THE ARROW Of the Almighty shot out of the Creatures Bow, AGAINST The uncalled Ministers in England. OR, A Message sent to them to forewarn them of their determined destruction, before it fall upon them. Likewise here is showed, from whence they had their Calling into the Ministry; and how all People have been deceived by them. Here is also a Glass wherein all Formalists may see their own deformity, and so seek after that which is the Substance, wherein all their deformity shall be done away. Likewise here is opened the Mystery of the Lords Supper, and the Mystery in Baptism; and how there is a threefold Baptism, having relation to the threefold Name of Father, Son, and Holy Ghost; with other Truths very needful to be known. All of them being laid down in as brief a manner as possible may be, for the use and instruction of the Presbyterians, Independants, and Anabaptists, so called; or for the good of all others who have a mind to seek God in a right way; and in the conclusion, a word to the Free-Gracians. By GEO. BAITMAN.  And the Lord shall be seen over them, and his Arrow shall go forth as the Lightning; and the Lord shall blow the Trumpet, and shall go with the whirlwind of the South, Zach. 9.14. 
London, Printed by R. I. for William Hutcheson, and are to be sold at his Shop in the City of Durham. 1653.   

A PROSCRIPT TO THE Unsent Priests in England.  
FRiends, you who (pretend to be, or) call yourselves the Ministers of the Gospel, sent by God to declare his will and mind to the people, etc. and who have these many hundred years reigned and ruled, by means of Authority, and Devilish, Popish, and Kingly power, by which your heads have been born up, and your hands made strong, and your hearts made haughty; so that you are become great in your own eyes, yea, and wise in your own conceits, and who but you for wisdom; but I should have said, who but you for wit; for wit and wisdom differeth both in the ground, and in the operation, and in the effect; but no more of that, for my intention is not to argue cases, or stand upon distinction of words; but to speak the simple and substantial truth, and to lay open both to yourselves, and all the world, what hath been kept hid from you, and by your means the knowledge thereof hath been kept from others, whereby most of the sons of men is become blinded of that which is the chief good: And to this day the mystery of the knowledge of the chief good hath been kept under by you; so that even those souls, who cry you up, and bless God for having you to be their Teachers, shall one day as fast cry you down, and shall curse the time that they so much adhered to you; but this shall not be until the day of the revelation of truth, and in that day you shall be all of you accounted as an abomination amongst men, in so much that shame shall cover all your faces; and that you shall be had in as great , as ever you have been had in honour, yea, and that man that dareth a hand to pull you down, shall be accounted happy, yea, and shall receive a reward of God for his work. But this will not come upon you so soon, as some imagine, neither shall this day be deferred so long as others think, but this day shall overtake you; and as you have kept the truth in obscurity, so shall you be kept in obscurity by the truth: This day is in dawning, but the full noon-tide shall be your obscurity; and, as yet you have some seeming splendour among men, therefore your deceit is not as yet truly manifested, and as yet authority stands for you: But let me tell you in plain English, Authority shall not be able to defend you, though the Parliament should do nothing else but act for your upholding, yea, though all the Armies in the Land should fight for you, and though you both preach and pray for yourselves, and against all others, yet all shall be to little purpose; for the truth shall be your overthrow: For why, you have in your generation been the chief opposers of the truth, and so the truth shall be your ruin; and be as envious as you can, and be as cunning as you can, yet truth will find you out, wherever you have hid yourselves. I know you may beguile men by changing your coats from black to grey, and by turning from Popery to Prelacy, and from Prelacy to Presbytery, & from Presbytery to Independency, and from Independency to Rebaptising, etc. I know you may do this, yea, and will do this, if you can but perceive more safety in one thing, then in another; but yet for all your subtle changing, you carry your old selfish hearts with you, and in your subtle dealing you shall not be secure; for though thereby you ofttimes beguile the eyes of blinded-men, and make them conceive, that you are new converts, because your Coat and your Form is changed, yet the eye of jealousy seethe you, and will find you out; and neither shall your changed Coats, nor your changed Forms, be able to shelter you from the hand of Justice; for turn you what way you will, so long as your pride and covetousness is in your hearts, you are but the enemies of God, and his truth, though the fame be hid from your own beholding.  
And I much marvel that men should be so far from the knowledge of truth, and yet so fair to pretend truth: But this is a mystery bound up, in, and among God's treasures, and the most in your generation is bound up fast under lock and key, from the knowledge of this mystery: And this hath fallen upon you in your generation; and when God shall begin to make his truth appear among men, he will not own you to be his instruments in that work, but shake you off; for you shall have neither lot nor portion in that matter; for you think, yea, and are not ashamed to say, That you are God's Ministers, and so think that you have God obliged to your Ministry; and so have, and would have all other people tied under you by the bonds of captivity; but you shall see it otherwise when God beginneth to bestir himself; for you shall then see, that he is not tied to Universities, nor any of those Ministers that have learned the art of preaching there: No, no, the truth shall dash you and your art to pieces, and the people shall be delivered from your cruel bonds. But this shall not be in this old poisoned generation, who delight to live on the empty husks you give them, & who delight in nothing but that which pleaseth their curious wit, and foolish fancy, which always delighteth to have things framed according to its own conceiting. And you have been the cause of the destruction of many a poor soul, who have been bewitched by your smooth charms; and yet poor hearts they could not know, nor to this day can know how you do beguile them. O, that I, and all God's people, who know the truth, had heads full of water, that our tears might run down day and night, for the slain of our own flesh and blood; and yet poor hearts, their bodies liveth in the world, and their hearts liveth in the Creature, and their God liveth in their head, and they worship him according to your blind precepts, and they love to have it so; and yet is their poor spirits under the chains of sin, death, devil, and hell, and yet you nor they can be made believe that this is so: And this is the effects and fruits of your wise preaching, by way of Use and Doctrine, which you have learned at the Holy University, you so much boast of. But I tell you plainly, that since your wise preaching had its beginning, the truth of God hath been hid by it, and so the souls of men have been deprived of the sweet enjoyments thereof. O woe be to you for your work, yea, woe and sorrow shall be your portion, in a far greater measure than any of the sons of men; yea, you shall one day curse the time that your fathers put you to the Holy University to make you Preachers, nay, you shall wish that they had put you to learn the trade of Tinklers, when they put you to learn the trade of Preaching; though at present you glory in your trade, and think you are the Minister of the Gospel. I know your pride is so great, that when you see these lines, you will be ready to burn them, and make a scoff of me for writing them; but that is no new thing, for I know your spirits well enough; neither do I care for your displeasure, for I know in whom I have believed, and who caused me to write these lines, and him I desire to obey.  
It's possible some of you may Petition to Authority to get me punished for my plainness with you, as some of your Brethren have done in these days, against some poor people, unto whom God hath more clearly manifested both his Justice and Mercy to their souls, without your Ministry, than ever he did to any soul under your Ministry. And this maketh you all stark mad, that God should do any thing in any soul, but by you; and so you both in Preaching and Petitions, go about both to scandalise and persecute the truth of God, and those souls in whom the truth is. But this shall return upon you with shame, and your own preaching and acting against the truth shall be your overthrow.  
But friends, I would not have you in the least to mistake me in what I writ in general to you; for no truth is so general, but there may be some particular exception admitted in it: so in this that I have written to you; for though I express you all in general, yet my charity causeth me to admit of some particular exception of some amongst you, in some respect; for far be it from me to condemn the truth in any man, or in any order, if I can but perceive the least appearance thereof in any soul. But that which I judge and condemn amongst you all is, the illegal, and unjust calling, and coming into the Ministry, and your pride and covetousness in the Ministry, and the ignorance of the truth of God in the Ministry, and the great unknowing of God (in the people) as he ought to be known, the which hath been the evil fruits and effects of your Ministry. I confess that many of you have wit and scholarship enough, to maintain Argument with Papists, and any other Formalists that differ in judgement with you, and that many of you be able enough to take a sentence of Scripture, and divide it into so many parts, as the sense of speech will carry; and so out of every part to raise out Doctrines and Uses, Applications and Conclusions, etc. and so may beget a form of truth in some of your hearers; and when this is done, yet the power of truth is hid from you in your wise speaking, and from them in their wise hearing: For the power of the truth is one thing, and the form of truth is another thing; and the form of truth I know you hold out, and may hold out by your wit and scholarship taught you in your Universities. And this I know, one man may teach another, and as he is taught, so may he speak, yea, and by the work of the brain, may add much to what hath been taught; and yet for all this, the heart is far enough from the enjoyment or partaking of the power of truth: And where the power of truth is wanting in any of you, though you have the form of truth, yet are you none of those whom God calleth into the Ministry; but you shall one day be judged and condemned as thiefs, who came not in at the door, but by some other way. Though you put this off yourselves, and apply it to others, whom the Lord hath raised of his own accord, to speak what they know of God; and have in some measure received the truth, and can bear witness to the truth; and by these your falsehood becometh to be somewhat discovered: And therefore great is your malice and envy against them; but yet they shall increase, and you shall decrease, for the Lord will turn your skirts about your head, and your nakedness and shame shall be discovered to all men.  
I know that many amongst you who are envious fools, and haters of the truth, do jeer and scoff at experienced men, and speak evil of them behind their back, yet will fawn upon them to their face, because they know these are too hard for them in matter of speaking of the truth, as it is in Jesus; and like beaten Cocks will hid their heads under the others wings, and will assent to what they say, because they cannot gainsay it; but when their backs is turned, than they will scandalise and speak evil of these persons, and wrest their words to that which was never intended: And when a pack of these fools is met together in their pots, then do they strengthen the hands one of another, and make their malicious scandals complete, and then goeth about to make the simple people believe, that such and such men is perilous and erroneous persons, and persuadeth them to take heed of them, lest they be seduced by them. And thus do some of you seek to undermine the truth, and the reason is, because the truth will be their undoing.  
But other amongst you, I know, is more witty, and will not be so much against experienced men; but perceiving that God owneth them, they will not altogether speak against these as do the other, but rather make use of their thievish art, and steal some experiences from the mouth of others, and can lay them up in their memories, and make as much use of them as their own, and speak of them before others, insomuch that some may judge them to have received something of God; but yet this is but the proper work of wit, which hath power to metamorphize man into any shape, which it conceiveth to be most in fashion, and wherein most safety seems to be.  
But others amongst you I know, that their pride and malice is so great, that they will beat down truth both with word and sword, and their zeal is so great for the advancing of the glory of God, that they will both preach, pray, and fight against the truth; and by all means seek to devour and destroy all persons in whom the truth appears: But it is no marvel, for truth always found many enemies amongst men, but especially among Priests in all ages; and it will be so, as long as the order of Priests is in date.  
Yet I confess, though your coming into the Ministry be absolutely against the mind and command of God, as was the first order of Kings in Israel; and that God hath winked at you above thirteen hundred years, and suffered you to come into the Ministry by the ordinance of man; yet as God owned some of the Kings in Israel, so I make no doubt, but that God hath owned some amongst you; but yet I believe Solomon's account may be their number, and those amongst you whom God hath owned, or to this day do own, they are made to see and confess the emptiness of their wits and scholarship in the understanding of the mind, and will of God, and findeth their art learned in the Universities, to be one of the greatest enemies against the truth of God, the which they have to deal withal; and they can speak by experience, that University learning is but a mere cheat, and a foolish thing to make a right Minister of the word of truth, and so is made to renounce all the curiosity of art and scholarship: And as they have received the truth from the Fountain of truth, so are they made to speak; and these souls cannot envy any man in whom the truth is, but rejoiceth to see them, and hear them speak, and accounteth them as the Ministers of God, though they were never put to the Holy University; for the same spirit proceeding from the same Fountain maketh no difference, and these men accounteth it their joy to be in the society of people who be experienced; and they seek no Lordship over the people, nor are they so hungry hearted after Tithes, and great Benefice, but can rather condescend to work with their own hands for their Bread. But I believe you have not many of these amongst you, for the curse hath covered the faces of the most of you in your generation, under which you are close sealed from the right knowledge of truth, and can no more believe your deceit, than the Apostle Paul before his Conversion. But seldom doth God execute justice upon any people, before he give them warning of their sin, and after that a time to repent.  
But who is it that dare bring such a Message from the Lord as shall declare the iniquity of the Priests, and give them warning to repent, and forsake their sin and falsehood, and foretell them of their destruction, if they repent not.  
Who, I say, dare be so bold as proclaim such a thing, seeing the Authority of Nations stands for them, and accounteth them men worthy of honour, and sit men for the promulgating of the Gospel; and most of the people esteem them little less than gods, yea, and themselves account themselves the only men fit to be forewarners and instructers of all others. May not such a one as bringeth such a sad Message to them, expect to be envied, and evil spoken of, yea, and persecuted to death? I know the man that shall be sent with this Message cannot escape, no more shall I; for when first the Lord put this into my heart, the which my Pen hath put down in these lines, I was very unwilling to yield obedience thereunto, because my Reason set before mine eyes the great hazard I should run, if I should meddle in any such thing; but the Lord would not suffer me to be quiet, until I undertook this Message; and better had I abide your fury, and the displeasure of all men, then to be disobedient to the voice of the Lord: And as the Lord liveth in me, my malicious part hath not caused me to write these lines, though you may so judge of me; for I protest in the presence of God, I unfeignedly wish all your good, and should very much rejoice to know of your repentance, and should no less be hearty sorry for your destruction, if I should live to see it: For that which I have received of God, teacheth me to love all men, and wish well to all men, and I am glad at the welfare of all men, and cannot but be sorry at the suffering of any, though he be my greatest enemy, and would lend him my help, if I could do him any good, if he came into distress, either of body or mind: Therefore my spirit being free, I hope to bear all that any of you shall either inflict upon my name or person; and though you shall hate me, yet I cannot choose but love you, as you are my fellow Creatures, and of the same flesh and blood with me: And my advice to you is, that you slight not these lines, but search your own hearts, and if the light of God go along with you, you shall find that I have not wronged you at all; for what I here declare unto you shall be found true, either to convince you, or to be a witness against you.  
But my Friends, I would have you to know that I have not said the tenth part of what I have committed to me, to speak concerning you; for I have been as much sparing as possible I could be, in what I had to declare to you; and if this my first Message be slighted by you, and return upon myself, it is very possible it will draw out a fivefold heavier message with it, but I will not be too tedious at present. If I may pray for you, I wish that God would open your eyes, and make sensible your hearts, that you might be acquainted with the great Mystery of sin and selfness in you; and out of the true knowledge and right sense thereof, that you may be made fit to discover the mystery of sin and selfness in all other. And that you may be rightly made partakers of the mystery of the Divine Nature, that from the enjoyment thereof, you may be made able to know and comprehend with all Saints, what is the height and depth, etc. And to know the fellowship of the love of God which passeth knowledge, that so you may be able to hold out to others the mystery therein contained; and then shall you be acquainted with the Will and Mind of God; and what you know that shall you speak, and then you should see, that all your Art and Scholarship is not worth a straw, and that all your Uses and Doctrines from thence proceeding, is but a mere foolish and fantastic invention, whereby the form of truth hath been upholden by you, and the power of truth kept down by that invention: From whence it is, That the hearts of the people hath been so glued to sin and selfness, and covereth themselves from the knowledge thereof, by a fair seeming form taught them by your art, through the help of your good thinking.  
Friends far you well, I have no more to say at present, and what you find in these ensuing lines, make good use of them, for there is more in them then fools can know or believe, but the wise shall reap the benefit thereof.  
Yours, as you love and know the truth, as it is in Jesus. Geo. Baitman.   

THe rising of the Sun, destroys the darksome night,  
The Foolmerts and the Owls, thereby is put to flight,  
The ravening Wolves afraid, their prey they shall not get,  
The Fox with all his wiles, is putten to his wit.  
All Creatures who do use, to raven in the night,  
Gins to grieve full sore, at splendour of this light:  
For Nature teacheth them, their working time is done,  
When night is swallowed up, by rising of the Sun,  
Then do they hid themselves, for fear they shall be found  
By him, who seeks them out, with his well-sented Hound,  
Who wisely searcheth out, each foot-step as they went.  
For why they left behind, a very stinking scent,  
Which doth direct unto, the holes wherein they lurk,  
And taken is also, and plagued for their work.  
When this is brought to pass, then may the sucking Lamb  
Without being destroyed, lie safely by its Dam.  
So may the old Sheep too, feed safely without fear,  
For why the Beasts are slain, that off their Wool did tear.   

The Epistle to the Reader.  
CHristian Reader, if thou have any desire to seek after the chief good, for the everlasting well being of thy Spirit, for thy better understanding (and true information) I have drawn these ensuing lines; but I would not have thee to think that I expect any praise of thee, if there be any thing in them praise worthy, for I confess these lines had never come to thy view, (with any consent of mine, as I am a weak and worthless creature) had it not been that he who hath the commanding power over all Creatures, by the command he hath over me, did overmaster me, and as it were forced this ensuing Treatise to be written by me: for I confess, I did as much resist the Word of the Lord, in commanding me to write these lines, as ever did any of his Prophets, when he sent them to pronounce any Judgement upon any people for their transgressions; but while I gainsaid the Lord in what he would have me to speak, I had but little rest day or night, until I set on work, and put my Pen to paper to draw these ensuing lines; and as fare as I have declared to you the mind of these motions that wrought so strongly in me, so fare I have found rest, yet I know I have not here declared at large what I ought to have declared, and therefore as yet my spirit is not at that peace the which it desires, yet I have prevailed that what I have here written may be acceptable until further opportunity.  
But what is here presented to thy view, I wish thee to weigh seriously, and though it may seem to cross thee in that which thou dost believe to be truth, yet in questioning it I wish thee to question thyself also, and if the same spirit be in thee which was in the Author when he wrote it, thou shalt be made to see that there is a truth in it, the which as yet hath been hid from thee, especially if thou be one that hath had no other sight of truth, but what thou receivest through the spectacles of the false Priests, and hast known nothing of God but what thou hast been taught by their precepts, and so hath blinded thee of the true knowledge both of God and of thyself, and have closed thee up within the Prison walls of weak forms, wherein thy poor soul hath been kept prisoner, and fed with Pulse and Husks: and as for that which is the chief food of thy soul, thou hast not as yet had a taste thereof.  
But if thou have but any of the pure operations of the truth of God in thy soul, by which thy desire is led out, in seeking that which is the chief good, I hope this will be of some use for thee, for herein thou shalt in some measure see how thou hast been blindly led by the blind Priests and their precepts, and thou shalt see how they had their calling into the Ministry, and from whence their original beginning was, and how they have continued to this day, and wherein they have been the cause how the true knowledge of God is kept from appearing amongst the sons of men; and likewise here thou shalt see discovered the emptiness of all forms, and the ground of forms, and how the most part of things contained in forms is but only traditional, and therefore but superstitions, and how the purest things in forms are but Idolatry, when the mind of him that ordained them is unknown.  
And here is set out before thine eyes that which is the mystery, and the mind of him who left the some in dark types, and gave command for the observing of the same, that so his mind might be found out in the mystery of these types, whereby the soul might be drawn out of that which is the type, into that which is the mystery of the type.  
