THE RIGHT DEVIL DISCOVERED: 

1 In his Descent.  
2 In his Form.  
3 In his Education.  
4 In his Qualification.  
5 In his Place and nature of Torment.   With many other Divine Secrets, never as yet extant.  
Published for Confutation of the Learned, Instructing the Wise, and undeceiving of the simple.  
Written by Laur. Claxton.  John 8. 44. 
Ye are of your father the devil, and the lusts of your father ye will do, etc.  
He that committeth sin, is of the devil, etc.  1 John 3. 8, 9 
Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.  
LONDON: Printed for the Author, and are to be sold by Francis Cossinet, at the Sign of the Anchor and Mariner in Tower-street, 1659.   

THE EPISTLE.  
To you the Seed of Faith, the only beloved Family of the Lord of Glory, your poor despised Brother, yet heir with you of that immortal endless kingdom, saluteth you as followeth:  
IN this Treatise I have brought to public view your grand Opposite Cain, the father of all the devils children, in which you may take full sight of his majestical person in this his kingdom, with all his glory appertaining to him; therefore you that are not only verbally, but really the Seed of Adam, sing praises to Christ your Saviour, that your treasure is not laid up in this kingdom that shall perish and have an e●… and because of poverty here, rejoice that your riches is in your kingdom yet to come; mourn not because of hatred here, for this kingdom loves its own; let this rejoice your souls, that every day you are nearer your Journeys end, and let this elevate your spirits, that before you be ware, the Lord whom ye love & have long looked for, is a coming, and will wipe away all tears from your eyes, and sorrows from your hearts; for believe it, the Lord hath recorded all your enemies in his breast, and will execute vengeance upon them; therefore fear not the credit of this world, not the loss of thy life for thy God, but rejoice thou hast power over thy corruptions, I say rejoice for evermore, for our God doth love an upright innocent soul; therefore take heed of hypocrisy, and deceive not thyself in acknowledging a personal God, and hatest to be reform, for it is life eternal, not only to be a professor, but a possessor; this is the White Stone and Hidden M●nna, that hath so few, and no name, you ●…ow what I say; therefore forget not that first of John 3. 17. I say remember upon what account, and to whom I speak it, otherwise at the last day thou shalt find those say in Matthew 25. 34, etc. fall heavy upon thee.  
Now who ever shall peruse this Epistle, and hath a desire to read one thing more than another, than cast thy eye upon this ensuing Index, and there from Page 1 to 20, and so on, thou shalt find by the Figures, what thou most delightest in; and the Lord give thee understanding in it, and faith to observe it. Vale.   

THE INDEX.  

I. YOu have the Introduction of the miraculous Convert.   

CAP. I.  
II. The first descent and true form of the right Devil discovered. From page 1 to 20.  
III. Certain notable Queries ●…wered. from p. 20 to 34  
IU. The Righteous Rule●… 〈…〉 find few rich men saved, and th●… 〈…〉 of the Seed of Faith shall be rich 〈…〉 fr●… p. 34 to 49  
V The difference of rich●… 〈…〉 from 49 to 54  
VI The right dev●… 〈…〉 from 54 to 65  
VII. The devil th●… 〈…〉 ●…preted. from 65 to 76  
VIII. None but the Seed of F●…h understand the Scripture. from 76 to 81   

CAP. II.  
IX. No Saint educated like the devil. from 81 to 87  
X. Not only a rich, but a poor devil. from 87 to 91   

CAP. III.  
XI. The light ranting devils quality. from 91 to 100  
XII. The dark ranting devils quality. from 100 to 108  
XIII. The covetous devil's quality. from 108 to 114  
XIV. The vast difference of the two seeds in death. from 114 to 116   

CAP. IV.  
XV. The Saintlike moderate devils quality. from 116 to 123  
XVI. The manner of Christ's coming to judgement. from 123 to 127  
XVII. The place where the devils shall be tormented. from 127 to 130  
XVIII. The nature of the devil's torment. from 130 to the end.    


THE INTRODUCTION.  
ABout the first of February 1657. I took my journey for London, for the accomplishing of a place then in agitation, and at my arrival there, I was informed that the two Witnesses that I had often read of in Revelation the 11th, was now to be seen and spoken withal, unto whom I forthwith applied myself to hear what they could say for themselves; then thinking in myself, there was none in mortal flesh able to maintain an argument with me, as to those fundamentals by them published to the world, viz. God, Devil, Heaven, Hell, Angels, and the mortality of the Soul; but, alas! when I came to John Reeve, so styled the Prophet of the Lord, which at that time I could not believe, and observed his position then stated unto me, which was this, Did I know the form, nature, and essence of God? Instead of cavilling or improving the weapons of reason, with which I was well guarded, I was admiring that word Form, how it was possible God should admit of a Form: to which I replied, desiring to know what manner of Form he had. His answer was, God was in Form of a man, clearer than Crystal, brighter than the Sun, swifter than thought: Then was my soul the more troubled, that God being a man, should be swifter than thought; This I concluded, it was requisite God should be swifter than thought, but God having a Form, I could not understand how he should be swifter than thought; well notwithstanding I was not satisfied, yet at that time little did I say, only took his book along with me, and to my Chamber I went, perusing his writing, in which I found such heavenly Mysteries, that the eyes nor ears of mortal flesh had never writ, seen, or heard the like before; so that now began the travel of my soul, how I should own this unparallelled truth, and hold my Benefice, which was the only livelihood of myself and five children, consulting with my reason, it would be well if I could enjoy both; and to that end I endeavoured myself, and to my Benefice went again, improving my parts as formerly, but the more I laboured to preserve myself under that gored of above an hundred pounds per annum, the more the beams of the eternal God did scorch and whither my shadow of rest.  
Yea, presently after there came in me a mighty conflict which did sift; turn, yea, search the whole man in me, insomuch that I was as it were in a warlike posture, whether I had best yield up my Benefice, or hold it at a venture; but then, even then, was I summoned to give an account of my Stewardship, how I had spent my life this forty years, and what I did think would become of my Soul, and what would thy riches and glory here avail thee in the grave, but especially at the great day of account?  
Now friends, I would have you understand that I was in a straight betwixt two, so that out of hand the spirit of Faith pleaded thus in me, That I had no Commission to preach, and forthwith must cease, though it was to the loss of my hundred pound a year; then stepped in the spirit of reason, and pleaded, How shall myself, with five children subsist, when as this Benefice would comfortably and honourably provide for us during life. Then, even then, was death and life set before me, and the spirit of Faith pleaded thus within me, That whether I had rather enjoy my Benefice, and therein live honourably in this world, and so be damned to all eternity in the world to come, or whether I would hearken to that call within me, to forsake my preaching with the benefit thereof, and trust the Lord with myself and the children? this lay hard upon me, and so narrowly pursued me, that for the space of three weeks I could not be at quiet sleeping nor waking, going nor riding, in which time I had no little conflict to disown the glory of this world, for the glory of God, supposing my condition to be safe and secure as any man or Parish Priest in the world whatsoever; and for my doctrine, I was not inferior to any, but more able to declare the truth which I apprehended to be truth, than the best of them.  
Notwithstanding, all this would do me no good, nor in the least silence this combat within me, but I must cease my trade of preaching, lest a worse thing befall me; and at that instant it came in my thoughts, Remember me, how here in this world where now thou livest, I was a poor despised Saviour, though now a rich immortal glorious God; and therefore take no care, I will provide for thee and thine, so far as is requisite for such a one as thou art to be; and withal remember when thou wast in thy wickedness, not knowing me, than I provided for thee, How much more now shall I be mindful of thee so far as shall concern thy good: Many of these refresh did arise from my seed-spring within me, that I was made willing to disown all, that not long before I had taken great pains to perfect, and so in submitting to the true light, darkness fled, and the Lord freely forgave me all that was past, present, and to come, and hath every week more and more enabled me to walk obedient and upright before him, mortifying sin continually within me, to the only praise of my God be it spoken, that my calling and election is so firm and sure, that I weigh not the censure of men nor Angels, but as sure as Christ is the eternal God, I shall at his appearance reign eternally with him in the heavens; and though in my journey to my bed of sleep, the grave, instead of riches, I shall meet with poverty; instead of fullness, want; instead of honour, dishonour; instead of love, hatred; instead of a good name, all manner of evil terms; instead of friends, foes; yea, may be such as will persecute me to the graves mouth, yet now all this I matter not, in that sin is my servant, and Christ is my Master, whom my soul earnestly craves more knowledge of himself, with assistance of his power to withstand the despisers of thy person so 〈…〉  
Now since the Lord in his own time, hath in his free mercy called and chosen me according to his eternal purpose of old, that I should redeem the time, I have lost forty years, and for the future, the short time I have to stay in this present evil world, my God, I doubt not, will enable me to walk holy and without blame before him till I be called to sleep, or the day of his appearance change this my poor mortal, to that immortal like himself, either of which it shall please my God of mercy in his own time and pleasure to call me unto, I had rather enjoy, than now at this present [mark what I say] then now at this present, enjoy all the riches and wisdom that ever God gave to Solomon; so that I can boldly say, Happy, yea, thrice happy am I that the seed of Cain, that lying murdering devil who captivated my soul many years a servant to sin, and all manner of evil, is now disarmed and silent in me, and in room thereof the seed of Abraham that blessed seed of Faith, hath got the victory, by which I am delivered from the power of the fruits of flesh, and translated to the fruits of the spirit of Faith, in the person of Christ the only true and everliving God.  
After this my remarkable change, being at home, silent and quiet in this my mortal tabernacle, I was powerfully commanded, yea my seed-spring hath certain times invited me to demonstrate to public view, that point concerning the Devil; which very title or name Devil, doth fright the Devil himself, and the ground of this his fear, doth arise from the non-knowledge of his first rise, the description of his form, as also his education and qualification, with the place and nature of his torment: thy ignorance in these things, hath produced matter sufficient for my Genius to recall thy thoughts, as touching thy mistake of the right Devil, and so according as the true only wise God hath revealed in me, I shall make known these in their order, which hath not yet been branched forth, as aforesaid.   

CAP. I. The first descent and true Form of the right Devil, discovered.  

FIrst, as touching the Devil, his rise and original, I shall infallibly make known unto thee, and from inspiration show, that subtle beast or Serpent there spoken of, was no horned beast or creeping Serpent, as the Priests vainly teach; neither was it any Pippin or Pearmain, or any other sort of Apple that was so pleasant in Eves eye, or delightful to her taste: No, no, it was that reprobate glorious Angel, that was far more pleasant and sweeter to Eves taste then the sweetest fruit whatsoever: therefore I shall demand of the proudest of his seed now living, what was, or which now of all creatures or things in this world, is most pleasant in thy eyes, or most in thy soul desiring to taste? Art thou a man, then is not a woman beautified and richly attired, most pleasant in thy eyes, and sweetest to thy taste? Art thou a woman, what saith thou, is not a man beautified and richly attired with subtle and sophistical expressions, most pleasant in thy eyes, and soon deceived by him?  
Even so that reprobate Angelical man, was that subtle Serpent or beast of the field; mind what you read, that angelman was so pleasant to her taste, that she took it, and did eat, which is no more than this, That proud, beautiful, glorious angelman, did by his seeming divine wisdom and Angelical person, bewitch Eves innocent soul to hearken unto him, and her eyes to dote upon him, that she admitted him entrance into her body, in which, and by which she found so much delight (that after that) she enticed her husband, who had copulation with Eve, as man with woman in these days; so her innocent soul and body being defiled by that reprobate Dragon-angel, after which her husband Adam going in unto her, was also defiled, as a sound woman should receive into her body a diseased man, not only her womb is defiled, but she pollutes her husband also; as the Pox or Gangreen doth eat throughout the whole man, so Eves soul and body being defiled, did putrify the seed of Adam: From hence it was there came two seeds, the one pure, the other impure, the one righteous, the other wicked; Instance, from the womb of Rebecca came two seeds at one travel, blessed Jacob, and cursed Esau; thus in plainness of terms, I have in short writ to plain sober-hearted men.  
But now from the words of the Scripture, I must speak to the seed of Faith, that innocent soul-saved generation, and that because the learned of this perishing world cannot believe, though an Angel should speak from heaven, as you the seed of the Lord shall hear that seed of this Serpent will hiss, yea, if possible; sting from his venomous tongue, this infallible interpretation of these ensuing words; But of the tree of knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt surely die: Now if you look into the third of Genes. with an eye of Faith, than you may clearly see what that Tree of Knowledge of good and evil did signify: The words are these, And the Serpent said to the Woman, ye shall not surely die, for God doth know that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as Gods knowing good and evil: And when the Woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband, and he did eat. Oh my spiritual brethren, in that my soul desireth your perfection as my own, therefore I would gladly have you possessed with an infallible understanding between Michael and his Angels, and the Dragon and his Angels, or between the seed of the woman, and the seed of the Serpent: Why? because in the knowledge of these two distinct seeds, sons o● generations, depends a general understanding of the spirit of the Scriptures; therefore let thy ear wait on thy eye, and thy heart on both, for now I shall unlock that secret Cabinet that hath not been opened since the creation till this last Witness; therefore attend and take notice that it is a general opinion amongst learned men, that the Serpent which appeared unto Eve, was one of the beasts of the field which the Lord God had made, and that the devil was an invisible spirit which entered into the body of the Serpent, and spoke those subtle speeches through his mouth, and so caused the woman to eat of the fruit of the natural Tree which the Lord God had forbidden, and tempting her husband to eat of that fruit with her, it operated that venomous evil in them, and all mankind. [Note] Oh the gross darkness that possesseth the learned men of this perishing world, you know that the Scriptures are generally expressed in natural terms, for the manifestation of spiritual things to the weak comprehension of sinful mortals, and yet notwithstanding, the natural wisdom of this world would persuade men to understand them exactly in the letter, because they measure the glorious things of eternity by their rational learning only, as aforesaid; but to enlighten thy understanding, mind Scripture-records, how that Christ is called a Lion, a Lamb, a Stone, a Door, a Way, a Vine, a green Tree, and such like expressions in reference unto spiritual meanings; also you may read evil-minded men are sometimes called by the names of Devils, Dragons, Vipers, Serpents, Dogs, Swine's, fruitless Trees, and such like, according to that of John the Baptist, when he said, Now the axe is laid to the root of the Tree, every Tree therefore that bringeth not forth good fruit, is hewn down and cast into the fire: So likewise you that are spiritual, may know that, yea, that Angelical reprobate, by whom Eve was deceived, was called a Dragon, an old Serpent, the Devil and Satan, a Deceiver, or the Tree of knowledge of good and evil; and such like names suitable unto his cursed nature; so that the naked truth is this, that Serpent that tempted Eve, was that Angelical Dragon-devil beforesaid, which the Lord God from the highest heavens cast down to the lowest earth, where there, as beforesaid, he bewitched Eves innocent soul; for if you know what you read, you shall find three prevalent arguments persuading her to consent unto the Serpent's language: 

