in Death ye are, whilst Death hath power over you. And Death hath power over you, whilst ye are not delivered from the fear of Death, and from the fear of Death, ye are not delivered, whilst ye are subject to Bondage (for forasmuch as the Children are partakers of Flesh and Blood, he also himself, likewise, took part of the same, that through Death he might destroy him that had the power of Death, that is the Devil, and deliver them who through fear of Death, were all their life time, subject unto Bondage) and subject unto Bondage ye are, whilst sin hath dominion over you, (for of whom a man is overcome, of the same is he brought in Bondage) and, sin ha' … dominion over you, whilst ye obey it in the lusts thereof, and, sin having dominion over you, ye are under the Law: And whilst ye are under the Law, ye are under the curse. And being under the curse, ye are (dying so) most miserable, for, such shall be turned into Hell, and, out of Hell there's no Redemption: For, Depart from me ye cursed, into everlasting fire prepared for the Devil and his Angels. will the King say to them on his left hand, when he shall come in his Glory, and all his Holy Angels with him, and shall sit unpo the Throne of his Glory, and these shall go into everlasting punishment, but the Righteous into Life Eternal.  
Therefore, it concerns you, whilst ye have time, to mind, and consider, ere it be too late, the things that appertain to your Eternal peace; That so it may be well with that in every one of you, in the welfare of which doth stand your Blessedness and Prosperity for ever.  
Now unto this there is no other way than Christ the Light, the Light of the World, the true Light that lighteh every man that cometh into the World, in whom was life, and the life, was the Light of men: Who, was in the beginning with God, who was God, by whom all things were made, and without whom was not any thing made that was made? The Word, the Word of God; The Word nigh you, in your mouth, and in your heart, which Moses spoke of saying, This Commandment (viz. the Book of the Law) which I command thee this Day, It is not hidden from thee, nor is it far off; It is not in Heaven, that thou shouldst say, who shall go up for us into Heaven, and bring it to us, that we may hear it, and do it? Neither is it beyond the Sea, that thou shouldest say, who shall go over the Sea, and bring it to us, that we may hear it and do it? But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. And which Paul Preached when he said, the Righteousness which is of Faith, speaketh on this wise, say not in thine heart, who shall ascend into Heaven? (that is to bring Christ down from above) or, who shall descend into the deep? (That is, to bring up Christ again from the dead) but, what saith it? The Word is nigh thee, even in thy mouth, and in thy heart, that is the Word of Faith, which we Preach; Whose Commission to the Gentiles was, to open their eyes, and to turn them from darkness to Light, and from the Power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are Sanctified by Faith, which is in me; And for this was he sent, by him who is the Son of God (who met him in the way) the Saviour of the Soul, the Covenant of Light to the Gentiles, and the glory of his People of Israel.  
And this Christ is in you, except ye be Reprobates: and the Light of this Christ, it is in you, which shows you evil, the compass and end of all your actions, which searcheth your heart, & tryeth your reigns, the candle of the Lord, that searcheth the inward parts of the belly: which shines in darkness, but the darkness comprehends it not. And the Dominion of this Christ, it is in you (the Kingdom of God) which reproves you for sin (the Comforter, when he is come he shall reprove the World of sin; Now the Lord is that Spirit) who is the Power of God; the Gospel of Salvation, the Everlasting Gospel, the Law, the Rule, the measure of all things; That's over all, that's above all, that comprehends all; The Supreme, the Higher Power; The Head of Principalities, and Powers, and of every man, and of the Church, which is his Body, the fullness of him that filleth all in all, which is in God, the Pillar and ground of Truth, Christ Jesus, the Power of God; And the Wisdom of God; The way of Life, the Way, the Truth, and the Life; The one Lawgiver, who is able to save, and to destroy; Th● man Christ Jesus, the Son to whom the Father hath committed all Judgement, the Judge of all, the King Eternal, Immortal, Invisible, the only wise God; The blessed and only Potentate, the King of kings, and Lord of lords, who only hath Immortality, dwelling in the Light which no man can approach unto, whom no man hath seen, nor can see, to whom be Honour, and Power Everlasting, Amen. Who is able to save to the uttermost, them that come to God by him.  