And if thou be either in the form of the Presbyterian order, or Independent Congregation, or of the Brotherhood of the Anabaptists, if thou be not settled on the lees in thy form, I know thou wilt be made to see, that there is not that happiness in thy form, the which thou thoughtest there had been in it, and then I hope this will partly show thee what the substance of truth is, and where it is to be found, and how it ought to be sought; and as thy desire is upright in the seeking of that which is the life and substance of all things, thou wilt be made to accept this weak discovery of truth, but if thou be one who is settled on the lees in thy form. I know thou will but find little herein to please thee, for I know it will be in appearance to thee as a thief, who would take from thee thy treasure thou livest of, and delightest in, and wilt rather snarl and fight with it (in thy wit) then to yield thyself to be rob by it. But whatever thou art, or in what form soever thou livest, I would have thee to understand my mind truly in what is here offered to thee; for I would have thee to know that I am not such an enemy to forms as that I would have them absolutely destroyed, or forsaken of any, except to change them for that which is the chief good; and when the chief good is truly attained, it doth not destroy forms no more then true faith destroyeth good works; for I confess and know, that forms in their time and places is as necessary as the Alphabet is in the beginning, to teach Children the Art of reading, the which is of necessary use in their time and place; but yet if the Master should still keep the Scholar learning his Alphabet, and bring him on no further, he would be found an unperfect, and unprofitable Teacher; and so it will appear that those Ministers who teach, and bind up the people in forms, and bring them no further, are as unfit, and as unprofitable as is such a Master. But as the Master bringeth a Scholar out of his Alphabet by degrees to be perfect in reading, yet can he not read without the letters contained in the Alphabet, but even in his reading the whole letter is contained, though they be not expressed one by one.  
So it is with those who are rightly brought out & beyond the form into that which is the substance, the substance doth no more destroy the form then reading doth the Alphabet letters, though the same be acted and performed from another ground, and in another manner; for this I know, that all those who never sought God in any wise, but have followed their own Lusts to the full, even the form shall judge them, and they shall be condemned for the not using thereof; and all who have taken any form upon them, if they live in that form, and yet be deprived of the substance, by making an Idol of their form, the substance itself shall judge and condemn them, and in their forms they shall perish; and what I here have holden out (if rightly understood) doth not at all make void any form, in case the form be rightly grounded upon command, and example in Scripture, according to this present dispensation wherein we live, and that the mind of the Commander be understood in giving out command to observe any thing.  
But that which I aim at, is to let thee see the emptiness of all forms without the power and substance of that which is the truth, and that no form should blind thee in seeking that which is above forms; and I assure thee, that if ever God own thee, and draw thee rightly to himself, thou shalt find no less evil in thy form than thou hast found in thy gross offences; and thou shalt see thou hast been kept, be it at a great distance, from the true partaking of that which is the truth indeeds: but in what form soever thou art, I would not have thee to leave off, or leap out of thy form, before thou be truly called out of it, by that which is more excellent than thy form. For this I tell thee, if thou leave thy form for any thing else, be sure thou shalt be found a transgressor, and I know thou wilt fall to a very lose conversation, and that will prove a great abomination.  
And while thou art in thy form, and yet is not called out of it, by that which is more excellent, take it for granted, thou wilt settle down upon the lees in thy form, and then thy form will be abomination.  
Therefore ponder the mystery between these two, and take these few lines in good part, and if thou have but half an eye, they shall be as a glass; wherein thou mayest partly perceive the middle way between two extremes; and if ever thou come to hit right into the mystery or middle way, I know thou shalt not miss of the way that Christ himself went before thee, and then wilt thou take up thy Cross and follow after him, and then shalt thou know the fellowship of his suffering, and that shall bring thee to the fellowship of the communion of the Father, and the Son, of which thou shalt see more expressed in this ensuing Treatise, the which I freely commend to thee, and commit thee to the fellowship of the Father, Son, and Holy Ghost, be thy form what it will. This is the worst I can wish thee, who am,  
Thine in the love of truth, G. B.   

THE ARROW Of the Almighty, shot out of the Creatures Bow, AGAINST The uncalled Ministers of England, etc.  
O Wonderful, O wonderful, folly and madness, folly and madness, deceit upon deceit, darkness added to blindness; and yet how few knoweth their blindness, but is pleased with a conceit of seeing and knowing. This blindness is not the loss of your bodily sight, O ye sons of men, for that sight you have, and by that sight your lusts have brought blindness upon your souls; the pure eyes thereof being fast closed, and shut up, so that pure good you cannot see, but in this your blindness, you grope even at Noonday. Light is come amongst you, yet you see it not, neither have you any desire to see it; for your deeds are evil, and therefore you love it not, but you are pleased in this your darkness, thinking you see; and therefore your sin remaineth untaken from you, John 9.41.  
There is a pleasant object of Light, Life, and Love, amongst you, yea, and within you; yet do you not see it, nor are in the feeling and enjoyment of it, no, nor knoweth not what it is, nor where it is; for you be in a blind-seeing condition, and in a dead senceless-feeling condition, and in a lovely hateful condition. O my Friends of my flesh and blood, I wish you all well, but I hardly can know you, for you are become as Monsters in my sight; neither dare I come so near you, as to touch you, for fear I be devoured by you, for I know your metamorphosed condition well enough; for I myself have been in the same shape which you are in, but then I knew it not, but now I know it, and can tell what your nature is; therefore I will not come too near you, but will hid myself among the bushes, where you shall not see me; and secretly I will watch your moving, and having mine Arrow ready, I will let fly at you; and if they be well aimed, and rightly guided, it may be (possible) they will hit some of you. I give you warning beforehand, and in so doing I may be counted a fool; but yet it is not so, for I know all your hiding places, and I am sure you are so well pleased with them, that you have no mind to stir out of them.  
But it is possible when you see or hear what I say, you will marvel what I mean hereby, and may happily raise a question amongst yourselves, as Christ's Disciples did, when they said, Is it I, is it I, that he meaneth to hit? is it I that am a blind seeing man? is it I that am this metamorphosed man? is it I that hath a mind so fierce, as to devour any of my flesh and blood? no sure, he meaneth of some other, I am not the man.  
But shall I tell you Friends, if you fall to reason, as Christ's Disciples did, I wish there were no more of you, the men I mean of, than one of every twelve; but I rather fear, that the men I mean of, be in number twelve for one; and I will put all men out of the number, but only those, who profess Religion; for those are the men I chiefly aim at, in this my ensuing Discourse; for I see them mishapen and deformed in their Forms and fashion of Religion, and so are become Monsters in the same Forms; and so are like to degenerated Plants, who bring out fruit fit for no use at all, but only to beguile the fight of the Passengers; but when they come to be tasted, they dazzle the head with madness, and fill the stomach full of rheum, that it cannot digest the heavenly food; but in what is said, do not think that I am the enemy of Religion; no, I am not, but approve of it, so far as God is in it, and as far as thyself is out of it; But when I find thou hast chosen thy Religion, and yet left God out of it, and hast thyself in thy Religion; there I let fly at thee this my Arrow, what ever thou art, or whatsoever thy Religion, Form, or Profession be. But this I am sure of, that I may hit thy head oft enough, before I hurt thee; for thou hast armour of proof upon it, which thou hast forged out of such Scriptures, as thou thoughtst most meet for thy use; beside, thou hast hatched and brought out some acting in thy chosen Form; and these hast thou covered thyself withal, so thou mayst think thyself sure enough; yet though thou be thus well harnished all about, yet I know where thou art naked, and empty, and that is within thee, even thy heart, and that would I aim at; for though thou be never so well armed on thy outside, yet happily there may be an Arrow drawn at a venture, which may pierce between the coupling of the same; but all my fear is, that if a shot chance to pierce thorough, that there is something in thee that will not let it pierce thy heart.  
But I will speak no more in parables, but show my meaning openly to thee, viz. Thou art about a work in thy Religion, which thou shalt never bring to pass with all the wit or knowledge, reading, praying, acting, in any performance without thee, which all of them, are but things within the compass of thine own power, to act or do, as thou art a reasonable Creature. But wouldst thou know what this work is, thou art about, in this thy Religion? I will tell thee what it is (but I question thou wilt not believe me, when thou hearest it, though it be truth) It is that thou art about to make God and the World dwell together in thy heart; or to say, God and thyself, to love and live together within thee; and thou hast so ordered the business, that thou canst serve them both; but thou art deceived in the matter, for Christ himself said, thou couldst not do it; and I know thou knowest that Christ said so: But yet thou knowest not, that thou art of that company that is contained within the compass of Christ's words; but thou puttest it off thyself, and judgest some other to be guilty herein; for amongst you all, who are different, and one against another in your formality, every one of you judgeth, and condemneth them, who be not of the same mind and judgement with you, in your chosen tenet: And who so worship not God in your own way, you judge him to be inferior to you; for every one of you judge your own opinion chief, and according to what you have chosen so you worship God; and by and through the same, you can judge and condemn all others. Are these things of God, or man, be judge yourselves: do you think that God can be divided, or his worship parted into pieces, or can Christ and his way be severed? no, in no case. But the thing is not strange, though some in our days do marvel to see so many several and different judgements, in and about Religion; for those in the Primitive time was carried about, in and by such foolish Chimaeras, which did not a little trouble the Apostle Paul, as you may see, 1 Cor. 1.13. & 1.34. But the Apostle knew from whence this sprang, and tells them plainly they were carnal, and herein he judged rightly; for it is nothing but carnality and earthly-mindedness that causeth differences amongst those who profess Religion, and yet all pretend the true worship of God in the same. O fools and unwise, when will you learn to be wise, and know what is the worship of God? you all have heard what Christ said to the woman of Samaria, John 4. and can rehearse the same; but to this day you have been ignorant of the mystery in these words: And from hence it is, that you have parted the way of God into so many several kinds of formal worships, and are so set in Argument one against another; and hereby your speech and language is become changed, whereby you cannot understand one another; neither can you help one another, but much hinder one another; and the reason is, because you are all of you in ignorance in the work you be a doing, viz. No other thing, but building Babel's Tower, whereby you think to save yourselves from the flood of justice, the which shall undoubtedly run overall flesh, Nah. 1.8. By this your worship, every one of you think in your hearts to climb into Heaven, and to get a name one above another; and who can make you believe, That all your seemly buildings is nothing else but that Babel, which one day shall fall, and come thundering down about your ears: But though you will not believe me at present, yet hereafter I am sure, you shall know the same to be true, when you either come to be delivered from the danger you are in, or else when the danger hath destroyed you; but if you chance to be delivered from the danger, as some have been, then shall you have the promise fulfilled in you, viz. I will return to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent, Zeph. 3.9.  
But I make no doubt, but every one of you in your own chosen Form, will quickly conceit, that this promise is fulfilled on you, and among you, because every one of the same self-chosen Form, agree in the same, and all bear witness with one voice, That the same is the only truth you hold out; and in the same Form you have found God, and in the same you will own God, and in the same you call upon his Name; I know you will, all in your several Forms, conclude the same fulfilled. O friends stay a little, and let it be known, if your conclusions be true, yea or nay; for I something doubt you have but a false interpretation of the words. But canst thou tell what the work of the Lord is, before he return the pure Language to any people? canst thou tell what is the voice of this pure Language? I doubt you cannot. But here I will give you a glimpse, what they both are, if thou have but an eye to see, and a heart to understand when the same is somewhat held out to thee. First, for the work of the Lord, before he return to any this pure Language, is partly expressed in the foregoing verse of the same Chapter, where the Lord saith. Therefore wait ye upon me, until the day jarise to the prey; for my determination is to gather the Nations, that I may assemble the Kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy, Zeph. 3.8. Hast thou known thy soul brought into such a sad sorrowful condition, being void of all help or comfort from all created and things acted? and hast thou known thy soul so set and compassed about with sin and selfness, pleasure, praise, and profit, anger, envy, discontent both with God and man; roving of thine imagination, thy thoughts, inclinations, and desires, bended down to created things? hath the want of the lovely presence of God pressed thy Spirit so sore, night and day, that both thy sleep in the night departed from thee, and thy appointed food by day refused? hath thy soul known itself in captivity thus, in and with these things; and hast thou known thy soul in the lowest Hell, under the chains of ghostly death; and hast thou here born the indignation of the Lord for thy transgressions; and hast thou here waited upon the Lord, till he arose to the prey, viz. To pluck thy soul out of the foresaid captivity; and hast thou seen all these thy ghostly captivers assembled together, and the fierce anger of the Lord poured upon them, and devoured them all; and hast thou known the fire of his jealousy, viz. Anger and love mixed together, that thereby all created and earthly things was devoured in thee; so that all thy adversaries and captivers was captived; so that Death and Hell is swallowed in victory, and that now thy soul is carried upon the flying Cherubims; so that now thou hast not a thought, inclination, or desire, to either profit of the world, praise of men, pleasing of thy senses or affections, with any delight; but that as a brand plucked out of the fire, or as gold seven times refined, thy soul doth so appear before thy God? and then in the clear manifestation of the presence of God, thou shalt have this pure language restored to thee, viz. Then shall thy soul know how to pronounce Hallelujah rightly, then shall thy soul know how to sing the new song expressed in Rev. 13.3. then shalt thou know how to call upon the name of the Lord, for than thou shalt know what is his name, because the same shall be written in thy forehead, viz. In the noble faculty of thy soul, even thy pure understanding; for than thou shalt know truly, that his Name is Wonderful, Mighty, and Merciful, etc. and so shalt praise him according to the knowledge of his Name. But I will proceed no further in showing the nature of the pure Language, nor what is to be done in every soul, before it shall have that Language returned; for by this glimpse, those that have it, can testify the truth hereof, and so can express what I mean, because they understand my mind, by what is already said, and then there is enough; and to those who know it not, nor believe it, because they have not known the same, I suppose, if more had been said, it had but been lost labour, and so to them this is enough also. Neither indeed dare I explain any further; for now in these days, the cunning comprehending devil is let lose, and he hath got into the wit of men, and there he sitteth like a God, and teacheth men how they shall learn this pure Language, and new Song, when they hear the same spoken or sung, by those who have the same returned to them: But yet this cunning devil in the wit of men doth not teach any thing, but only a sound of words; for all the Devils in Hell, nor all the wit and learning of men, nor all the Angels in Heaven, can return to man this pure Language, nor teach this new Song unto any soul, until it be redeemed from the earth and earthly things, and till it be clothed in the white robe, and follow the Lamb whether soever he goeth; and that have the white stone with the new Name, which no man knoweth, but he that hath it; and none can teach this Language, but the Lamb slain from the beginning, etc. But I have digressed too far from the thing intended; but yet in my digressing I have a secret aim, viz. To pitch something before the eyes of those, whom I aim to shoot at afterward, that while they be looking at what is set before them, I may come the better to hit my mark; for my Bow is ready bent, and the Arrow of the Almighty is set in it, and who cometh first in view, I will let it fly at them, whether I hit or miss.  

A Spiritual Vision of the Presbytery, and all other Forms without God, included in it.  
BUt methink I hear a voice speaking, as though it were spoken by those who are of the Presbytery order; and thus I hear them speak. Indeed it is true, The Lord had need to shoot out his Arrows at the wicked, for they are mightily increased at this time, for the poor Church, and pure Church of Christ is like to be swallowed up by the power of strange wicked Sectaries, who are risen up in these days; and the reason is because of an unfaithful Parliament, whom we too much trusted to, for they have swarved from the trust we committed to them; but if we had known, how they would have proved, we would never have acted so against the King; for we little knew than what privilege we had, though our power was not so great as we should have had, and which did wholly belong to us, we being the only people of God, and had knowledge to govern both Church and State; but the Parliament being metamorphised from the shape of Holiness, they have given Liberty of Conscience to every one in their Religion, and will not execute Justice upon men, when they err from the Faith which we have: And this was their blindness and ignorance in adhering too much to that beast set out in the Revelation 13. viz. to Cromwell and a sort of wicked Sectaries under him, who by their power have brought the Saints into bondage; but if the Parliament had but stood to their first principles of Faith, which we profess, all these had been surprised; for than had our power been strong, and our power is terrible as an Army with Banners, against all who will not worship God in our way; For our way of worship is the only way of worship in all the world, and all other are but erring Sects.  
We helped both with our Prayers, Blood, and Purses, to overthrow the whore of Rome, and the King, and his wicked rabble; but now far worse is risen up in their place, and by those we be more perplexed then ever, for they have taken away our power, by which we upheld the Faith, and so are become into a very ill condition; for we are no more but a mock amongst the people, and we stand but as cyphers; nay, which is worst of all, many of our own Faith declineth from us, and adhereth to these new-come Sects: And thus the pure Church becometh rend in pieces, and all is because we want our power to compel, and to execute justice upon the opposers; but seeing it is so, we will wait with patience, for this is but the trial of the Church, for we know that hereafter our God will deliver us; for although these things be fallen upon us, yet have we not departed from the way of our God, nor dealt unfaithfully in his Covenant; nay, we appeal to our God for witness, who knoweth our hearts, that we keep close to our Religious worshipping of him; for neither do we allow of any to be our Pastors, but such as have come in by the right door, men chosen of God, made fit by the godly Universities, confirmed by the approbation, and laying on of the hands of our holy Presbytery; and such we receive according to their worth, and these and none other can speak the Language of Christ to us, and with them we join in hearing them both Preach, and Pray, and in the holy Sacraments, in which we have our Faith confirmed to our souls, finding them very much comforted thereby; so that we are made able to walk in holiness of life, and perform all holy duties to our God; and he in his loving kindness answers us again in giving us his holy Spirit to inspire us, and by that Spirit we are made sure of our Salvation, and know that we are elected from eternity, and by that Spirit we call God Father, and Christ our Brother, and Mediator; and in this we rejoice continually, walking in the ways of our God in holy life, and Christian conversation, making our calling and election sure by well-doing.  
Hearing this voice, I mused a little, and thought in myself, there is an appearance of some godliness here, I will hold my hand, and not shoot at such a holy object as this, before I very well understand the truth of the matter; for said I, it is not for me to shoot out this Arrow, but against them that God aimeth it for, and those be such as are his enemies; therefore I will consider a little, and see what the mind of the Lord is, before I let out this Arrow.  
But not long had I considered hereupon, till there was brought before my sight the object that had thus spoken; and it seemed in appearance no less than what was expressed by the voice, and me-thought there was much of God in it: For it had a godly garb upon it, a fair covering it was to look upon, wrought with divers works, and variety of colours, all of them seeming to be died in grain, and well-grounded: So drawing somewhat nearer to behold this comely Garment, the nearer I came to it, the worse it seemed; and in the skirts of it, I espied much blood. And I likewise saw, that all the various work was but a gloss, set on by the cunning of some witty Painter, who had been very cunning in that art: But while I was looking, there was a voice said, Look what thou seest under, and within that garb; and so the garb was somewhat drawn aside, and under it I saw a monstrous Creature, which is called Self; and this Monster had as many heads and horns as the Beast which John saw in the Revelation: And this Monster was closed fast to the heart, and kept it under its power, and captivity. I saw also other Beasts with divers heads and horns, and I saw several Epithets engraven upon these heads, as namely, Cruelty, Bloodshedding, Persecution, Pride, Love of the World, Love of praise, Love of honour, Envy, Anger, Impatience, Murmuration, Hatred toward God and his people, Hardheartedness, Carnal-mindedness, Ignorance of God, Selfconceitedness, Good thinking, etc. And out of, and from amongst these, I saw a chain come from the Monster called Self, and it reached out to the fair seeming Garment, and kept the garment fast about these other Beasts, so that they could not be discovered; and this chain consisted of five links, viz. False Faith, false Love, and false Hope, and false fear of God, and false-feeling of inward Joy; and the name of that chain was called Hypocrisy. And I saw one of the Beasts before said, and he was like a Leopard, and his name was Selfwisdom; and I saw another of these Beasts, and he was like a Dragon, and his name was Self-power. And I saw another of these Beasts, and he was somewhat seemlier than the rest, having two horns like a Lamb; and his name was called Self-righteousness. And these three I saw in Unity consulting together, and I heard their consultation; and it was against the most high God, and against his own people. And I saw the work they wrought, and all their work was to make Robes and Garbs to hid themselves under them; and so I saw how they had wrought this Garment aforesaid, and the stuff they used in making it; for it was made of ten several mixtures, viz. Sanctifying the Sabbath, hearing of their Minister, Praying two times each day, refraining from gross acting, keeping from the company of the wicked, assembling together to repetitions, receiving the thing they call a Sacrament, otherwise called Bread and Wine, Lords Supper, or the some small charity to those they call godly, turning up their outward eyes towards the Element in their devotion, reproving of other who worship not God in these things. And all these are mixed together, and made up very handsomely by, and with a work-tool, viz. Seeming zeal for the glory of God. And I saw who helped to put this Garment on, and he had a look as though he had been sore frighted, and seemed as one, who was not a very wise one; and his name was called Conscience. And I saw a Girdle that kept that Garment close to them that wore it; and that was called Fear of Hell. And on this Garment I saw a badge or mark, as though it had been the Livery of some great man, and his arms engraven therein, and in that badge there was this Epithet engraven, viz. The Saint's sign, and this was called Baptism. And I saw an hollow Pipe that was fastened to this Garment, and that went inward, and the end that went inward, and reached to the mouth of the frighted Creature, that help to put on the Garment, viz. Conscience, and he was pleased, and delighted to be sucking and drawing at that Pipe; for there issued from the virtue of that Garment, a certain sweetness, which distilled through that Pipe, and with that was he well pleased, and by it his frighting looks was changed in smiles; and by this he was satisfied, and sat in great silence and quietness: Now the name of this Pipe was called Vnregarding of the heart, and the oil or virtue that passed therethrough, was called Secret reflecting upon outward actings; and when Conscience was well satisfied by the virtue he sucketh through that Pipe, then doth he rest; and to salute him in his peace, I saw the three former Beasts, viz. Selfwisdom, self-power, and self-righteousness: And I saw an unclean spirit attend them, and he was like a Lamp, and shined like a lightning, and they all were compassed about with that light; and this spirit was called The Angel of darkness transformed into an Angel of light; and amongst them there was great triumph and mirth, and this was called Seeming joy in the Holy Ghost: And I saw them make a certain Law or Act amongst themselves, to which they all subscribed, and they sealed it with the promises; and they delivered it to the Conscience to be kept, and they grounded this act upon antiquity, viz. Predestination, and Eternal decree: And this act was like the Laws of the Medes and Persians, for it was concluded by them, it should never be broken. And this Law was named, Full assurance of Salvation.  