1. The Tree was good for meat.  
2. It was pleasant to the eyes.  
3. It was to be desired to make one wise.    
But before I writ of the three secrets hid in the Angelical temptation, give me leave to speak a little of the dispensation of the secret wisdom of God to his chosen one's: You that are of the seed of Faith, and none but you, doth know that in the Divine will of the infinite Majesty, there is a twofold operation, whic● is this, mind what thou readest, this is a great mystery, When the wisdom of God seethe fit to reveal a Divine secret to his own seed, than his holy Spirit is all active, and when he seethe fit to obscure it from them, than his Divine Spirit is all passive: Why? because for the manifestation of his infinite power and wisdom, that he can create light out of darkness, yea life out of death with a glorious advantage: For understand this, that if the glorious Creator, for the trial of his creature, should leave the most experimental man that is, to his own inspired light, and suffer him to be tempted to that evil of murder or adultery, & overcome thereby, he must of necessity lose that former joy and peace of the divine light or love of God ●n him, and in the room thereof, both see ●nd feel nothing but spiritual darkness, ●ith a secret fear of eternal death, until ●he light of life appears again, with a new assurance of a glorious deliverance from ●hat sinful darkness and fearful death, as aforesaid; truly whatever man shall imagine to the contrary, as sure as there is a God, this was the condition of both Adam and Eve when they were defiled with unlawful lust one towards another, by that subtle temptation of that Serpent's counsel, called the Tree of knowledge of good and evil.  
Again, though it is said, It was a Tree to be desired to make one wise, yet you may know that the soul of Eve was not of a desiring nature after wisdom in her creation, because she was all divine satisfaction in herself, therefore that desire of tasting of the fruit of a Tree, to make her wise as Gods, to know both good and evil, proceeded only from the rational nature of an unsatisfied spirit of the Angelical Serpent; for this I would have you to understand, that at that time when Eve was tempted to evil by the Serpent, she was wholly left to her own strength, & it was the seeming glory of his Angelical language that overtopped her present light, and begot that desire in her understanding, through which her soul was moved with a powerful desire to make trial of his Serpentine counsel, and to taste of his spiritual meat, so highly exalted by him: Why? because to her received new thoughts, she had not heard so glorious a language before. Also the Tree was pleasant for sight; yet before that glittering Serpent appeared, Eve wanted no satisfaction in beholding the man Adam, but she looking a little too long upon the comeliness of his form, through his infused Witchcraft, her soul was ravished through his Angelical person.  
Again, it was a Tree whose fruit was to be desired to make one wise as Gods, to know both good and evil: Now mind the pretended meaning of the serpent in those words, was this, If she did but taste of the fruit of that Tree, it was so full of divine virtue, that she could not only be like unto God, but she would be as a God to herself, also to know all that was to be known, whether good or evil, within her own soul; but the truth is, the Serpent's secret intent was this, that when she had tasted of that forbidden fruit, she should with him both know and feel in her own spirit, the difference between light and darkness, life and death, love and envy, peace and war, good and evil, or God and devil; likewise observe since Eve, the natural mother of all mankind, was overcome by lust, through the subtlety of the Serpent, hath not many a poor innocent virgin, or virgin-wife in like manner been deceived through the comeliness of men's persons, and their Serpentine languages, by persuading them that they loved them above their own lives, and of giving them such content they know not of; or if they deny them, it will be their death, yea, telling them, All men are but one man, and all women are but one woman, and therefore it is purity to be free unto all, and that they are in the greatest bondage which are united unto one only; I say, hath not these, and such like cursed counsels, occasioned many innocent soul to betray their virginity, or virgin-bed unto their perpetual sorrow and shame afterwards; Just thus was it with the virgin-wife Eve, though it may seem strange at the first unto many that shall read this Epistle; yet you know the Scripture saith, That she seeing the Tree good for meat, and pleasant to the eyes, and a tree to be desired to make one wise, took of the fruit thereof, and did eat; that is, When the innocent soul of Eve was overpowered with the Serpent's subtle language, as beforesaid, her spirit did consent unto him to come in unto her, and take full possession of her, to be her God and guide in stead of her Creator: Truly in this case the Virgin Eve's condition may fitly be compared unto the Virgin Mary, for you know after the Angel had told her, that without knowing of man, she should be with child, through the power of the most High overshadowing of her, how easily was she entreated, not only to have it so, but also how exceedingly did her soul rejoice with the very tidings thereof? Again, if men look with a spiritual eye between their Angelical salutations, you may see more seeming glorious enjoyments in the unclean angel greeting of Eve, then in the holy Angels saluting of Mary: Again, though men or Angels should gainsay it, from the spirit of truth itself, I shall declare the very sense of this secret in plainness of speech [which was this] As soon as ever Eves innocent soul, through the permissive power of God was overcome to consent to the Serpent's cursed council, his Angelical person entered into her womb through her secret parts, and being united to her soul and body, his serpentine nature dissolved itself into her pure seed, and defiled her throughout, and so became essentially one with her; through which naturally she conceived a Serpent Dragon devil, into a man child of flesh, blood and bone; and brought forth her first begotten son of the Devil, yea the very Dragon, serpent, devil himself, and called his name, according to his nature Cain, or cursed, though ignorantly she said she had received a man from the Lord: So likewise on the contrary, the womb of the Virgin-wife Mary was honoured with the only wise Angelical God himself, through which her polluted nature was not only cleansed whilst he was in her womb, but also by virtue of the Divine power, she was enabled to conceive his glorious majesty of her seed, into a holy Babe of unspotted flesh, blood and bone, and in his season to bring forth her first begotten Son of God, and call his name, according to his nature, Emmanuel, Jesus, or Blessed; so that you which are truly and inwardly baptised with the true knowledge of the holy One of Israel, may see in some measure what is meant by the two Scripture-seeds, the Angelical devil first became a manchild, and the Angelical God afterwards became a manchild: thus the most holy God abased himself in the very womb of a woman, that he might first or last destroy the power of that serpentine reason, or lying imagination in all his elect Israelites.  
Thus, if you be not stone-blind, you may clearly see that the serpentine angel when he tempted Eve, was no homely beast, as men vainly imagine from their beastly reason, but he was a spiritual body, and appeared unto Eve in form like unto a glorious God or man. Now if you be unsatisfied as touching the Angelical serpent, consisting of as large a compass as the person of a man, and yet could enter into the womb of Eve through so narrow a passage, as is declared by me; I shall answer thee in those say of Nicodemus to Christ, John the third, where he saith, How can a man be born when he is old, can he enter the second time into his mother's womb, and be born again? As our Lord answered Nicodemus unto his fleshly question, so likewise from his own light in like manner, I shall make answer unto this: Though the body of the Angelical Serpent in his length or breadth was as a man is, yet you may know it was not of a gross substance as man is, but it was a spiritual body created in another world, for though the bodies of the mighty Angels are in forms like men, yet you may know that they shine like unto the Sun or a flame of fire, being form in a Region of a more higher nature than this, therefore they are of motion more swifter than thought, & of a pure, thin, or bright fiery nature; so that with great ease they pierce through a narrow passage, at the divine pleasure of the Creator: So likewise it was with that Serpent tree of knowledge of good and evil, for though his created purity was become all manner of imaginary impurities, through his outcast condition, yet you may know that his form was of a more fiery brightness then that of Adam, or else Eve could not possibly have been deceived by him, as aforesaid; also his body being spiritual, though his nature was carnal, there was no let to hinder this descending into her womb, to bring forth the Creator's secret purpose of two generations, coming through the loins of one woman, to make an everlasting distinction between the transcendent glory of respection, and shame of rejection.  
Again, though the Angelical Serpent descended into the womb of Eve, yet you may know that his ascending nature was utterly lost; so that in stead of his ascending upward into that habitation of ravishing glory, from whence he was cast, he was ignorant of it, and of that God and his mighty Angels, as if he had never known them in the least; therefore he imagined his serpentine subtlety, to be the only wisdom then in being, and this world to be the only heaven: Thus all the seed of Faith may be satisfied, that the Devil that was, is, or at the resurrection shall so rise, is in the form of a man, and this Cain, mandevil, in process of time, married and begat sons and daughters, so that there shall not only be a male, but female devils also; yea, since there hath been, and now is legions, yea millions of legions of his seed, in the forms of men and women, and that as comely persons as ●ver were born of a woman. O than ye seed of Cain look about you, and seriously lay to heart, how rashly it hath, and now at this day is preached, and by you believed, that the devil was long before man was created, as also that the devil had never the form or shape of a man, but as it pleased Master Painter to draw him forth in such a form, that when the devil knows himself to be a devil, thou wilt see the cheat of both the Limner and his Picture.  
Notwithstanding it hath been infallibly proved, that there is no other devil but what is in men and women, yet it is made known unto me the various pleas and excuses (why, or wherefore) the generation of Cain have endeavoured to find out a devil before, and without man: First, because that which is a devil, is in antipathy to God, so a professed enemy to his glorious person; also the very name devil, is a frightful cursed name, a name that is a terror to all sober-minded men; therefore to cloak their cursed devilish actions, and that they may not be noted by the righteous Abel's to be devils, this devilish generation attribute it to a devil without them.  
First, It is by them supposed, the devil is a deformed creature, of an ugly shape, with a cloven foot, etc. and therefore, say they, it cannot be a man or woman, for they are comely, beautiful creatures.  
Secondly, It is by them believed, that the devil can transform himself into any form, and appear, where, how and when he pleaseth; therefore it cannot be that man should be the devil, in that man can do none of these things.  
Thirdly, say they, The devil is in hell tormented, and torments all that he can captivate in his bounds, but we are upon the earth, not tormented, neither torment we any man.  
Fourthly, say they, The devil is a wicked cursed blasphemer against Go● and all that is good, yea the devil is a ●…ing, murdering persecutor of the ch●…dren of God; therefore it cannot be th●… man should be this devil, in that he is a true worshipper of God, and is reverend of his name, no blasphemer, or persecutor of his people.  
Fifthly and lastly, The greatest Appeal the seed of Cain can make for himself, is this, If there be no other devil but what is in men and women, then, say they, Kings may be devils, Magistrates devils, Merchant's devils, Lawyer's devils, Soldiers devils, Doctor's devils, and Preachers devils, and so in conclusion there may be few other in this world that at the day of judgement shall be raised, but devils.  
From these and such like, hath that proud spirit of Reason in them corruptly imagined a Devil after their own fancy, and have christened him Devil, yea, and given him a place of abode, either under the earth, in the hollow of the earth, in ●…e depth of the waters, or in the air, or ●…e place they know not where; and 〈◊〉 this is because they would not have ●od nor his people take notice that they ●…e his seed: These and such like, are in ●ome measure satisfactory to the spirit of Reason, that there is a devil without them, besides them, and contrary to man's form.  
Notwithstanding, it hath been sufficiently maintained, nay, against all Gainsayers proved, what the first descent or rise of the Devil was, which never any since the foundation of the world could reveal till this Last Witness; yet for thy further satisfaction, I shall in short answer those thy frivolous Pleas and Excuses.  
First thou pleadest, The devil is a deformed deformed creature, of an ugly shape, with a cloven foot, etc.  
Answer. This is one of the imagined whimsies of the ignorant and learned in these days; this is one of the Scarecrows and Bug-bears believed, and so reported by his own seed, that the devil cannot be a man, in that he is a deformed beast; and yet not any of you dare avouch unto me where, when, and in what shape thou sawest him, but in that thy soul is clothed with that ignorant dark devil within thee, thou apprehendest and imaginest strange appearances without thee, insomuch that an old Tree in the night is supposed a devil unto thee: where this ignorance of a true God and a right devil hath taken place, oh how fearful is that soul of something without it, when the rise of thy fear is really within thee! As consider, what is the cause that a soul cries out, The devil, the devil stands before me, waiting to carry me away with him, and all that are with thee beholds nothing but thyself frighted and tormented by the devil within thee? for my seed-spring declares unto thee, there is no such thing as is supposed by thee; but that devil that ever was, is, or shall be, is for the most part as comely a creature as walks in London streets, and hath as neat a foot and a a hand as any Lady in the land, which shall appear more at large in that Chapter that treats of the seed of Cain, his education or bringing up.  
Again, It is by the Seed of Cain believed man is not the devil, in that, saith thou, the devil can transform himself into any form, and appear how, where, and when he pleaseth.  
Answer. If this were true, as it is not, it were nothing advantageous unto thee, in that I can in truth and reality instance one remarkable Devil-man now living, whose name is John Robins, that did more devilish exploits than any conceited devil without thee: Sometimes he did present the form of his person riding upon the wings of the wind, like unto a flame of fire; also he did present unto some in their beds a great light, like unto a flame of fire over all the room, that they have been compelled to hid their faces in their beds, fearing they should be burned; but when they hid their faces in their beds, the light did appear more brighter than before: also he would present unto them Halfmoons and Stars, and sometimes thick Darkness, darker than any natural darkness whatsoever: also he did present in the day time his head only without a body, to a Gentlewoman in her chamber, presenting unto her, to deceive her, the forms of strange beasts, as namely dragons, and such like: much more might be spoken of his deceits in this kind, how many great lying signs and wonders this prince of devils was acted forthfar beyond all his cursed seed, though a great many more hath assumed to raise various appearances, yet notwithstanding all this the fundamental was in themselves; as thus, A real devil within them, but an imagined devil without them; and thus their consciences being seared, they seek to make others in faith with them, that they can raise a devil without them, which at the great day they shall find it to be a cheat that shall burn in their souls and bodies more hotter than any fire and brimstone.  
Again, thou sayest, The devil is in hell tormented, and torments all that he can captivate in his bounds, but we are on the earth not tormented, etc.  
Answ. This thy plea thou hast received from others as wise as thyself, that knows no more of a hell without man, then of a heaven within man; for alas poor deceived soul, thou apprehendst a devil thou knows not what, and a hell thou knows not where, for the learned or the proudest of his seed little think or can believe, that their body shall be their hell, and their spirit or soul shall be their devil, shut up close prisoners on this earth tormented to all eternity? neither shall you the seed of Cain believe that your cheats, oppression, adultery, swearing, drunkenness, and persecuting this infallible truth, with all other of your filthiness, shall be that fuel that shall burn more hotter than any natural fire in this world? And as touching that, whereas thou saith, We are upon the earth not tormented. Alas pititous soul! though all the seed of Cain are not tormented alike, by reason of long habit and custom, through which thy conscience is seared, that no small sin will torment thee, but there are thousands of thy brood that have an earnest penny of that they shall be hereafter; otherwise what causeth the hideous, doleful sighs, groans and cries of many of your seed in health, but much more on thy bed of sickness, concluding in thy self, I am damned, I am damned to all eternity, finding in thyself no peace, in that thou knows not the God of peace, neither haste thou walked uprightly in doing to others as thou would they should do to thee, but have either publicly or privately transgressed the Law, by which thy sin is strengthened, for the strength of sin is the law; and so death which is the sting of sin, arraigns' thee at the bar of thy own conscience, reading within thy own soul, all thy private evils against God and man, nay from my seed-spring I speak it, many of this cursed seed are seemingly Saints, and do live as a people that doth righteous things, and in gifts of nature, heaven-like praying and preaching, to the admiration of all that hears them, and yet they find in themselves, if they would speak the truth, what sad torments they undergo while they live on this earth, yea so great in some that their torment cannot cease till the soul make away itself: As touching this I shall remind you of one remarkable accident, which many in London this day can witness the truth of what I writ, Thomas Gun by name was the man, who for gifts and parts in the Ministry, as also for a civil life, did equalise all the teachers of the Baptists, if not excel them, and yet at that very same instant was guilty of adultery, and that for a long time deceived his own soul and the poor woman, his torment for which could not be satisfied till he took a Pistol and shot himself to death: thus it was with him, and so with many more little or much, are in hell, yea on this earth tormented, though nothing comparable to what thou shalt be at the day of Christ's next appearance.  
Again, thou sayest, The devil is a wicked cursed blasphemer against God and all that is good, yea the devil is a lying murdering persecutor of the people of God, therefore man is not the devil, because he is a true worshipper of God, etc.  
Ans. If thou understoodst what thou sayest, I could set to my seal, that whosoever is a true worshipper of God, is no devil, for indeed none can worship him, or be reverend of his name, but those that are of the seed of Faith, those that are eternally preserved in peace here, and glory hereafter; for it is life eternal to know thee the only true God, without which knowledge, none can worship him, or be reverend of his name; thus far I agree and set to my seal, that this man is no devil: but alas, how many of these are in this perishing world, though millions of thousand thousands make a show and a talk of a God, yet very few there are that knows him as he is, a glorious personal God, so that true was that saying from the Lord in Isaiah 10. 22. For though my people be as the sand of the sea, yet a remnant of them shall be saved: Fear not my little flock, it is your father's pleasure to give you a Kingdom: One of a tribe, two of a City; so few are those that knows the true God, that they are but a handful to them that knows him not. But now to the Query in hand, The devil, saith thou, is a wicked cursed blasphemer against God and all that is good; from whence thou concludes man cannot be this devil, in that man is not so wicked as to curse and blaspheme God; what if I can find out such men that hath, and at this day will curse God to his face? is not this sufficient to convince thee there is no other devil but what is in man? for I'll assure thee there is some this day in London, and Country also, that in my hearing hath said, God is a devil, and that he hath done that he cannot make good; that God is a tyrant, a Cock and a Bull, a Horse, and all such like cursed terms; also that devil man hath said, That if God did damn him, he would damn God; nay, it hath been spoken, That God durst not damn him, and that God was more beholding to him, than he was to God; Also a man hath said, That the blood of Christ was of no more value than the blood of a dog, if these be not the seed of Cain, and at the great and terrible day shall be raised devils, then let them say the Lord spoke not by me; nay, there is a swarm or brood of this cursed seed of Cain, that deny a God, or at least they make him a cloak for all their lascivious lust, running after the steps of their father Cain in all manner of wickedness: And what is their saying, If I can but have my Money-god, let it come right or wrong its all one to me, I will not put it forth to usury, but I will spend it freely upon my lust; and as for this glorious personal God, I own no such God, for what say they, Our God is an infinite formless spirit, or an infinite nothing, or an infinite all; that is to say, all in beasts, all in fish, all in fowls, all in herbs, trees, and plants, all in men and their wickedness too; even thus this cursed seed do believe that just, holy, glorious God, to be the Author of all their uncleanness, so that true is that saying, Psal. 50. 21. Thou thoughtest I was altogether such a one as thyself; but at the mighty day of my account, thou shalt then have all thy sins set in order before thee, and the sentence of this despised God, pass upon thee.  
