PERSECUTION detected in all his new FORMS: OR, A DIALOGUE BETWEEN Nimrod Policy, and Nathanael Innocency. WHEREIN Persecution is followed and detected in his chiefest Tabernacles; being packing apace out of his old Garbs of Presbytery into his swept and garnished Forms of Independency and the Water-way: Wherein is showed the original, and name, and Interest of Policy, with many of his Assistants; and also of Innocency: With the Epitome of a true Christian: Also several considerable Queres touching God, his Word, his Essence; and Christ, and his Works in man; as touching Heaven, and Hell, and Sin, and the Sabbath &c. of Moses; touching the true Rest and Centre of a CHRISTIAN. By John Lane, late Quartermaster to Sir Hardresse Waller's Regiment. Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Thes. 2. 15. 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us: and they please not God, and are contrary to all men. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath is come upon than to the uttermost. London: Printed for the Author, and are to be sold at the Black-Moore near Fleet-bridge. 1652. To all my Friends and Enemies, of what Opinion soever they be. Dear Hearts, THis is the first time I have appeared a fool in print, (although very often other ways) ye suffer fools gladly. I might have been thought otherwise, had I held my tongue; For silence is more safe than speech, when enemies be auditors. I shall not go about by rhetorical phrases to beg thy good opinion of the ensuing Dialogue: For if I were able to do it, I would not; for the more Writings are so dressed, the less they savour of true meaning. All that I desire is, that you read, consider, and (moderately) judge; and wherein I am too prolix, abridge it in your thoughts; and wherein I am too short, enlarge it in your thoughts; for they are not so chargeable as words, neither so dangerous. My intentions in this (promiscuous) Pamphlet were not to offend any that are conscientious▪ (if it be of an idol) for I have been blinder than I am, but to detect that subtle enemy of the creation's peace, Persecution; as also the violent humours of some of his tabernacles, and their designs, 〈…〉 All that I shall say to you more at present is, to desire any that may be offended, to do as some have formerly said (if so it must be) only to hate my opinions, but not my person; the same that I used to reply unto them (when I suffered under Presbyters for water-Baptism) I shall now unto you, viz. If my opinions be that which you so hate and would persecute, those I will give you either in paper or parchment, and do with them what you please, imprison, hang or burn them, but let my person alone▪ and then I shall believe you only hate my opinions: But if a 〈…〉 Sycophant, or Crocodilian, or chameleon Pharisee (that is a fault-finder, who sees not the beam in his own eye) shall cast dirt in my face by reason of my affliction the Almighty hath suffered me to undergo in the world, let all such know (that although I must confess I have much gone astray from truth) yet I am able to cast off any dirt that envy hath or may cast on me, and to appear, if I would, with as large a menstruous garment (of my own righteousness) as some others, although I had rather glory in my infirmities and sufferings for God,— in whom I have peace (though in the world I may have trouble) and rest, Yours, J. L. A Dialogue between NIMROD POLICY, AND NATHANAEL INNOCENCY. Policy. SIr, you are well met; your grave feature, and contemplative gesture, invites my desire to have some discourse with you, whilst our time will permit. Innocency. Sir, i am willing to discourse, but very unable, besides Sir, by your Mars-like physiognomy and habit you to be a soldier, and therefore i shall be cautious of speaking what otherways i might very freely,— because i have heard that many soldiers are notable Politicians, and are very cruel to any that differ from them, if it be but in opinion, and have used many very cruelly for it: besides i do hear there are many Decoys go abroad, who have all the dimensions of speaking allowed them, on purpose to catch others, and to make them offenders for words; but Sir, if you will engage to me to take no advantage against me for words, i shall discourse with you so far as i am able, and may with safety. Policy. Sir, i shall engage to you my honour, that i will not take any advantage of you for words, be they what they will i can bear them, only i advise you, for your own sake to speak no treason or blasphemy. Innocency. Sir, that I shall, although i scarce know what treason or blasphemy is: it is no treason (is it Sir) to say, when Christ hath put down all Rule, Authority, and Power, he will surrender the kingdom to the father, and God shall be all in all, 1 Cor. 15. Pol. Sir, i have nothing to say to that, because its Scripture; but pray Sir, give me your name, country and interests (in these promiscuous 〈…〉 stracted times) for (for aught i know) you may be more a Decoy, ●hen J. Inno. To avoid your suspicion of me, I shall (because time is short, and I believe you affect brevity) give you my name and country, but my interest you shall know another time, when we have more leisure. Pol. Well Sir, go on, what is your name and country? &c. Innoc. Sir, my name is Innocency, of kin to that which Scriptures report to have been in the primitive estate of man, in which estate he was upright, and knew no good nor evil, and was then free from all that either internally, as to conscience, or externally, as to bondage, oppression, or wrath, hath seized on the creation's peaceful natural harmony, propriety, which now they groan under, and will not be eased of; but when they shall attain the glorious liberty of the Sons of God— and the first Resurrection— viz. above, and from all— that's