For, there is that in every one of you, which never consents to sin, nor was nor can be overcome by it, which the gates of Hell can never prevail against, else it should never speak, it should never move against that which is evil, which gives the Law, the Rule to sin, reproves, checks, Judges and condemns it, be it never so high, and flowing over, and this is the Kingdom of God; And this Kingdom of God is within you, it comes not by observation, said Christ even to the Pharisees, whom he called Serpents, there was that even in them, which never was so overcome by sin, as to consent to sin, but reproved it, and this was the Kingdom of God in them; And this Nebuchadnezar came to acknowledge, after that he was driven out from among men; And had eaten grass with the Oxen, and his body had been wet with the dew of Heaven, till his hair was grown like eagle's feathers, and his nails like Birds claws, and seven times had passed over him, [Sc.] That the most High ruleth in the Kingdoms of men.  
And, there is that in every one of you that limits, that stops, that sets the bounds to the rovings of your minds, and the out-goings of your thoughts, to the ends of the Earth, and to the wickedness of man, that it pass not all bounds, and that brings to consideration, to coolness, to a consistency of things in your selves, and to mind God in whom ye live, move, and have your being, and this is truth, God that made the World, and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing that he giveth unto all Life, and Breath, and all things, and hath made of one Blood, all Nations of men, for to dwell on all the face of the Earth, and hath determined the times before appointed, and the bounds of their habitation, that they should seek the Lord, if happily they might feel after him, though he be not far from any of us, for in him we live, move, and have our being, for we are his offspring.  
And, there's that in every 〈◊〉 one of you, which seeks to gather you from your vain and wild imaginations of God, Christ, the Spirit, the holy men of God, The Scriptures, The things of God, to the beginning, to the Light, the beginning of the Creation of God, which shows darkness, and the state of man in the transgression, wherein his foolish heart is darkened, and his mind alienated from the Life of God, through the ignorance that is in him, because of the blindness of his heart, in that State, the same is it, in which only ye can know God, and Christ, and the Spirit; And the Holy men of God, and the Scriptures, and the things of God, for, the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned; And, Where is the wise man? Where is the Scribe? Where is the disputer of this World? Hath not God made foolish the wisdom of this World? For, in the wisdom of God it is, that the World by wisdom knows not God, which he is come to confound, even the wisdom of the wise, and to bring to nought the understanding of the Prudent; Whom none of the Princes of this World knew, for if they knew it, they would not have crucified the Lord of Glory. And this is the principle of God in you all, the measure of him, which every one of you have received wherein to know God, and, wherewithal to profit; Of which he will require an account, which is as a grain of mustard seed, unto which ye all must come, and be guided by, and grow up into it, if ever ye know the Lord; or, the things of his Kingdom, which consists in Righteousness, and Peace, and joy in the Holy Ghost, or see his face, or, be made partaker of the Inheritance of the Saints in Light. And this unto you all is is the word of the Lord, for, he, that came to give the knowledge of Salvation unto his people, by, the Remission of their sins, through the tender mercies of God, whereby the dayspring from on high hath visited us; Came, to give light to them that sit in darkness, and in the shadow of Death, and to guide our feet in the way of peace.  
Unto this, therefore, the measure of God in you all, the Principle of God, the Light which comes from Christ the Saviour of the Soul, which witnesses for God, and against all evil which it shows, yea, the very appearance of it, and reproves, judges and condemns it, (the same is it which shows you, what ye should do) which is in you, and ye know that it is so, which leads out of transgression, to that which was before transgression, the Ordinance of God to Salvation; Apply your minds whilst ye have time, a little time, heed it, believe in it, and obey it, whilst the door is yet open, whilst the Lord calls on you, And his Spirit strives with you; Whose Spirit will not always strive with man, whilst his Arms are stretched out to gather you; That so ye may come to know the things that do belong to your Eternal Peace, and that it may be well with you, as to that in every one of you, which must abide for ever. For, verily, Friends, the time is short, yea, very short, and the Lord is at hand, and he is drawing near to judgement, he hath long waited to be Gracious, he hath born long, and suffered: His Soul hath long been pressed under you, as a cart is pressed with sheaves, he is even weary with forbearing; Yet, loathe he is that any of you should die, but rather that you should return, and live. And for this purpose hath he (now) visited you, with his tender compassion, Therefore, hear, that your Souls may live; For, this I testify to you in the name of the Lord, and as being moved of him, whose word it is, that to those of you, unto whom his tender visitations have come, and are still rejected, after this your hour, there is no more, but ye will Eternally be concluded, with the God, whom ye serve.  