And whereas thou saith, The devil is a murdering persecutor of God's precious ones: Well, what devil was that, think you, that from the beginning to this day persecuted the people of God? was it a devil without man or in man? Surely the Scripture with our experience, can to any sober man make it appear, it was no other devil but man: As instance, who persecuted the Prophets of the Lord of old, was it not the Priests and Elders of Israel? Who was it that persecuted Christ Jesus? was it not their children the holy devout Jews, that murdered the Lord of glory? Who persecuted the Apostles? was it not the same generation of the cursed seed of Cain? Who put the Martyrs to the fire? was it a devil without a form, or was it not a devil in Queen mary form? Who is it now that persecutes the substantial light or life of the seed of faith? is it not the devil in man, or mandevil? Nay had it not been for the late Lord Protector, whose soul was merciful to tender consciences: O had it not been that God had honoured him before and above all, in wisdom to go in and out before Parliaments, and the Priests of this Nation; what a bloody persecuting day had here been in England? and yet you cry out of the devil for a persecutor, when it is the devil in you; so that you see there is no other devil but what is that cursed seed of Cain. O therefore look about you, for the devil that you fear, is in you.  
Now to the last and greatest appeal the seed of Can can make for himself, is this, If there be no other Devil but what is in man or woman, than Kings may be devils, Magistrates devils, Lawyer's devils, Merchant's devils, Soldiers devils, Doctor's devils, and Preachers devils, and so at the day of judgement, few other but devils shall arise.  
Answ. What a Catalogue of great men is here recorded, thou supposing such men as these, its pity to damn them, or at least God will have more mercy on them, then on the poor ragged seed of Cain [and that because] of their greatness: Surely, if possible, thou wouldst turn God from being God, and that because he saith, He will have mercy on whom he will have mercy: And with our God there is no respect of persons; So that mark what is said, What is a King? what is a Magistrate? what is a Doctor? what is a Lawyer? what is a Soldier? what is a Merchant? what is a Preacher? though their houses be full of gold and silver, and their body richly clad with Jewels and raiment? What is all this to the Judge of Justice? its but as filthy rags, no nor the persons of such men are no more esteemed than the dunghill beggar; Nay, what doth the Lord say, Not many wise, not many mighty, not many noble men shall be saved, but the poor persecuted for his name's sake, are his beloved: Again, he saith, It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of heaven: Do you hear, will ye believe, or understand that these say needs no interpretation, however you may slight it, take notice that what I now say, you shall find it, that since God became flesh, there is no promise in Scripture to those that truly knows him, and so professeth him, shall be rich in this world; As find me out ten among ten thousand, from the first of Matthew, to the last of the Revelation, that were true believers, so living and so dying; I say thou canst not find out half that number that were really of the seed of faith, and rich in this would, so few they were then, and so few now, that I think it should make the rich of this world to tremble, for though you can pass the Scripture, with some evations of your own, and defer the application of them as concerning yourselves, yet from my Seed-spring, this you shall know, that those say, It is easier for a Camel to go through the eye of a needle, then for a rich man to enjoy in his own soul the eternal truth, there being such antipathy betwixt them, that they accord like two contrary elements, viz. fire and water, no society till one hath conquered the other: As instance, the riches and glory of this world, it elevates the soul beyond its bounds, it finds so much content here, that that truth that will not maintain this perishing fleshly glory, with all its lust and pride; Oh it is as hard a saying as that of Christ to the young man in the Gospel, when truth presents itself to a rich worldly man, and yet this man a great professor of the letter, and makes a great flutter in vain repetition to a God thou knows not; yet I say, when the eternal truth tenders itself to thy soul, in a poor persecuted distressed condition, and tells thee I the Lord of glory had not a bed to lay my head on; and those that will reign with me in that endless glory to come, must forsake all, & take me for their pattern; and as for the riches here, make as good shift as thou canst, provided thou doth as thou would be done to. Oh saith the rich soul, This is a hard saying indeed, for let me be of what Art or Calling soever, if in that Art or Calling I do righteous things, I shall be poor enough in this world, for I find in my Art and Trading, that all men that grows rich, hath got it by cheat and deceiving those they have to deal with; for if a man deal justly, he shall have much ado to maintain his family; therefore well might the God of all knowledge say, Not many rich, not many noble, but the poor shall enter in at the strait gate; for the way, the path, the gate, to the possession of the real durable truth is so narrow, that the soul with its body must enter in pure and undefiled, not laden with cheats and deceits, as thousands at this day strives to enter in, and are not able for want of their certificate, that golden Rule, In doing to others as thou would others should do to thee: Now if thou say, Where is that man, or how is it possible for any man to perform this? I answer, I can both show thee the man and affirm it is possible, for since I have known the true God, and been made obedient to the rule thereof, mark what I say, I have not to my knowledge, done that to another, which I would not the same party should do to me; and for the possibility thereof, it lieth in thy power to do, mind what I say, It is as possible for thee to do justly as unjustly: As instance, thou having a friend that reposeth confidence in thee, and declareth the truth of his business unto thee, concerning which he entrusteth thee to do for him, as if occasion require, thou would have him do the like for thee; now the occasion upon which thou art employed, is a business of great advantage, as a bargain of Land, Merchandise or otherways, which if thou deal with him as for thyself, sufficient benefit will accrue thereby; but now in the managing of this his affairs, thou findest thou canst gain for thyself twenty pound more or less, and yet thy friend shall accomplish his desire, cheaper than if he had aggitated the business himself; and as touching this thy pretended plain-dealing, and seeming honesty, thou hast contrived a way that he shall never know of it, but account himself as much obliged to thee for this thy great kindness and just dealing with him, as if it were really so. Now speak for thyself, was it not in thy power to give him all or no, and deal plainly? was this any kindness or just dealing in the least? or hath it any relation to that Golden saying of Christ, Matth. 7. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them, for this the Law and the Prophets: No, no, thou wouldst never employ him more, but judge him, and so look upon him as the ungratefullest man living upon the earth; therefore look to thy own soul, how it stands related to that golden rule aforesaid, that whether thou finds in thyself a desire of revenge towards him, or if ever occasion of such an account be tendered to thee, thou wilt serve him the like; I say be thou what thou wilt, thou mayst shake hands like Simeon and Levi, brethren in cheat and deceit; as thou may call to mind one remarkable cursed rule betwixt buyer and seller, as thus, Suppose thou be the seller, and I the buyer, I come for such a Commodity which thou hast, I ask thee the price that thou canst afford it to live by, thou doth protest, as thou intends to be saved, it cost thee so much, I having no experience, and believing thee, gives thee thy price, when thou knows, thou hast cheated me both in the goodness of the Commodity, and the price; now judge thou if this be as thou would have another serve thee? or dost thou think for all thy long prayers and heaven-like carriage, that these ill gotten riches, by which thou art grown great on the earth, that such as thou shalt enter the strait gate, or that thou shalt rise a rich, glorious-Saint at the day of judgement? then I may say in vain was it for me, to forsake a hundredth pound a year, and expose myself and children to strayts, because I couldnot cheat; for I tell thee, if to do just and unjust be all one, than I say with Paul, Of all men we are most miserable, when we might be rich, to live poor here, and be damned hereafter. Oh no, no, as sure as God is God, thou shalt know, that so continuing and so dying as a cheat, shall have all thy heaven here, and everlasting torment hereafter; therefore wonder not why it is a hard thing for Kings or great men to be saved, but rather wonder that any is saved: As take account from Saul the first King of Israel, to the coming of Christ, and observe seriously how many of them shall arise Saints; also take notice from Christ, to the reign of the Lord Protector, thou shalt find it is a hard thing to deal justly and be rich in this world; certain it is, from experience I find it so far different, yea, so contradictory, that from the seed of Faith I speak it, to deal justly thou cannot be rich, but poor in this world, and yet what striving here is to be rich, yea wise and great in this perishing world, not in the least laying to heart that saying of James 5. 1. etc. Go to now ye rich men, weep and howl for your miseries that shall come upon you; your riches are corrupted, and your garments motheaten; your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire; ye have heaped treasure together for the last days; ye have lived in pleasure on the earth and been wanton, ye have nourished your hearts as in a day of slaughter, ye have condemned and killed the just, and he doth not resist you.  
Now look about you the seed of Cain, and tell me to whom was this spoken, or whom doth this concern, if not the great men of the earth, or rich men of this world; and yet how few of you do consider that destruction will be the end of this thy fleshly perishing glory? Alas, what though thou live thirty, forty, fifty, or eighty years, this know, thy glass is a running, thy brave time will have an end, and to thy bed of sickness thou must be brought, when then all thy rich robes and precious Jewels may hang by thee, but thou canst not make use of them, and in room of them death prepares a garment for thee. O then, even then, is a believers joy, which now is thy sorrow; for in stead of speaking peace to thee, they will be a witness against thee, yea, a declaration of dreadful things concerning thee, reminding thee of all thy proud thoughts and lofty looks; as also how thou hast spent thy time in pleasure on this earth, and been wanton in the day of judgement; yea, cruel in the day of mercy in condemning, yea, killing the Just, that blessed seed of Faith; now if these men shall be saved, and if those works shall be justified, that is recorded in Mic. 3. 11. viz. abhorring judgement, perverting all equity, judging for reward, teaching for hire, divining for money, grinding the faces of the poor, enriching themselves in the ruin of others; I say, if such great men as these, that have here enjoyed all the pleasure and glory of this perishing world, shall enjoy that immortal ravishing glory in the world to come, than mind what will follow, then in vain were the Scriptures written, and to no purpose was those great sufferings of our Lord Jesus, who saith, Mat. 19 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundred fold, and shall inherit everlasting life; and then in the same Chapter, Christ shows from the young man's going away sorrowful, How hard a thing it is for a rich man to enter, yea, saith Christ, A rich man shall hardly enter into the Kingdom of glory: and in vers. 27. when Peter said, Behold we have forsaken all and followed thee, what shall we have therefore? now you may read his answer was this, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, etc.  
Now in all these words, expound, or interpret which way ye can to style your fears of death, and your dreadful portion at the great day, I say from the Lord of glory you cannot find any colour or tittle in the least that doth encourage or give any admittance to a worldly minded rich man, for if you mind what you read, you shall find all the promises here, or in Scripture elsewhere, doth only appertain to such that hath forsaken all false worships and false Christ's, and hath renounced all unjust ways or means whereby he hath enriched himself, yea he that hath slighted a good name with the credit of this world, and is not only ready to persecute, but be persecuted for that glorious, yet despised man Jesus; I say from the spirit of Faith, all the promises of the Lord in Scripture doth only belong to these poor despised scum of the earth, as in these words, Thou Peter, or ye my disciples, or any other of my precious ones, that hath lost all for me, you are those that shall have all gain by me, you shall have everlasting life, and be with me in my Kingdom, yea in glory like myself, as mind that saying of James the second chapter and fifth verse, Harken my beloved brethren, hath not ●od chosen the poor of this world rich in faith, and heirs of the kingdom, which he hath promised to them that love him?  
Now what can be said more, or what more wouldst thou have God do for thee? wouldst thou have him unjust, or contradict his own word? then be content with thy rich glory here, and let us have our glory with our God; we grudge not at thy greatness in this world, no nor thou shalt not hinder us, or detain us from our portion of glory to come, thine is almost at an end, ours is yet to come; and shall never end; therefore be not deceived, thou canst not live the life of the devil here, and live eternally with the Lord hereafter: then, as I said before, so against men and angels I should say again, that such as I had better never been born to deprive myself of such a livelihood, as I might not have been inferior to many, and all to live upright and justly in this my strange country, which now I am deprived of all; Surely, if it were so as some of cain's cursed brood doth say, and bind it with an oath, That all shall be saved, then poor Paul, and the poor Prophets, and we in these days, have made a sad exchange, but as sure as God is God, whosoever thou art, be thou Ranter or Quaker, King or Beggar, thou shalt find at the day of our Saviour's appearance, that thou so dying, shalt never be saved; and than if it were possible, thou wouldst say what I here write, is truth, and such as thou art found liars.  
Now one word more to this last plea of the seed of Cain, and so as touching this point I have done, which is this: If there be no other devil but what is in man or woman, than thou sayest, Kings may rise devils, Magistrates devils, Lawyer's devils, Soldiers devils, Merchant's devils, Doctor's devils, yea and Preachers devils, these being for the most part the richest men of this world; and the Scripture in many places extending its language only against such men, may cause not only a supposition in the seed of faith, to judge according to the tenor of the inspired Writ, but also a terror upon the souls of rich men, in that Christ compareth riches to briers and thorns, as in that parable of the sour, Mat. 13. 22. where he saith, And the cares of this world, and the deceitfulness of riches choke the word, and it becometh unfruitful, riches being such a snare and deceiver of the soul, may justly, and that not without suspicion, cause a serious examination, whether riches be not the only instrument, why or wherefore the true God nor his word doth not take root within thee: where there is so much fullness of the treasure of this world, there can be no admittance for the treasure of God, ye cannot serve two masters, and that because the riches of this world is in antipathy to the riches of heaven, in that one is perishing, the other everlasting, the one clouds or draws the soul from God, the other expels mists, and draws the soul to God; so that Christ knowing it was the greatest trial and snare to the soul, doth declare it a hard thing to enter, yea so difficult, that since he took upon him the form of flesh, there hath not, nor now is, not one of ten thousand knowing the true God, that shall be much troubled with the riches of this world; for where riches is, there must be a mighty power of faith keeping the soul in obedience to its God, and that because where there is riches, it requires the creatures whole attendance, to give all care and diligence that possible may be, to augment it, or at least to uphold the stock or principle, in so much that it makes him uncapable to cast his whole care upon the God of endless riches. Now to conclude, there is one thing more of great concernment to be seriously laid to heart by these rich men, which is this.  
First, How thou camest to this thy greatness, whether it was by birthright, or inheritance, as the eldest son.  
Secondly, Whether it came by thy acute subtle wit and ripe ingenuity, in improving thy Art or Calling, by which thou wert capable of, by which fleshly wisdom of thine thou art possessed in thy riches?  
Ans. 〈…〉 from my seed-spring give●… 〈…〉 result of my thoughts as touch●…●…ee, and as sure as God is God, thou shalt find what I writ is truth.  
1. For the first, Suppose in my condition, as I am, kindered or friend, should unexpected by me, give me a thousand pound a year more or less, now it is just in me to receive it, and possibly as justly I improve it, only here consists the danger, that if by these riches my soul is drawn from God, and more delighted in the pleasure of my riches then God, so that I think myself a great man, and now am grown lofty, hardhearted, and such like corruption attends me, in so much that not only myself, but likewise my neighbours, takes notice that I am not like the man I was before.  
So that now thou that hath thy greatness successively, is not by Scripture condemned, provided it prove not a snare or a thorn to choke thy soul, by having such a deep impression in thy heart, that the infallible truth cannot take root in thee, only here is the haz●…●…id, if thou use it as though th●…●…not, which is no easy thing, yet if th●… canst make use of it to the glory of our God, by feeding the hungry, and clothing the naked in the name of a Prophet or a righteous man, so said, and so done, thou shalt have a Prophets or righteous man's reward, which is eternal life in the world to come; I say if these things, in the enjoyment of thy riches, are performed by them, than it may be thou art one of those few of the rich and noble that shall be saved: But,  
2. Thou that hast got thy riches by thy subtle wit, is much different from the other, in that the first was freely given, so that he came justly by it; but as for thee, thou best knows how thou camest to thy greatness; for thou hast heard, as aforesaid, it is a wonder for a man to do just and upright things, and yet grow rich; therefore the Scripture calls thee to account, and that the more thou mayest remember not many years ago thou wast but a poor Journy-man of thy Trade, not worth a groat, but in debt, and now in these few years thou art worth thousands.  
O friend, deal plainly with thy soul, though thou may hid it from man, thou canst not hid it from God, for thy ways are naked to his glorious piercing eye, that although thou may blind man with thy fair carriage and sugared pretences, seemingly gilded over with holiness and purity of life, yet for all this our glorious personal God doth know, and in thy conscience will read, how many thou hast cheated and murdered to make thyself great by undoing of others: In this thing are not most of your Doctors over shoes and boots in this crying sin, in taking a crown for that which cost but six pence, and not only so, but for want of judgement and mercy, destroys the poor creature, to the utter ruin of his family, so that thou art of that number that treadest in the broad way, that at last will lead thee to the destruction of thy soul eternally, yea world without end; and therefore take notice, that God is not afraid to call thee to account, or that he will be more merciful to thee then a beggar, because of thy greatness, or that thy white hand or fair face adorned with Silk, Gold or Silver, shall cause an eye of compassion more to thee because of that, then to a black deformed creature; No, no, our God thou shalt find, seethe not as man seethe, neither is his thoughts as man's, if he were, than had the fair, neat, rich, proud daughters of Zion been respected, but in stead of a blessing, he blasted all their glory and their bravery, as you may read at large, Isaiah 3. from the 16 to the end, first repeating how they walked with stretched-out necks and wanton eyes, walking and mincing as you go, and making a tinkling with your feet, therefore the Lord in stead of showing mercy, did smit with a scab the crowns of the heads of the daughters of Zion, yea, the Lord did discover their secret parts, and took away all their bravery of tinkling ornaments about their feet, their cauls and round tires like the Moon, the chains, bracelets & mufflers, the bonnets, tablets, earrings, and nose-jewels, wimples, and crisping pins, the glasses and fine linen, the vails, with the changeable suits of apparel.  
O if God were a respecter of persons, here was invitations plenty: but you may read, that in stead of a sweet smell, he gave them a stink; and in stead of a girdle, a rent, in stead of well-set hair, baldness: in stead of beauty, burning; yea, and that with eternal burn, shall all proud despisers of this infallible truth undergo, at the great and terrible day of our Saviors appearance; concerning which I shall open at large in the last Chapter. Thus much in answer to your Pleas, now I shall prove from Scripture the seed of Cain to be of the devil.   