sin, death, hell, devils or darknesses (the effects of man's vain imaginary work) or torments mental, &c. But Sir, as touching my country, it is Zion, (not Sina, wrath, smoke, darkness) the City of the living Jehovah, which is the centre of the first born, that have ceased from their own work of menstruous righteousness, and superficial holiness, and have resigned up their wills into the Divine Will, where they truly see God to be all, and in all, the spiritual perfect ones (only living there in that life) who walk with God, and are not as to any fleshly serpentine glory, or wisdom of this world; the world to come, being in subjection to them in Christ, and Christ in them the hope of greater glory, where none that is a sinner (or defiled therewith▪ can approach, it being a life, that only such as are born of God (and cannot sin) live in, they only seeing the enmity slain, and the handwriting of a 〈…〉 formality blotted out, and that which did let, fully taken out of the way and the partition wall broken down: they also seeing Christ the second time, without sin (unto salvation) and the only doer away of sin, and the bringer in of everlasting righteousness (his own) where sin shall be no more, the Inhabitants of this Zion can sing Halelujah, hallelujah. Pol. Sir, your name and your country, if it be as you say, are paradoxical unto me; it is to me like the terra incognita, or at best, but Utopian Anarchy: be pleased to be more plain, and not to be elevated i● to such high notional supercelestial things, as those of your country which you say is Zion, &c. but Sir, if you shall please to speak of su● thing as are in the sphere I move in, viz. the terrestrial world, and the things thereof, I am for you. Inno. Well Sir, I shall conform to your desire (only for discourse) 〈…〉 ping for more opportunity with you, to speak touching the premises: but Sir, before we go on, I shall entreat you, to give me your name, country, and interest (but as briefly as you may) for that you did desire the same of me, and then I shall the more freely speak, as I know you. Pol. Sir, your request seemeth but rational, and no other than what I did desire of you, and therefore I shall give you my name, country, and interest (so far as I have time at present:) my name I am not ashamed of, although it be Policy, I was never in more repute than now; for most persons endeavour to serve me, either for fear or Love: but because there be many of that name, I shall tell thee which of them I am, viz. I am Christian policy, for lawful propriety, and civil Society, and for that godliness which hath the promise of this life, &c. and is great gain: I am also for toleration of the true Religion, but for the punishment of sin and blasphemy: besides, I'll tell you, that I am not all that call themselves Christian Policy, for I am not a Papist, or Episcoparian, or Presbyterian. Inno. Oh Sir, are you Mr. Policy, you shall not need any further to tell me what you are, or what you are not, or what your country and interest is, for (if I am not much mistaken) I know you, (à summo ad imum) from the top to the bottom, and could (if I might) detect and dissect you to the purpose, from your original parents, as also where you have abode ever since you were: as also who, and what interests have been, and are, and will be engaged for you, that like those Merchants, Revel. 18. 11. will cry, Alas, alas, when you fall: but Sir, are you a Christian Politician? I do not find that word Politician in those sayings of Christ, which he left as precepts, except that it be where he saith, The Kings of the Gentiles exercise lordship, &c. but ye shall not do so, for the greatest amongst you shall be the servant. But Sir, it seemeth (by your words) you are not Mr. Policy of Asia, Africa, or America, with great part of Europe; wherefore we shall not ●uch meddle with those parts at present: but Sir, be pleased to pardon my oldness with you (as also my digression from what I suppose you have mind to speak of) are not you Mr. Policy, whose foundation was laid ●n the head of the Serpent, viz worldly wisdom, which hath been, and enmity to the universal designs of the Father, viz. of peace, love, joy,— in the Creation, are not you he that (by depriving creatures of their natural propriety) does make the Creation groan and travel in pain to●ether, and miserably destroy one the other, to keep you; dominion over them? and Sir, pray tell me, was not Mimrod that mighty (man) Hunter, your first Father, that laid a foundation for you, in invading his fellows natural rights, and then began to defend himself, and offend his neighbours, by Mars-like force (and as Josephus the Jewish Historographer reporteth) then began weights and measures, and then saith he, began knavery— a strange saying, that those things, (viz. weights and measures) which we measure that little honesty we have by, should be called so. Beside Mr. Policy, were not Mr. devil (God bless us) Mr. Antichrist, Mr. Sin, Mrs. Babylon, Mr. Beast, Mr. Dragon, with the false Prophet, all of them your near relations, or near friends, with that great Whore that r●d●th on many waters? And is not Mr. Honour, Mr. Pride, Mr. Gain, Mr. Cruelty, and Oppression, with Mr. Mars, and Mr. Jupiter engaged for you, and your cause; as also Mr. Buyer and Seller, and also many powers Military, ecclesiastic and civil (so called) with Mr. Scholar, Mr. Wit, Mr. Wisdom, Mr. Art? And Mr. Policy, is it not for you, that many Cains, Esau's and Caesar's have engaged many millions of poor harmless creatures, to destroy and murder one the other, for little else then to help you, & keep themselves miserable slaves; and also to keep up the imperial, monarchical humours and wills, and honours, and profits of those that oppressed them. Policy. Sir, your many questions that you ask of me do