And, now, lest what I have asserted concerning the Principle of God in you, which witnesseth for God, the Light of Christ which reproves, and, makes manifest the way to God, the Saviour of the Soul, and there is no other; Should seem strange unto you, or I to be a setter forth of a strange God, of a Principle, or Principles, strange and foreign to your professions, look, ye Students of the Law, into your own Books, especially such of them, as are usually read for the initiating you into the ground, or Principle of the Law, and see whether they do not speak what I say  
For example, look into Christopher de Sancto Germano (commonly called Seyn German) his Dialogue concerning the foundamental Laws of England, etc. And see, whether he doth not tell you of such a thing in man, as is called Synteresis, unto which he directs as the ground and bottom of the Law; And of which (Chap. 11.) in answer to this question placed in the head of it. (Sc.) Quid sit sinteresis? (what is Synteresis? He thus speaketh.  
Sinteresis est vis motiva, seu potentia naturalis, animae rationalis, quae semper est nata figi, in superioribus partibus animae, movens, & Stimulans ad bonum, & abhorrens malum, & ideo secundam sinteresim, non est errare, neque peccare, sicut nec circa principium in speculabilibus (that is) Sinteresis is the living virtue, or power natural of the reasonable Soul, which is born always to reside in the superior parts of the Soul, moving and pricking unto God; And abhorring evil, and therefore according to Synteresis, there is neither sinning nor erring as there is not about the principle in things that are under speculation. Now, what is that which sinneth not, but the born of God? And what is that according unto which one cannot sin, or err, but, the seed, which remains in him that he cannot sin, because he is born of God? And what is that which moves and pricks unto good, and abhors evil, but, the principle of God which is therefore placed in man, to bring him unto God?  
Again Hanc quoque Synteresim, ideò posuit Deus in homine, ut servetur ordo & connexio rerum; This Synteresis God therefore hath put into man, that the Order and Connexion of things might be preserved. Now what is that which preserveth the Order and Connexion of things, but that which upholdeth all things by the word of his Power? And what is that which upholdeth all things by the Word of his Power, but that by which the worlds were made?  
Moreover, Quae synteresis non potest totalitèr extingui, nec etiam in damnatis; Sed tamen quantum ad actum potest ad tempus impedire, five propter tenebram obcaecationis, sive propter lasciviam delectationis, sive propter duritiem obstinationis; Propter tenebram obcaecationis impeditur synteresis, ne malo remurmuret, pro eo quod malum creditur esse bonum, sicut in haereticis, qui morientes pro impietate erroris, credunt se mori pro pietate fidei; Propter lasciviam delectationis, quando, Scilicet, synteresis ita absorbetur, ut remorsus non habet locum, quia carnales homines tanto impetu delectationis feruntur, ut ratio non habet locum propter duritiem obstinationis impeditur etiam sinteresis, ne ad bonum stimulet, sicut in damnatis qui adeo sunt in malo obstinati ut nunquam possunt ad bonum inclinare, propterea quantum ad illum actum, quo synteresis stimulat ad bonum, potest in illis damnatis dici extincta, non tamen extincta simplicitèr, quia habet alium usum, scilicet remurmurationem contra malum paenae quae maximè vigebit in damnatis, unde synteresis murmurabit in damnatis contra culpam in relatione tantum ad poenam. Et sic synteresis quantum adaliquen actum impedire potest nunquàm, tamen extincta potest universalitèr quantum ad omne actum, & quantum ad omne tempus. (That is) Which Synteresis cannot totally be extinguished no not in the damned; But nevertheless, as to act, and time, it may be said to be hindered, either, by reason of the darkness of blindness, or the wantonness of delight, or the hardness of obstinacy, by reason of the darkness of blindness Synteresis may be hindered, that it remurmurates not for that evil which it believes to be good; As in Heretics, who dying for the impiety of error, do believe that they die for the piety of Faith▪ by reason of the wantonness of delight, when as Synteresis is so absorbed that remorse hath no place, because carnal men are so hurried with the violence of delight, that reason hath no place, by reason of the hardness of obstinacy; Synteresis is also hindered, that it pricks not unto good, as it is in the damned, who are so hardened in evil, that they can never incline to good, for which cause, in reference to that act, by which Synteresis pricks unto good, i● may be said in the damned to be extinguished, not simply extinguished, because it hath another use, to wit, the remurmuration against the evil of pain, which greatly lives in the damned, from whence Synteresis will murmur in the damned against the fault in relation only to the pain; And so Synteresis in reference to some Act may be said to be hindered but it can never be universally extinguished, in reference to every Act, and as to all time.— And what is this but the witness of God, which can never be razed out, though by reason of the blindness of men's minds, and the hardness of their hearts, and their living in pleasures, it answers not; The Worm that never dies and the fire that never goes out?  