The devil or Seed of Cain infallibly proved from experience in Scripture.  
II. BEcause of the great opposition that may arise up against this glorious Truth, through the exceeding pride and unbelief in the hearts of most men, give me leave to cite a few Scriptures in confirmation of this work in hand: In the first Epistle of John, the third Chapter, you shall find it thus written, Not as Cain which was of that wicked one, and slew his brother: Also in the 13th chapter of Matthew it is thus written, He that soweth the good seed is the Son of man, and the field is the world; the good seed are the children of the kingdom, and the tares are the children of the wicked one, and the enemy that soweth them is the devil. Moreover, in the 8th chapter of S. John, Christ Jesus the God of Truth speaketh thus, Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there was no truth in him; when he speaketh a lie, than he speaketh of his own, for he is a liar, and the father thereof.  
My spiritual and rational friends which are sober, was not Cain the first murdering lying man that ever was born of a woman, seeing no true Christian can gainsay it? was not that cursed Cain from the beginning, that murdering devil and father of lies, spoken of by Christ aforesaid, in answer to those carnal Jews which boasted themselves to be of Abraham's seed? and were not those lustful murthering-minded Jews or Gentiles which our Lord branded with titles of serpents, vipers, children of the devil, and such like filthy Canaanites, which proceeded out of the spirit of cursed Cain that old serpent, dragon-devil, and father of all the damned in this world, and not from the spirit of Abraham, though they might proceed from his loins according to the flesh, through mixtures of seeds in marriages: the sons of God saw the daughters of men to be fair, and they took of them to be their wives. Again, though the blessed Israelites and cursed Canaanites are mixed together by carnal copulation, since the prince of devils became flesh, yet you that are spiritual may know, that the Lord jesus that made them both, knew how to separate them for all their close union, and to call them by names answerable to their own natures.  
As consider, did not the glorious Creator and blessed Redeemer himself, make a clear distinction between two worlds or generations, when he said, I pray not for the world, but for them that thou hast given me out of the world; can you therefore that are sober, imagine or think, that there is any spiritual salvation for these men or women, which the Saviour of the world excludes in his petition: Moreover, it is wtitten, that the Apostles said, We know that we are of God, and the whole world lieth in wickedness: Behold, ye redeemed one's of the most high God, is it not as clear as the light itself, that there is two distinct whole worlds, according to that saying, Then all Israel shall be saved: a redeemed world of elect Israelites, and an unredeemed world of reprobate Canaanites, that were never truly lost in themselves, and therefore never capable of being found in Christ, accordding to that in the Epistle of Judas, where it is thus written, For there are certain men crept in, which were of old ordained to this condemnation, ungodly men, which turn the grace of God into wantonness, and denying Christ the only Lord, woe unto them, for they have followed the way of Cain, and are cast away by the deceit of Balaams' wages, and perish in the gainsaying of Core: Thus is it not clear unto all such that have in them any faith in the truth of the Scripture, that there is two distinct whole worlds, to distinguish between the divine glory of Election, and everlasting shame of Rejection? a cursed Cain, a blessed Abel; a subtle serpent, and a simple Saint; a scoffing carnal Ishmael, and a spiritual Isaac; a bloody minded Esau, and a merciful minded Jacob; a persecuting Saul, and a prophetical David; a treacherous Judas, and a gracious and glorious Jesus, from the beginning of the world unto the end thereof; yea, and a blessed Seth born in the stead of righteous Abel, to bring forth the generation of the just, that the Lord of eternal glory, might according to the flesh, as well as the spirit, spring from a spiritual line of his own light of life eternal, and not from a rational or carnal line of eternal death in chains of utter darkness; which if it had power, according to its cursed desire, it would destroy God, elect men and angels, heaven and earth, and all in them, and itself also, rather than be subject to any, or might not only itself bear rule over all.  
But now to the matter in hand, and withal consider what you read, for it highly concerns you to look about you, that if there should be any evil angels, or devils living in the air, and a devil amongst them, called Beelzebub the prince of devils, than I say, what need any man trouble himself with the least fear of eternal death, what wickedness soever is committed by thee; why? because if a man is tempted by any devil but what is in his own nature only, that evil spirit is to be eternally damned, and the man set free; nay moreover, if sin or evil issued not from man's unclean reason or lying imagination within him, is it possible, think you, that any man should be tormented, as some men are, with an inward burning through a secret fear of eternal sufferings rising in them, from the guilt of former evils committed against the light of their own consciences; furthermore, seeing all men which live after the flesh, must die or perish, and that man's own lust is that imaginary devil from whence proceeds all sin or evil.  
Without controversy though men or angels should gainsay it, there are no other evil spirits, angels, or devils, but unmerciful men and women only: Again, if envy, pride, covetousness hypocrisy, lust, and such like, be the devil in man, then are not men and women those devils that are under the power of those evils? I would fain know from the learned men of this world, whether there are any other evil angels or devils besides mankind, that lust after women, or silver, or honour, or revenge, or any kind of evil whatsoever? truly if those supposed wise men that talk so much of the sublilty of the prince of the air, that rules in the children of disobedience, could possibly know that their own imaginary Reason was that evil spirit or prince of all their airy disputes concerning God, angels, devils, Heaven, hell, eternal glory or shame to come, which they know not of according to truth, then in stead of their rejoicing in the approbation of many men in relation unto their natural gifts, their own spirits would immediately become the principle of all those howling, groaning serpent-devils spoken of in Holy Writ, even in the sight of elect men and angels in this mortal life.  
Again, is it not against all spiritual or rational sense, that any man, angel or devil should suffer eternal damnation for the sin of another, or for another's tempting him to sin or evil? Moreover, doth it stand to very good sense, that, yea that creature that is left to himself to be tempted unto sin or evil, and overcome thereby, and remains under the power of it to their lives end? its requisite at the great day he should suffer for his own sin, and not for another's iniquity: wherefore, judge you, is it not one of the vainest things in the world, for any man to think that there is any other evil spirit, angel, or devil that tempts him to any motion, imagination, thought, desire, word, or action of rebellion against God or man, but the proud, lying, envious devil living in his whole man, as aforesaid?  
Therefore let no man that professeth spiritual light or life in him, for very shame say, that God can be tempted, or tempt any man unto sin or evil, neither let him say, that any evil spirit, angel, or devil in the air, or earth, or in the water, or in the fire, tempts him to commit any sin or evil, but that airy, watery, fiery, lustful, fleshly devil dwelling in his own body; I say, let him know [that, yea, that] is the prince of the air, which thorough the absenting virtue of the holy Spirit, begets those legions of devils, or lusts in the soul of man; and it is the true light of the Lord Jesus Christ in all his new born babes, that crusheth the Cockatrice eggs before they become serpent-devils, to sting the whole man with fear of eternal death.  
So that, understand what I say, those devils which by the powerful word of the Lord Jesus were cast out of Mary Magdalene, or any other creature spoken of in Holy Writ, were only all manner of filthy diseases, or violent fiery distempers in man, that hurried him about any desperate wickedness whatsoever, oftentimes increasing so powerfully, as you may read in Mark the fifth, that it did not only occasion him to rend his own body, and break iron chains, but also he is ready to tear any one in pieces, until the Lord of Glory shined into his distempered soul, with that golden Grace of true Faith, through which that imaginary devil is chained up, whereby all his fleshly goods were spoiled of ever having power in him as formerly, and being now in his right mind at the glorious feet of Christ Jesus, through his own pure light, leading him into heavenly raptures, in reference unto his eternal glory, at his visible appearing in the clouds with all his mighty Angels.  
Therefore seriously consider, that if Cain or Abel were both begotten by Adam upon the body of Eve, as for the most part all men vainly imagine, from one bare Scripture-record which they understand not, I would know of that man that is offended with me concerning this point, why Cain was nominated in Holy Writ to be of that wicked one aforesaid, and branded as an outcast, fugitive, vagabond, and cursed from the divine presence of the Creator, and cast out of the natural presence of his parents for ever, and condemned with Balaam and Core as a perishing castaway? This I am sure of, that no spiritual rational man that is sober, dare say that either Adam or Eve was that wicked one from whence the cursed spirit of Cain sprang, why? because there is no such opprobrious names attributed unto them through the sacred Scriptures; Moreover, you may know that, yea that wicked one from whence cain's spirit proceeded, could not possibly have any relation to Adam or Eve, though Cain was conceived in her womb, and born of her body, and that because there was an absolute curse denounced upon the Angelical Serpent and his seed in her womb, as aforesaid, without any after-promise in Holy Writ, for ever being redeemed by the Creator; but on the contrary, you know there was a gracious promise by the Creator himself of the Redemption of Adam and Eve, after their fallen estate, with their whole generation of righteous Abel's, Seths, or abraham's, in that glorious hidden saying, The Seed of the woman shall break the serpent's head.  
Now one Scripture more, which shall be against all gainsayers interpreted, which is this, Matthew the fourth, beginning at the first verse: Then was Jesus led up of the spirit into the wilderness to be tempted of the devil, and when he had fasted forty days and forty nights, he was afterward an hungered; and when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread: then he answered, Man shall not live by bread only, but by every word of God, or that word that proceedeth out of the mouth of God: then the devil taketh him up into the holy City, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down, for it is written, He hath given his angels charge concerning thee, etc.  
Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory thereof, and saith unto him, All these things will I give thee, if thou wilt fall down and worship me, etc.  
In that these hidden say hath their dependence on the precedent Chapter, I must from thence make way to this divine Secret: As if thou couldst but understand what thou readest, thou shalt find, that as soon as ever Christ was baptised by John, the Holy Ghost fell upon him, that did empower him to encounter with the devil; in which Dispute we must observe these two particulars. 