So when I had seen and heard all this, it was said unto me, Behold and understand, for this is no other than the Great Mystery of Iniquity, hid under outward Formality; and to this day it hath been undiscovered, amongst most of those who profess the name of Religion. Therefore bend thy Bow, and let those Arrows committed to thee, fly abroad; if thou hit, or miss, do not thou care, for I will be thy warrant; fear not what may be done, or spoken against thee; be not backward in delivering what is committed to thee.  
Now my Bow being ready bent, and the Arrow committed to me, I let fly at thee thou falsehearted Presbytery, thou which couzenest them that adhere to thee. Come and let me expostulate the business with thee; for it seemeth thou must be called in question before the face of the most High; and before thou be called thither, let me give thee warning to repent of thy folly, and learn in time to see how thou art befooled in, and with thy own conceit. Thou wilt hardly believe that this foresaid Mystery is in thy heart; for thou hast never found it there, for thou hast covered thyself from it, with thy outward Formality; and if thou have but half an eye open, I will let thee see thy forms is nothing but things of, and within thy own power to act; and that they be all or most of them but grounded upon rotten foundations of thy own wisdoms invention; and that thou art carried on in them, by thine own good thinking, whereby thou art become the enemy of God, whatever thou pretend.  
And first I will draw my Bow at thy Priests; but this name they will not own, because (say they) it doth not belong to them, for it is a ceremonial eptithite; yet I say, thou needst not dislike them; for it were well if thou wert a Priest indeed, for then shouldst thou be that spiritually, which the Priests in the time of the Law were ceremonially; and thou shouldst do that office, and offer these gifts spiritually, which they did ceremonially. And this then shouldst thou be (which I fear thou art not) one redeemed from the earth, and thy sins would be washed from thee by the blood of Jesus Christ, Revel. 1.5. But this name thou wilt not own; and indeed thou dost well in not owning it, for it doth not belong to thee. But yet I know what name thou wilt own, viz. a Minister of the Gospel; but this name thou dost but assume to thyself, for thou knowest not what the Gospel is, neither was (or is) it committed to thee to deliver; therefore thou canst not give to others, that which thou wantest thyself; but I will tell thee what thy right name is, if thou wilt but own it, and that name is a taker from men, that which thou hast no right to have: And if this should be rightly understood, thy proper name would prove none other, than the name theft. And I am sure, if I or any other should out take an hundred shillings from any man, which I or they had no right to take; and yet as good right to take it as thou hast to take an hundred pound per annum, I know by the Law of the Land, I or he should be hanged for so doing; yea, and we deserved it too: then be thine own judge, what thou deservest, for taking so much unjustly every year. But I know how thou wilt avoid this, and clear thyself of being this great thief; for thou wilt say, thou hast nothing but what belongeth to thee of right, and thou wilt prove it by Scripture too, having the word of the Apostle to back thine Argument; where he saith by way of comparison, Who goeth a warfare at any time, etc. 1 Cor. 9.7. And likewise he useth other metaphors, As he that plougheth, and thresheth, should be partaker of his hope; and I kewise he bringeth in the comparison of sowing spiritual things: And further he saith, The Lord hath so ordained that they that Preach the Gospel, should live of the Gospel, etc. Here is as much as thou canst properly allege for thyself in thy doing, to keep thee from being guilty of being a thief; and thou thinkest this will be thy warrant for what thou dost; for I know thy interpretation of these words well enough, and thou understandest them as well as thou dost the Mysteries of the Gospel, and both alike; but I pray thee hearken, and I will expound the same unto thee truly. But it may be thou wilt not believe the truth when thou hearest it spoken; for if it please thee not, thou wilt question, that I have not been at the University to get my spirit inspired, thereby to understand Scripture rightly: But let my inspiration come from what Fountain it is come from, at present I will not give thee account from whence I had it; but mind thou what I here hold out to thee, and let me give thee out the truth of the thing in hand. In the first place, I would have thee to consider who the Apostle meaneth on, when he spoke these words. Was it those that preached Christ by hear-say, and by Scholarship, and their own brain-knowledge gathered from the works and words of other men, and that choosed out one sentence of Scripture as thou dost, and falleth to thy wit, studying the mind of God in it, and so divideth one sentence into so many several fractions, and out of each to raise out Doctrines, Uses, etc. and so declaring the mind of God, and Christ, according to their own Scholarship, Wit, and Knowledge got from Scriptures and other men's labours: Thinkest thou it was such he meaneth of, or did intent these words for them? if thou do, thou art a fool. But I will tell thee who he aimed them for, viz. Such as himself; who had the right knowledge of, and lived in the power of what he held out to others, and had not his doctrine to fetch out of his study and brain-knowledge, gotten from what others had said; but he had it from the right Fountain, that Fountain living in him, and he in it; and he was acquainted with that he lived in, and could witness the truth thereof truly; and as he had heard and seen, so did he testify to others; for he had seen the Lord Jesus in Spirit, and he had felt his love, and lived in that love; and from thence he had his freedom, both to speak, and talk what was freely given him by those whom he had brought to be partakers of the spiritual blessing, viz. The shedding abroad of the love of God in their hearts; by which love, they were more willing to give, than he was to receive: And these people he spoke these words to, were wrought into the same condition, as himself witnesseth, 1 Cor. 9.2. And therefore knowing that he was one whom the Lord had sent to work his work, and that the work was wrought, even upon those, upon whom this work was fulfilled, he thought no great offence to take what they would freely give him; and to such whom he had wrought up into the faith and love of the Lord Jesus Christ, he showeth, that if he did take any thing of them, yet he did not transgress; and to show them how reasonable it was, if he did so, he brings before them these foresaid metaphors, which all of them being rightly weighed, was worthy of the reward they hoped for; and from thence he draweth this conclusion, That it was as lawful for him to take something of them, as a Soldier to take the wages he ventureth his life for: And as reasonable it was, as for the Husbandman to eat of the fruit of his own labour, etc. And the Law of Reason will allow this.  
Well, this may sound something as like thou wouldst have it, but mind what is said before, and what cometh afterward, and then see where thou art; for thou art not the man that hath the right to take of any, any thing for what thou dost, for thy work is not worth a Bodwill per annum; for thou art not the man that hath any due at all to a penny for thy work; for thy work is but thy own, and thou hast learned it, as men learn other trades; and yet by what thou hast learned from others, thou wilt take upon thee to enter upon the work of the Lord, and to be a declarer of his will and mind to others, whereas thou bearest but false witness of the mind of God; for thou hast not seen the Lord Jesus; neither ever did he call thee to what thou dost, nor ever hath the mind of Christ Jesus been made known unto thee in the Mysterious manifestation of his loving kindness to thy soul; neither dost thou live in the life of, and love of God, and so thou art far enough from knowing what his will is; for he doth not own thee in thy work, neither will he bless thy work, for it is none of his, but thy own; and so thy own blessing falleth upon it, and that is nothing but a false name thou puttest upon it, making foolish people believe thou art something, even Simon Magus like, who deceived the people: And thou makest some believe that thou hast converted them to God, (yea, and thou art so persuaded thyself too) when alas they are but the same they were in their hearts, only they differ from what they were before in the outward man; and because thou hast put out their eyes, they give up themselves to be led by thy direction; and for so doing, thou dost pronounce them blessed; but yet poor souls, their hearts are not turned to God, but live in the world.  
Look back I pray thee, at the foresaid Mystery, and the fair Garment; for they be the very emblems and just pictures of thyself, and thy converts; for all which thou teachest, and what they learn of thee, is but to work that Garment; and both thou and they pretend what you will of God, your work is but your own, and the creature may go so far, and farther too, by the power in them by Creation, the common grace added to it; and all this you boast of is, but the Creatures acting, and in this you have but made them twofold more the child of Satan, than they were before, Matth. 23.15. And you are the very men that heal the wounds of the people very slightly, Jere. 8.11. But take to you, and lay it to heart, for the saying of our Saviour doth belong only to you (and such as you) for he saith, If the blind lead the blind, etc. Matth. 15.14.  
And this is all you bring to pass, to deceive the souls of the people. And thus you pay them for their hire, and this is the work you work for your wages; and these are the spiritual things you sow to them, whereby you embolden yourselves to take their carnal things; and this is the Gospel you preach, whereby you get your living; and yet you cannot see how you are blinded, but run on in your sin, strengthening yourselves with the wrong understanding of the words of the Apostle; whereas you neither be the man he was, neither inwardly nor outwardly, neither have you the right calling into these places you are in, neither do you work the work he wrought; and yet do you most unjustly take an occasion from his Word, to take from the people, that which belongeth not unto you; but being partial in your own cause, you take in Scripture what may seem to make for your own gain, and what seemeth to be against you, that you wave, and will not mind it. For though the Apostle by right of his calling, and rightness of his work, might have received something of the Corinthians, as due to him as the Soldier's wages, yet he kept himself free from receiving any thing of them, 1 Cor. 9 Yea, his own hands ministered to his necessity, as may be seen, Acts 20.34. But this you take no notice of, because if you should follow his example, your Kingdom would fall down, and that you have no mind to let fail.  
But in this your doing, I assure you, That you are the greatest thiefs in all the world, nay, you are both thiefs and robbers, yea, and the greatest cheaters in the world too, and I will prove it too.  
For first, you take of the people that you have no right to take, because it doth not belong to you, as is partly showed before, and as shall be made more manifest afterward; and so taking from others, that which is not yours, herein are you not thiefs? be judge your own selves.  
And likewise you keep the people from entering into the Kingdom of Heaven; for you neither will enter yourselves, and those that would enter, you will not suffer, Luke 11.52. For while you bind up the people under your forms, and are not able to bring them out, and beyond these forms, you keep the people in thick darkness, and so shut the gates of the Kingdom against them, and they cannot enter in for you. And in this you rob God of the souls of the people, so that he loseth his honour, and praise in them. And thus are you become robbers, both the people of the Kingdom of Heaven, and God of the glory and honour of his people.  
And thirdly, you are cheaters; for you make the people believe it is the Word of God you Preach unto them, when it is but the froth of your own brain, and the fruit of your studies, and an historical relation of the Scriptures, and speakings of other men. And herein you deceive the people, for the Word of God is his Son Jesus Christ, John 1.1, 2. and him you have not known; and therefore the Word is hid from you.  
And likewise you shape out a Faith to the people by your own fancy, and you frame them a love of God, according to your own fashion; and you teach them the fear of God by your own precepts, and make them believe that all is right you deliver to them; and herein you mightily cheat the people.  
But I know your blindness is so great, and your ears so dull of hearing, and your hearts so gross, you will neither see, nor hear, nor understand the truth, though one tell it you; for like the deaf Adder you stop your ears, so that you will not hear the voice of the charmer, charm he never so wisely, Psal. 51.5. For I know you think yourselves the only called Men, and sent Ministers of God; and all that cometh to declare the Way and Word of God, and cometh not in by your door, these will you count thiefs and robbers, and that they take upon them, that which doth not belong to them; but let such as these come in at what door they will, I pray you hearken to me, and I will tell you, in at what door you have entered, and to this day do enter.  
But I will not reckon your pedigree, or predecessory too far, for fear I draw your line to reach to the Devil himself, who is the only or chief opposer of the truth, as it is in Jesus; for thou wouldst think this too harsh a censure upon you, though I could prove the same to be true; and yet because you would question, that I could not prove the truth of what I have intimated, I will give you a general touch of the truth of the same, but will not meddle too far in particulars herein, for fear I shame you too much; and far be it from me to seek your shame further, then to let you see your folly, if so be you might be made to see it, and forsake it. For I profess in the presence of God, I love you so far as I see aught of God in you, and pity you, where I see you carried from him by your own blindness, and do hearty wish your welfare: and do not count me your enemy, because I tell you the truth, Gal. 4.16.  
I know full well from whence yourselves derive or pretend to have your ground, for what you do, and what you speak; and for your institutions, I know you will say, from the Primitive order and example: It is true, you have some grounds from thence, for your choosing of Elders, if you were the men fit for such a work, but as you are not the men fit for that work, those that are made Elders by you, are but such as yourselves; all of you blindly taking that upon you, which doth not belong to you; and so you only have stolen that Form, but yet the power is wanting in you; and no marvel, For if the Fountain be corrupt, the streams cannot be pure.  
Likewise, you gather from thence your warrant for laying on of hands upon those you think meet to be Ministers, as you call them: It is true, there was such a thing in those days, but to whom did it belong? not to them who would have had it either by stealth or purchase; for none had this committed to them, but that received it of God, by the gift of the Holy Ghost; and those that had that gift, had power to communicate the same to those upon whom they lay their hand; but this you have not, neither can you give it to others on whom you lay your hand, for you have not your calling from him that calls them, and yet as in other things, you in your foolhardiness assume this thing to yourselves; and as you want the power, the form is but weak, and not worth a straw, nay, the very form of these do not belong to you, for you have but stolen it; for look into the Primitive time, and see the last institutions of the Apostle Paul, and you shall see he left these institutions in the power and hands of the order of Bishops, Timothy and Titus being ordained such, and to them was both these and other orders committed, and in those days the head of Presbytery was a Bishop, and he was first in matter of Ordination; but you have broken off from the Bishops, and have taken that to yourselves, that which was committed to them.  
But let me show you in a few words the original from whence your calling (into the Ministry) cometh: the Apostle saith, When the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1.21. and this preaching in those days was the holding out the wisdom, and power, and righteousness, sanctification, and redemption in his Son Jesus Christ, and those who were to be the Preachers or promulgaters of these, were none but those who had received the same thing which they held out to others, and could bear witness to the truth of what they did deliver, and this seemed to be nothing to the wise of the world, for they savoured nothing in it, nor heard any thing in it to please their curious ears, for it wanted method, and eloquency, and curiosity of Art, and therefore Paul himself was called a babbler, Act. 17.18. but to those who was called it was the power of God, and wisdom of God, 1 Cor. 1.1.24. and so long as the Primitive Church remained in purity, those who were the Ministers and declarers of the Word of God, had the same word abiding in them, working and opperating in them, by which they were made able to demonstrate unto others what they themselves was made partakers of.  
And as ancient Records bear witness, the Romans kept longest in that purity, and in the institutions, but in time the beast selfness begun to stir, being moved by the Devil, and so the power of God began to withdraw itself, and then the purity censed, and only the form of the Primitive Ordinations was left amongst, and so in time as Self got head, and grew strong, the self wisdom began to creep in, and added abundance more of new institutions which remain amongst them to this day.  
In which time, when the power and purity had drawn themselves, the wisdom of the flesh got up, and invented a new way of preaching Christ; for the foolish way, viz. the living powerful, experimental speaking was with-drawn, and then the wisdom of the flesh invented another way, and that was the wise way of preaching Christ, viz. by learning and study, and those that was to be the Ministers was to be trained up in their greatest Schools, until such time as they were able to speak, and understand Languages, and able to make Speeches and Orations out of small grounds, and able to derive words, and divide words and sentences into so many several parts, and to raise a large speech out of every part, and to confirm the truth of each several speech by Authors, whom they had and have still for that very purpose: and when any was become thus learned and wise, then might he be admitted to preach Christ to the people, but not else; and when they were thus fitted, and admitted into the Ministry, they were assigned to some place to officiate in their Function, and established in good Benefices, and thus became Christ to be taught in the wise way, and the Preachers well paid for their labour.  
And though you at this day degenerate so fare from the Church of Rome, yet your Ancestors sprung from amongst them, being somewhat refined from the gross superstition, about which you and they make so much difference; but if you knew yourselves, you need not to differ so much with them, for you are both one in your hearts, and you differ not but in your heads, and thus when you were a little refined in some of your forms, yet did your forefathers choose to themselves that which might make them great in the world, viz. power, praise, and profit, and the wise way of preaching Christ, for that was and is the thing that brought both praise and profit in amongst you: and though your fathers differed with the Church of Rome about those things which cause these jars, yet your Fathers could follow their example in things that made for their power, praise, and profit; and to these days in which we live, you follow the steps of your forefathers: And thus have you preached Christ by Scholarship and Art, and so God is unknown amongst his people. because the foolish preaching of Christ hath been kept down by the wise preaching of the Flesh; and thus are you become the blinders of the people, and lead them from the knowledge of both God and themselves, and all under a pretence of preaching Christ unto them; and poor souls, all this while you have but made them believe lies, and have filled their mouths with gravel stones instead of bread, and you have so enchanted them with your Charms, that they are pleased with what you offer to them, and are content to be fed, and live upon those husks you provide them; and you have so brought their palates out of taste that they cannot well taste any other food; but it is but now as it was some times before, for the Prophet Jeremiah lived in such a time, as his own words testify, where he saith, The Prophet's prophecy falsely, and the Priests bear rule by their means, and my people love to have it so, Jerem. 3.31. but I will not expound these words, but leave them to yourselves, and if you please you may carry them to your Universities to expound, if you cannot expound them yourselves; but I am sure neither you, nor your Universities will say, that the Prophet meant of either of you, or the people in your days, that love your Doctrine so well; but though I will not expound these words of the Prophet, yet I will give an answer to the question he asketh: After these words were spoken, he ask what the end of these things would be; to which I say, destruction shall surely come upon People, Priest, and Prophet, etc.  