Furthermore, Synteresis etiam est principium, quoad speculativa est quoad operativa, exemplum de speculativis, ut omne totum est majus sua parte, quodlibet est, vel non est. Exemplum de operativis, ut nullum malum est faciendum, bonum est prosequendum, & similia, & id●● Synteresis dicitur a quibusdam lex rationis, quia principia legis rationis ministrat, quae ei insunt a natura. (That is) Synteresis is also a principle as to things that appertain to speculation and operation. Example of things that appertain to Speculation, as every whole is greater than its part, every thing is or not is example of things that appertain to operation, as no evil is to be done, good is to be followed, and such like; And therefore Synteresis is called by some the Law of Reason, because it Ministers the Principles of the Law of Reason, which are in it by Nature. And what is the Principle of Seeing and Doing, which comprehends all things, but that by which all things were made, which Principle must be in man, or there can be no such thing in man as Seeing and Doing. For a thing is not, nor can be without its Principle; And what is that which Ministers the Principles to the Law of Reason, which are in it by Nature, but that which is the Lord of Nature, viz. the head of every man?  
Lastly. Synteresis quoque a quibusdam sic describitur, Synteresis est potentia nata assentire naturaliter principio practico evidenti ex terminis dictanti, id est significanti in Universali, aliquid operandum vel fugiendum, & per hoc quod dicitur potentia, excluditur actus & habitus acquisitus, & dicitur nata assentire, quia non oporter quod actu assentiat, quia etiam potentia dicitur Synteresis, dum actu nullum principium apprehendit, & dicitur naturaliter assentire, id est, statim apprehensis terminis assentire, quia non requirit probationem, vel discursum ad hoc quod assentiat, sed ex conditione suae naturae, statim apprehensis terminis non potest non assentire, dicitur etiam (evidenti ex terminis) quia respectu principii eviden●●per experientiam: Non dicitur Synteresis eo, quod tale Principium apprehensum potest ignorari, & etiam addit (in universali) ad excludendum Conscientiam, quae est judicium conclusionis practicae in particulari distantis. That is, Synteresis also, by some is thus described, Synteresis is a Power born to assent naturally to a practical principle, evident by the terms dictating, that is, signifying in every thing, something to be done, or something to be avoided; And by this that it is said— a Power— Acquired Act and Habit is excluded; And it is said— Born to ascent— Because it need not that it ascent by the Act, in regard that Synteresis is even called a Power, whilst it apprehends no principle by the Act, and it is said— naturally to ascent— That is presently, the terms being apprehended, to ascent, because it doth not require proof or discussion unto that, to which it ascents, but out of the condition of its own nature, presently the terms being apprehended, it cannot but assent. It is also said— evident by the Terms— because in respect of the Principle evident by experience, Synteresis is not said, in it, that such a Principle being apprehended, it can be ignorant; And it is added— in every thing— For the excluding of Conscience, which is the Judgement of a Practical conclusion, dictating in the particular. And what is this, but that which seethe all things, not as man, but as they are, and is greater than Conscience? Thus far Seyngerman in answer to the question Quid sit Synteresis? What is Synteresis?  
Now, for the derivation of the Word, do not your Books say, that it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, they say, may be called conservatio a conservation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conservo to conserve or keep together, Unde ea pars animae (say they) quae vitiis adversatur, & sese semper immaculatum a vitiis cupit conservare, & perpetrata malo continuò arguit, Synteresis dicitur; That is, From whence that part of the soul which is against evil, and always desires to keep itself unspotted of it, and continually argueth against evil perpetrated, is called Synteresis. And what is that but the Religion which is pure and undefiled before God, and the Father, which keepeth it self unspotted of the World.  
Thus much of Synteresis which ye lay as the ground or Principle of the Law, and the derivation of it, and what it is and signifies.  
Now as to LAW.  
And for this look again into your Books, and see whether they speak not of LAW, as they have of Synteresis, and both the same as I have asserted?  
For Example. 