1. Who this tempter or devil was.  
2. The nature of this temptation.    
First, take notice that this tempter was one of the wisest and soberest, yet subtlest Disputant amongst the Pharisees and Sadduces, and therefore appointed by them to have conference with Christ, as by and by you shall read; for if you cast your eyes on John the third, the fifth, sixth and seventh verses you shall find, there went out to him Jerusalem and all Judea, and all the region round about Jordan, and were baptised of him in Jordan, confefsing their sins; as touching these John used no words of reproof or dislike in the least, but when he saw many of the Pharisees and Sadduces come to his baptism, he forthwith upbraided them with a sad, yet just sentence, saying, O generation of vipers, who hath forewarned you to flee from the wrath to come? etc. as if he should have said, Ye are the children of that wicked one, that only comes to dispute and to cavel, therefore John cuts them short with these words, Bring forth fruits meet for repentance, and think not to say within yourselves, we have Abraham to our father: Then John proceeds further, and tells them, I indeed baptise you with water unto repentance, but he that cometh after me, is mightier than I, whose shoes I am not worthy to bare, he shall baptise you with the holy Ghost and with fire.  
Now when the Pharisees and Sadduces heard this, they forthwith commissionated one of the wisest and subtlest devil amongst them, which by experience they found was best versed in Scripture, to see if this mandevil could persuade the Lord Jesus to baptise them with the Holy Ghost and with fire: Now that you may no longer doubt, but that this tempter or devil was only a man, as aforesaid, cast thy eye into Deuteronomy 6. and the sixth verse, where it is thus written, Ye shall not tempt the Lord your God as ye tempted him in Massah, so read Heb. 3. 9 Now tell me friend, who those were that tempted the Lord, were they not the people of Israel, men and women? So this tempter or devil that I am now treating of, was only a wise subtle man, as you have already heard, and will in this temptation be made more apparent.  
2. To the nature of the temptation, beginning at these words: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. First mind, the Spirit that led jesus up into the wilderness, was the Holy Ghost which came upon him at the baptism of John, a little before the tempter came, as you may read in the last verse of the third of Matthew. I have found it true by experience, that whosoever hath received the Holy Spirit, cannot be free from the temptation of the devil, that is, the cavilling, contentious disputes of unreasonable and unmerciful men: But,  
Secondly, in the next place I shall give you to understand, that this wilderness here spoken of, was not a wilderness yielding fruit for the supporting of life, where nothing but wild beasts void of reason doth inhabit, as the seed of Cain doth imagine, and the learned of that seed do vainly teach: though this wilderness was the same that John quotes in Mat. 3. 13. saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, etc. Now let any sober man judge the black darkness that is over the learned, to think that john should cry the message of the Lord to a wilderness of wood and wild beasts, that hath no understanding to receive it! and as great a darkness it is for thee to think that any devil without man, or devil-man, could so far overcome Christ, as to lead him into such a wilderness, no, no: therefore take notice that wilderness john preached in, and this wilderness Christ was lead up into, was only the wilderness of man's heart, whose hearts are as barren as a natural wilderness that beareth no fruit, as unto the true knowledge of things appertaining unto eternal life: O mind what you read, it was the wilderness of man's heart, and not such a wilderness as Moses led the people of Israel through; for neither did john preach, nor was in any such wilderness.  
3. It's said, Christ fasted forty days and forty nights, but from what he fasted is not in the least mentioned, therefore I affirm, that as Moses fasted forty days and forty nights in the mount from natural food, so did Christ fast forty days and forty nights in the spiritual, that is, Christ did baptise none▪ with the Holy Ghost nor with fire, neither did he do any miracle for the space of six weeks, and the original of this was, that he might be tempted of the subtle serpentine devil-man, as aforesaid, which made that devil-man say, If thou be the Son of God, command that these stones be made bread; however thou that readest mayest not apprehend this, yet let me tell thee that mandevil did not mean the hard stones that we tread upon, no more than john when he said, God is able of these stones to raise up children unto Abraham. Oh what absurdity is it in any man to think that God would of natural dead stones, raise them up spiritual living children, no, no: when the devil-man said, Command that these stones be made bread [which was this] Command this stony heart of mine, and the stony hard hearts of the Pharisees and Sadduces that sent me, command them to be made hearts of flesh, by baptising of us with the Holy Ghost and with fire, whereby I and others may so believe, that we may become true bread unto Christ; for in john 4. 32, 34. there saith Christ, I have me at to eat that ye know not of, meaning his dispute with the woman of Samaria: as touching this, it was his meat and drink to do the will of his Father, which will was to baptise his Elect with the Holy Ghost and with fire, without which no man could have eternal life abiding in him.  
4. Then the devil taketh Jesus up into the holy City, and setteth him on a pinnacle of the temple: Observe that the City and pinnacle of the Temple, were both in the self same place, yet understand that the Temple and the City signify one and the same thing; as from the words of Paul, Defile not the temple of God, whose temple ye are; yea, ye are the temples of the holy Ghost, and the city of the living God, as is recorded in the Corinthians and Hebrews, and yet you shall find, though the Saints are the City and Temple of God, that the Scripture calls the Nation of the Jews the holy City; so that I know that was the holy City that the devil man took Christ up into, and there in the most eminent or highest place of the Temple, stated his temptation in the pinnacle, that is nothing else but the high temptation that this devil used out of his own high spirit of reason, saying, Cast thyself down, that is, submit unto this people which in Moses time were the only Nation or City of God, do but submit to be Governor or King, in condescending to us, there can no harm befall thee, in that he hath given his angels charge concerning thee, thou being the Son of God and our King, we shall conquer the whole world; but Christ's kingdom not being of this world, he tells them, as at other times, Thou shalt not tempt the Lord thy God: It might well be called the high temptation of the devil, that if it had been possible to unthrone Christ of his immortal Crown and Kingdom, and crowned him King over a mortal, bloody and perishing kingdom, I say, as in relation to the strength and subtlety of this temptation, a man might well be called devil.  
5. Again the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory thereof, and saith, All these will I give thee, if thou wilt fall down and worship me.  
Answ. If you could understand the Scriptures, you shall read it calleth rich wicked men Mountains, and poor believing men Valleys; as saith Isaiah chap. 40. verse 4. Every valley shall be exalted, and every mountain shall be made low: there is very little of the New Testament to be understood in the letter, but spirit only; therefore saith Christ, My words are spirit and life, so that if thou couldst see with an eye of Faith, than thou couldst with me acknowledge that this exceeding high mountain which the devil shown Christ, and all the kingdoms of the world with the glory of them, were all in the devils own heart; for if you mind the Chief Priests and Rulers, from whence this devil-man was sent, they in their Council instructed him, that if that Christ to whom he was sent, would but come and submit, yea, side with them; for submitting you must understand, is no less than to worship, that if Christ Jesus would but submit to be their king and governor, than they would assure him he should have all the kingdoms of the world; for thou being the Son of God, no earthly king can stand before thee, for in so doing we shall have the rule and government of the whole world, and the glory thereof, which if thou wouldst but condescend to this, we could make our words truth, that Herod, Pilate and Cesar would give place to thy crown and dignity, by which we should become a greater people than ever we were: these and such like thoughts was in the Priests and Rulers, which they thought they had so wisely compacted together, as a mountain not only strong and great, but a high mountain over-topping all other mountains whatsoever.  
So that now you have the interpretation of that Scripture, which till this last Witness could never be rightly understood, that the high mountain there spoken of, was the moderate, wise, and high read Consultations in the breasts of the Rulers, given into a particular, moderate, wise, high, learned man, much read in the Law and the Prophets, to tempt, and if possible, to persuade Christ to yield to this his high and learned Position; but you may read this mandevils mountain was too weak, and too low, for the high immortal God to rest or cast himself down upon; for to that end he came not into this kingdom to be King, but to fulfil his own determined will, in destroying him that had the power of death even the devil, yea, that devil-man that would, if possible, have deceived God himself, and so returns his positive Answer, Get thee hence, Satan, f●r it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, that is, thou oughtest to be ruled by me, and not I by thee, therefore depart, my kingdom is not of this world, but of that world which is everlasting, immortal, and to all eternity. Upon which that mandevil leaveth him, tormented for not prevailing, and Christ refreshed by his Messenger from his glorious Kingdom above the stars.  
Question. If this be infallible what you have here written, then may you ask me, How comes it the Learned of this world could not, as well as this Witness, make known this hidden divine Secret, seeing they give themselves wholly to find out the true interpretation of the Scriptures?  
Answ. What ever the Learned of this world dream of finding out the invisible things of Eternity, by searching into Scripture Records, and comparing them together, yet know this, the Divine Majesty hath locked up all the principal Secrets of the Scriptures in his own spiritual breast, that he by an immediate inspiration may dispose of them into the spirits of elect men and angels, most advantageous for his own glory, and their consolation; therefore mind what you read, and seriously observe, that the Scriptures runs not in the line of Reason, but in the line of Faith, Inspiration, or Revelation, according to those say in the Hebrews and other Records: By Faith the divine Work of Creation, and wonderful Mystery of Redemption was, and is known, with the immortal eternal Glory, and everlasting shame of men's persons in the end of the world: but of the contrary you shall never read in any place of Scripture, that any man in the least knew the things of eternal Glory by any kind of rational comprehension wharsoever; I confess the natural Reason of man is a very good handmaid, if it be well qualified with the spiritual dame of divine Faith, for illustrating of the things of God unto weak comprehensions; but as for truly understanding the invisible things of God by the highest reason that ever was in man or angel, it is utterly impossible, as beforesaid, and that because though the spirit of reason were never so pure, yet you may know reasons nature is but a desire after the knowledge of the divine nature of that Spirit from whence reason had its living being: but of the contrary, spiritual Truth or Faith, is of the divine nature of God himself, and therefore in what soul soever that Heavenly Seed is sown, it springeth up in that spirit all variety of divine knowledge, with glorious raptures in reference unto life eternal, by virtue of an intercourse with the eternal Spirit from whence it came. Moreover, I confess a man that is endued with a Solomon-like gift of natural reason, may be able to comprehend all words, whether they are spoken in a good form, sense or language, or no; yea, and such a man may be mighty in disputes about the glorious things of Eternity; but as for thy real understanding, whether there were, or be any such eternal things or no, thou hast no certain knowledge of that at all, but thy bare thoughts only, which if equally weighed in that balance, it may be true, or it may be false, and all this is for want of an infallibility of Truth itself; therefore though the divine things of the eternal Majesty be nothing else but spiritual purity, of an infallible truth in themselves, yet unto that rational wise man, they are nothing but nonsensical blasphemy or lying tales, till his reason is confounded in him by a true and heavenly Faith.  
Now thou that hast perused this Epistle, if thou understandest what thou readest, mayest behold how infallibly I have proved both by Reason, Faith and Scripture, that there is no other devil but what is in man and woman; also how this devil came to be a devil; so that if thou wilt not, because thou canst not believe, much good may that imaginary devil do thee, yet by the way let me tell thee one word, which is irrevocable, that thou canst not now really, nor at thy resurrection shalt find, or in thyself feel any other devil, but thy soul only, which if it were possible for thee then to utter thyself, thou wouldst tell me what now I writ to thee, was the naked truth; but then, even than I shall be far enough from thee, in that I shall be with the Lord above the Stars; this thou shalt find, and this I shall be (as sure as God is God) for believe me whether thou wilt o● no, I do not write now as formerly I have done, viz. hab nab, as a man only endued with reason, but take notice I writ from that revealed Seed-spring within me. Now to the seed of Cain his Education.    