not concern me to answer, and therefore I shall forbear to do it; you may suspect me to be what you please, and also think many of those you name to be my friends and assistants; but Sir I shall assure you in the word of a gentleman and a Christian, that although I am Policy, yet am I only Christian Policy, and no other: but Sir, to wave this kind of critical discourse, and to fall to some other is my desire (for the former needless Genealogies may gender strifes, &c.) or else I must be silent. Inno. Well Mr. Policy, you may excuse the matter as well as you can but I do much suspect you to be of kin to those afore named; but Sir, because I am willing to have a little further discourse with you, i shall willingly proceed to some other things (although you know Sir we must 〈◊〉 brief) what is the next thing you will speak to? Pol. Sir, My next question is touching new things; when do you thing all things will become new? but more particularly the P-. Inno. Sir, if (you mean spiritually) i think all things will become new when all the old things are passed away, &c. but touching the P.- being new; I think it will not be so long as the old corrupt interests of Malignant humours remain unpurged (in some bodies) there be sometimes members that purging will not cause the dissolving and evacuation of many (earthly) humours, especially if they be of the nature of Sol. But Sir, I can assure you people do much desire new things, and to be free from all old oppressions in body and mind, and they do hope some old skilful physicians will cure, purge and cut off, if need be (rotten members that have gangrene humours in them) there be many that pray for life everlasting, but very few for an everlasting P— but Sir, I do not desire to meddle in these things, you should know more of them than I, and I am persuaded if you are a soldier, that you may say more than I dare; I shall say this, the whole needeth not the physician: ut fi●t justitia rua● mundus. Pol. Well Innocency, I am willing to pass that question by at present, believing that you can say more to it; but that there are so many words about it a ready, and I believe you do not affect so much verbosity; besides you must not say all you can, although it be never so true, for all truth may not be spoken at all times— time is the herald of truth— truth is a virtue that scaleth heaven, illuminateth earth, maintaineth Justice, governeth Common-weals, kills hate, nourisheth love, and discovereth secrets,— and yet may not at all times be declared— where there is Law against it. Inno. Sir, If you are so willing to pass that preceding question, and to go to an other, pray do: (for I believe if all truth should be spoken, it would extremely torment the earth) what is your next question? Pol. My next question to thee is, what interest thou art for in these distracted and divided times? art thou a Protestant, or a Presbyter, or an Independent, or one of the Water way— or one of those called Seekers, of which there be many sorts? Inno. Sir, I am for neither of those interests singly, other than they serve to enlarge the commonwealth of the Creation, and so I am for all of them (although differing one from an other in opinions) but Sir, it's like you may make use of all of them to serve your ends on them (although you be of neither of their opinions) for so policy can do, and will seldom do more than be for either of them, as they are useful to him, or for all of them together, if the spirit of people be that way. Pol. Well Innocency, if you are neither of them, than I hope you will deal plainly with me in your thoughts of some, or all of them, if i shall desire it, (in our further discourse) because I perceive you are unbiased as to either of them, I shall leave the old Protestants (so called) because we will be brief at present, and begin with some Presbyters, what think you of them? are they likely to do the world that good they now generally expect, viz. ease to their persons, estates and minds? Inno. Sir, as to your desire of plain dealing from me, (touching those persons and interests hinted in the premises) I shall so far as I may for you— although I may die a beggar for it, but I shall but epitomise them and their designs, &c. a word may serve you, you being wise; besides I know you do not affect prolixity. Pol. Well Innocency, go on as briefly as thou wilt to thy opinion of them, what thinkst thou of Presbyters? Inno. Sir, I think many of them are going down the wind, nay almost all of them (except some that have of late turned GIBEONITES) for their spirit viz. persecution for opinion is going from them apace into another form, which some of the wisest of them go along with, and think to use them again in another garb, then that of Presbytery, for they think to sweep and garnish another dwelling for that unclean spirit, which if they do, for aught I know their latter end may be worse than their beginning, for these are searching times. But Sir, in few words I shall tell you, they of the Presbytery were so violently eaten up for the zeal of the Lord's House, and have so whined, and pined, and fasted, &c. that they have made that seeming pampered Palphray as poor as a Scotch Galloway taken at Worcester, that so now very many of them have very small trading, and have little to do, except it be to receive Tithes, and read the Directory, and spend some of those estates they have gained, if they have much left, out of their late contributions, to the CHARITABLE USES OF LOVE:— but Sir, I tell you many of the Presbyters have great hopes of a Resurrection of their cause for they use all the skill and power they have to do it, especially in the Committee of Divines, where if they can help it, none shall pass to preach that are friends to the commonwealth, but rather such as can speak pure