See Bracto … Lib. 1 Chap 〈…〉   
Lex est (say they) sanctio sancta jubens honesta, prohibens contraria— Law is a holy sanction Commanding things honest, forbidding the contrary.— And, what is this but the holy Commandment? 
〈…〉 1 〈…〉 fol. 〈…〉 in● … d … his … e.   
Thus of LAW in its General definition.  
More particularly of LAW, as ye distinguish it into the law of Nature, and the law of Reason, * your two great foundations of Law, which Nature and Reason ye call those two great lights which God hath set in the firmament of your heart. And, as to the term LAW.  
As to the law of Nature. 
See, … ch his … ok— … W— … ap. 1. … g 3.   
Seyngerman saith (and generally your Law Books) lex Naturae est lex Eterna.— The law of Nature, is the law Eternal.— And who is the law Eternal, but the King Immortal?  
The Philosophers (ye say) call it- Justitia Originalis- Original Justice,— now who is Original Justice, but He by whom King's reign, 
See, … ch his … ok … W, … ap. 1. … g. 4.  and Princes decree Justice? * Finch in his Book entitled- LAW— thus discribes it— lex Naturae est ratio summa insita in hominis Natura, quae jubet ea quae faciendasunt, prohibetque contraria— (that is) The law of Nature, is that Sovereign Reason fixed in man's Nature, which commandeth those things which are to be done, and forbiddeth the contrary.— And what is this, but the same with the general definition of LAW as aforesaid?  
As to the Law of Reason. 
… c. …. 1. de … g.   
Finch saith again, Chap. 2. pa. 4. in the words of Tully which he quotes under that head— Lex est radius divini luminis, and, recta ratio summi Jovis— (that is) Law is a beam of Divine Light, and right Reason of the Sovereign God.— Now, who is the Divine light, but Christ the Light of the World? And what is the Beam of Divine light, but the light of Christ, that lighteth every man that cometh into the World? And what is the Beam of the Sovereign God, but the principle of God? For the Beam is of the same Nature with the Light, and comes from it and from the Light cannot be separated.  
Lastly, as to the Term, or word LAW.  
Finch tells ye Chap. ●, page 2. of his Book aforesaid, that the Hebrews c●ll●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Thorah) from the Root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Jarrah) which is to Teach because it is the Doctrine of Truth, as (saith he) Plato saith in in his 9th. Book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Leges ad hominum Doctrinam ponuntur,— Laws are for the teaching of men.— So that (saith he) LAW carries with it, and hath▪ as it were enclosed in the Name and Nature of it, those three Laws. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Golden Chain of ●all good learning, Lex veritatis, Lex Justitiae, Lex Sapientiae— the Law of Truth, the Law of Justice, the Law of Wisdom; And therefore is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientia, Science, (which word the Philosophers use whereby to express the Divine understanding) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientificissima, Scientificissimous (or the superlative efficient of an understanding Divine) Whereupon (saith he) Plato telleth us, 
‖ Plato Lib. 4. ● Rep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nomen menti consentaneum possidet Divina nobis & admirabillia Lex— Law, a Name consentaneous, (or agreeable) to the mind (that is to God faith Finch) whom the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or men's, the Mind, which is Truth, Wisdom, and Justice itself) possesseth in us Divine, and things most admirable, ●●so that the Name itself (saith he) doth show the Author from whence it came; And, as he saith (that is Plato) Qui tanti talem genuere parents? How great are those parents which have brought forth such a Child?— Now, who is he that carries with him, and hath (as it were) enclosed in his Name, and nature those three Laws, and Golden Chain of all good learning (to wit) the law of Truth, the law of Justice, the law of Wisdom, who therefore is not only Science, but Scientificissimous, whose Name is agreeable to God, to the mind from whence he came, who is Truth, Wisdom, and Justice it-self, and possesseth in us Divine, and things most Admirable, whose Name shows the Author from whence he came, of whose Father it may be said, How great is he that hath begetten such a Son? But the Son to whom the Father saith, thy Throne O God, is for Ever and Ever, a Sceptre of Righteousness is the Sceptre of thy Kingdom; Thou hast loved Righteousness, and hated Iniquity, therefore God, even thy God hath anointed thee with the Oil of gladness above thy fellows. And thou Lord in the beginning hast laid the foundation of the Earth, and the Heavens are the works of thy Hands, they shall perish but thou remainest, and they all shall wax old as doth a Garment, and as a Vesture shalt thou fold them up, and they shall be changed, but thou art the same, and thine years shall not fail. The Son on whose shoulders the Government lies, the word of God which abideth for Ever; The LAW of the Lord which is perfect, converting the Soul, the Testimony of the Lord which is sure, making wise the simple, the Statutes of the Lord which are right, rejoicing the Heart; The Commandment of the Lord which is pure enlightening the eyes: The Fear of the Lord which is clean enduring for ever. The Judgements of the Lord which are true, and Righteous altogether, more to be desred than Gold, yea than fine Gold, sweeter also than the Honey or the Hony-comb? And who is the Doctrine of Truth, but he who is the Teacher of his People, in whose mouth was the LAW of Truth, and Iniquity was not found in his lips? And, who puts Laws (as of Right) for the Teaching of men, but he of whom Moses ●ruly said unto the Fathers, A Prophet shall the Lord your God raise up unto you of your Brethren like unto me, him shall ye hear in all things whatsoever he shall say unto You: And it shall come to pass, that every Soul that will not hear that Prophet, shall be destroyed from among the People, The Man Christ Jesus?  