CAP. II. The Seed of Cain his Education or bringing up, undeniably proved against any of his tribe that shall oppose it.  
AS touching this I shall not need to spend much ink or paper, and that because not only Scripture, but likewise experience doth confirm, that there is none of the Seed of Faith so honourably educated as the rich sort of the seed of Cain; for indeed to whom doth the wisdom and government of this world belong to, but to them? and therefore nothing that in the bounds of reason can be attained unto, but his seed enjoys it; nay, they are so exactly educated in the affairs of this world, that by their reason they are able to comprehend all words whether they are spoken in a Philosophical form, sense, or language; nay, many of them are not only mighty in disputes as touching the Government of this their kingdom, but they are also able in dispute about the glorious things of Eternity, though they understand not the matter disputed of in the least; for as Paul saith, 1 Cor. 2. 14. Neither can they know them because they are spiritually discerned; for their education in the greatest knowledge is but natural, and therein they are able to dictate unto the unlearned of their seed, laws and rules to preserve this their kingdom in peace among themselves; for you must understand what wisdom Learning can teach them shall not be wanting, and the wisdom they attain unto, is not that spiritual or divine Wisdom, for this only belongs to the Seed of Faith; As read but 1 Cor. 2. 4, 5, and 6 verses, and there you shall hear Paul show the vast difference of the wisdom of Faith, from the wisdom of flesh; for the wisdom of Cain is a mere cheat, yea, leads him forth to nothing but pride, oppression and cruelty, for by that wisdom they put the Lord of Life to death, as in the eighth verse: therefore you that have eyes may see what this learning and knowledge is the seed of Cain are tutored in, that it is no other but the wisdom of this world, which is foolishness with God, and that is the cause they come to tempt or dispute with the Seed of Faith, whose wisdom is given him by inspiration or revelation, in the demonstration of the Spirit; I say, because the wisdom of Cain cannot receive the things of the Spirit of God given this precious soul, O how they rail with terms of a fool, an ass, a dunce, a coxcomb, a heretical blasphemer, an ignoramus, one that hath no sense; these and such like terms this cursed Brood will brand the Seed of Faith with, the only wise men in Christ; for which cause the Lord in 1 Cor. 1. 19 saith, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the Wise? Where is the Scribe? Where is the Disputer of this world? hath not God made foolish the wisdom of this world? and all because the foolishness of God in the Seed of Faith, is wiser than that great knowledge in the seed of Cain: for take this infallible truth along with you, which is this, that the Scriptures in the life and power of them were never given to the wise learned men in those days; For, saith Christ, to you it is given to know the mystery, to you my Disciples, or elected Seed of Faith, to you, and for your sakes did I speak this: and therefore it was the wise, learned Priests and Rulers did imprison and put to death, not only the Disciples, but Christ also, as Blasphemers, for publishing this Scripture, which now their wise children do make a Trade of, and will not only imprison, but, if possible, put to death the only Witnesses and true Interpreters of this Holy Writ which was given by inspiration, for the proper use of his blessed Seed of Faith.  
Again, the seed of Cain are educated in the fullness and plenty of this world, insomuch that there is no novelty, delicate or dainty, that by the spirit of reason can be invented, but for their belly it is prepared; as also no new antic fashion can be imagined, either of silk, gold, or silver, but their backs are adorned with it, nay, there is no attendance of men and maidservants that this their kingdom can afford, but the seed of Cain enjoys it; yea, they are so tenderly and princely brought up at home and abroad, and so hurried in their Coaches and Sedans, that if possible the cold wind should not blow on them, nor the glorious Sun with his beams should scorch them, so careful are they of their beauty and comely, straight, proper persons, that if possible, there shall not be a wrinkle on their hands, nor a spot on their faces, unless it be of their own making, for the more grace of their comely persons; thus what by art in their wisdom can be invented, shall not in the least be wanting, if it can be had for gold or silver; and whatever Science, Pastime or Pleasure their soul can desire, as Hawking, Hunting, Bowling, Shooting, Gaming, at Dice, Cards, or Tables, or any other delight of Music, Dancing, Courting of Ladies, with the satisfaction of their greatest lust, and that with the greatest pomp and state this their heaven can afford; and then in the last place for carriage and behaviour none in this world like unto them, as observe how proud, and Lucifer-like, their father, they carry their heads, insomuch that they know not what fashion or coloured Periwig to hang upon it: and when they meet any of their brethren, O what congeying and bowing with Cap in hand to the ground, saluting each other with these and such like complementary terms, as, Your servant, Sir, or, Your servants servant, Sir, or, Madam, and fair Lady, I am yours to command by night or by day, and that with so much stateliness and comely behaviour, that I wonder thou shouldest be affrighted at the name or person of the devil, considering what a glorious, proud, majestical creature the devil is, as aforesaid.  
But now if you ask me, Are all the seed of Cain thus educated?  
Answ. No: for you may understand some are brought up to one Calling or another, that some of them do undergo hard labour and great pains, to maintain themselves with their families, in this their perishing kingdom, so that they have neither gold nor silver [the dust of this earth] to manage such a fleshly glorious education, as aforesaid.  
And others there are that are educated, yea, brought up servants, yea slaves, to the great Rabbis of their seed, which none of them have that attendance, fullness, delights & pleasures as aforesaid; but on the contrary, are deprived of all that their happiness the other enjoy, insomuch that in stead of giving relief, they beg relief; in stead of a Bed of Down, they lie on a bed of straw; in stead of being clothed with silk, they are clad with rags, yea many times ready to starve for want of food; so that you may behold there is not only rich, but poor, miserable, ragged devils, that shall rise at the day of our eternal God's appearance, so that I say these of all the tribe or generation, are to be pitied, if pity did belong to them, to consider what affliction they undergo in this their heaven, and yet be eternally damned hereafter.  
Question. But now you may say unto me, and that seemingly affirm, both from my writing and the Scripture, in that I have before treated much of the rich men of this world, how hard a thing it is for them to walk in the ways of God, they being so educated in the pomp and glory of this world; which I say, and your experience finds it is the greatest thief that steals away the heart of man, and so makes that soul as difficult, as a woman in travail, to enter into the life and power of the Gospel; therefore we being poor, and the Scripture saith, the poo●…●…eives the Gospel, we much marvel how your writing will be found truth in Scripture, that any poor should rise devils, when the Scripture saith, it is only the poor that receives the Gospel.  
Answer. From this thy curious Query I shall answer thee in those words of James 2. 5. where it is thus written, Harken my beloved brethren, hath not God chosen the poor of this world, rich in Faith, and heirs of the kingdom which he hath promised to them that love him? Now if you intent these poor, I affirm what you say, yea, from my Seed-spring I declare, not one of these poor shall rise devils, in that these are the Seed of Faith, and educated in the knowledge of eternal Truth, yea, tutored by the spirit of divine Wisdom: But now tell me how many of these poor you can find among the poor seed of Cain, for if thou understandest what thou readest, thou shalt find, though the Seed of Faith for the most part are but poor in this world, viz. your kingdom, yet mind what the Holy Writ saith, though poor in estate, yet they are rich in faith, so that these poor by Faith receives the Gospel; therefore take notice of this, it is not poverty in the outward man that makes thee rich in the inward man; for if you could discern, by the spirit of Faith you shall find, that the major part of the poor in this world, are as poor in faith, yea so poor, that they cannot give thee the least account what God is, or what a rich treasure it is to believe in God, therefore in stead of loving God, they hate God; as if it were but recorded how many times in a day at Billingsgate, as also in all the Streets of London, thou shalt hear they are educated in little else but to blaspheme the name of our glorious personal God, as shall be seen more at large in the devil his qualification; so that deceive not yourselves, and that because of your beauty or greatness, no nor for your poverty, unless you be richly clad with that rich Jewel of Faith, for that will manifest who was thy tutor, and the nature of thy education.   