But I desire you to hear a little more of your calling into your Office, for now I will speak to your own experience, and you cannot deny that; yea, and I will prove good what I say by witnesses, who knoweth that what I say is no lie, and my witnesses shall not be any that you will take to be your enemies, for they shall be your own natural Parents if they be alive, and will but speak truth; but what must they witness? nothing else but what they intended when first they put you to the holy University, to learn how you should become preachers of Christ, and to understand the mind of God, that thereby you might teach others Gods ways, I know if they will but speak, and bear true witness upon this examination, they will say they knew it was the best trade in the Land to put their Sons to, for after you had learned your trade, they knew you might have good trading for the Art, for they knew there was good wages for the work, for they saw good fat Benefices enough in the Land, and they made no doubt but some of them would fall to your share; beside, you should be honoured of the people too, and be called Rabbi, so if your Fathers would but speak truth, they would witness it was their pride, and covetous intent that first moved them to put you to the University, and this I think you will believe, and so your Father's having eaten sour Grapes, your teeth also is set on edge, and your actings show what was in your Father's hearts when they first put you to the trade; and I assure you that you are good thriving children, and be loath that your Fathers should miss of what they intended, for you will not let it fall on your side, for if you have not a Benefice that is great enough, when you have opportunity, and see way for a better, you will leave the less for the greater; for if at present you have a place that yields fifty or threescore pound per annum, in case one fall in your way worth an hundred or six score pound per annum, then will you leave the less, and take the greater, and so a hundred you will change for a hundred and fifty, and the hundred and fifty you will change for two hundred, and in so doing, you will pretend you are called of God from one place to another, and herein you lie not, for that God that called you to the Office, calleth you from one place to another, and that is the god Mammon, who first with his inspirations inspired your Fathers to make you what you are, and your Father's god is your god also, and his inspirations you obey, and that with all your souls and strength, for in case you have not a benefice at present that satisfies your hungry desire, when there is any appearance of a greater to be gotten, O what inspiration doth your god cast into your minds, and then is your desires enlarged, and your thoughts set on work, how to answer your god in his inspirations, and then you humble yourself under the mighty hand of your god, in which humility you come bending before this great man, and that great man, and so desireth his help and countenance in the matter; and by their means you come to get your matter brought about to what you would have had it. Is not this true? I appeal to yourselves for witness hereof; for though you would, yet you cannot turn your eyes from it, for your own Conscience will witness this for a truth. O wretched, and most miserable of all men in your do, how dare you say, that God hath sent you to speak in his Name, or take upon you the name of Christ's Ministers, seeing how clear it is from whence you had your calling, and how base you are in your calling, but yet you cannot see yourselves in your baseness, for your god hath blinded your eyes, neither do you care for having them opened, while you make so good a trade of your speaking, for that spirit of divination that possesseth you, bringeth in you no little gain by its smooth speaking, for many of you sell your speaking at no less rate than three or four pound a Sermon, as some call it, but let it be what it will, I say some of you have so much for speaking one hour, and if any of you get but ten or twenty shillings for each Sermon, you think that hardly well sold, yet you all pretend the honour of God, and the edifying of the people, and the feeding of their souls; O fools, for shame hold your tongues, and say not so: but you declare your sins like Sodom, and cannot hid them from God, nor from them who have their eyes open. And would but the Parliament of England make an Act, to take away this hire from you, and that you might have nothing from them for your speaking, then should you see yourselves, and all the world might see you; for than we should but hear little of you, for your preaching would be soon at an end, and God's honour, and the edifying of his people would quickly cease, and then I believe you would let a Soldier take the Pulpit, for you would not care who came in it then; then would it appear from whom, and from whence you had your calling, and I think that the Parliament would do God a special piece of service in making such an Act, and I am persuaded God would mightily bless them for it, for in so doing they should overthrow as great enemies of God, and his Truth, as ever yet was subdued (in England, Scotland, or Ireland) and these enemies are the pride and hypocrisy of these covetous Priests; but this is my hope, that this Act will once be brought to pass, for God will not pass such dealing by though he suffer long, for his patience is well nigh tired out.  
Our Saviour saw these men well enough, and you, whom I have written to, are the very same in your generation, whom he calleth the hireling, who runneth away when he seethe the wolf coming, and leaveth the sheep to the wolf, John 10.12. Is not this your very practice, when any poverty or suffering seemeth to come upon you, which you discern by the eyes of your fleshly reason; and when you can but know of a place to hid yourselves from that apparent danger, than away you run, and let what as will take the people, Dogs, Wolves, or Devils, you care not; for you will fend for yourselves, and you will say God calleth you from them. And thus you run from one place to another, one while for fear of poverty, or some other suffering, and sometimes for the maintaining and upholding of your pride. And all this is because you are hirelings, for the sheep is not yours; for you neither were sent by God, neither do you work his work in begetting souls to God; and as you have not the love of God manifested in you, you cannot beget children, nor bring them forth into the partaking of the love of God; for you have not that immortal seed of God in you, to sow in the hearts of others: And therefore you are but barren and unfruitful, and so your hearers are but empty souls, not knowing what the love of God is; and therefore there can be no true love between you and them; and therefore upon small occasions you will leave them. But were they children begotten by you, you would lose your life before you would run away from them, and you would spend and be spent for them, and endure any hardship for, and amongst them: But you are but Ministers of fortune, and those that will give most for your service, may have it; and as long as you can profit well by the people, you will serve them, and pretend much love to them; and herein you make but a prey of the flock, and seem like Lambs and Sheep in your appearance to them, when you profit well by them: And thus you slily beguile the poor, and devour, and take from them by your ravening, that which many of them might very ill spare, and yet have it you will.  
Consider I pray you of the words of our Saviour, for you are the selfsame he pointeth out, where he saith, Beware of false-prophets that shall come in sheep's clothing, but inwardly they are ravening wolves: But by their fruits you shall know them, etc. Matth. 7.15, 16. etc. And this very same is fulfilled in you; for your fruits do testify what you are; for you have not brought out fruit unto God, but unto yourselves, and you are no more but like to thorns and thistles, who tear the wool of sheep, and your fruit not worth the gathering. The Apostle Paul before his departure had a clear sight of you, and of your forefathers, and told the people, That after his departure should grievous wolves arise, not sparing the flock, Acts 20.29. Is not this true in you, in tearing and taking away the poor man's labour; and if you have but the tenth part, you care not what becomes of the poor man's family at home; when oft it happeneth, that his children wanteth bread, and other necessaries for what you have taken from them, to consume upon your pride and lust. I can witness to this truth myself, and so can many others in England; but if we can but have patience a little, all will be amended, and then shall you no longer reign; for your desolation is not far off, and I would have you to take notice of it; for I warrant you, what I say is no Astrology, for that you will not believe, though never so true. But this that I tell you, shall undoubtedly come to pass, and sooner perhaps then you look for it. I will not tell you at present, what I believe of you, lest when it cometh to pass, you say I was a witch; for I know you will not allow a true speaker the name of Prophet.  
But me thinks I hear some of you object and say, In what thou hast said, thou hast not spoken truth; for there hath many been converted by our Preaching, and many godly people have we begotten, and the Lord hath given a blessing to our Labours; and by this we know we are the Lords Messengers to his people, and the true Laborers in his Vineyard.  
O my Friends, do not think in what I have said, that I have any mind to detract from you what is your due, or to wrong any of you in the least: For I confess, Like may beget like; for that is oft a truth in nature, and so in you. For I do not deny, but many of you have a form of godliness, and as you are in that form, you may beget others also into the same form, and so make them like yourselves; and yet all of you without the power of God, and love of God, and wisdom of God; For if the love of God were shed abroad in your hearts, it would turn your hearts into its own image; but as yet, you have not that love, and therefore you have hatred in your hearts, both against God and man: And from hence it is, That you can freely persecute and destroy all that worship not God in your way; and this you have no order for, nor example, either from Christ, or any of his followers; but you and all your Converts go not a jot further than the Scribes and Pharisees; but in that you believe Christ is come in the flesh, and have an Historical or Notional Faith of him in your head; but the world and selfness lieth in your hearts, and you are as hidebound to the Gospel-forms, as the Scribes and Pharisees were to circumcision, and the forms under the Law; and as they being hidebound or heart-bound to these forms, so became they to be the enemies of Christ, when he appeared in the flesh. And the very same are you, and all your Converts fast tied in your heart to the Gospel-forms; and hereby you are become the enemies of Christ appearing in the spirits of men, and so are you become the persecutors of Christ in the Saints; and yet in this you think you do God good service: and the greatest perfection in your Converts is, when they are made exceeding zealous for the honour and glory of God (as they say) so that whosoever worships God in any other way then theirs, then are they sure of persecution by you or them, if it be within the compass of your power; and this you have in your generation, and that faith and love, and full assurance of your salvation, always is accompanied with pretended zeal for the honour and glory of God; and from hence you count all other the enemies of God, who have not the same garb that you have. And all this great conversion you brag of, is nothing else but a conversion from evil to far worse; for you have turned some of your Hearers from some outward gross offences, and have brought them into a conformity to duty as you call it, and by the refraining the outward grossness, and closing to, and with the outward duties your Conscience beginneth to cease biting so long as you walk obsequiously therein, and from hence the foul Fiend transforms himself into the Angel of Light, and secretly wraps himself in your actings, and by his power when once gotten, rightly joined to Self Righteousness, then hath he power to work Wonders, and can work like God, and give consolation to the Soul, and bring it into raptures, and ravishments, and can bring the Promises to remembrance, which is suitable to confirm his workings, and from such working he can make the Soul believe its regeneration, and its calling, and election to be made sure, and that with a witness too; in which assurance the Soul will oft rejoice, and shall have many false flashes of Love, which the Soul can no way know, but it is the feeling of the love of God, and if you have brought any Soul thus far, as to this full assurance, and to be partakers of such feeling, you think you have brought them fare on in grace; and thus fare I know you may bring a Soul by your Ministry, and yet this Soul is but twofold the Child of Satan more than it was before. I will make this plain unto you; for when the Soul before was in the gross actings, than was that person in a more hopeful way for God to bring it to himself by his own way than it is now, for (then) when God would have brought these persons from their sin, in his bringing them either by himself, or by those whom he would use for that work; then I say there was hope these Souls might have been led in a way whereby they should have escaped the snare of Satan.  
But being that these souls are in the snare, they are more in captivity to him then they were before, and the reason is, because than God had some power in the Consciences of them, and oft times condemned them for their outward grossness, but now they being brought out of these outward sins, into the obedience of outward forms, their Conscience loseth that privilege, and now instead thereof the Fiend hath power to feed the Soul, as is aforesaid, the which he had no power to do before, and in this condition the Soul is well pleased to be, and can stand for itself stoutly, that it is sealed to God, and made sure of Salvation, and so is become exceeding foolhardy, rejoicing in its fool's paradise, and being fed by false consolation, and herein that person is once more the child of Satan then before.  
And secondly, whereas before these souls were converted by you, they would not persecute, or bring any to death for not walking in their ways; but now your Converts must seek the honour of God, and so in zeal for his glory they must become persecutors and destroyers of their fellow Creatures, because they will not honour God in their way, and thus are they become Murderers, and yet they do not know it; but the same spirit that ruleth in them must they of necessity be obedient to, and it is proved before, that that spirit in them that ruleth is Satan, and he it is that setteth them on work. For as our Saviour saith, He was a murderer from the beginning, and his works will you do, Joh. 8.44. And herein are your Converts twofold the children of Satan more than they were before. It was not the Publicans and sinners that put Christ to death; no, no, it was the religious zealots under the Law, viz. holy Scribes and Pharisees; but you disclaim from their righteousness, and their actings against Christ in their days, when he was in the flesh amongst them; and your hearts tell you, if Christ were now amongst you, you would not do so to him; was not the same thoughts in the Scribes and Pharisees? yea, and it seems they said, if they had lived in the days of their forefathers, they would not have killed the holy Prophets as they did, and yet they were never satisfied until they had put Christ to death. Ah friends, take heed to yourselves, for to this day that Generation is alive, and shall be still until the time of their destruction, and this portion and lot hath light upon you in your Generation, and in this blindness you are, and can no more see yourselves then they did; for as Christ in his appearing in the Flesh was hid from them, so when he cometh in spirit he shall be as fare hid from you; for he shall so appear in spirit that he cannot be known of you, nor shall you see any thing in those whom he is, that shall be acceptable to you; for you are too wise to know his way, and by your wisdom you have taught him to others, and others by the curiosity of their ears have received him from you, and in this your doing you think you have him, but you are beguiled, for the way he manifesteth himself to his people you cannot know, neither the way to him can you know, and yet you say, you see, and feel, and know him, therefore your sin remaineth, Joh. 9.41.  
And if you desire to know any further of yourselves, and of your people's best conversion, turn back to your emblem before, and weigh it well, and ponder it seriously, for I assure you, that is your true picture both inward and outward; and this is all the work you work, to convert men from evil, bringing them to be worse, and so by your means they are twofold more the children of Satan than they were before. And you can not otherwise do, for your calling into your Office was of Satan, and the perfecting of the work endeth in him; for if you had been sent of God, you should have turned his people from their sin.  
But this you have not done, but kept them in their sin, for even your best Converts of whom you make your boast, are but men in their sin, and that which you call sin, which you say you have turned them from, is but that which a civil nature itself doth loath, and is gotten by custom, and may be left off by custom; and this may every Creature forsake, by virtue of the power in them by Creation, having no more but the common grace in them: and these things the Creature may forsake without your help, and these are not the greatest sins in men though they seem so to you, because you never saw greater in your own hearts; and the great mystery of sin, and the abomination that maketh desolation, and the Man of sin, that exalteth himself above God, or any that is called by the name of God, and the great Antichrist, or great Opposer of Christ; these you never found out in your own heart, much less in other; nay you know not what they mean, nor where they have their being, but you beat your brains to find them without you, and will draw conclusions that the Turk, and Pope, and Bishops, and Independants, and Anabaptists, and other Sects, are the things the Scripture meaneth of. O fools, and unwise, though you can steal into the Ministry by unlawful ways, yet can you not steal into God's mind and secrets, nor once so much as have a look into the mystery of godliness, and then be sure you shall but little be acquainted what is the mystery of sin, but you shall have no other knowledge hereof then cometh from the teaching of the God that brought you into the places where you are, and I am sure he will keep you fare enough from the knowledge of that mystery, for to this very day amongst you all, I have not heard either by preaching, writing, or speaking, that any of you ever could distinctly find out the great mystery of sin in the heart of man; but this hath God laid upon you as one of his greatest Curses, and the largeness hereof covereth all your Generations.  
And if you had been sent of God, you should have known this, and should have made the people know it also, and by knowing it they should have had power to have overcome it, and then should they have had the pure Language returned to them, Zep. 3.9. And they should have spoken with new tongues, Act. 10.46. And they should have reigned with the Lamb, and sung out his praise, Revel. 14.3. but you have kept the people in great darkness, and you have made dull their ears, and you have been the cause of the hardness of their heart, and they to this day are partakers of the Curse with you, for many of them cannot understand the voice of Christ when he speaketh, because they be so taught in your Language. O fools, when will you forsake your foolishness? O forsake it, and give over your deceiving of the people before your determined destruction fall upon you, for I assure you it is in coming, and woe will be to you if it come upon you, and you be found in the places where you are.  
But I know you have ways enough to evade, and put off from you what I have said, and to pluck my Arrow out of your hearts, and throw it from you; but I would not have you to do so, but let it enter into you: for it will not destroy you, but be a means to purge you from your filthiness, and if you do but make right use of it, you shall in time know that I shot at a right mark, for I would have you no longer deceived in yourselves, but seek to find out your deceit; and when you have found it out, be not ashamed to confess what you have done, and in the very places where you have deceived the people, there would I have you to declare how you have deceived them; think of what I have here said unto you when you go into your Pulpits, and think no shame to confess before all men what wickedness you have committed. But I am afraid your pride and covetousness is so great that they will not let you do so; but it is no matter, for whether you will or no, your sins shall be laid open before the face of men and Angels: For I know that the God that brought you into your places, will go about to hold you in your places, let me, and an Angel from Heaven persuade you to the contrary; for I know that you will rather go about to persecute me, then to be warned by me; but for that I care not, for necessity is upon me, and woe would it be to me, if I should keep silence. I know also how many ways you will object against what I have written to you; but I warrant you I have an answer for every one of your objections, and I would have answered them all before I had left you, but that I know, if you will not lay this to heart, it had but been folly in me to write any more; for if I (as I make no doubt, but I very well could) have stopped all your mouths in what you could object; yet I know your will is so bend in the way, that when you had nothing to say, you would stone me to death, if you durst; for you are of the same generation, with whom Stephen had to do, who was not able to resist his spirit he spoke with, yet they could stone him to death, Acts 7.58. For the truth is, that the God of your Fathers whom you worship, viz. Self-pride, self-praise, self-profit, selfwisdom, self-power, self-righteousness, etc. (Self) being the first person in the Trinity, who by his spirit of wisdom doth so inspire you; and in obedience to the same, you become always resisters of the Holy Ghost, Acts 7.51.  
But being past hopes of doing good to the generality of you, because I know your blindness and hardness of heart, at present I will add no more to what I have said, for to you who are sealed up for destruction, here is too much; but if happily there be some amongst you, who are not sealed and settled in blindness, having some want and emptiness in their souls, and the same lying upon their spirits in making them to find little but ease, comfort, or content, in any thing they either act or speak, and that can find nothing but woe and sorrow, in all they go about, either in the world or their forms of Religion: I say, if there be any such souls amongst you, I know they have that within them, that will cause them to close with what I here have offered to them; and confess, that I have said nothing but that which is as true as truth itself: And to such souls, this I know will be useful, for one reproof enters more into a wiseman, than a hundred stripes doth into a fool, Prov. 17.10. But for all other before-said, they are but fools, and will not believe; and therefore, I leave them to be destroyed by their own folly, and will return to the poor deluded people under them, and give them a friendly advice, and show them how they have been cheated and cozened by these foul Beasts, whom the Devil hath most subtly brought into the Ministry, and have reigned by his means so many hundred years, whereby the true knowledge of God is worn out from amongst the sons of men, and all under a form of faith in Christ, and a brain-knowledge of God, and performing some duties which they tell you is holy; and therein have they strangled your souls, and made you believe you were in the ways of God, when alas, you were but in your own ways, and the way of God, as yet, you never knew.  
Then harken O ye poor deluded souls, who have a desire to know your own deceit, and have a willingness in you to know what the way of God is; and where this God is, and where the way to meet with your God is; and see and know that your ways you have lived in, and rejoiced in, how they are but poor, weak, beggarly things, and so long as you live in them, you live but in yourself; and as long as you live in them, you are not fit for the Kingdom of Heaven, neither to know the Mysteries of God, nor the misery of the sin that is in you, and without you know that, you shall not know the Mysteries of the Kingdom of God.  
As I have showed you the original of the Ministers, from whence they came, so I will show you your Religion, and your duties and observations from whence they came; and upon what grounds your forms are pitched, and what is all that you can reap out of the very best of your forms; and how far you may act in your forms, and yet have your spirits deprived of the love of God, which is the salvation of all souls that are saved; and I will show you from what principles your performances arise, and by what power they are performed.  
And first for your Religion, I find it to be nothing else but a feigned fantastic thing, raised up, by, and through the vain conceits of your blind Ministers, who have no grounds for what they affirm, but only false conclusions which they draw from true principles in others; and likewise, the best grounds they have for any thing contained in the profession, it is no more but examples from others, who had command to observe such things, and know the mind of him who commanded these things, and observed these things according to the mind, and intent of him, who gave them command to observe such things; but your Ministers being ignorant of the mind of the Commander, observe the same by example, not knowing the mind of the Commander; and therefore, they have given out these things to you, and their own mind in them; and from them have you observed these things in your Religion. But now I will come to some particulars, and I wish you to observe well what is delivered unto you by my Pen, and the Lord give you hearts to understand the truth I shall deliver to you.  