Again, saith Finch in the same Chapter and Page;— Laws are Native or Positive. Tully in his Oration pro Mitone taketh us out this Lesson.— Est enim haec non scripta sed nata lex, quam non didicimus, accepimus, legimus, verum e natura ipsa arripuimus, hausimus, expressimus; ad quam non docti sed nati, non instituti sed imbuti sumus.— For this LAW is not written but born, which we have not learned, received, read, but out of Nature itself have drawn, sucked and expressed; unto which we are not taught, but born, not instituted, but endued— In his first Book de Legibus he (that is Tully) doth again repeat it;— Constituendi verò juris ab illa Summa Lege Capiamus. Exordium, quae secu●is omnibus ante nata est, quam Scripta lex ulla.— That is, But let us take the Rise of constituting Law from that Sovereign Law, which is born before all Ages, before any Law was written— where this Native Law he (that is Tully) calleth the Sovereign Law, as that from which all other Laws do stream.— And lastly, saith Finch. Native, are those Laws which are in Us of themselves, and therefore unchangeable and perpetual.— Now what is that LAW, that is not Written but Born, which we have not learned, received, read, unto which we are not taught but born, not instituted but endued, but the law put into the Mind, and writ in the Heart, not with Ink and Paper, but the Spirit of the living God, the New Covenant, which the Lord said he would make with the house of Israel, after those days, even that he would put his Laws into their Mind, and write them in their Hearts, and that He would be unto them a God, and that they should be to him a People; and that they should not Teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord, for all should know him from the least unto the greatest, for that he would be Merciful to their Unrighteousness, and their Iniquities he would remember no more? And what is that Nature itself out of which we draw, suck, and express it, but the Nature by which the Gentiles which had not the Law, did the things contained in the Law, these having not the Law, were a Law unto themselves; which shown the work of the Law written in their Hearts, their Consciences also bearing Witness; The Nature (Divine) the uncircumcision which is by Nature, which keeps the Righteousness of the Law; which fulfils the Law, by which is judged he who by the Letter and Circumcision transgresses the Law, even he who is called a Jew, and resteth in the Law, and maketh his boast of God, and knoweth his Will, and approveth the Things that are more excellent, being instructed out of the Law, and is confident that he himself is a guide to the blind; a light to them who sit in darkness; an Instructor of the foolish; a Teacher of Babes; which hath the form of Knowledge and Truth in the Law; and yet through breaking the Law dishonours God; whose Circumcision is made uncircumcision, but the uncircumcision of the other is counted for Circumcision: For, he is not a Jew which is one outwardly, neither is that Circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the Heart; in the spirit and not in the letter, whose praise is not of Men but of God; The Divine Nature of which they are made partakers, who have escaped the Corruption that is in the World through lust? And who is the Sovereign Law from whom all other Laws do stream, which is born before all ages, before any Law was Written; but he who is without beginning of days, or end of life, who cannot be written? And whose Laws are Native, or in Us of themselves, and therefore Unchangeable, and Perpetual, but his who changeth not, in whom is no variableness, or shadow of changing, who is a Priest for e-ever after the order of Melchisedeck, whose Laws are like him?  