CAP. III. The devil or seed of Cain his Qualification, and how he is acted forth.  
FOr your better understanding of what I shall now write, you shall find this matter ensuing divides itself into several branches, and not only as touching his thoughts, words and actions, but there are several distinct actings forth of this wicked seed in matter of qualification, and yet all makes up but one seed as unto its original, even the seed of Cain their father: as,  
First, some of this seed you shall hear are acted forth to all manner of uncleanness, yea such as is spoken of in Romans the first, from verse 21. to the end of the Chapter, For this cause God gave them up unto vile affections, for even their women did change their natural use into that which is against nature; and likewise also the men leaving the natural use of the woman, burned in their lust one towards another, men with men working that which is unseemly: Of these sorts of devils we have among us at this day, and that not only such that doth take shame for what they have done, but rather will maintain such gross, foul, filthy acts, and that because, say they, there is nothing that I can think, speak, or do, but God is the Author of it; so what if I lie with another man's wife, what harm can be in that? I know no evil in so doing, for to me all women are but one woman, and this woman, a man, and that man, I man eternity; and therefore if I lie with twenty, they are but all one to me, and there being a free consent, what fin can be in this? for what hath some in London said, that it is no more sin for a man to lie with any woman, than a Cock to tread a Hen, or a Bull to serve a Cow? nay this ranting devil is qualified and acted forth, saying, till a man can act sin as no sin, he cannot be free from sin; for thinking this, it is impossible for any man to be free from these sins, unless he can steal, murder and commit adultery as no sin, then, and not till then, say they, thou hast no power over sin, and so thou encouragest thyself in all thy impurity, in that, saith thou, to the pure all things are pure, so that nothing is unclean of itself, but to him that esteemeth it so, not in the least considering as unto what the Apostle spoke, that [to the pure all things are pure] from hence including all manner of filthy acts whatsoever: Now let any of the Seed of Faith judge, if thou art not given over to a reprobate mind to do those things that are not convenient? for as touching this, speak thyself, what convenience doth appear in any of these thy destructive actions? for indeed destructive they are, both to thyself, and them thou hast to deal with; witness the tears of many a poor virgin-wife, and the sad misery many an innocent virgin hath undergone by thy devilish temptation, to the loss of all her friends, the defilement of her own body, and the eternal hazard of her soul, yet all this is justifiable in thy reprobate mind, if thou canst but satisfy thy lust, and spend her money, that is all the love that she shall find from thee; and when this pretty deluded creature comes and tells thee how the case is with her, I am with child by thee, and thou hast spent all my money, what wilt thou do with me? wilt thou, according to thy promise, make me thy wife, and do thy best endeavour to satisfy me for this wrong thou hast done to me?  
What is his answer, think you? even this he will reply: Alas, what can I do for thee? marry thee I cannot, in that I have a wife; and to maintain thee I cannot, in that I have it not for myself, so thou must provide for thyself as well as thou canst: Now if this poor deceived creature [should reply, and say] thou toldest me thou wast single, and it was nothing but pure love to me, and that thou lovedst me above all the world, so I did condescend to lie with thee, thinking thou wouldst make me thy wife, by which I have not only brought myself to shame and beggary, but for aught I know, have damned my soul. Upon these words this Ranting devil breaks forth, saying, A pox take you for a whore, you are a dark devil indeed, to say thou shalt be damned for thy love, the Scripture commands us to love our neighbour as ourselves, and therefore we are to love our neighbour's wives, and how can our love be more expressed, then in kissing, sporting, and lying one with another? and thus they make Solomon and his writings their pattern, nay, they will engage soul for soul that she shall not be damned, provided she do not look upon it as a sin; for say they, to lie with a maid, widow, or our neighbour's wife, is no more than to lie with that woman you call my wife; for I know none lawfully married in this world, but those only that are one in flesh and spirit, and she that you call my wife, though I have had many children by her, she is but a whore, and the children bastards, for we were not contracted in this light and purity aforesaid.  
Now let any sober man judge the quality of this kind of devil, that his love and purity is to destroy and beggar a poor innocent soul, and yet plead for it as the only truth, saying, It is not I, but the Lord in me; of myself I can do nothing, and he is all in all, with many such like Scriptures they will produce, for to satisfy their devilish lust, persuading themselves that God is an infinite formless Spirit, an infinite Nothing, or an infinite All, in this their beastly reason, so that well comes in that saying of David, Psal. 50. 21. These things hast thou done, and kept silence, thou thoughtest I was altogether such a one as thyself; as if he should have said, Thou thoughtest it was I that committed adultery, that did cousin and lie with the innocent, thou thoughtest it was I in thee that moved thee to swear, whore, and cheat thy fellow mortals; but thou shalt know that I am a God, that is not an infinite nothing, for out of nothing, comes nothing; as also thou shalt know, that I am not an infinite All in thy filthiness, for the day is at hand that I will reprove thee, and that god in thee, as in Romans 1. thou hast changed the truth of God into a lie, in supposing there is no other God but what is in thee, and so worship me as a God filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, debate, deceit, an inventor of all evil things.  
Thus in part you have heard how this ranting devil is qualified and acted forth, and that not only to all manner of women, but man burning in lust with man, and women with women, as before related; and the more it is to be observed, that what they do in this nature, they affirm it to be just, yea to do as they would be done unto, for you that knows them, as much as I, shall find their tongues tipped with these and such like words, but in their actions, as you have heard, they have sold themselves to commit wickedness, and that with greediness, never finding themselves more happy than when they are a whoring or drinking, which to them is a pure truth as any sentence in Holy Writ; for they do not esteem that sin which the Scripture records for sin, in that they do not know what to make of that glorious personal God nor his writing, looking upon it as a History of man's invention; for, say they, the Scripture is a mere Map of Contradiction, so that such devils of this kind in their hearts do not believe it no more than another writing, only for fear of the Law they will say as you say, for what do they affirm, A lie and a truth is all one to us, and so whatsoever we do, is righteous, just and good, and when we die, we shall be swallowed up into the infinite Spirit, as a drop into the Ocean, and so be as we were, and if ever we be raised again, we shall rise a horse, a cow, a root, a flower, and such like, and so turn the world round as before; as for hell or damnation it is all here, so if they can but escape prison, sickness, and want of money; they fear no other hell or torment hereafter whatsoever.  
Now let any sober man consider the devil's quality that acts forth this sort of this cursed seed; and as for their language, if there were a devil without man, that had any deal with man, if possible, they would curse and swear that devil out of his name and wits; for some of this sort when they are in company with their cursed tribe, what oath or oaths was ever heard by the ear of man, but they have it, and that with authority from their father Cain they maintain it, and that seemingly from Scripture, and so will take oath against any one they have a revenge to, if their false oath will prevail, they will do it. Thus much of the white, light, ranting devil.  
2. The next sort of this cursed seed are qualitied and acted forth in most wickedness like unto the first, only the difference is, the white ranting devil doth approve of all his wickedness to be righteousness, when this black ranting devil doth judge it a sin; and yet though his tongue will rail on the white ranting devil, and in what company soever he comes he will speak against these cursed actions, and that because he doth not only know them to be evil, but he is afraid his wife, husband, children, or parents should know of it, and not only that, but he is afraid the Law will take hold of him, and so punish him, if not put him to death for it; these and such like are the motives inducing him to speak against that with his tongue, which his heart burneth and lusteth after: but however all these outward fears attend him, yet this lust or devil is so desiring after a beautiful maid, or another man's wife, that though he will say it is a sin, and hath read the wrath of God due for it, yet he will hazard not only his credit in this world, but the loss of his soul in the world to come; and the ground of this his dangerous attempt, ariseth from these and such like thoughts, I may escape as well as others, and I will be sure that none shall see me lie with any woman, neither doth any of my neighbours suspect me, so that before I will lose the society of such a rare creature, in whom my soul is wholly ravished with the thoughts of what pleasures and delights I shall have with her, I will hazard both soul and body; for what saith such a sort of devil as this? as for the world I will play my cards so wisely, that none shall hear or know of it; and though it be a sin, it is not the greatest, neither am I the first or shall be the last, and therefore I shall make as good shift as another, and besides that, I know that God is a merciful God, and though in my strength and youth of my body, I do now and then break forth a little, I hope the Lord, if I do but on my deathbed cry him mercy, he will forgive me.  
Ah poor dark deluded soul, dost thou think, that when the righteous, just, upright heart hath much ado to find mercy, and yet thou wicked ungodly man thinkest it is easy for such as thou? no, no: thou shalt find, that as in the strength of nature and health of body, thou hast spent thy time in satisfaction of thy lust, when all that thy pleasure is at an end, then in a small measure shall be presented unto thee what thou shalt be at the day of resurrection: for alas poor heart, thou thinkest the God of Truth, is like thee, a man of lies, and by thy corrupt petition to turn the will of God, as with a petition thou canst turn the will of man, but then to thy cost thou shalt find he is a God that changes not; which in the last Chapter I shall show thee at large.  
Now to the matter in hand, as touching thy quality and acting forth, in thy Carriage and Language, that from my Seed-spring I speak it, if there were a devil without man, as there is not, that devil would tremble to behold thy carriage, and hear thy expressions; for pride doth so much attend thee, that thou knowest not how to fashion thy garment, nor which way to hang thy Cloak upon thee; now being richly clad, thou knowest not well what to think of thyself, that whether thou be a god or a man, thy garments so glitter, and thy heart so proud, and carriest thy head so high, that the poorer sort of thy seed stands cap in hand to thee, yea, gazing after thee, that thou art so puffed up with the thought of this, that thou thinkest in thyself none in the world like unto thee for beauty and proper person, so richly adorned with jewels of gold and silver, that thou thinkest every one that looks upon thee; admires thee; from hence it is thy devil or soul is so ravished with the vain glory of this perishing world, that thou art never better but when thou art abroad showing thy bravery, with thy servants standing barehead before thee in the open streets; as also to your Church you go, and what is the loadstone drawing you thither? only because you would be looked upon as good Churchmen, and to have the praise of the world, also to show your fine rags as aforesaid, and to see and be seen who outstrips thee in apparel, or what new fashion is invented, this, and only this is the greatest loadstone inviting you; otherways if thou goest to hear sin reproved, and thereby become humble for that thy rude carriage and corrupt behaviour, than it would appear in thy language, but thou art so much a stranger to sobriety of speech, that upon every occasion thou hast these and such like expressions, God damn me I will have my will, the devil take thee for thy pains, what are you made you damned whore? I think the devil is in thee: the devil confound me body and soul if I be not revenged on thee: the devil rot thee, and the pox of God take thee for a pocky devilish whore, by his life, blood, heart and wounds, I will be the death of thee, with many such wretched blasphemous expressions, that the moderate devil doth even tremble to hear the language of this dark ranting devil: In these not excluding the light ranting devil, but as far over boots and shoes are they in these and such like cursed language, so that before I pass to the next sort of the seed of Cain, I shall parley a little with thee about these wicked terms aforesaid.  
Dost not thou desire to be saved? this I am sure thou wilt acknowledge, and yet thou callest upon God to damn thee, how canst thou think to be saved, when thy tongue will witness, that many times thou hast said, God damn me: and whereas thou saith, the devil take thee for thy pains, thou little thinkest that thou art that devil. Oh friend, time is coming that thou shalt find, thou, and such as thou art, the only devil, and therefore for the time remember when ever thou saith the devil take thee, than thou must take her, or take him, to whom thou utterest those words, it is thou devil-man, thyself must take them, and when thou saith thou art mad, I think the devil is in thee, thou speakest truth not knowing it, and so when thou saith, If I be not revenged of thee, the devil confound me soul and body, now if thou be not revenged, as many times thou art not, than thou art justly confounded, and if thou do revenge thyself, thou art also confounded, in that thou shouldest leave that to the Lord; For revenge is mine, saith the Lord [I will, not thou] I will as I see cause revenge it, so that in this thou hast sealed thy condemnation; and whereas thou saith, the pox of God take thee: ah poor ignorant soul, thy tongue declares what a corrupt, ulcerated humour doth run in the veins of thy soul and body, that thou thinkest God like thyself, when he declares himself a God all holiness and purity, glorious immortal, that no mortal corruption could in the least touch him; for it is written, Thou wilt not suffer thy holy one to see corruption; and that such a devil as thou shalt say the pox of God, when it is really and truly the pox of thy devil lust within thee, as aforesaid: I told thee how thou wouldst hazard not thy credit and estate, but thy soul also, for a beautiful, yet pocky creature in whom, and for whom, thou hast not only beggared thy wife and children, but corrupted thy body, that thy nose or thy bowelts rot within thee, and yet thou so audaciously shalt say, the pox of God, when it is the pox of a whoring lustful devil thyself, and then in all thy discourse thou must swear by his life, when thou hast nothing to do with it, in that his life is death in thee and to thee, for thou hatest in thy life to be conformable to the life of Christ; and therefore take notice thou hast no share nor benefit in his heart, blood or wounds, it was never spilt nor wounded for them that are far better qualified than thou, yet the blood or wounds of the Lord was not for any of the seed of Cain, but he was only wounded, and spilt his heart's blood for the seed of Adam, or Abraham, that blessed Seed of Faith; therefore thou wretched soul, let this my short parley with thee, be for ever a Memento to look into thy soul, and there thou shalt find the devil that tempts or infuseth thee to utter all this diabolical language; but true is that saying in John, from the blessed tongue of Christ, Ye are of your father the devil, and the lusts of your father ye will do; for from him to you, comes cursing, oaths and lies, who is the father of it: As let but any sober man observe their quality in this, and you shall have them swear, and say, God forgive me whore, and cry, God forgive me: lie, and say, God forgive me; thus thou thinkest it is nothing, but with one and the same tongue say and unsay, to lie, cheat, whore, swear, and be drunk, and only say, I have sinned, God forgive me, and so commit the like wickedness again and again, and thinkest this will serve thy turn; but alas for thee, the portion prepared shall at the great day lie heavy upon thee, as read Matth. 12. 36, 37. verses, I say unto you, that every idle word that men shall speak, they shall give account thereof at the day of judgement; for by thy words thou shalt be justified, and by thy words thou shalt be condemned, for out of thy own mouth he will judge thee, as thou shalt read at large in the next Chapter, that shall show the place and nature of the devil's torment.  
3. The next sort of the seed of Cain, are qualitied and acted forth to all manner of covetousness and worldly mindedness, insomuch that thou abhor a drunkard or any that is given to hospitality, and that because his quality is quite contrary to thine; for thou art all for toiling and moiling, rising early, and lying down late, neglecting no opportunity wherein thou mayest enrich thyself, when as the other riseth up early, and lieth down late in drunkenness, spending and making away that portion which was given thee, so that thou being covetous, he is no companion for thee; for thou hast so much care in thee, and upon thee, how to make thyself great on this earth, that unless thou canst advantage thyself, thou wilt not spend a penny; but when thou hast got five pounds, or more, or less, than whatsoever shift thou and thy family shall make, that shall not be diminished in the least, but to usury it must go, and then thou pinchest thy belly, and the bellies of thy poor wife and children, by living so long upon small Beer and flet Cheese, and such like stuff, that thou increasest thy estate to a vast sum at last, that now the greatest care and thought of thy heart is, how thou shalt secure thy riches from some of thy seed, that if they should break into thy house, they may not plunder thee of it, and to that end thou inventest all manner of subtlety to deceive the deceived, that thou hidest some in the earth, and some on the housetop, and some in hollow trees, one place or another, that thy brother serpent may not steal it from thee, or the Law of this thy kingdom impose great Taxes upon thee; I say, thy care is so much upon this thy perishing earthly treasure, that thy heart, thy soul, is wholly wrapped up in it, insomuch that thy sleep and meat goes from thee; that now having what thy heart desireth after, thou art more tormented now then when thou hadst little or nothing; therefore remember that of Christ, Luke 12. 15. where he saith, Beware of covetousness, for a man's life consisteth not in the abundance of the things which he possesseth, and where thy treasure is, thy heart will be also; so that what will all this thy greatness in this world, and plenty of gold or silver avail thee, when the tears of the poor are laid naked before thee, and starved for want of bread, which thou hadst in abundance? and not only this, but it is read in thy soul, that thou hast enriched thyself in the ruin of others, and thy conscience tells thee, thou never got this justly, but by fraud and deceit, by grinding the faces of the poor, and keeping back the hire of the laborers. As touching this, look about you, ye Tradesmen of all sorts, yea, from the highest to the lowest, examine your own consciences how often ye have cheated; and remember this ye Landlords, that oppress the poor Tenants; as also ye Brokers that grind the faces of the poor, in lending upon usury, or commodities, and that after forty or fifty pound in the Hundred; I say, remember this, that no cheater, oppressor, nor extortioner shall enter into the kingdom of Heaven, and therefore against you I cry woe, woe, woe; for this shall rise up a witness against thee, and shall eat thy flesh, as if it were fire, as it is in James the fifth, the first, second, third and fourth verses, and then, even then, when thou thinkest all is well, and that thou hast settled thy estate to thy hearts content, that now thou fearest no want, but canst without trouble cherish up thy soul with the fruits of thy wits and endeavours, and to take thy pleasure for the time to come, then comes the messenger Death, and deprives thee of all the happiness of thy riches, and saith unto thee, Ah fool, this night thy soul shall be required of thee, than whose shall those things be which thou hast provided? Luke 12. 20. Now thou hast brought thy covetous heart to perfect what it longed after, and now must thou leave all, and knowest not what will become of thy soul on the other side of death, and so in terror and fear of death thou diest, and in torment thou shalt rise at the great day, as in the next Chapter thou shalt hear and read at large.  
So that I cannot but admire the wonderful wisdom of my God, that notwithstanding the pleasure and pomp of this world belongs only to the seed of Cain, yet he gives them a bitter cup to drink at last, which potion makes the devil afraid and to tremble at the thought of that day, by which they are not only bridled from their great cruelty and tyranny they would impose upon the Seed of Faith, but also the thought of death doth in some measure out-top their pleasures and greatness, so that their life in this their only heaven, is not much better than our life in this our only hell; for though they have fullness, and such as we have want, yet we have peace, and they have war, yea oftentimes sad torment to think what will become of their souls, when as the Seed of Faith knoweth what he is here, what he shall be in the grave, and what he shall be at the resurrection, even glorified with his Saviour.  
So if you seriously lay to heart the vast difference of the Seed of Faith, and the seed of Cain, upon their bed of sickness or hour of death, it would cause admiration, as thus: The departure of the seed of Cain out of this world, is as much as if a Prince should departed, not only from his loving wife and pretty children, but be banished from his Crown and Kingdom, never to enjoy it more, and also where he is banished, he is shut up prisoner all the the time of his life, even so is his death in this world; he must leave, not only all his society, but the pleasure of this his kingdom, where he had delight as much as heart could wish, and in the grave his soul and body lieth uncapable of either joy or sorrow, and then at the great day of our Saviors appearance, thou shalt be raised up thy body thy hell, thy soul thy devil, shut up close prisoner world without end.  
Now death is unto the Seed of Faith as a Messenger of glad tidings, in that it frees him from the cruelty and oppression of the devil the seed of Cain, and take him from all his hardship and wants that he hath undergone, by living uprightly in this strange kingdom, and then he knowing, that all the time he is in the grave, there is no remembrance of good or evil, and as soon as ever his God comes, he shall be raised to meet him in the air with his mighty angels, where he shall have a kingdom that one hours' enjoyment of that, will be more than ten thousand times ten thousand the greatest substance of glory could be attained unto for ten millions of years in this perishing world. Thus in brief you have the difference of the two Seeds, what triumph the Seed of Faith have in death over the seed of Cain: Now to the last sort of this people.  
4. The next and last sort of this seed of Cain, you cannot easily, neither for carriage nor action, find them much different from the Seed of Faith, nay, in some things they outstrip some of the Seed of Faith, as by and by you shall hear: For carriage they are very sober, and much given to moderation, that they are very temperate both in meat and drink, and modest and decent in apparel, and you shall not hear an oath from them, unless some small petty oath, as they call it, by faith, or troth, and such like, and that very seldom, for thou art acted forth to be mindful of thy tongue, lest thou shouldest offend therewith; and for hospitality and benevolence, thou art no niggard, but freehearted to them that thou respectest; and for private and public duties thou art very observant, and in prayer and singing of Psalms, thou wilt many times shed tears, and sigh and groan if thou commit some crime against the Law, and very vigilant thou art to educate thy children in obedience to that God thou knowest, and for thy expressions, they are so seasoned with sugared heaven-like moderation, so affable and courteous, that thou wouldst, if possible, deceive God himself.  
Now if you say unto me, How can this sort of people be any of the seed of Cain? I answer: The moderate, hypocritical, Saintlike devil, is of all devils most to be suspected; for of this sort was that mandevil that came to tempt Christ; he was not only moderate, as you have him related, but he was well read in the Scripture, and seemingly holy he behaved himself, otherwise he had not by the Priests and Rulers been sent to tempt Christ; so that I shall endeavour to satisfy thee in my Answer, both from experience and Scripture, which shall be made plain, that all that cryeth, Lord, Lord, shall not enter into the Knowledge of the only Lord God; for of this sort of people are these, as is recorded Matthew 15. 8. This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me, however you may think it strange, that such a one that will not swear, whore, nor be drunk, nor take the name of God in vain, but in stead of spending his time idly, he will be reading the Scripture, & in conference with good men about the things of God, and in stead of walking in the fields on the Sabbath, he will be hearing the word preached, and then in the evening when others are sitting at door, to see and be seen, he will be in his chamber at prayer, and with his whole family singing of Psalms, or some such like exhortation, becoming the day, and if thou be an Officer in thy parish, viz. Constable, or Churchwarden, in stead of tippling in the Alehouse in the Sermon time, thou wilt rather lose the benefit of that word preached, and spend the time in searching and peeping into Alehouses, to see if thou canst find any of thy lewd brethren, to punish them for their drunken sins: this thou wilt do, and that with delight and pleasure.  
This sort of people you may admire should be the seed of Cain, so rise a devil at the last day, [what must be, must be] the Lord knoweth who are his, which with their whole heart walk without hypocrisy before him; for as touching this, you shall find thy brother before thee was as careful to serve the Lord, as thou canst be; as read Isaiah 58. 2. and so on, Yet they seek me daily, and delight to know my ways, as a Nation that did righteousness, and forsook not the Ordinance of their God: they ask of me the ordinance of justice, they take delight in approaching to God. Dost thou hear what a heaven-like character the God of Truth gives of thy brethren? and if thou dost but mind what thou readest, thou shalt find five special remarkable notes of a true Believer; and the first is, they seek me daily, not only the Sabbath day, but every day. 2. and delight to know my ways, what my will and pleasure is. 3. they ask of me the ordinance of justice, as though they would do no unjust thing. 4. It was their pleasure and delight in approaching to God. 5. Neither would they forsake the outward Ordinance of God: But now one word cuts them out for hypocrites, and that because all this that they do [was but as a Nation] that did righteous things: in plain terms, they were not in their heart what was showed by their tongues; for if you read the antecedent verses, you shall find all this was but to be taken notice of by God; for if you mind the third verse, you shall there read their hypocrisy at large: and in the fourth and fifth verses, the all-knowing God reproving them for their cheating and deceiving in their hearts; and then in the sixth and seventh verses, tells them wherein their great error lay, saying, This is the fast that I have chosen, to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke, is it not to deal thy bread to the hungry? that thou bring the poor that are cast out, to thy house? when thou seest the naked, that thou cover him? and that thou hid not thyself from thy own flesh?  
These are the qualities of a true Believer, not to speak and prate, but to do; for behold, to obey is better than all thy hearing, praying and singing, as James saith, Show me thy faith by thy works: Faith is of a doing and working nature; thou shalt not of such hear many vain boasting words, but many merciful actions; for if you mind that all the judgements that God denounced against the house of Israel, was for the non-performance of charitable actions; as read all the prophets, and where ever you find the Lord contesting with strict, great professors, it was for neglecting the works of mercy, and therefore he saith in Isa. 1. 15. When ye spread forth your hands, I will hid mine eyes from you, yea, when you make many prayers, I will not hear: and what is the cause, think you? alas, your hands are full of blood, ye do not seek judgement, nor rescue the oppressed, neither judge ye the fatherless, nor plead for the widow, with thousands of these and such like you shall find, and yet thou makest no account of this: for what is thy thought? if I can but carry myself demure with a Saintlike countenance, and go Saintlike in apparel, and carry a heaven-like outside to the world, behaving myself civil and moderate in my words, I shall do well enough, though I do not those works of mercy so much spoken of: I say such as thou, this is thy thought, and this is thy practice, so to conclude, I shall refer the moderate seed of Cain to the three and twentieth Chapter of Matthew, where thou shalt read thy inward turned outward, yea, the hypocrisy and cheat of thy heart laid naked before thee, for what ever woes thou their readest against them, that woe concerns thyself: As woe unto thee moderate, heaven like Saint, for thou art like unto the whited sepulchers, which indeed appear beautiful outward, but within are full of dead men's bones, and of all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity: woe unto thee, for now thou wilt make a trade of Christ, and his Apostles, yea, garnish the sepulchers of them as righteous men, and yet at this day will speak evil, imprison, if not put to death, the true prophets and righteous of the Lord, so that ye be witnesses to yourselves, that ye are the children of them that murdered the Lord of glory. Ah woe, woe, as thou with the rest, in the next Chapter shalt hear thy doom and endless torment.   