And first I come to that which is a principal point, and part of your Religion, viz. The observation of the Sabbath, as you call it; but that is not a proper name for it, except you profess Circumcision, and so become one with the Jews; for to them was this delivered amongst the other Commandments, but instituted at the beginning; and when God had given out the rest of the Commandments to Moses, he repeateth over this Commandment of keeping the Sabbath, and telleth Moses for what end and purpose he had given that charge of keeping it, viz. That it should be a sign between him, and the people, that they might know who sanctified them; and whosoever did not refrain from all manner of work upon that day, was to be put to death, Exod. 31.13, 14, etc. And this was to be a sign between God and them in all their Generations.  
Now if it were delivered to the Jews as a sign, than was there something signified in it, and appointed out by it to them. I will tell you what it held out to them, it held out three things in its signification. As for the first, it was the righteousness of God, by which he sanctified them, without any thing in them, or by them whatsoever; and as they were to cease from all labour whatsoever on pain of death, so were they not to look at any thing within themselves whatsoever, whereby they should look to be made holy; for if they did, it was the very death of their souls, and God knew it well, that they would be looking at something in themselves, and would secretly be obliging him to it; and Moses gave them a caveat of the same, when he bade them take heed to themselves, lest they should say in their hearts for my righteousness, etc. Hath the Lord done these things for me, Deut. 15.9. And for this very thing the Sabbath was to be a sign of his sanctifying them, and that sanctification was not of themselves, but that they were as clean stripped of all righteousness to sanctify themselves, as he gave out strict command to cease from all labour whatsoever; and that they should always be looking out of themselves unto the Lord their God, who sanctified them; and that they should know that sanctification was of him, he did very oft rehearse the same to them, as may be seen, Levit. 20.8. & 21.8. & 22.9, 16. and Ezek. 37.28. and many other places. And as it was given them for a sign of the sanctification of God, so it signified a spiritual rest unto them, which rest should be in God; that as their bodies was refreshed, in and by that rest, so should their spirits be refreshed in him, and be at rest, when they had laid aside, and cast off all toil and labour of spirit, viz. Caring, fearing, loving, and desiring to be satisfied with created things, and that they were brought out of, and beyond all their secret dependency of what they acted or observed; which while they lived in, they were the cause why all toil and labour happened to their spirits, in which they were deprived of the sweet rest in God: For when the heart of man is carried out from the rest in God, then is it in toil about some created thing, and whatsoever it be, it affordeth nothing but restlessness; and this made Solomon say, who had tried all things, and found that those who would seek rest in any thing created, should be deceived; and that he should find nothing but sorrow and grief, yea, his heart taketh not rest in the night, Eccles. 2.23. And because the Lord knew the people would be seeking rest in other things, therefore he gave them this sign of the Sabbath, wherein they should know from whom the rest of their spirits should come: And when they were gone out from him, and had not kept the Sabbath which held out to them the rest of their souls, but were turned from him; yet he would have them to return again to him, and ask and inquire for the way that they had left; and in walking therein, they should find rest for their souls, Jer. 6.16. And David knew full well what was the rest of spirit, and said to himself, O my soul return to thy rest, etc. Psal. 116.7.  
And thirdly, This Sabbath was a sign of the eternal rest that souls should have in him, after the end of so many several orders and dispensations, both inwardly and outwardly, these being darkly held out to them by the number of six days, and the seventh to be the day of rest, and kept holy to the Lord: And that order of numbering six days, was by the Lords own example held out to them in the first Creation, where it is said, the Lord was six days in working, and creating all things, though God himself wrought not in that manner, but to stoop to our weak understanding of him; that in our weak knowledge could apprehend nothing at all of him, if he were not pleased to let out himself in ways whereby we might darkly grope after him: And so in these several out-letting of himself in these weak ways, we might be brought by little and little passing through these dispensations, that we thereby might be made fit and able to come to a condition of persecution, wherein we should be in a capability to behold, and stand in the presence and right knowledge of God himself. And because to speak of these seven fold dispensations is not suitable for you at present, and because of the ignorance of the times as yet; else, it may be you should have heard them more clearly defined to you, for I assure you, there is a Mystery in these numbers, which as yet the most of the Sons of men be ignorant of, and the Mystery in them was wrapped in them in the beginning, and was mystically holden out to the Sons of men by john in the Revelation, by the seven Seals, the seven Angels who sounded the seven Trumpets, and the pouring out of the seven Viols, which no man can, or ever shall understand, until he be brought to live in the heart of God, and God to live in his heart, for none else is fit to know his secrets.  
And under these three considerations it was, that God gave out so strict command for the observation of the seventh day, or Sabbath, and under these considerations was Christ held out to them in his properties of Sanctification, and spiritual rest, and eternal rest of Souls, and in this respect he was Lord over the Sabbath, as himself testifieth in Mark 2.28. And as the levitical or Ceremonial Law held out, or were the shadows of the Office of Christ, both of suffering and sacrifice, which all of them was to be excluded after his death; so was the Sabbath to be excluded when the thing signified by it was come, and till that time that commandment was in force; but when Christ was come, you may observe how oft himself did cross the Scribes and Pharisees, in not observing the Sabbath according to their order, Mar. 2.23.  
And when our Saviour upon divers occasions was to speak of the Laws of Commandment which was to stand in force, and should not in any wise pass away till they were fulfilled, as may be seen in Mat. 5. etc. yet never did he so much as touch or give command to keep the Sabbath, because he knew the same was fulfilled in his appearing, of which he was Lord; and whosoever doth observe the seventh day upon the obedience of the Commands, before the appearance of Christ in the Flesh: they err, not knowing the mind of God in his Commands, and so they are blinded from beholding Christ in his properties therein contained, and so by, and in the observation of that day they become that to themselves which of right doth belong to Christ.  
But I know you will say, you do not observe that day upon the same account as the Jews did, but under a Gospel consideration, having the same day changed unto another day, viz. the first day, in which Christ risen from the dead, and in that respect we call it not a Sabbath, but the Lords Day.  
It is true, you call it the Lords Day, but for that you have neither command nor example in all the New Testament, but only as you may infer from that saying of St. John, in Revel. 1. the which you cannot justly affirm, that it was the first day of the week in which Christ risen from the Dead; but I would have you to know what the Lords Day is, and how John called that day the Lords Day; though every day be the Lords, yet he hath two days which he more usually claimeth for his own, as we may see in Scripture, viz. a day of his executing his anger against sin, and man for sin, and this is called the Day of the Lord, as you may see in Isa. 2.12. & 13.6.9. & 34 8. jer. 46.10. Lam. 2.22, etc. and another day he hath, wherein he will show to man the Mysteries of his Kingdom, and the favour of his loving kindness, in which day the Souls of his people shall be glad, and rejoice, and this is the Lords Day, wherein he will be glorified and magnified in the souls of his people, when they are made to see, and know his wonderful loving kindness manifested in their souls, and that his Son Jesus only ruleth and reigneth above all Power and Principalities: and this day you may see set out in many places of Scripture also; as in Isa. 25.9. & 26.1. & 28.5. & 29.18, etc. and 2 Cor. 1.14. and in this Day of the Lord was john in the Spirit, where was made known to him these great Mysteries. And well might he call it the Lords Day, for so it was, but from thence none can justly gather that this day you observe can be called the Lords Day more than any other, and in so doing you follow but traditions of men, having no command for it in all the Scripture; therefore take heed you make not the Commandments of God of none effect by your tradition; for this was the doing of the Scribes and Pharisees by which they were blinded, and could not know Christ to be the Son of God, when he was amongst them in the flesh.  
But in calling it the first day, it may be said that is the most proper name of it, because of some grounds in Scripture for so doing, but yet you have no evidence, nor command in all the New Testament, for observing the first day after the manner of the Sabbath, only you have some examples in the Primitive time for some things occasionally which were done upon it, as one time the Disciples were gathered together to break Bread, Acts 20.7. and all that the Apostle gave command to them to observe upon that day was, to make a collection amongst them for the poor Saints, 1 Cor. 16.2. for no other thing to be observed upon that day have you any command, and this command I doubt you do not obey upon that day, for your foolish holiness hath eaten out your charity, which you should have showed upon that day. And this was an invention of your wise preaching Ministers, who changed the work of that day into a submissive hearing of them speak so long upon that day, and for this they have neither command, nor example from, or in the Primitive institutions, but from the time of Superstition, in which time their forefathers took away the work of that day, and erected a greater holiness upon that day, then to make collections for the poor; and thus you have observed what they invented, and yet you cannot see wherein you are blinded.  
But you may object, that in what I have said, I seem to make void the Sabbath, or Lords day, or first day.  
It is true, I make the jewish Sabbath void, and likewise the name of this day to be the Lords Day more than any other, because I have no command for them in the time of the Gospel; but as for the first day I allow of it, in ease it be observed according to example, and command in the time of the Gospel, and Primitive institutions, but no further may any man allow of it, in making the observation of it like to the Sabbath of the jews, and so place it as a principle in their religion; this I deny, and that upon better grounds than you have for making it what it is not; but if you will observe this day, I would have you to set it in its right place, least in your good thinking you give that to the day, and your duties observed upon that day, which doth of right belong to Christ, and in so doing that day becometh Lord over you, whereas those who are in Christ are Lords over that day: And in observing of that day I would have you to observe it as by tradition, and not by command; and likewise in respect of the obedience to the higher Powers, who would have such a day observed for some pious end: and in these respects I could wish, that not only the first day of every week, but the fourth also were set apart for pious ends, but not to make them principles in Religion. But herein is the weakness and ignorance of men made manifest, for whatsoever hath been instituted by men in the time of their purity, and for pious ends, and was good so long as they were used, and observed for no other end than they were aimed for; but not long could any institution stand, until the ignorance of men through their good thinking made more of these things, than ever they were intended for, and so the same became to be made either a god, or a principle in men's religion, and then the same did more hurt then good, to those who were the observers of such things, because of their too much Idolising of these institutions.  
Likewise I know it to be good to rest one day in seven, if it were but to cross the cruelty and oppression of Mankind, whose Lust is so great that he would too much wrong his fellow Creatures, by keeping them at too hard, and too long labour, as many Masters would their Servants, yea, their poor Horse and Ox, yea and their own bodies too.  
And whoso goeth about to observe that day upon any other consideration then what is before said, doth err in so doing, and is nothing else but being beguiled, by the precepts of the Priests, in which they err themselves, and cause all other to go astray who are led by them, and so the blind leadeth the blind till both fall into the ditch, Matth. 15.14. I might have said much more upon this subject, but what is said may serve to make appear, that the observation of a day without any command, for it cannot be a principle in Religion, as blind ignorance hath stated it; but letting it pass, I come to a second principle in your Religion, viz. The Sacrament of the Lords Supper, but that Sacrament is not a proper name for it, for it is but a superstitious epithet, and there is no such name for it in all the Scripture.  
Indeed for this you have a command by our Saviour, it being his own institution, and some examples also in the Primitive time for what you do herein; but yet I would have you to know, that you have neither command, nor example for what you affirm of the breaking of Bread, or otherwise called the Lords Supper: for you affirm, that in the receiving of Bread and Wine, that in that act you have your faith confirmed and strengthened; thus you have wrested the command of Christ herein to the end he never aimed it for, for in this your doing you differ not from the Papists themselves in the substance of this thing, only you differ in the circumstances and that is all: for they pretend they eat the Body and Blood of Christ substantially, and by so doing they say they live in Christ, and he liveth in them thereby; and you say in this you eat him Spiritually, and by so doing you live in him, and he in you; and that you have your faith much confirmed to you in this your act. O poor blinded fools, you are herein misled by your blind Priests, for this is but one of their own precepts, by which they have undone you, for they have played the Mountebanks with you herein, and have made you believe lies for truth, for this your act doth not at all confirm your faith in case you have faith, but I will tell you true what you have confirmed, viz. conceit, or fancy, and no more, I shall prove it true, whether you will believe me or no; for there is nothing that doth confirm faith but that same that giveth faith; but no act of the Creature giveth, or createth faith, or maketh faith to grow in the heart of any man, and the giving and receiving of Bread and Wine is but an act of the Creature which is within the compass of its own power to do, or not to do; this I think you will confess; and if this act had that virtue in it to give faith, who would want faith? but I think you are not yet so fare blind as to say plainly, that faith is given to any by virtue of this act, but yet you may as well say, that faith is given thereby, as say that faith is confirmed thereby; for the giving faith, and confirming of faith is both from one and the same fountain, and God himself is the Giver of faith, as you may see, Eph. 2.8. then if God be the Giver of faith, he is also the confirmer of it, without the acts of the Creature; and this truth the Apostle affirmeth to the Corinthians, and thanketh God on their behalf for the graces given them of him, whereby the testimony of Jesus Christ was confirmed in them, and that they waited for a further manifestation of Christ, who should confirm them, to the end that they might be kept blameless, 1 Cor. 1.5, 6, 7, 8, 9 and as God in, and by his Son Jesus is both the giver, and confirmer of faith; so by him he always upholdeth the soul in faith, whensoever it hath need of the operation of the same; for he is both the beginning, and the ending of faith, yea, the author and finisher of faith, Heb. 12.2. And this the Disciples knew when they said, Lord increase our faith, Luke 17.5. And it was Christ himself that strengthened Peter's faith, Luke 22.32. By all which, you may see plainly, that the receiving of Bread and Wine, is not faith confirmed, strengthened, or completed; for you are but in blindness, in this your affirmation.  
But I would have you to know wherein you are blinded, if perhaps you might hereafter grope after the truth: For though this your act be a command of Christ himself, yet I would have you to know the mind of the Commander in the putting out of the command, for he put not out this command, thereby to detract from him, what did belong to himself; and in this you affirm, you detract from him, and give that to the acting in the command, and herein you transgress.  
But to tell you the mind of Christ in this command, I would have you to take notice of his own words, and let them not be wrested by your wit, and you shall know that he gave out this command for no other thing, but for a help of the weak memory of men, who are very subject to forget the love of their dearest friends in a little time, after they be departed from them: yea, your own experience will tell you the truth of this, that after the death and departure of your dearest friends, how that a very short time will wear the thoughts of them out of your memory. And so some dear loving friend at his death will leave a Ring, or some other token of love to his beloved friend or friends, and bid him remember him when he looketh upon the same; the which beholding, doth raise or renew fresh thoughts of his deceased friend, and so becometh the weak forgetful memory to be strengthened.  
Even for this very end did Christ leave his Disciples that command, that in the observing of the same, they should keep him (their dear loving Master) still in their memory, and think of him when his bodily presence was taken from them, and that they in the remembering of him should think of his example of life, and walk accordingly in all his other commands, the which he had enjoined them; and in the keeping of these his commands, they should be known to be his Disciples, and should live in him, and he in them; and that they should have communion with him, and the Father; and likewise he tells them, how the world would hate and persecute them, and kill them, with many other exhortations to them, and commands given them before his departure, after he had left them this lovetoken of remembrance, as you may see in Luke 22.19. For Jesus knew, after he was gone from them, that they should have many temptations and trials, whereby they should be much troubled, and therefore he would have them to keep him still in memory; for if such things were done to the green Tree, what would be done to the dry Trees, Luke 23.31. But yet I know you may object and say, that there is something more included in this command because of the act, and the other words spoken by Christ, when he gave out this command.  
It is true, for as in the time of the Law there was in their sacrifices, things killed and offered, which was Types of the first appearance of Christ in the Humane nature, and the life of Christ in the Humane nature, and the death of Christ in the Humane nature, and the Resurrection of Christ, etc.  
So in this act of Christ there is a Type also, in which there is something typified.  
In which Type there is these things to be observed. First, The time. Secondly, The matter. Thirdly, The manner: And fourthly, The end.  
First for the time, It was at the very same time of the Jews Passoever, which was to be kept in their generation, until the death of Christ; which Passoever was instituted before the death of the firstborn in Egypt, and this was the preservation of the children of Israel from that death; so that where the blood of the Pascal Lamb was on the posts of the door, there the destroyer had no power; and by the slaying of the firstborn in Egypt, Pharaoh and his people was constrained to let Israel go. And this Passover was kept of the Jews for a memorial of what was done; and at the very time of the Jews keeping this Passover it was, that Jesus instituted this Type, which Type holdeth out a more clear beholding of himself to the world, than the other Type of the Passover did; for that Type of the Jews Passover was but as a shadow, whereby to know the substance; and a shadow is but a dark representation of a thing, and so this dark shadow was to be done away; that the Image is a clearer representation of the substance, than the shadow; and yet both the shadow, and the image, are but representations of the substance, the one more clearer than the other; the darker done away, and the clearer established. And this was one reason why Christ instituted this Type or Image at that time, that after he was departed, the sons of men might have a more clear sight of him after his appearing in the flesh, than they had before; for than they lived under the shadow, or dark representation, but now under the Gospel we have the Image or clearer representation, as you may see Heb. 11.1.  
Likewise, at the time of the institution of this Passover, God had a marvellous work to do, viz. To bring the Israelites out of Egypt from under the bondage of Pharaoh, and the Egyptians, so at this very time of Christ's instituting of this Type, God had a wondrous work to do, viz. To bring the souls of believers out of the captivity of the Devil, Sin, Death, and Hell; for after the death of the Paschal Lamb, the firstborn of Pharaoh, and all Egypt were slain; and so their proud hearts were made to stoop.  
So by the death of Christ, the firstborn of the Devil, viz. Sin was destroyed, and Death and Hell conquered, and so a way was made for all souls to come out of their captivity; for sin is the firstborn child of the devil, his beloved, and his power and strength.  
For this is a truth in nature, that the firstborn is the strength, and power, and dignity of the Parents, as Jacob saith to Reuben his firstborn, Gen. 49.3. So sin being the firstborn child of the devil, therein consisteth his power and strength, and when this is slain, then is he overcome; and so death being the child of sin, loseth his power; for as sin is the firstborn of the devil, so death is the firstborn of sin, for death is brought out by sin, Jam. 1.15. And as death is the first born of sin, so Hell is the firstborn of death, and always follows its father, Revel. So all these firstborn were to be destroyed by another first born, and that was Jesus the firstborn of God, a Type of whom we have in the Levitical Law by the firstborn of all things, which should be called holy to the Lord, Numb. 3.13. And as this first born Son, or Lamb of God, overcame the Devil, Sin, Death, and Hell, by himself, so that they had no power over him; so by the same power he overcometh all these, for those who are the true followers of him in his life and example, obeying his commands, and taking up his cross and bearing it to the very death, those shall know the power and virtue of his life, death, and resurrection, and shall live with him in the union of the Father; and when he instituted this Type, he would have them to remember this, whensoever they would do the like.  
Likewise, as the firstborn of Pharaoh and Egypt were slain, so on the contrary the people of Israel was saved from the power of the destroyer, by the efficacy of the blood of the Paschal Lamb, where it was sprinkled upon the two side posts, and the lintel of the gate, viz. The Will, the Understanding, and the Conscience, the Noble Faculties of the soul; for as the two posts, and the lintel do differ in their property, yet in close joining together they make but one, so in their properties they may be distinguished, but in unity they are not distinguishable. And these three in their distinct properties being sprinkled by the blood of the Lamb, the destroyer, viz. the justice of God can have no power to enter, to destroy any of the Inhabitants, contained within the habitation of that mind, viz. Faith, Hope, and Love, etc. In case that none of the Inhabitants went out of door beyond the sprinkled post: and to the very same purpose our Saviour gave command to abide in him, Joh. 15 4. for herein is the safety of the soul with all its affections, etc. And this blood of the Lamb being sprinkled upon the posts as before said, is the mark or sign of God's sanctification, or setting that soul apart in the more noble parts, until he have executed justice of, and upon the world, flesh, and devil, death, sin, and hell, who have their habitation in the inferior parts of the soul, viz. the sensuality, and the reason, and imagination, which by their great power have kept the inhabitants of the noble part in bondage.  
But to illustrate a little more the sprinkling of the two side posts, and the lintel, in their threefold property, I will show you how the Scripture in other places pointeth at them, and first for the property of the one post, and its sprinkling, viz. the Conscience.  