And, indeed, were not some such thing as this laid for the ground, what true pretence, or colour of Reason is there for the Common (or any) Law of England? seeing, that the Breast of the Judge, or that within him, from whence he Judgeth, is the principle thereof, which if it be corrupt, unreasonable and evil, such must needs be the judgement which proceedeth from it, and such is the judgement which proceedeth not from the principle of God; And were there not such a thing in man, as the principle of God, what Right have any to Rule, or to what end are Laws, of Right, among men? seeing, that the principle of God it is only that makes man to differ from the beast that perisheth; and assoon (yea sooner, (if I may so say) because the beast hath not that understanding, for the Devil to work in as unreasonable man) may the Beast be taught to cease to do evil, and to learn to do well, as man in this state: For, the Ox knoweth his owner, and the Ass his Master's crib, but Israel doth not know, my People doth not consider. And, man bein in honour abideth not, he is like the beast that perish. And wise Agur said of himself, surely I am more brutish than any man, and have not the understanding of a man, I neither learned wisdom, nor have the knowledge of the Holy. But such a Principle as this being in man, is the ground or reason (though it be little known) why there is more or less of right in the Laws of Nations, and more or less of Obedience unto them, even as those who govern, or, are under them, have more or less of this, or as this works more or less, or is in the Laws or them. And the being of this in man is the reason, why Nations are not utterly destroyed, and mankind razed out from off the face of the Earth, which the Devil would soon do, could he this get over, and this is the Kingdom of God in the Children of men, though man attributes it too much to his wisdom and strength, and gives not the Glory to God, nor sees his working; And the want of the knowing and working of this in Rulers and People, is the reason of most of the wars and desolations in the Earth, but this coming to be known, and to work, the occasions of wars which make desolate, will cease, and all oppression, and that which preserves the Creation, by which it was made, which is tender to that which it hath made, and redeems it from the vanity unto which it was made subject, will guide and rule; And so all things will be brought into their right course and order again as before the fall, which turned all things out of Order, and inverted the right course and order of things in which state things stand, till that which was before the Fall, from which man was driven in the Fall, doth rule and guide. And for the manifestation of this the Creature groaneth, and traveleth in pain together till now, even for the manifestation of the sons of God, that it may not be made subject unto vanity; For, the earnest expectation of the Creature waiteth for the manifestation of the sons of God, for the Creature was made subject unto vanity, not willingly, but by reason of him who hath subjected the same in hope, because that the Creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the Children of God. For we know that the whole Creation groaneth, and traveleth in pain together until now, and not only they but ourselves also, which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. And this viz. the bringing of man back to the Principle of God in him, to lead and guide him, from which he is gone, is the work which the Lord is now doing in the Earth, and unto which he hath brought thousands already in these Nations, and which he will not slack his hand till he hath finished. The Lord hath spoken it, Glory to Him for ever, who is causing the day to dawn, and the shadows to fly away.  
Now, were it so, that man knew and believed in, and obeyed the Principle of God in him, and grew up therein, and from it gave judgement (which by reason of the darkness, and ignorance that is in him, he little understands, and believes less; And, therefore, is oft times putting darkness for light, and light for darkness, bitter things for sweet and sweet for bitter, as he is swayed by passion and private interest, not knowing the Lord, nor his Principle in him.) The Common Law would be most excellent, and the Administration thereof exceeding useful, and most suitable to this People, the benefit of which, as it is, they would more feel, were the Spirit that Administers it, as simple, and plain, as were the hearts of them who gave the Precedents. For, as profession without the life hath abounded, so hath deceit, which is the reason, why the present age is more oppressive, and perplexing in the Laws, and more dilatory, and wrong in the administration of them than were the ages in the deepest time of darkest Popery, who had less profession, but more simplicity as the things themselves make manifest. However, the principle of it so far, as in the Notion, it is grounded upon, and refers to, and is the Principle of God (as I have showed out of your own Books that so it is) is good and right, and no other than that of which I have spoken, and unto which I have directed you, as the way to God. And the Lord hath promised that he will restore Judges, as at the first, and Counsellors, as in the beginning, who were such as knew, and were guided by, and judged from the Principle of God in them; Which doth none iniquity, nor can evil touch it; Which renders to every one his due, and judges for God: as did Moses and Joshua and Samuel, whom all Israel followed; The Judgement which proceedeth from that pure Principle, being that which only reacheth to the same in every man, and subjecteth unto it, from which when there was none that judged, it was so that there was no King in Israel; And when the Children of Israel went from the Judges who judged from it, and said to Samuel, give us a King to judge us, and nay but we will have a King over us, that we also may be like all the Nations. The Lord said to Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them. And the time is at hand wherein this promise shall be fulfilled, after the hour is over which is coming, which will not hold very long, though it will be very sharp, but shall end in this, even in Reign of the Seed of God over all for ever and ever.  