Scotch, and are railers against Sectaries of all sorts: this, with many other great influences they have elsewhere, doth make them hope, and I think yet whine forth their many invectives, in parobolicall sayings against the commonwealth; but Sir, I shall leave them at present, what is your next question? Pol. I see you have known the spirit of Presbytery, and although you say you will leave them, were you in their power they would not so leave you, I shall say little of them at present, save that I well know them: but go on to the next form, viz. that of Independents (so called) and tell me thy thoughts of them. Inno. Sir, I shall tell you what I hear of many so called, viz. some say there went but a pair of shears between them and their elder Brethren the Presbyters, the one going a little backwards, and the other going a little forwards, to make up the Brotherhood with LOVE:— besides, some call many of these Norfolk Independents, because, say they, such of them are for a toleration of the true Religion, which is, as they say, that only which they believe and follow, viz. the form of congregational Churches, the Pope was always for such a toleration, viz his own way of worship: besides Mr. Policy, many think that Mr. Persecution doth intend to dwell a while in that swept and garnished form, when he is wholly departed from Presbytery, as if the Pithagorian Doctrine of Transmiguration were true, he always leaps from one form to an other, and usually appeareth most in the form that is in most repute in the world, although it be that which (when he dwelled in Papacy and Episcopary) he persecuted, but have a care thou that hast said it was not good to persecute for difference in opinion, dost thou persecute? who art thou that judgest thy Brother, dost thou not know that every one shall give an account of himself to God? wilt thou not see how that arch-enemy to the creation's peace, Persecution, hath served his old Tabernacles of Episcopacy and Presbytery, he may do as much for thee that art a persecuting Independent, it's good for thee to be moderate in this day of God's strange workings, although he make thy ears tingle at the Clouds he appeareth in; do you not know that God's way hath been to do his greatest works by the most contemptible and base means, to stain the pride of all glory, and to bring into contempt the honourable of the earth, that no flesh should glory? Pol. But all Independents are not so, for I am persuaded there are many of them very godly, and would tolerate any opinion but blasphemy and sin. Inno. Sir, I do not say all Independents are such, for they are no true Independents that are such persecutors: besides, I believe many of them are pretty moderate men, &c. especially if they be not drowned in Calvinism: but touching many things that some call blasphemy and sin, &c. do you think the Bishops did not say as much of some that now think they are in the highest form, and did or do they think the Bishops, &c. were infallible in their censure of them? Pol. Well Innocency, i perceive thou knowest what is the spirit of many Independents, prithee go on a little further to give me thy o servations of those of the baptised way, as also of the Seekers, and i shall promise thee, that I will not injure thee for any words that have, or shall pass between us. Inno. Sir, I do pretty well know much juggling amongst them, and i do also very well know you, and could say more of and unto you, if i might, but i hope to do that at some other time; but I shall go on to give you some hints touching some of the baptised way first, and then of those called Seekers afterwards, hoping w 〈…〉 hall, that when i have done touching them, you will give me liberty to propose something else to you, either touching a true Christian, or else some queries for you to answer at your leisure. Pol. I shall willingly hear thee touching other things at some other time; but go on to give me your thoughts of some of the baptised way. Jnno. Sir that i will; i think many in that form are pretty conscientious well meaning people, that would not be made a stalking horse to persecution, if they were aware on't; but many others of them do think that way to be the only infallible distinguishing garb of Christians, and none saved (as they call it) but such as are, like Noah, saved by water, but that's not all Mr. Policy, for some of their leaders are as it were the quintessence of Presbytery, and may prove the veriest persecutors for Opinion, that ever the Church or world bred; for some of them did not stick to say in public, that such as lived above Ordinances as they called them, were worse than lepers, and unfit for any Society; the most rigid Presbyter Edwards never said more: these be they that in the dregs of Episcopacy, and the beginning of Presbytery did plead for universal toleration of opinion: nay Sir, some sober people say, that if you Mr. Policy should in many places clothe yourself in that form, for the garb of your worship to God, it might easily be made the greatest engine of persecution that ever you were clad with in your life, some think those garbs of Papacy, and Episcopacy, and Presbytery, were nothing to this of the water-way, for there Mr. Persecution thinks himself sa●e, being under WATER, but the searching God may drive him from his liquid formality also, when Christ's fire-baptism appeareth more to consume and burn up all the wood, and hay, and stubble of man's selfish imaginary works (that are the only snares and bonds that poor creatures groan under, which all the water in the world will never wash away) nor will it quench this fiery Princple of universal love, joy and peace, that Christ in men is bringing forth abundantly: nay Sir, some think this Water-way may prove tenfold worse than rigid Presbytery, although I hope the contrary: because if one did but say as they would, and look like them superficially, one might have lived amongst them but now (say some) except ye repent and be baptised with Water, ye shall perish, and not only for the future (as they say) but in the present world; if many of them had power suitable to their waspish will, and if they bark so already, how would they bite if their teeth were swords! Pol. I did not think any Anabaptists would ever have turned persecutors for Opinion, they have pleaded so much against it in others, but it may be they think themselves the Saints that shall judge the world: bit prithee Innocency let me have some of thy thoughts touching a sort of people called Seekers, because I have heard there are many wise men amongst them, that may do me much service. Inno. Sir, that I shall also, because you so much desire it (although I believe you know them already very will) but I hope we shall have some discourse touching a true Christian, when I have done with them also: but Sir, if I shall fail in my Opinion of them, you must pardon me, for I fear I shall want words to express their worth (compared with many in the times:) but Sir, touching those that are called Seekers, so far as I have found them, they do appear to be very wise, solid, conscientious, honest, public spirited persons, that are not wedded to any formal Idol, as knowing there is none; they are such (many of them) that are of penetracious judgements, and can see the insides of many juggling self-ended ones, that under specious pretences do oppress the poor and miserable, they can foresee the effects of things from their causes, and can dive into the bottom of most politic designs, and are such as well know the spirit of people, and do know what would be most pleasing unto them, they know what men-groan under externally, and also mentally; they know the temper of the people is generally for true liberty to their minds, bodies, and estates, they are such as do not affect much verbosity and jangling about Opinions, but (they say) they would have persons to be sober, moderate, and temperate to all, and not have more the name of Christians than they practise, viz. that sure Maxim in Christianity, of doing as they would be done unto in all things (conscience being judge) they are such as well know the Lawyers and priests— and do not affect Tithes, &c.— and I think many of them are for toleration of Opinion. Pol. Well Innocency, I thank thee for thy pains in what thou hast said, touching many things relating to those several interests we spoke of in the Premises, I shall offer a few words touching some of them, I tell thee Innocency, I do love many Independents, and Anabaptists, and Presbyters very well, because many of them have been very active for me, and therefore I must be civil to them, I could wish they were not so rigid, and so wedded to their forms as they are, if they were not, many of them would be very pretty men, but people will not beat many of their injunctions and censures: but I'll tell thee Innocency, I most affect men (like some Seekers) that are weaned from Idols, and are wise, solid, moderate, well principled men, whether they be of any Church or not, such as know the spirit of the people, and can conform unto them, these I affect most, if I might have my will, such men as are for toleration of Opinions, for I see the people generally affect true liberty, and to be free from all oppressions— and besides, I tell thee plainly I have been in some straits touching formality, how to please many fiery spirits, for many of them are very confident in their way, although I see little Scripture or reason for their forms, for I see throrough them all, for as they are used, they serve only to beget envy and strife amongst men. and do hinder universal love: I'll tell thee Innocency, now I do suspect M. Persecution to be an Impostor, and I fear he may do by me (if I should use him) as he hath done by his former Tabernacles, viz. miserably distract me, if not destroy me, by serving me almost as bad as the devil was said to do by the hogs. Inno. Well Mr. Policy, I am glad you are so moderate of late, you have not long been so, I am glad you begin to open your eyes a little, you may see yourself more ere it be long, for truth and innocency may be more owned, for God doth shake both the earth and heavens of man's building, which are laid in the serpentine principle:— but Sir, I thank you for your patience in hearing my verbal imbecility, I hope you will not make me an offender for a word; and Sir, if I might not be further tedious to you, I should desire we might epitomise a true Christian, that is so in power, and not in word and show only. Pol. Well Innocency go on to show what such a Christian is. Inno. Sir, that I shall briefly, and where I am short, I desire you to enlarge in your thoughts. 1. A right Christian is one that is one with Christ, as Christ is one with the Father, Joh. 17. 21. Heh. 2. 11. 1 Joh. 4. 17. 2. From this Union he is reconciled to God in all things, and in all the variety and multiplicity of appearances, he seeth but one God, and sees all the varieties of things in their several species, be they of rationals, animals, and vegetables, or celestial, or terrestrial essences, with their several complexions; constitutions, and degrees of heat, cold, drought, or moisture, with their several actions (that are of God) features, motions, and gestures, to be the productions of the Unity, whether sinister (so called) or direct, with all their altitudes and profundities, and latitudes, and longitudes, if so I may speak, the Ens entium, omnipotent over all, thorough all, and in all things:— besides, he seeth all dispensations, administrations, manifestations, and operations, are to bring to the perfect Unity of the Son, Ephes. 