First for its property; As the one post of the gate having hinges, whereupon the one leaf of the gate is hung so, that thereby it hath the glibness to open and shut; so the Conscience hath two hinges, viz. the outward teachings, and the inward dictates of God, upon which the one leaf of the gate hangeth, viz. the fear of God. And the understanding as the other post, hath other two hinges, on which the other leaf hangeth; and these two hinges is true wisdom, and right knowledge, upon which the other leaf hangeth, viz. the pure desire of God; and these two leaves being close shut, and safely kept together, the adversary hath less power to enter. But these two posts are not fit for the bearing of the two leaves of the gate, until the lintel couple them together. So neither the Conscience, nor the Understanding, can be suitable for carrying the fear and desire of God, in their right order, until the will with its property, yielding obedience in its ghostly acting, be conjoined to both; and so when all their threefold properties meet in union, then are the two leaves of the gate hung in right order.  
Now to come to the sprinkling of the first side post, viz. the Conscience. As for Conscience before it be sprinkled with the blood of the Lamb, it is but the leader of men into error, as well as into truth, as may be seen in the Apostle, who, by, and through the leading thereof, persecuted the Saints. And likewise the Scribes and Pharisees, that put Christ to death; and though man have never so much zeal for God, yet his conscience not struck or sprinkled, all his works is but sin, and dead works, and this made the Apostle Paul write the same truth, as in Heb. 9.14. And while any man's heart or will yields obedience to such a conscience, all his obedience is evil, because his conscience is evil, Heb. 10.22. And so long as man findeth any life in these conscientious walkings, he hath but besprinkled his conscience with the blood of Bulls and Goats, and his own mark is upon the post, and saveth himself from the destroyer, as he thinketh. But the conscience being sprinkled with the blood of Jesus, then doth man truly know himself to be a sinner, and by that blood, his peace and safety is to be procured, and full well knoweth that all his good actings are as bad as his evil actings: And from hence it cometh to pass, that sin becometh to be out of measure sinful; and by this means, all the bloody offerings, and sprinkling of his own conscience becometh to be rubbed off, and blotted out; and then the blood of the Lamb becomes to be sprinkled upon the conscience, whereby the same hath no power to condemn. This made the Apostle say, there was no condemnation to those that were in Christ, etc. Rom. 8.1.  
Secondly, the understanding as holden out by the other side post (before it be sprinkled with the blood of the Lamb) is but dark in the conceiving of truth, and in its darkness, man's Conscience cannot give out right commands to the heart or will, for the right command of the Conscience proceedeth from the pureness of the understanding, and the understanding being dark, how great is that darkness? Luke 11.35. and while man walketh in this darkness he is deceived himself, and deceiveth others also; his condition being nothing else but deceiving, and being deceived, 2 Tim. 3.13. yea stumbleth and falleth, and knoweth not whereupon, Prov. 4.19.  
But when man once knoweth his darkness, then doth he cry after wisdom, and knowledge, and seeketh them more than silver; and than it is that the Lord sendeth his Angel to seal, or set a mark on the forehead of such a soul before the destroying Angels work their work, Revel. 7.2. viz. To give man the right knowledge and understanding of the great Mystery both of sin, and godliness, and by that the destroyer is kept out, for than he is that wise man that forseeth the evil and hideth himself, Prov. 22.23. and when the eyes of the understanding are opened, the soul is sealed with the character of wisdom, and all this is by the blood of the Lamb, which is that eyesalve spoken of in Revel. 3.18. and where the understanding is thus marked, than the soul can truly see Christ, and close with him in the propitiation of his Blood, but not before. But the sprinkling of the lintel which holdeth out the heart, or will, is that which keepeth all together, and maketh the safety complete, for it is the sealing of the heart by the Blood of the Lamb that bringeth the soul into the union of the Father, and then is it with all the affection kept in under the wings of the Almighty, and then is the Blood of the Lamb rightly sprinkled upon the intellectual powers of the soul, viz. the Conscience, understanding, and the will, and fitly framed; and being so marked with the sprinkles of the Blood, the destroyer passeth over, and the sprinkling of the Blood in this manner doth bring us out of all danger of ghostly enemies, so that our souls pass safely out of Egypt, from the bondage of Pharaoh and the Egyptians, and over the red Sea through the Wilderness into the Land of rest; and this the Apostle affirmeth, where he saith, We are not come to Mount Sina, etc. but we are come to the Mount Zion, etc. And to Jesus the Mediator of the New Testament, and to the blood of sprinkling that speaketh better things for us then the blood of Abel, Heb. 12.18, 19, etc.  
And of this our Saviour made a promise to his Disciples, that they should live in the union of him and the Father, Job. 17.24. And the truth of this Promise they were all partakers of, for having their understanding sprinkled, marked, cleansed, or made pure by the Blood of the Lamb, thereby they were made able to see and understand the truth as it was in Jesus; and by the clear vision of that Light their Consciences being purified by the same Blood, did bear witness to the truth of that Light, and their hearts being sprinkled by the same Blood, it was freed from the power of Sin, and Death, and errors of an evil Conscience, Heb. 10, 22. and did enjoy the virtue of that Light, so that the love of God was shed abroad in their hearts, whereby they were made able to love one another; and thus it was they became freed from sin both in the understanding, in the Conscience, and in the will, and this made the Apostle john say, that the blood of jesus Christ cleanseth us from all sin, 1 joh. 1.7. And when our Saviour instituted this Type, he would have them to remember, and not to forget what was to be fulfilled in them, by the power and efficacy of his Blood: but I fear your understanding is too weak to conceive any further explaining of the Mystery of the second Type instituted by Christ, else I would have proceeded further in laying open more in this particular, therefore I give you but these short touches and glimpses, that thereby you may somewhat grope after the great Mystery herein contained.  
So I will proceed, and give you some glimpse of the manner of the preparation of the Passeover, in its signification, for the Paschall Lamb was not to be eaten raw, nor to be sodden in water, but to be roasted with fire, Exod. 12.9. Now I would have you to understand the Mystery in water upon this occasion, and why the Lamb was not to be sodden therein.  
First, Water in its signification here pointeth out the overflowing of Sin and Lust, which compasseth about the Soul, and by the out-breaking of its floods the Soul becometh in danger of drowning: and David knew this, when he prayed to God to deliver him out of the deep waters, Psa. 69.14, 15.  
Likewise, water is unstable, which signifieth the unconstancy of man in Nature, and how subject to waver, and turn from one sin to another, and how easily to be drawn to all iniquity, and this made jacob use these words to Reuben, unstable as water, etc. Gen. 49.4.  
Likewise water is but weak, yet of a destroying nature when man is overhead in it, for there is no hold to be taken of it whereby man can save himself; so is sin a weak deliverer when the soul is in the depth of it, for there is no hold to be taken by it, whereby the soul can save itself, but rather to be drowned in the depth thereof.  
Likewise whatsoever is sodden in water it looseth part of the virtue thereof, for the water draweth part of the virtue into its self. Under these considerations the Lamb was not to be sodden in water, which points out in the Spiritual signification, that while man is in his natural corruption, and while lust, and love of the world, and unstableness of spirit, being carried to and fro by the power of sin inward or outward, and so cometh to own Christ in his propitiation by way of an Historical believing, this is to prepare the Paschall Lamb to themselves, contrary to the command of God, and doth boil the same in water, viz. their sin and lusts, by the fire of the false faith, and thereby their sin, as the water, taketh the virtue of the Lamb into itself, and thus the broth is made sweeter to them then the meat boiled in it; and from hence it is that sin is so pleasant to men, because they have seasoned it by the virtue of the boiling of the Paschall Lamb in it, viz. by the false application of the death of Christ, whereby they get to themselves liberty to sin, and by so doing make Christ the author of unrighteousness, Gal. 2.7. and can freely sinne that grace may abound, Rom. 6.1.  
So as the Lamb was not to be sodden in water, it was not to be eaten raw, for that was unsuitable to the digestion, and would endanger and damnify the bodies, by bringing several casualties upon it. And likewise, raw flesh was counted unclean, and so when the plague of Leprosy was upon any so long as any raw flesh was to be seen, that person was to be accounted unclean, but when the raw flesh was wholly covered by the Leprosy, than that person was to be pronounced whole, Leu. 13.12, 13. all which holdeth out to us in the signification, that those who look upon Christ in the flesh, as he was borne of the Virgin Mary, lived in the Body, suffered in the Body, and risen in the Body, and so becometh to be a worshipper of God in any outward form, and goeth no further; but to apply themselves in these forms what Christ was in the flesh, even this is to eat the Paschall Lamb raw, and so bringeth distempers upon the soul, whereby it will be in danger of death, and these distempers are such as loosen the strength of the reins, whereby it becometh to have an issue of blood continually running, viz. The thoughts, inclinations, fears, cares, loves, and desires, running continually into the Creature, and yet can worship God in a form, and apply Christ in these forms, according as he was, and what he suffered in the flesh.  
And from hence it is, that though they have the Plague of Leprosy upon them, viz. hearts full of sin and selfness, yet do they not know it, but by the Physic got out of these forms, they keep down that Leprosy from their own beholding, thinking to cure the same, and by so doing there is some raw flesh still in the soul, viz. some good, some righteousness, some good conceit of what is acted in their holy form, out of which there is many good think raised in the mind, of the love of God, and faith in Christ, and sanctification of the Spirit, etc. all which is but as the raw flesh arising amongst the Leprosy; and while that soul hath that raw flesh in it, it is but loathly in the eyes of God, and is accounted as unclean; and until man truly know himself all overspread by this plague of Leprosy, viz. sin and selfness as well in his good actings as in his evil actings, he is not in a capacity to be pronounced clean, and the Apostle Paul knew the plague of this Leprosy well enough when he cried out, O wretched man that I am, who shall deliver me, etc. Rom. 7.24. And for the pronouncing of such clean as are overspread with this Leprosy of sin, Christ came, and to save those that knew themselves invested therein from head to foot, inside and outside, and that bear the burden thereof continually, Mat. 11.28. And when our Saviour instituted this Type, this he included in the same remembrance.  
Now the manner of the preparation of the Paschall Lamb was to be roasted with Fire, Fire having in it these significations, viz. wrath, anger, fury, heat, consuming, terribleness, etc. and in its better signification it holds out good, viz. comfort, light, and love, and zeal, and life, etc. So it is to be understood that Fire in its first significations pointeth out sorrow and suffering, and so it is, that when the Fire of God, or his fury, or anger, etc. is kindled in the soul of man in the condemning property of the light which is in the Conscience, and the spirit of man findeth itself deprived of the love of God, and nothing but the fury of the Lord poured out, and that nothing but woe and want appeareth in the soul, and sin abounding, which is as fuel to the Fire of the anger which he feeleth within himself; when this cometh to be truly kindled, there is great tribulation in that mind, and this fire must all souls be brought into before they be fit for knowing how good Christ is; for this was the way that he went himself even, under the wrathful displeasure of the Justice of the Father, passing through the fire of his indignation: and so as the Paschal Lamb was roasted at the fire, it kept all the sweetness and virtue in itself, by which it was more pleasant to the taste, and truly nourishing; so Christ by going through the fire of the anger of God, became to be made pleasant to all those who taste him, and none can taste or eat him rightly, but such as have their Souls brought into the same fire, or sufferings with Christ, and so can close with Christ as a suffering Christ, and bearing the same indignation with him, and own him in that way, and walk with him in that way in the daily denying of self; and this Christ himself left in command to all that would be his Disciples, and in this also would he have them to remember him so often, as they should eat that Bread, and drink that Cup.  
Likewise the Paschall Lamb was to be eaten with bitter Herbs, which holdeth out the daily sorrows, and sufferings of these Souls, who do taste of the consolations of Christ; and as the sour Sauce is used to sweet meat to help the stomach to digest well, so that no surfeit cometh by the sweetness of the meat; so afflictions are the only preservative of the Soul, lest consolation cause distemper: and this the Apostle witnesseth by the prick in the flesh, 2 Cor. 12.7. And Christ himself maketh this out to his Disciples, when he told them of the sorrow they should have in his absence; yet he bade them be of good comfort, for he would come again to them, joh. 14.18. and this he would have them to remember also. I could have proceeded further in the explanation of the Paschall Lamb in other particulars, but what is said I hope may suffice, and be enough for the matter in hand, speaking only of the time when Christ instituted this Type, so I will go on a little, and speak a word of the matter in this Type. As for the matter, you know it was the elementary things, viz. Bread and Wine, and the Bread was such as the Passeover was kept with, viz. unleavened Bread, which was not made by Art, or had any mixture of bitterness or sourness in it, but had all the sweetness that the nature of the grain afforded; as for Bread, it is to be understood in its original, community, and properties.  
First for the Original, it is of the vigour and virtual strength of the earth, which doth give and communicate itself into the Grain cast into it, whereby the same receiveth life, and so is brought out, and brought on still to its maturity, and fitness for the use of man.  
Secondly for its community, as the Grain by being cast into the earth, and lying in the womb thereof, the earth communicateth its vigour and strength into it; so the Bread being cast into the stomach it doth communicate the same vigour received from the earth, into the corporality of the fleshly substance of man, and so by way of communication the body hath its support from its original, viz. the earth. And,  
Thirdly, the properties of Bread is to give life and strength, and keep away weakness and death from the body, and this Bread Christ made choice of, to typify what was the virtue of himself, and therefore he said by way of Metaphor, This is my Body, etc. Now the Body of Christ typified by Bread, was not that corporal Body which was then visible amongst them, neither was it that Body that he bade them eat, for that corporal Body of Christ itself was but a Type, and whatsoever he acted or suffered in that Body were all typical, having them a in spiritual signification, and Christ himself witnesseth the truth, when he said, he would give the Disciples his Flesh to eat, which saying was a stumbling block to many that heard him; which when he perceived he told them plainly, That his Flesh, viz. his corporal Body did not profit, but it was the Spirit that quickeneth, and that the words he spoke they were spirit and life, joh. 6.63. So here is to be understood Christ in the Spiritual substance, and not in the Corporal; and this Spiritual substance is the Divine Nature, which hath in itself these things typified by the Bread, viz. it's original from the Father, and of the same nature and substance with him, oned with him in unity, as the Grain is one with the earth, and of the same nature and substance,, not differing in community, but they differ in matter and likeness in the coporality; so Christ and the Father are distinct in respect of the matter and likeness in the corporality, viz. the Flesh, while he lives in it, but did not differ from the Father in union, as himself faith, joh. 14.11. which unity consisteth of the original communion in the eternal substantiality of the being of God, and from the eternal, substantial, and essential being, or Divine nature proceedeth these properties held out to us by the Bread, viz. to strengthen and give life, and to keep weakness and death from the souls of those who have the Divine nature in them, and such souls by the community and virtue of the same nature become incorporated into the union of the Father, and these Souls by the properties of the Divine nature or Spirit, brought into the same substance of its original, and receiveth all its virtue and nutriment from the same, as the branch doth from the Vine, joh. 15.1, 2, 3. and as that Bread had no Leaven mixed in it, so the Divine nature hath no mixture in it, but what is in itself, and will not admit of any Leaven, viz. any of the Creatures Art, Wisdom, Righteousness, etc. and this was the Leaven Christ bade his Disciples beware of, Matth. 16, 6. and the Souls of men becometh to be made partakers of the Divine nature by way of pure believing, which ariseth out of the operation of Divine nature itself, and not out of the observation of the Type, for that is but Historical, and looketh upon Christ in the Human Nature, and this is but the faith of Hypocrites, and that will perish, job 8.13. but the faith which is of the operation of the Divine nature is that which overcometh the world, 1 joh. and by it the soul liveth, and abideth in the Divine nature itself, and thereof is made partaker; and in this respect the Divine nature typified by Christ's flesh becometh to be meat indeed, Io. 6. and this would Christ have his followers to know and live in, and thus would he have them to discern him, and understand his saying, and what he meant when he said, This is my Body, etc. and because the Corinthians were blind in the mystery, therefore the Apostle Paul blamed them much, and giveth them a caveat of the unworthy and not right eating of that Bread, etc. and how that not right eating did endanger them much, because they in their eating did not discern the Lords Body, 1 Cor. 11.29.  
Likewise for the other Elementary matter, viz. Wine, its original is from the earth, which giveth life and nutriment to the Vine, whereby the fruit is brought out to maturity, out of which the Wine is produced, and the properties of the Wine is Paysicall, purifying, and refreshing, being seasonably taken; but on the contrary, it is damageable and hurtful, and this fruit of the Vine Christ used in this Type, because of the sympathising properties thereof, with the properties of his own Blood; now the Blood of Christ is to be understood in a twofold sense, viz. Typical, and Spiritual, typical in the blood of the corporal flesh, which was shed, or let out upon the Cross, but in this his corporal Blood was no more virtue than was in the corporal flesh, and that profiteth nothing being but a Type, but that Blood which is saving is spiritual, issuing out of the Divine nature of Christ, and that is his love, and this love is the life of Christ, and blood signifieth life, as you may see, Gen. 9.4, 5. and this blood, or love of Christ which proceedeth, or is shed out of the Divine nature of his spiritual substance, hath these properties in it, viz. Physical, purifying, and refreshing; first Physical, for those souls who have had the same issuing out of the Divine nature into them, knoweth that they have been recovered of divers Diseases by the same, which diseases is the bitter torment of the guilty Conscience, who keepeth the Soul in great pain under the lashes of Justice, and under the shadow of death, and under the bondage of the Devil, and under the pain of Hell; all these being of power to torment, while the hand writing of Ordinances is unblotted by the same blood, or love of Christ, and those souls who are Soul-sick under these, stands in need of Physic, and to them Christ becometh a Physician, Luke 5.31. by the shedding of his blood, or love, out of the Divine nature into these Souls, by virtue of which they come to be restored to health.  
Secondly, His blood issuing out of the Divine Nature becometh purifying, and purgeth the soul from that which is the cause of all its diseases and pain, viz. sin and selfness, for that is the cause of all sorrow; and where this love of God, or blood of the Divine Nature is shed in the hearts, there sin becometh purged out by the power of faith, which worketh by love. And this faith God useth as an instrument in the purging by love, which made the Apostle say, that God put no difference between the Gentile and the Jew, purifying their hearts by faith, Acts 15.9. Now this faith is always accompanied with suffering, as in nature, purging is some cause of pain, but this faith which is grounded in love, overcometh the World, with all the glory thereof, 1 Joh. 5.4. And it beareth up the heart in all afflictions and tribulations, making one virtue to arise out of another, as tribulation begetteth patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in your hearts, Rom. 5.4, 5. So as the soul is purged from sin, both in affection and action; so is the conscience purged from its blindness, by which it kept the soul in bondage to outward actings; and the captivity of weak ordinances which cause the soul to look at Christ in a fleshly way, and in its blindness tormented the soul, when it would not know Christ so; and the truth of this purging the Apostle witnesseth, as you may see in Heb 9.14.  
And whosoever hath this love of God, or blood of the Divine Nature shed in their hearts, the virtue thereof doth engraft that soul into Christ in his Divine Nature (by the way of pure loving, and pure believing) as the Branch into the Vine, and every branch so engrafted into him, and bearing fruit in him, he purgeth and maketh it bring out more fruit, Joh. 15.2.  