Again, Look ye Professors of Divinity into the Schoolmen, and see what they say, as to the Question (Sc.) where must a man begin? There are many rovings in man's mind, many imaginations driving up and down, this way, and that way, where must a man stop? Where must he begin? For he that never gins, can never come to the end that's certain; And he that goes wrong, the longer he so goes and the faster, the further he is from his journey's end, and the more is his sorrow. So that a beginning a man must have, and to that he must come, and it must be in the Truth too, or it will not be well with him, and there he must begin, and there he must stop. But where must he begin? At what must he stop? [Friends, these things are fundamental] do they not say, that when ye come to Objectum quo sistendum est, when ye are come to the Principle of Seeing, and knowing, ye must stop there, or, there ye must begin whe●● ye have found out that, when ye are come to that? And is, or can this be any other than the Light of Christ? The beginning of the Creation of God; the measure of Truth, the Divine Principle, the Eternal Eye in man, which only can perceive the Things of God, for they are Spiritually discerned, which leads to God to Christ the Saviour of the Soul, who is Alpha and Omega, the Beginning and the End the First, and the Last, who is, and who was▪ and who is to come, th● Lord God Almighty, which is the Door, and administers the entrance into the Kingdom of God; which is the Principle of seeing and knowing the things of God? And the reason is plain. For, till a man comes to this, he is lost and blind, and cannot see afar off, nor understand the things that appertain to his Eternal Peace, the things of God, the things that are of the Divine nature. And this Spiritual man judgeth all things, but he himself is judged of no man.  
Lastly, Look ye Readers of Philosophy, into the Ethics, and tell me whether their answer to this great Question, (Sc.) What is Truth? Be not this, viz. Quod sistit intellectum veritas est (that is) that which stays (stops, limits, bounds) the understanding (or mind of man) is Truth, which Principle Paul spoke to in the Philosophers at Athens, when he said, that God had made of one blood all Nations of men, to dwell on all the face of the earth, and had determined the times before appointed and the bounds of their habitation that they should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us, for in him we live, move, and have our being, etc. of which I have spoken. And the reason of this is manifest, for man being driven from God in the fall, lost and wandering up and down on the face of the Earth, that which brings him back again, which puts him to consider, which stays, which stops him, and bounds his habitation that he may return to him from whom he is gone, and feel after God, whom he hath lost, and find him whose offspring he is, who is not very far from him, though he be very far from God, and alienated by reason of wicked works, for in him he lives, moves, and hath his being, must needs be truth.  
So, then, unless ye will offer violence to the very principles of your own professions, to the Scriptures of Truth, and to the witness of God in you all, ye cannot any longer oppose the Truth of God in you (now) made manifest, for no new thing have I held forth to you, but that which was in the beginning, and which (as ye see) is the very bottom, and foundation of your Principles, though it be (newly) manifested, even the Mystery which hath been hid from ages, and from generations, but is now made manifest to his Saints, to whom God would make known, what is the riches of the Glory of this Mystery among the Gentiles, which is Christ in you, the hope of Glory.  
Therefore, my dear friends, be cool and considerate, let Wisdom weigh you, and discretion hold the balance in your hearts. Be not rash to judge that which ye know not, and cast not presently away that which ye do not understand, and which may seem cross to the current of what ye profess, but come to the Principle of God in you, Christ Jesus, the Light of the World, the true Light that lighteth every man that cometh into the World, the measure of him in you, which ye have received. And in and with that try all things, and as ye find what I say, answering to that Principle in you, so do. And, the God of Peace, who brought again from the Dead our Lord Jesus, the great Shepherd of the sheep through the Blood of the Everlasting Covenant, show you mercy.  
Bristol the 27th. 2d. Month 1660. Geo. Bishop.  
THE END.   

ERRATA.  
Page 4. line 11. read hath for having, p. 5. l. 31. blot out of, p. 6. l. 30. blot out in before one, p. 8. l. 19 read Christopherus for Christopher, l. 33. r. good for God.