CAP. IU. The devil or seed of Cain, the place and nature of his torment.  
IN that the face of the Creation is vailed with darkness and ignorance of Christ's coming to judge both the quick and the dead, therefore I shall treat of this most needful point, from certain say of himself, as read Matth. 24 where you shall find, As the light cometh out of the east, and shineth even to the west, so shall also the coming of the Son of man be; and as it was in the days of Noah, so shall it be in the days of the Son of man, they eaten, they drank, they bought, they sold, they married, and were given in marriage, until the day that Noah entered into the ark, and the flood came and destroyed them all: so in the days of Lot, they eaten, they drank, etc. but in the day that Lot went out of Sodom, it reigned down fire and brimstone from Heaven, and destroyed them all; So the day of the Lord shall come as a thief in the night, in which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works tbat are therein shall be burnt up, then shall all the seed of Cain mourn, tremble and shake, when they see the Son of man in the clouds of Heaven with power and great glory, yea, at the sound of his coming, the devil or seed of Cain will cry to the rocks and mountains, Fall on us, yea, ye will run into Caves and Cellars to hid yourselves from the presence of that glorious personal God, whom in your life time ye despised and rejected, yea, scoffing and walking after your own lusts, saying, Where is the promise of his coming, for since the Fathers and the Apostles fell asleep, all things continue as they were from the beginning? and so ye swear, whore and be drunk, yea, cheat, oppress, imprison and destroy the Seed of Faith, not in the least laying to heart that the day of Christ Jesus, that glorious God, is at hand, and will come as a thief in the night, yea, as swift as lightning in the air, insomuch that two shall be in the bed, two in the field, two in the mill, or wheresoever two or more are together, they shall not have time to separate themselves, till the Lord of glory take to himself the Seed of Faith from the seed of Cain.  
As sure as the Lord liveth, thus it will be very suddenly with this proud, covetous, lustful, bloody world, that sport themselves about the resurrection of the dead, and the day of Judgement, saying it is already past, or there will never be any such day; I say, before ye be ware of it, Christ the King of Glory will open the firmament of Heaven, and stand in the air, with his mighty angels surrounding his person, and then by the power of his word speaking, as he raised Lazarus out of the grave, so will he raise all the Seed of Faith both dead and alive in the twinkling of an eye, as he did Elias, yea in a moment, changing our mortal bodies to immortal, like himself; for you read in that day that Lot departed out of Sodom, the same day it reigned down fire and brimstone, and destroyed them all. Oh what a dreadful and sudden desolation fire maketh in a mortal world in one day! so swift the Lord will appear, that he will make a quick dispatch, and after all the Seed of Faith, that handful or little flock, are safely arrived with him in the air, than the Man Jesus with a flood of fire, will burn all the beauty and glory of this world to ashes or dry sand, leaving behind the souls and bodies of the seed of Cain then living, with the souls and bodies of their dead seed raised up, burning together like fire and brimstone upon this earth, in utter darkness. Having in brief, by Reason, Faith and Scripture, proved to all sober-minded men, that a day of Judgement will come, the manner and nature of its coming, now I shall show thee the place where that seed of Cain shall be tormented, which yet from the beginning, till this last Witness could never be found out, nor any true, infallible description given, as touching the place called Hell, though most of the Learned have attempted, yea stretched the line of reason to the utmost, yet all to no purpose; for thy father before thee, and thou his learned son, art not in the least satisfied, and that because thou hast not the seed of Faith, which is the evidence of things not seen, therefore being out of the bounds of reason, thou writest of it thou knowest not what, and so to find it thou knowest not where; and therefore it is by thee recorded, that place called Hell will be under the earth, in the sea, or in the bottom of it; if not, thou supposest Hell shall be in the air, or a place thou apprehendest not; therefore from my seed-spring I affirm, and that thy own experience shall find, that place of thy torment shall be even there where thou tookest thy pleasure, that shall be the place of Hell, even here in this world, on this earth, where now thou walkest, shall be the place of thy endless misery.  
For if you observe your own rule in the execution of your Law, when a malefactor is apprehended for wilful murder, or some such hideous crime, when he is brought to his Trial, and by your Law found guilty, than the Judge of the Law passeth Sentence, that his body shall be burned or hanged, even in that place where he committed his bloody, filthy act, and that justly where he spilt blood, his blood should be required again; even so the Lord of Glory, Christ Jesus the Judge of the quick and dead, when he comes to Judgement, all you that have been guilty in the blood of the Prophets, Christ Jesus, and his Disciples, that have put to death, imprisoned, or any way persecuted the Witness and righteous of the Lord, that blessed Seed of Faith, I say, where you executed your oppression and cruelty against the sons of the most high God, even there will the righteous Judge execute his fury to take vengeance of all his bloody enemies in this world, in this earth, where thou committedst thy wickedness, thou shalt receive thy sad and dreadful portion, and that world without end; and therefore deceive not thyself with the vain imaginations of thy spirit of reason, that though it be as I affirm, yet thou hopest it doth not belong to thee: 〈◊〉 ●…at is the cause of thy hopes? thou art neither satisfied in thyself, nor doth it appear to any other, only thou hopest with the rest of thy seed, but hast no assurance in the least, and that because thou findest within thee that thou art guilty, if not of public, yet of private filthiness; so that, mark what I say, believe it whether thou wilt or no, thou shalt by woeful experience find, that this beautiful world wherein now thou hast thy pleasure, shall at the day of Christ's next appearance, be, as aforesaid, burnt to ashes or dry sand, where all the seed of Cain, which in his qualification I have branched forth into four particulars, shall not need to trouble themselves about Heaven, and how they shall come to it, for as sure as God is a crystal, glorious, holy, righteous, personal God, thou that desirest with Balaam to die the death of the righteous, and not to live the life of the righteous, thou with all thy pretended holiness and unrighteousness, shalt be raised no higher than this earth that now thou treadest upon; for as here thou hast taken thy pleasure, so here shall be thy sorrow; as here thou hast been a persecutor of God and his people, so here thou shalt have the vengeance of God upon thee, and in thee; as here thou hast cheated, and burned in thy filthy lust towards woman, so here shall those lustful actions burn in thy soul and body for ever; as here thou hast sworn and been drunk, so here thou shalt have nothing to quench thy thirst, but even here upon this earth where now thou walkest, thou shalt howl, burn & fry to all eternity, when then none shall pity thee.  
2. Having showed thee the place where the seed of Cain shall be tormented, now I shall show thee the manner and nature of thy torment, and therefore attend & give ear: That after our Redeemer hath called up the Seed of Faith, which are but few in comparison of what shall be left behind, yet I say, after he hath taken that little Flock to himself, then will our long looked for Christ Jesus, the God of Glory, immediately, yea in a few hours, burn all the riches, beauty and bravery of this world to dry sand, as aforesaid, insomuch that there shall not be left the least appearance of a house, herb, tree or plant; for the Stars, Moon and Sun that gave light and motion to the fruits of the earth, and moving of the sea, shall become nothing, yea, be put forth as the snuff of a Candle, and this world shall be as dark as the land of Egypt was for three days; for if you read Exodus 10. 22, 23. you shall find there was a thick darkness in all the Land of Egypt three days, they saw not one another, neither risen any from his place for three days; so that after all is burnt to ashes, and that which gave life and motion to the earth and sea, is put forth, then shall the earth bring forth no more fruit, nor the waters run no more, but become a dark, standing, stinking pool, as it was in the beginning, and all the seed of Cain then both dead and living, shall be left behind with bodies as heavy as lead, and as black as pitch, which then their bodies shall be their hell, and their spirits or souls shall be the devil, shut up close prisoner together for ever and ever without end; and that fire and brimstone that will burn, shall be those wicked thoughts, words and actions which in thy life time where now thou art, thou committedst against the Seed of Faith, yea with a great hand of pride acted against them, shall be the fuel, as wood and coal is fuel to the natural fire, so thy wicked lustful actions shall be the only fuel that shall burn, yea flame more hotter than any natural fire in the hottest furnace whatsoever, and yet it shall give no light at all, but the flame thereof shall be of a dirty, scalding, burning envious nature, which shall smoak and fry through thy mouth, thy nostrils, thy eyes, thy fundament, insomuch that there shall not from the crown of the head, to the sole of thy foot, be one part free, but tormented throughout thy whole soul and body. And no sooner hath our God caught up his blessed Seed of Faith, but this beautiful world becomes dark dust or sand, as aforesaid; but then, yea even then, gins thy kingdom of darkness, wherein thou must continue either sitting, lying, kneeling, or standing, not being able to move one foot from the place where thou art raised, but there being locked up to all eternity, never to see thy own dreadful face, nor the frightful faces of others, their wailing and lamenting for ever: Considering,  
First, as in relation, that thou hadst so many warnings by such poor despised ones as I, that hath hazared our estates, our liberty, yea life and all, by publishing such writings, and declarations from the Lord, that there was no other Devil but such as thou, as now to thy eternal woe, thou caused set to thy seal is too too true, that if thou hadst not shut thy eyes, and stopped thy ears, thou mightest have foreseen what now thou feelest, and not only that, but thy remembrance shall flame, in that thou didst not only slight, scoff, and scorn such testimonies of truth, but thou persecutedst it to death, this is one thing that shall burn and never be put out.  
Secondly, the remembrance how thou hast spent thy time in this perishing world, shall quicken, and rise afresh within thee, as though they were but then in doing, for from my seed-spring I speak it, as there is no remembrance of any thing in the dust, so there is no time to the dead in the grave, for the death of Adam to his resurrection, though it be thousands of years in respect to the living, yet to the dead, so long sleep, shall be but as one night's rest, I say when thou art awaked, it shall be unto thee as no time at all, for though thou hast lain in the grave a thousand years more or less, yet than it shall appear unto thee as though it was but the last night, and as thou in relation to thy thoughts, words, and actions died here, so afresh they shall rise with thee either to thy condemnation, or justification.  
O than thou light ranting Devil, that died in the living lust of thy soul, to deceive the poor innocent virgin, or virgin-wife, and was never better, then when thou hadst opportunities to deceive thy own soul, in the undoing of others, persuading thyself and others it was no sin; but at this day thou shalt know it was a sin, and that personal God which thou in thy life time despisedst, will now leave thee to thy lustful dealing god within thee, where thou shalt be damned to all eternity.  
O than thou dark ranting Devil, that died in the pride and ambition of thy heart, spending thy time in all wanton wicked sports and pastimes▪