Thirdly, The property of this blood of the Divine Nature, is to comfort and revive the soul, for whom, and in whom it is shed; for when the soul hath undergone the bitterness of purging out of sin, by way of affliction, and have passed through all the sorrows and sufferings of death, devil, and hell, whereby the powers of the soul became much weakened, and the heart broken to pieces, etc. then by the virtual property of this blood, the spirit is revived and comforted, as may be seen Isai. 61.1, 2, 3, etc. And this was that water that Christ spoke of to the woman of Samaria, John 4.10. And thus his blood becometh drink indeed, John 6.55. And who so eateth his flesh and drinketh his blood in this manner, live in the Divine Nature of Christ, and Christ by the Divine Nature dwelleth in that soul, and such a soul shall not see death, john 8.51. But whoso eateth or drinketh the Body and Blood of Jesus, any other way, the same becometh a stumbling block to them; and as the effect of Wine is to hurt and breed ill humour, and dazzle the brain, when it is not taken in moderation with wisdom in its virtual properties, (but when men's lust causeth them to drink the same) then do they befool themselves in it, for want of wisdom, and so thereby they oft become to be made weak and sickly, yea, and many are brought to death thereby: Even so the Blood of Christ being drunk in a wrong sense, viz. by way of the Historical faith, which looketh upon Christ in the flesh, and making applications of what he suffered in the flesh; and so taketh the efficacy from the Divine Nature, and giveth the same to the humane or corporal nature; This Faith, or looking upon, or eating, or drinking of his flesh and blood, becometh to work no other work in these souls, but only keepeth lust, sin, or selfness alive; and so by this false faith, Christ is made the cloak of sin, and the Minister thereof, Gal. 2.14. And because the sons of men have neither wills, nor wisdom to examine themselves in this very thing; therefore much weakness is in their understanding, that they cannot know the truth as it is in Jesus, and much weakness is in their wills, in fight against sin; and therefore that sin being unpurged out, it becometh cause of much sickness, viz. the soul having an issue of blood, because the veins thereof is loosened, and so it is carried out to love, seek, and live in created, or things acted; and by this means, such sickness, if not cured, bringeth death. And this was the very thing that the Apostle Paul would have the people to take heed of, when they were to observe this Type, 1 Cor. 9.28, etc. But for the matters in this Type, I will let them pass with these small hints, and will proceed and speak a word of the manner of this Type, or the Form Christ used therein, viz. He took bread and blessed it, and broke it, etc. By which blessing is to be understood sanctifying, which holds out the power and virtue of the Godhead in itself, which virtue and power was in himself, and by the same he sanctified himself, joh. 19.17. by which he blesseth and sanctifieth all who live in him, and he in them, and in this case he is our sanctification, 1 Cor. And likewise, he broke the bread, breaking being the parting of a thing into pieces, whereby many may be partakers of the same, which holdeth out the fullness and wholeness of the Divine Nature, which doth freely and liberally disperse itself into several particulars, that many may be made partakers thereof, not that the Divine Nature is, or can be parted, or divided in itself, no more than the Sun in the Firmament, which remaineth whole in itself; yet all are partakers of the light and heat thereof: So the Divine Nature is whole and undividable in itself, but by its fullness doth fill so many particular Creatures; and herein standeth the division in respect of the corporallity of the Creature, and the fullness of the Divine Nature is whole in itself, and by its fullness and freeness, doth fill all particular souls. And this truth john Baptist verifieth, where he saith, Of his fullness have we all received, etc. john 1.16. And the fullness of the Divine Nature issuing out of itself into any soul, doth draw the same into its own nature, whereby the same is made fit to live in the same nature, and by the living in it, that soul becometh rooted, and grounded in the same, whereby it is made able to comprehend with all Saints, what is the breadth and length, height and depth, etc. And so becometh to be filled with all the fullness of God, Eph. 3.17, 18, etc.  
And when he had showed the Disciples the freeness of the fullness of the Divine Nature, breaking out or darting itself into each several soul, typified to them by that form of breaking the bread: Then he gave the same to them, that they might eat it, and told them in a mystical sense, that it was his body that was broken for them, as is partly showed before. And this form in the Type instituted, had a sympathising with, and to that Type of his corporal body, ready to be sacrificed and rend in pieces upon the cross, till its corporal life was taken from it; which holdeth out the renting to pieces the body of sin in us, and the death of the same upon the cross of self-denial, which is holden out by the form and manner of eating: eating signifieth bruising or suffering, being typified by the bitter herbs in eating the Paschal Lamb; For as eating, bruiseth and maketh the thing eaten to be fit for digestion, whereby the same is turned into the same substance of flesh; So afflictions and sufferings maketh us partakers with Christ and of Christ, and to drink of the same Cup, and to be baptised with him into his death, and by the virtue thereof, the body of sin becometh destroyed, Rom. 6.2, 3, 4.  
And this Christ would have them to know when he commanded them to eat that bread, that as in eating it, they bruised it in pieces; so it was that body of sin in them that was the cause why the justice of his Father bruised and broke his corporal Body, and to be avenged of that body of sin in them, he would make them partakers of the Divine Nature; and that was by way of suffering, whereby that body of sin should be destroyed: And that in these afflictions, the pure believing might be raised in the soul, that thereby the Divine Nature might be made suitable for digestion, and so turned into the nature of the soul, and the soul into its nature, by virtue of the blood or love of the same nature; that so he that sanctifieth, and they who are sanctified, may be one, Heb. 2.11.  
Likewise, the manner or form in this Type was further, viz. in taking the Cup and giving of thanks, and bidding them drink it, etc. As for giving thanks, it is a well-pleasingness in the soul, with what God doth or will do with it, and a free submitting to the Father's will, wherein his goodness is made manifested, whereat and wherein the soul rejoiceth, under any affliction; and so it was, that Christ rejoiced in what was the will of his Father, and in obedience to his will he was willing to lay down his life; and by this he shown to his Disciples, what he would have them to do, when like afflictions should betid them, and those who were his followers, in whom the Divine Nature was livingly felt, and by its virtue had dashed in pieces the body of sin; and by the blood of that nature, viz, Love, these souls was incorporated into the same nature, these followed the same example, and in suffering could be well pleased, witness hereof is the Apostle Paul, where he saith, Who shall separate us from the love of Christ? shall tribulation, or distress? etc. Now in all these things we are more than conquerors, etc. Rom. 8.34, 35, 36, etc.  
And further Christ told his Disciples, that that Cup was the Blood of the New Testament which was shed for many, etc. in which typical saying, was signified the establishing of the second Covenant, promised before of his Father, by the Prophet Jeremiah, where he saith, Behold the day cometh, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Jacob, etc. And I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people, etc. jere. 31.31, 32, 33, etc. Which promise our Saviour came to fulfil, and at this time instituted this Type, giving out the truth thereof, in this his mystical saying; and the complete fulfilling hereof, is in the souls of those who be incorporated into the Divine Nature, whereby they become to have that law of God, viz. The righteousness of God; which righteousness is Christ, or the Divine Nature stamped upon their hearts, by which they know the truth of God in that Covenant, and doth set to their seal that God is true, joh. 3.33. And by the power and virtue of the same, they are taught to know the truth, and needeth not that any teach them; because the same anointing in them, teacheth them all things, 1 joh. 2.27.  
And thus are these souls made to own God for their God, and live in the love and life of him, united to him by the virtue of this Covenant, and so becoming his people owned by him, and wholly set apart for himself, in and through the sanctification of himself by his own Spirit.  
But what might be said more upon this particular, in the manner of this Type I let pass, because somewhat that might be said is somewhat touched before in speaking of the material things in this Type; and I would not too much over-load weak understandings, with too much speaking of things that be too hard and heavy for them: So I proceed to speak a word of the end in this Type, for which Christ instituted it, which was for this very purpose, viz. That now when the time of his departure was at hand, and that his bodily presence was to be taken away from the world; therefore he would not leave the sons of men without some remembrance of himself, and what he had said unto them; the which he would have them to take notice of, when he was gone, and that his suffering should be kept still in mind; and though the Type of his own Body should not abide amongst them, yet he would leave them another Type instead of that, whereby they should still be put in mind of him. And this was to be to them as a glimpse of light, shining in a dark place, until the Sun itself arose, and became as a light that shineth more and more, until the perfect day; and that while the sons of men were in their weakness, before they were brought into the pure and perfect knowledge, and full enjoyment of himself in the Divine Nature, this was left to be as a mark in the way, least by forgetfulness men might happily step out of their way, in following him to the death of the Cross, and that was the chiefest thing which he commanded, and would have them to remember: and Christ left not this Type only, but he made to them (who were his followers) a promise of sending the Spirit to them, who when he came should bring all that he had said into their remembrance, Jo. 14.26. and this death of Christ in the corporal Flesh was still set before the eyes of those who were his dearest friends, and truest followers, and it was the thing they still pressed after, to see how near they could come to follow Christ in the way of the Cross, that thereby the body of Sin and Self might be crucified, and die with the Body of Jesus, that so the Divine nature might live and grow in them, whereby they might be made partakers with Christ in the Resurrection; and this made the Apostle Paul weigh little of either consolation or affliction, religious walking, or any created thing, so long as he had not attained to the resurrection of the dead, as you may see in Phil. 3.11, 12, etc. and all that he desired to know amongst those whom he taught, was Jesus Christ, and him crucified, 1 Cor. 2.2. and so by the pressing after Christ in the way of the Cross, he became dead to all things whatsoever, whether the Law, or World, or what might be had in any thing acted, or created, and became crucified in his affections to all with Christ, and he lived in the Divine nature of Christ, it living in him, as may be seen, Gal. 2.20.  
And further, he plainly demonstrateth, that they which be Christ's have both their affectious and lusts crucified, Gal. 5.24. and all his own rejoicing was in the Cross of Jesus Christ, whereby the world was crucified to him, and he to it, Gal. 6.14. and the truth is, so long as the mind of Christ is unknown to men in the Mystery of this Type before said, they look but upon Christ in a fleshly way, being blinded by Lust, and what they conceive of him is but false and feigned, and so give that to the Type which only belongeth to the Divine nature; and this is because of the faith which is Historical and Traditional, and from hence it is, that Christ cannot be apprehended further than he was in the Flesh, and what he suffered in the Flesh; and these Types he left us in the Flesh, by which he would have drawn men more near to himself in the Divine nature, and those very things which should have been something to have drawn us into himself, even by the policy of Sin and Satan, and false Teachers, they have drawn us from Christ, and so placeth Christ in Types and Forms, and in this very way you have been taught to know Christ, and so are become the enemies of his Cross, and therefore for all the faith you pretend to have in Christ, and the comfort and strength you imagine to have gotten from the Type, is nothing but mere fancy, and the delusion of the Devil, whereby he hath beguiled you, by being a lying spirit in the mouths of your false Ministers, for as yet the world and your own lusts, and liveliness of affections to created things is yet in your heart, and if you had been taught in the right way of (apprehending Christ, and) following him, it might have been, your Souls might have enjoyed more of the Divine nature then otherwise they have done, and therefore I cannot but pity you poor blinded Souls, and out of love I have written these few lines unto you, if perhaps there may be some amongst you who may thereby grope somewhat more near the understanding of the truth then heretofore: and I make no doubt but that some will understand by what is here written how to conceive of Christ in the Flesh, and how in the Divine nature, and how in this Type, viz. the Passover, or his last Supper, and I hope you will learn in time to know in a more clear way how to understand, and enjoy more of the sufferings with Christ than you ever yet have done, and and so become more pure and right partakers of the Divine nature itself, than ever you have done in the outward Type, and outside form, but I something doubt, that while your false Teachers (who have the lying spirit in them) have power to destroy you, they will still deceive you, therefore as you love your own Souls beware of them, and say not but that a friend giveth you warning of them.  
But in concluding of this Type instituted by Christ, I would have you further to understand in brief the sum of all what hath been formerly held out, viz. the suffering with Christ according to the Flesh, and the fellowship or communion with Christ in the Divine nature: for herein standeth, and is contained all the whole duty of every one who will be Christ's Disciples, for in suffering we have communion with him as he was in the Flesh, in which we must follow him to the very death upon the Cross, viz. in living in the daily denying ourselves both inwardly and outwardly; inwardly, by keeping our thoughts, desires, and affections out of loving and living, of, and in any thing below the communion of the Father and the Son, by the partaking of the Divine nature; and when we by true examination of our own hearts find them bending down into earthly objects (of what kind soever) then to draw back our hearts from them, and beating down all the objects as they rise, or be presented to the heart (or will) and hereby man shall come to know the evil of his own heart, whereby his affliction inwardly shall be much increased, whereby he shall be made a suitable companion for Christ in the way of suffering, in which the Soul becometh to have communion and fellowship with Christ, and in this fellowship the Apostle desired to know Christ.  
And for the outward sufferings they very much help the Soul into the fellowship of Christ, and these be of divers sorts, viz. loss of goods, loss of health, loss of friends, and relations, loss of the praise of men, loss of the pleasure in the world, etc. all which man may suffer the loss of by accident, or to say, by the hand and work of God; and to these may be added other sufferings of the Flesh in the outward self-denial viz. by taking no more of the Creature than will serve for the uphold and support of the body, neither in meat, drink, nor apparel, etc. and this all men ought to observe, that will follow Christ in the fellowship of his suffering, for whatsoever man taketh more of the Creature than is before said, the same is for keeping lust alive, and addeth fuel to the fire; but these outward sufferings will not bring man into the true fellowship of the communion of the suffering with Christ, without the inward suffering (before said) go along with the outward suffering, for by both the Soul is rightly fit to be partaker with Christ in suffering. And when the Apostle Paul had to do with the Corinthians about some afflictions under which they were, and to let them know, that those who would follow Christ must bear him company in suffering, and not start back from it, nor turn aside from Christ in that fellowship, therefore he sets before them the example of the people in the Wilderness, who were all Baptised in the Sea; which was as much as to enter into Covenant with God, to abide all sufferings that after should come upon them before they came to the Land of rest, and yet the most of them proved unfaith full in, the time of their suffering, and so came short of entering into the Land; and he tells them these things happened for their examples and admonitions, etc. and tells them that no temptation had taken them but such as were common to men, etc. and in the conclusion he sets before them this Type of our Saviour's, and as wise men he would have them to judge what he said, and tells them, The cup of blessing which we bless, is it not the communion of the blood of Christ, and the bread which we break, etc. and then showeth them that onednesse of all the followers of Christ, and with Christ by the being partakers of that one Bread which held out to them the fellowship and communion of the suffering with Christ; and this you may see in 1 Cor. 10.1. etc. to the 18. But no more of this Type instituted by Christ, but I proceed on to another principle in your Religion, and that is Baptism; and in short will show you your error in the same, if perhaps some of you have eyes to see, and hearts to understand the truth when it is declared, and opened plainly to you. Now for this form of Baptism it is another Type, and John Baptist so called was the first Minister of the same, and afterward collerated by Christ, in coming to be Baptised himself, and afterwards gave further approbation of the same by way of command to his Disciples, Matth. 28.19. But as in his other Type beforesaid (instituted and commanded by Christ) you have erred, in giving that to the Type which belongeth to the thing signified by it; So in this also you do the same, for though you have some ground in Scripture for the form of Baptism, yet you are ignorant of the mind of Christ in his command, as you shall see afterward; and for the very form itself you do but follow it by tradition, received from the blind Priests, who themselves have received the same by tradition; and so as they have received the same, so they teach you, and so you believe, but neither you, nor the Priests have any sure ground in Scripture for using this type in the manner, or persons to whom you have it administered, viz. Infants, for no sure ground you have for this your act, but only your good thinking, which leadeth you to do the same; and your good thinking is but grounded upon Inferences, and consequences, drawn from uncertainties; but I stand not upon disputations, neither do I mean in this my discourse to dispute about forms, which is but weak and beggarly things, for I will leave this to yourselves, and to the Anabaptists to dispute, being both you and they live in forms, and can envy one another in your forms, and persecute one another for your forms, and therefore amongst yourselves you are the meetest to end that thing, either by your disputations, or by your swords. But as for me, I have no calling to meddle any further in your wise disputes about your forms; but my call is to let you both see how you are but fools in your forms, that thereby you may both become wise in that which is the power and true wisdom itself, without which you shall all perish in your forms.  
Now in the first place I come to speak a word of your conclusions you draw from this Type of Baptism, viz. That it is an holy thing, and that by administering the same to Infants they become incorporated into Christ; and in case any Infant die before it be Baptised, you question whether it go to Heaven or no, and in case one live and be not baptised, that he is not, or cannot be incorporated into Christ, and so you make this type a god, or a christ by way of consequence; though you deny the same with your tongues: and I do positively deny all your conclusions, and the consequence drawn from your conclusions is made a God: this I do affirm, and will prove the truth both of what I deny, and what I affirm; now your conclusions being , I come to the first, viz. that Baptism is holy, which I both deny, and confess; this may seem Logical, but it is not so, as you shall see in defining my own speech, First, I confess it may be called holy, as sometimes outward and created things had that Epithet put upon them, when they were set apart for somepious end, as the Vessels in the Temple, and other materials belonging to it, Numb. 31.6. and likewise things in the times of the Law, which was chosen and set apart for the Sacrifices, and so the Scriptures is called holy, 2 Tim. 3.15. and so the works of men is sometimes called holy, but all these are but called holy in respect of the end, and the thing pointed out, or signified; and this is but an outward or external holiness, and this I confess: But that holiness which you blindly put upon outward things, or types, that I deny, and so in this type of Baptism I deny any further holiness than what is external, and all external holiness a man may have, and act and live in all the particulars thereof, and yet go to bear the Devil's company in Hell with it, if he have no more, Mat. 5.20.  
But yet you will deny that you give any holiness to this type but what belongeth to it, the which I shall confute in speaking of your second conclusion, wherein you affirm, that by the administring of the same a child becometh incorporated, or engrafted into Christ, the which is a false and blind conclusion, without any ground in Scripture, and this you have received by tradition from the Popish fictions, and in this your conclusion you have made this type no less than God himself, as here I prove it: for there is no act of any creature can engraft into Christ, and this is no more I hope then the act of a creature, and but a bodily work, and bodily service profiteth nothing, 1 Tim. 4.8. And our Saviour who gave out the command for observing of this type (yet at another time) said, When you have done all, yet count yourselves unprofitable servants, Luke 7.10. And the Apostle saith, Not to him that worketh, but to him that believeth is righteousness ascribed, Rom. 4.5. and all works of the Creature, though in the purest way in any duty, or ordinance, which all is but external righteousness, and outward holiness, all these are but as filthy Garments, and menstruous , Isa. 64.9. then if it be true what the Scriptures say, the which you cannot deny, then are you of those whom you call Antiscripturians, for those are they that walk contrary to Scripture by tradition, and though you confess the truth with your tongue, yet in your actions you deny the same, for no Scripture will bear you out, in saying that any external obedience doth incorporate any soul into Christ, or to engraft into the Divine nature, for this is but your foolish conceit raised in you, by the custom of tradition, by which you have made the Commands and Power of God without effect, and hereby you make a god of this Ordinance, or Type instituted, and give that to it which of right doth belong to himself, and the incorporating any soul into Christ, viz. to be made one in him, and live in him, is the work of God himself, and not any act of the Creature, for herein God getteth honour to himself, in working out the salvation of souls, and his honour he will not give to another, Isa. 42.8. and it is his own arm that bringeth salvation, and it is of his own will that he begetteth any to himself, jam. 1.18. But I know you may object, that God worketh his work by means, and answereth you in ordinances. To which I say it is true, sometimes he hath done so, but yet these was his own ordinances, and not the traditions of men; and yet his own ordinances he hath not forsaken, as you may see by the brazen Serpent, 2 King. 18.4. and by his Tabernacle in Shilo, jer. 7.12. and by his Temple in jerusalem, etc. jer. 42.13. and the reason was, because the people made gods of them, and counted them holy, and so worshipped them, giving that to the Creature which did belong to the Creator, and so became blinded in their understanding, not knowing how to put a difference between the Ordinance and the Ordainer; and the reason of this is, because they became vain in their imaginations, not knowing the mind of the Ordainer in the thing ordained; and so their foolish heart thereby being darkened, they became to serve & worship the creature more than the Creator, and this is the very condition in this your act, from whence you draw your foolish conclusions; and though this Ordinance of Baptism instituted by john, and commended by Christ, be tolerable in itself standing as a Type, yet the soul wanting the thing signified, the act of the type is of no efficacy to the soul, for if the flesh of Christ profiteth nothing, Io. 6.63. and that bodily exercise profiteth nothing, 1 Tim. 4.8. what profit is it that you reap in this act of Baptising, even now but beguiling yourselves of that which is the substance and safety of your souls, and instead thereof you feed your fancy by conceits, and so live upon husks and shadows, and types, and therefore the power of the substance is hid from you, and so you living upon shadows and types, you become to die in your sins.  