4. 13. 1 Cor. 12. 4. 27. 14. he seeing that the several members are but one body; besides he cannot see any vacuity between Creator and creature, not understanding what should be betwixt them, to speak after the manner of men. 3. He is one that through Christ dwelling in him, doth see the Enmity slain, and hath gotten victory over all that did torment him mentally (and also over much corporal slavery) having conquered the old man Sin, with Antichrist, Hell, Death, &c. and seeth no let in the holy mountain Zion. 4. He being one, that so far as he is born of God doth not sin, nor can sin, 1 Joh. 3. 9 Heb. 9 14. 10. 22. he is in conscience purged from sin, he seeth Christ appearing the second time, without sin unto him, Heb. 10. 26. 28. and the Lamb that taketh away the sin of the world (for else he must have less power than the scape-goat under Moses, Deut. 16. 20. 24. that ran away with the sins of Israel once a year) and the bringer in of everlasting righteousness Dan. 9 24. (his own) where sin shall be no more, he being the finisher of it: besides, he seeth that Law made nothing perfect, as to conscience, but the bringing in of a better hope, by, and in Christ, did— by which he is nigh unto God, having his heart sprinkled from an evil conscience, being innocent as a dove. 5. He is one that (Col. 2. 20. v. 1.) is dead with Christ to the rudiments of the world, and therefore doth not live in them, as subject to Ordinances in will-worship— being risen with Christ, and set together with him in heavenly places, far above Principalities and Powers, and Might, &c. and Dominion, at the right hand of the high Majesty. 6. And Sir to be brief, a right Christian, after he hath been acted through the variety of appearances, and hath been led through the several gradations of Christ's kingdom, viz. of love, joy, peace, &c. and when Christ (in him) hath put down all Rule, Authority, and ●ower, and slain all division and distinction of the wrath and bestial principle, than the kingdom and Dominion is surrendered to the Father, and then the creatures will is wholly resigned into the Divine Will, and is only acted by it, it being then in its own centre, the end having found the beginning, he being merely passive, neither willing, nor desiring, not joying, nor sorrowing, but has then found all (and for aught I know may do all) when he is centrical; but this few attain unto, the bestial principle is so predominant. Pol. I should let thee go on further to character a Christian, as to his spiritual interest, but that I fear there are some (who like the Jews Paul spoke of, 1 Thes. 2. 15. 16. who please not God, and are contrary to all men, may persecute such appearances of Christ in any, and call it blasphemy— therefore prithee leave such high things, and speak something to a Christians practise amongst men in the world. Inno. Sir, I thank you for your Caution, for though I would be as innocent as a Dove, yet I may be as wise as a Serpent, especially if I meet with such pharisaical Foxes;— therefore I shall hint some things that are practised to the world by a Christian (and if you shall please afterwards, i shall propose some Questions unto you as a ground for further discourse at some other time: but Sir, i shall go on) A Christian doth make that sure Christian Maxim in Christianity (viz. of doing as they would be done unto in all cases) his rule and practise, conscience being the chief Arbitrator. And he doth really practise this rule in doing well to any in misery, whether they be of any Church or not, so long as he hath it. He doth also practise this rule in all matters of sin against himself, whether it be anger, wrath, malice, strife, debate, envy, slander, or what ever— and doth put conscience to the test, doth any one thus abuse me, and do I the same to them again? then saith conscience, you do but as you have been done by, and not as you would be done by; if you should so offend against others, sinners do love such as love them, and hate such as hate them. But Christians do bless them that curse them, and do good to such as despitefully use them, and speak all manner of evil of them: besides, a Christian is truly enlarged with bowels of meekness and compassion to all under oppression, or wrath, or darkness, & is acted to the full in that love Paul speaks of, 1 Cor. 13. 4. to 7. he vaunteth not himself above his fellow creatures, he envieth not any for any thing, he thinketh no evil, he rejoiceth not in iniquity, or in the disparity or inequality that is in the world: (that some are mighty, and others miserable) that's for sinners; he believeth all things, beareth all things, hopeth all things, endureth all things, is far from persecuting any for Opinion, or delivering them to the devil (as they call it) for it, or into his prisons and dungeons. He is one that useth the world, as though he used it not, and buyeth, as if he possessed not; and although he be married, it is as if he were not, he being a child of God, and so a child of the Resurrection, and one that is worthy to obtain that world (that is in subjection to man) they can die no more, death hath no more dominion over them, Luke 20. 3. 4. 35. 36. He will not be found doing that which Christ saith he shall find the world doing, viz. as they did in the days of Noah, when he should appear in power and spirit, Luke 17. 24. 26, 27, 28. Mat. 24. 38. the children of this world only doing so, Luke. 20. 34. the Christian seeth, that in Christ there is no distinction of Jew nor Greek neither bond nor free, neither MALE NOR FEMALE, for ye are all ONE in Christ Jesus, Gal. 3. 28. Col. 3. 11. Christ is all, and in all. But to conclude, Mr. Policy, because I will not weary your patience with this kind of discourse, a true Christian hath for his further direction pure innocency, as the Scripture saith (as a Dove) his eye being single, his body being full of light. Pol. Innocency, though many of thy characters of a Christian be strange to me, and may prove dangerous to worldly wisdom, with all its interests and relations, and protectors, yet i cannot but say there are very gallant truths in thy words, i wish the world were able to bear them as i am; but i must desire thee to draw towards a conclusion at the present, and i shall gladly have more discourse with thee at some other time, for now i am in haste, having many public matters in hand. Jnno. Mr. Policy that i shall; and i must tell you i am very much engaged to you, that you have so patiently heard me all this while, your moderation will do you no hurt, but I entreat you to take some Quaeres from me, touching some particulars (that i should be glad you were rightly satisfied in) which i shall leave you to consider of against our next meeting. Pol. Innocency, that I shall willingly entertain, but prithee be brief, because I have much business? what are thy Quaeces? Jnno. My first is touching the Father. 1. Quaere, whether the Almighty Jehovah be not omnipotent, omnipresent uncircumscribed, and omniscient? 2. Whether all the several kinds of things are not (in all their varieties and multiplications) the productions of the Unity? 3. Whether there be any enterval, emptiness, or vacuity between the Creator and creatures, and if there be any thing between them, than what it is for matter, form, substance, or shape 4. Whether that which is called the Spirit of God in Scriptures, be not truly of the essence of God? 5. Whether that called the Spirit of God in men, be not of his essence? 6. Where the essence of God is circumscribed— if it be— so? Secondly, Touching Christ. 7. Whether Christ, as a manifestation of the Father, according to number, be not him that was, is, and is to come, the yesterday, to day, and for ever, the beginner and terminator of time, the Alpha and Omega, the principium & finis, the primus & ultimus; that is the beginning and end, the first and last, the all, and in all, the only Champion of the Father, the doer of all his saving work, and the reconciler of all things to God, and also that which was manifest to destroy all diabolicalness, darkness, sin, hell, death, or whatever lets in his kingdom of love, joy, peace, &c. that are the effects of man's own vain knowing, imaginations, Eccl. 7. 29. 8. Whether all Christ's work were completed in his humanity at Jerusalem? 9 Whether Christ hath not destroyed ever since the serpent hath built, or whether the evil hath been longer than Christ the Unction. 10. Whether Christ had not enemies, before he appeared in the humanity at Jerusalem? 11. What appearance of Christ that was that Scriptures speak of, to have been in the days of Noah, 1 Pet. 3. 19 and to be that rock the Is▪ raelites followed, that they eat and drank of, 1 Cor. 10. 4. 12. What Christ that is, that is said to be in men the hope of glory and to be formed in them, and to be in them, except they be Reprobates— Col. 1. 27. Gel. 4. 19 2 Cor. 13. 5. Thirdly, Touching the Word of God. 13. Whether there be any thing in Scripture called the Word of God, but God himself that made the world, that is spirit and life, and only quick and powerful, and able to divide between joints and marrow, or whether any thing be the essential Word, but God? 1 Joh. 1. 2. 14. Whether the (Word) God be not the only truth that needs no interpreter but himself, that in himself is the only determiner of all controversies amongst men, that in his time will show who is the only King of Kings, and Lord of Lords, and to be that truth that shall make us free, not like that called truth, which is made the only bond? 15. Whether the letter of Scriptures be of any advantage to men, except the quicking word of power be (like the day Star) arisen in them, where by they experiment those teachings of God in themselves, that was in them that write the Scriptures? 16. Whether the Scripture misunderstood, hath not been made the instrument of the murder and oppression of many millions of poor harmleste creatures, and the engine of all the tyranny in Europe, &c. Fourthly, Touching the devil, and Hell. 17 Whether the Devil (God bless us) be a corporeal and elementary essence, (yea or no) with great claws and eyes, as many country people have believed? 18 What and where the Hell and torments (so much feared by sinners) are; whether it be in any local place on the superficies of the terrestrial world, or in the centre of it, or in the consciences of sinners— under wrath and darkness? Fifthly, Touching Heaven, &c. 19 Whether there be not Heaven to be had in man, that is quickened together with Christ, and set together with him in heavenly places?— Eph. 2. 5, 6. 20. What are meant by the clouds that Christ appears in, whether it be meant of elementary clouds that are exhaled from the earth, or clouds that the wise world will not think he will appear in? Rev. 1. 7. Sixthly, Touching Sin. 21. Whether Sin be any thing else but the effects of man's vain imaginations, Eccles. 7. 29. being darkened with wrathful idolatry, against the light of in them, although there is nothing in itself an idol? whether sin be of necessity, that the Creation cannot be without it, or whether it be accidental, or contingent, (since it must be destroyed?) Seventhly, Touching the Sabbath. 22. Whether any Gentile, if he had lived within half a mile of Moses power, should have participated of the Jewish privileges, except he had been proselited, and if not, then whether he was to conform to their Laws, if it were when Moses lived, especially that of keeping their Sabbath in that manner as they did it? 23. Whether any Gentile living without Moses power, were punishable, for breaking any of the Mosaical Laws, in the form they were in, or were to be done to death for not keeping the Sabbath, and if not, why any Gentiles now should be tied to keep it, or one like it? whether Gentiles had any other direction to worship, than the teachings of God in nature, i mean without their own inventions, and before they became vain in their imaginations, and if they had not, then although they were directed in nature to adore a superior entity, yet where were they tied to time, as such a day, or place, or to do this, and leave the other undone, or else you shall die the death? 24. Whether or no a Christian that is entered into his rest, and ceased from his own works, doth esteem any day above another; or rather, whether a true Christian doth not keep seven Sabbaths every week? 25. Whether or no, if one should keep a true Christian Sabbath of resting in God, and from all man's own works, of what nature soever, and should do the works that a Christian may freely do, then whether one may not be put to death for it, by many pharisaical ones that wear phylacteries of commandments in their foreheads, only, being within full of rottenness. Pol. Innocency, thy Quaeres will ask Oedipus skill to unfold, they are many of them so parabolical, but: I shall give you my thoughts on them the next opportunity, in the mean while I must be forced to take my leave of you, with thanks for all your pains, only desiring you to make use of me when you have occasion, and you shall find me your ready friend, Nimrod Policy. Innocency. Well Sir, I shall draw to a conclusion; I should have been glad if your time had been longer, but I know you are so full of worldly businesses: I shall be glad to have some further discourse with you (touching your own country, interests, & assistants) when I may— and to show you how dangerous much of the world's wisdom is unto the universal design of God, viz. of peace, love, joy, freedom and ease to the Creation; But Sir I shall not trouble you more at present, but that I AM Nathanael Innocency. THe night doth pass, The day makes haste, The Clouds do fly away; The glory bright Of innocent light Comes forth like the Star of the day. Good and evil are going, Heaven Saints none-knowing; 'Cause conscience is purged from sin, By the life of Christ, The love of the highest, That hath brought his own righteousness in. For sure it is true, The man born new, He cannot sin at all, Being born of God, Which down hath trod All that might him enthrall. If Christ do not All sins out-blot, And clear the conscience from guilt, The shadows before They could do more, With the blood of Bulls that was spilled. For once a year The people was clear, The Goat with their sins away run, But Christ for ever All sins doth sever From man, who else were undone. From Sina haste, Those clouds do wast, God's life in Zion is: Conquer all sin By Christ within, And come up to man's primitive bliss. When Jnnocency With a single eye Was his impartial law, No good he knew, Nor evil could do, No hrror his mind did awe. Then was man free From all that we And creatures (now) groan under▪ And all did see Come from Unity, Which to the (wise) world's a wonder. How man may be Again set free From all that's good or evil, And live i'th' rest Of the first-born blessed, And fear no sin, hell, devil. The second Part. IF sin be no more, 'Twill plague the Whore That on many waters doth ride; 'Cause sins are her gain, With the creatures pain, Are her temple where she doth abide. And were't not for sin Which she keeps the world in, This Whore would pine away: Priests and Lawyers might starve, And all nimrod's, that serve Her holiness to display. For the Man of sin Is the chief Engine, The Antichrist hath left, And expel him from man, The Whore is then, With all devils, of power bereft. Wherefore many say, Although the Whore pray, And holiness much pretend, Yet sin is her life, With division and strfe, But God-living her gory will end. For many see plain, The Enmity's slain, Sins, devil, and Hell do quake, The Serpent is crossed, And the Beasthe is cast, With the Whore, into the Lake. Where the fire of God, With his righteous rod, Their powers doth make to reel: Their basis is known, And God in ill one, The Lambs w 〈…〉 th' doth make them feel. The third Part. FOr, 〈…〉 love, joy, with peace, In the world do increase, The wise ones would be mad, 'Cause 'twill set high Nature's property, Which will make all Nimrodians sad. For Christ the true Will have all new, ●●d now again will detect The disparity great That the poor doth cheat, He doth abhor and reject. And principle highs Of true parity He will in man promote, The Gentiles, saith he, Love lordly to be, But Christians have no such thought. For, he that's greatest Among you, shall be least, Of men no honour receive, But be right kind, And pure in mind, And of God you the glory shall have. And unto all do (As i you show) As you would be done unto, Your conscience is judge, (At it do not grudge) It's your rule equally to do. Another on the Virgin-Life. THe Virgin-life Is free from strife, The will it is resigned, Into its centre It doth enter, With the Fathers will being joined. And what he wills The Virgin fills With the rays of glory bright, She hath communion With God in union, And liveth alone in his light. The bestial principle Is not the Temple Where the Sophia resides, she's o'er all passions, And beastlike fashions, And passive in God she abides. The kingdom of Christ Esteemed the highest, The Virgin-life a above; All rule and power In her that hour Are swallowed up in God-love. The virgin's actions innocent are, The seamless coat it is for her, She all things now doth know Now she doth see All fig-leaves flee, All clouds from her do go▪ FINIS. Errata. Page 1. line 5. for you to be a soldier, read you seem to be a soldier, &c.