Likewise you question (if not deny) that a child cannot be saved dying before Baptised; and indeed so you may, for none shall be saved but those who be incorporated into the Divine nature, this being the life and bliss of all blessed souls; and in what you affirm in your first and second conclusion, you may absolutely deny that any can be saved before Baptised; for this doth undeniably follow, and as your forms and conclusions is but error, so this third drawn out of the two former is error also, as here I prove plainly.  
First, I hope you dare not deny but that Circumcision was an Ordinance of God, and yet you dare not conclude, that all that died before it was instituted, were damned; neither all that under went the same Ordinance were saved. And though this Baptism be an Ordinance, yet dare you not conclude that any was not saved before it was instituted, neither that all were saved who were baptised.  
Then if God had a way to save before the institution of any Ordinance, then by the same way he can save without the Ordinance; and the truth is, by the same way he saveth under Ordinances, and therefore the same way he saveth without Ordinances. The Ordinance itself doth not save; and that way which God saveth all souls by, and through, is his own wisdom, power, and righteousness, viz. His Christ in the Divine Nature, by which he was in the Father from eternity, and by the virtue of the same nature saved souls before there was any Ordinances; and the same saveth under Ordinances, and the same saveth without Ordinances; and it is the free-gift, or good will, or grace of God that saveth whosoever are saved, Eph. 2.8. And therefore it is not the administering of any Ordinances, or living under any Ordinance that save: And therefore I conclude truly, and upon true grounds, That if children die, or any other, though not baptised, may be saved as well as those who are baptised, and all by virtue of the Divine Nature, who is not tied to, or given to any soul by any virtue that is in any Ordinance whatsoever, but doth gather and draw to itself whomsoever, and at what time soever itself pleaseth. And therefore I would have you to take heed and beware of the false doctrine of your lying Priests, who have taught you these things, that thereby you might esteem highly of them, and have them in admiration for their acting and administering of this Ordinance to you, and making you believe you are more in favour and love of God, then if you wanted this their poor act.  
Likewise from these three former conclusions, this fourth doth successively follow, viz. that one living, and yet unbaptised, is not, or cannot be incorporated into Christ; and as all the former is but error, so is this also, and clear against the work and ways of God, as he hath wrought, whose work is made manifest by Scripture to the contrary; for as is before proved, it is no work of any Creature, nor the virtue of any Ordinance that doth incorporate into Christ; but that which doth incorporate into Christ, is the gift of God, and that is faith, Eph. 2.8. And faith may be given of God, without the administration of an Ordinance. If you deny this, than you deny Scripture; for Faith was before Ordinance, as you may see in Abraham, before Circumcision; and Faith was before the ordinance of Baptism, and in the Primitive time this ordinance was not to be administered to any, but that was believers, (though foolishly you do administer the same to your children, having neither command nor example for what you do, but only a Priest's precept, by which you are guided.)  
Therefore it is clear, That a soul may be incorporated into Christ, before and without Baptism; so all your conclusions is but false, and in observing of this Ordinance of Baptism, you know not what you do, nor what you observe; for to this very day you and your Teachers are ignorant of what was the mind of John, when he instituted it; and likewise of the mind of Christ in commanding, that it should be observed; and therefore it is, that you make a god of Baptism, as I have proved in speaking of the fourfold conclusion: And this you have placed in your Religion as a principle, or as a mark whereby you may be known to be of the household of God, and as a sign of those who are partakers of the promises, and contained within the New Covenant of Grace. And thus in your deceit do you live, being deceived, and deceiving one another: And you are as blind in what you observe, as those that never had eyes to see the Sun; and yet by relation of others, can believe there is a Sun: So you hear by Scripture and Relation there is a God, and so believes there is a God; but yet the Son of God you never saw; for as yet your eyes is fast-closed; or if some amongst you have a little sight, it is but a dark glimpse of the Son of God in these Ordinances; and that dark glimpse you have, is but of Christ, as he was in the flesh, and not as he is in the Divine Nature; but as the mystery is, that you think you see Christ or the Truth of God clearly in these Ordinances; and because you say you see, therefore your sin remaineth, John 9.41.  
But I know you may object, and say, That Saint Peter in his first Epistle, Chap. 3.2. saith, that Baptism saves now under the Gospel.  
It is true, he saith so in a figurative speech, resembling Baptism to the Water of the Flood, which saved some when all the rest was drowned in the same; but how did the water save some, and drowned others? it was not the water itself that saved, but the Ark, and it was not the Ark could save, but the living and abiding in the Ark; and the water and the Ark together did save the persons in the Ark; for though the Apostle say, that these persons were saved by water, how was it that they were saved by water, seeing it was water that would have destroyed them as well as the rest, and yet the same water saved from the destruction of itself? I will tell you how the water saved the Persons from its own destruction, even by its weakness it had to save, and the nature of it being known to be destroying to them that should be overtaken with it, from whence the knowledge of the Persons directed them into the Ark; and thus was the water an instrument, by causing fear to arise in the Persons, by which fear they pressed into the Ark, wherein they were saved; for the water saved as it was an instrument to drive the Persons into the Ark, but the Ark itself was the chief cause of their saving, by their abiding in it; and so the Apostle resembleth Baptism to it, with the thing signified, viz. the Resurrection of Jesus Christ from the Dead; for as the water saved as beforesaid from the destruction of itself, so doth Baptism as an instrument save all those who know the weakness of that type, and from the knowledge of the weakness of it, fearing to be destroyed by abiding in it; thereby the soul is led from depending on it, and so runneth into the Ark, viz. into the death of Christ by the cross of self-denial, and so into the resurrection of Jesus Christ from the dead, viz. not to look at Christ in the flesh, but in the Divine nature, by the power of which the soul is compassed about, and saved from the danger of all things acted, or created, and thus fare Baptism saveth so fare as the weakness of it is known, and the danger in it manifested, and so becometh instrumental, to direct and drive the soul out of itself into the thing signified; but as the water destroyed all that abode in it without the Ark, even so doth Baptism destroy all souls who live in the form or type thereof, and yet is not enclosed about, or incorporated into the Death and Resurrection of Jesus Christ, and abideth in him according as he is in the Divine nature: and as the persons could not be saved if they kept not in the Ark, no more can any foul be safe but as it abideth in the Divine nature, as the branch in the Vine, Jo. 15.1, 2. But I say no more at present of this type of Baptism, because it may be you shall hear somewhat more of it afterwards, and I hope by what is said you may partly understand your error in your foolish conclusions upon it, and not to be deceived by the false lying spirit of your blind Priests; so I proceed to speak a word of another principle in your Religion, viz. Prayer.  
Now as for Prayer I know there be many commands in Scripture for it, and many examples also; but for set times, and set forms, and in prayer you have none, according as you use it.  
As for the times of prayer which you use, viz. usually evening and morning, you have neither command nor example in Scripture, but only this you follow by tradition, and being led to observe the same by your good thinking, and the obligation of your blinded Conscience being wrong informed by the Doctors of error, who limit the holy one of Israel, and circumscribe him in a place, and draweth forms and Images of him, according to their fancy and imagination, and so have framed a fantastical or imaginary worship to him, and in that fantastic way have learned to call upon him, and so have set out to yourselves these set times, at which times you can call upon your imaginary God, that he will hear your feigned prayers, and forgive you your conceited sin, and supply the imaginary want of your souls; and likewise you can praise him for his imaginary mercies bestowed upon your souls, and adding to these a great deal of other hypocritical repetitions, to fill up your hour, and when that is done then all is well with you, and then heart go whether thou wilt with thy affections, for holy duty it is performed, and so by this means your hearts is let out to go a whoring all the day long, and seeketh fellowship and communion with, and in created things, and so your thoughts, fears, cares, lover, and desires is carried after your chief God, viz. the world, or something contained in it, for it being your treasure, it hath your heart, for where the treasure is, there is your heart, Mat. 6.21. and look what hath most of your thoughts that is your god, and if you look into yourselves you shall find, that the Creature hath more of your thoughts then that God you prayed to in the morning, but it mattereth not what your hearts be about all the day long, for you have that at command which will cure all, and that is your evening sacrifice, and duty of prayer; and from hence it is, that you by your chosen times for prayer, have become ignorant of the ground of prayer, and having forsaken the ground of prayer, and choosing to yourselves a set time for prayer, the contrary effects is produced, viz. prayer proceeding from the right ground is a mean whereby sin is kept from the heart and affections, and the heart with the affections is kept from sin; but when the ground is changed into set times, thereby the heart with the affections getteth liberty to sin, and the creature hath freedom to enter upon the heart, and thus your prayers is turned into sin, and this you have by ask, and receiving counsel of your blind Priest, and hereby you make a cover for yourselves, that you may add sin to sin; this you may plainly see in Isa. 30.1. but those who knew, or do know the true ground of Prayer were never tied to set times, but to occasions, and the occasions being so many made our Saviour give out this caveat so oft, Watch and pray, Mar. 13.33. and the Apostle who knew the ground of prayer, and the many occasions to pray, made him bid the Thessalonians pray without ceasing, 1 Thes. 5.17. and those who know the evil of themselves shall not need to have one to teach them when to pray, or how to pray, neither can they be tied to set times, for they shall find that sin in themselves that cannot be limited to times, and therefore they cannot limit themselves to pray against it at times, for (to those) both sin and prayer is unlimitable; and this made the Apostle utter his desire in the well-wishing of those whom he taught in the truth, and right knowledge of God and themselves, and willed them to pray every where, 1 Tim. 2.8.  
Secondly, for the form you use in your prayer, it is but your own human invention which causeth you to strain your brain, drawing out from thence so many words, and multiplication of speech, and to fill up your hour is oft put to use the same words over and over, and so contrary to the command of our Saviour you use vain repetitions, Mat. 6.7.  
And herein you differ not from the Heathens, for they think to be heard for their much speaking; and this your beat-braine Duty is but the sacrifice of fools, and yet you know not that you do evil, but this your doing pleaseth yourself, and pacifieth your blind Conscience, and from hence you draw conclusions, that God is pleased also, making him such a one as yourselves, Psa. 50.21. but those who know the right ground of prayer they are not tied to times, neither are they tied to a form in prayer, for the true ground of prayer turneeth set times into occasions, and it turneth self forms and repetitions into short and feeling expressions; yea, oft times such expressions as you could not hear, if you were besides the Persons who uttereth these expressions, and those are the cries that ring and echo in the ears of the Lord of Hosts, and these are the prayers that prevaileth with the Lord, in answering and filling the desires of such souls, and these prayers and cries are the very vigorous out-pourings of the Spirit, which maketh intercession for the Saints, and he who is a Spirit knoweth the mind of the Spirit, Rom. 8.26. and in this manner Moses (who knew the right ground of prayer) called upon the Lord in his greatest distress, not so much as speaking one word that any of the people heard, and yet his spirit cried out so vehemently to the Lord that the Lord said unto him, Wherefore criest thou unto me? and all that while his spirit was calling upon the Lord with his tongue, he was admonishing the people to believe in the Lord, as you may see, Exod. 14.13, 14, 15, etc. And in this manner Hannah poured out her prayer to God, and prevailed with him in the thing she desired, though Eli before he knew the truth accounted her a drunkard, 1 Sam. 1.13, 14. but the truth is, that you know not the right ground of prayer, and therefore you cannot departed from your set times, and set forms, and therefore you ask and receive not, because you ask amiss, Jam. 4.3, And the reason why you have not the right ground of prayer is, because you know not God but as a Person, and not as he is a Spirit; and you know not the wisdom, righteousness, and power of God, viz. his Christ, but according to the flesh, and therefore all your worship (and holy duties, as you call them) is framed according to the knowledge that you have of God, and Christ, and this knowledge you have is no more but by relation of others, as you have heard and seen in the Scriptures, and the speaking thereof, by your relative Priests; and from hence it is that you have form in your heads an Historical faith, and fantastic believing, for as yet you have not been in the City of God, and what you have heard and seen therein you cannot speak of, and no further than you have knowledge of God you can believe God, and no further than you can believe God can you call upon him, and what God is in his Spiritual being you have not yet believed, then how can you call on him in whom you have not believed? Rom. 10.12. and why is it that you have not rightly believed, even because you have not rightly heard of God? and why is it that you have not rightly heard of God, even because you have not had him rightly preached to you by your Priests, and the reason why they could not rightly declare and preach God (as he is a Spirit, and Christ, as he was, and is in the Divine nature) is, because they were never sent, Rom. 10.14, 15.  
But I know that you may object against me, and say, that you you have some examples in Scripture, both for your set times and set forms of prayer; for you will say, that David praised at even, morning, and at noon, etc. and that our Saviour himself prayed at sundry times, and the Apostles themselves used prayer in this manner very oft with others, etc.  
It is true, I do not deny vocal prayer, and times for vocal prayer, in case the right ground of prayer be in the person or persons praying; for I would have you to understand what I have formerly said; for I do not deny, but confess occasional praying, but that which I deny, is the set-times and set-forms of prayer, which is but good think, rules, and blind Priests precepts, without any command, or example in Scripture; but vocal prayer occasionally, the persons rightly grounded, this is all, that you or any can gather out of any example in Scripture. And in this wise, David oftentimes both prayed and praised, and occasionally Christ in the flesh both prayed and praised, and occasionally did the Apostles, and the believing people in the primitive time both prayer and praise. And according to this same rule, the Apostle bade those that were afflicted pray, and those that were merry, he would have them to praise in singing of Psalms, Jam. 5.13. And so I would have all men (while they be in the body, and the body of sin in them) to use vocal prayer occasionally, and that their expressions may arise from the very sense of the occasion; and such prayers or expressions of desires (accompanied with the right ground) God will hear and answer the desires of such, and will deliver them from fear and trouble, and then shall such have cause to praise and glorify him, Psal. 50.15. But in drawing from example of occasions wrong conclusions, and so making set-times, suiting to others occasions, herein you err greatly, as also to draw conclusion from the example of others expressions (who spoke according to the sense of the occasion.) For your formal repetitions, this also is but foolishness and fantastic conceit, without any ground at all; and long may you call upon your God (even like the Priest of Baal,) before he grant what you would have; only this I know you may have granted of God, even as you have framed him a person in your fancy, and comprehended him in a place, so he answereth you again by way of your fancy, by suffering the Angel of Light, oftimes beguile you in making you believe you have received a great deal of comfort, and refreshing in your souls from God, when it is no more but the deceivable spirit working in the imagination and fancy.  
I would have enlarged more upon this principle (in your Religion) but that I would be at some other thing, and what is said of this may give you some sight and glimpse of light, that you thereby may darkly see where about you are in this your holy duty of prayer; for in case you come to see yourself in this particular, you shall know assuredly that you differ not from the Papists themselves, for this your holy duty of prayer (as you call it) was first instituted (according to times and forms) amongst them, and you from them, have borrowed that fashion of prayer, and you and they are both one in the substance though you differ in some circumstances in your forms, yet both of you worship one and the same God in your hearts: But no more of this at present.  
But to proceed, I speak a word of another principal ground of your Religion, viz. your blind zeal in being so carried out to hear the Ordinances of God as you call them, viz. your blind Priests, who have the lying spirit of error in them, by which they have preached to you, and having bewitched you with their Charms, they have made you believe lies instead of truth; and from hence it is that you are altogether out of the way of the truth, both inwardly and outwardly, and yet you have no more knowledge thereof, nor no more sense thereof then Witches, whom the Devil have cheated (with his fantastic delusions, so that they finding, or indeed conceiting, they find such comfort and content in these delusions, (so that they cannot be sensible of the danger they be in) even so are you cheated by your false Priests, and have no knowledge at all of the dangerfull deceit you are in, but instead of finding out their deceit you are in love with them for their deceiving; but no marvel, for they have offered chanting powder to you, and you have received the same of them, and have eaten it in your morsels, and so by the virtue (or rather poisonable nature) thereof, you are made to go and run stark mad after them, and in this mad zeal you have lived, and do live in, and in so doing you think you do God's service, and seek to honour him, by attending of his Ordinance. O poor blind cheated souls, I pity you for your great ignorance herein, for I was in your condition formerly, and I had as great zeal in that way as any of you have, or can have, and I had the same thought of duty that you have, yea and I doted in my madness upon these your false Priests, and did very much adore them, I am sure as much as you can do, and I owned them as the Ordinances, Oracles, and Ministers of God; but when the loving kindness of God appeared to me, and that he was pleased to make the way of his truth known to me, than did I see my great folly and madness, and then was manifested to me the great deceit of the Priests, and more and more, as God was pleased to own me, and teach me; so more and more they were discovered to me, and out of my love and pity toward you, as my own flesh and blood, I give you warning of them, for they are none of the Ministers of God, neither ever sent he them, but they have been brought into their places by other means, as I have somewhat shown you before; therefore as all the rest of your duties, and performances taught you by them, is but by their own wisdom's invention, so is this also; for this duty of hearing them is that which most of all exalteth them, for thereby they have both their praise, pride, and profit upholden, and that causeth them to beat so sore upon that very point, and layeth load upon your poor blinded Conscience, and by help of the lying spirit that is in them, they have wrested all the Scriptures to, and for their own purpose in this particular, and so have blinded you of the right sense of many places that painted them out in their right colours, and have made use of them, and applied them for the upholding of themselves, and for the opposing and putting down of all who had more appearance of God in them then themselves; and beside, when, or where they had, or have power, they took to them the help of the Sword of Justice to uphold themselves, and destroy others who had God more clearly manifested in them then themselves, and thus have they become the Man of Sin, who exalteth himself above God, or any that are called by the name of God, as you shall see plainly opened afterward; but in the interim beware of them, and think not that you perform any acceptable service to God in going to hear them, for by this very act of yours you become transgressors against God, and so he giveth you up to be deceived, and the way of truth is hid from you.  
But you may object and say, In case they be not sent Ministers of God, yet you may hear them, for Christ bade the people hear the Scribes and Pharisees which sat in Moses Chair, and yet they were such as were against Christ, and taught the people to observe the Law, and yet themselves observed not what they taught to others.  
It is true, Christ bade the people observe and do whatsoever the Scribes and Pharisees taught them, but yet he commanded not the people to hear them, but only as you may infer from the other words; but in case he had in plain words commanded them to hear them, that maketh not for your hearing of unsent Ministers in our days, as I shall plainly prove the same unto you. For in these last days both the Law of Commandment, and the Law of Ceremonies, and the observation of Circumcision was all in force until the death of Christ in the flesh, but when he spoke these words he was in the flesh, and so the observation of the ceremonial Law and Circumcision was tolerable, and to be observed of the people; and those Scribes and Pharisees who then sat in Moses seat, viz. to read the Law to the people (and to offer the gifts and sacrifices, and had the work of ministering in the Temple) they were all of the Tribe of Levi, and were they good men, or bad men that were of that Line, they were to have that office by succession, and none other, as you may see, Numb. 8.14. And so long as the Law of Ordinances was in force, Christ would have them observed, because they all were shadows of (and pointed at) himself, and the reading of the Law could not be heard but by the Scribes, who were of the Tribe of Levi; and as Christ was in the flesh the Law was not ended, neither the succession of the Ministers; and as the ceremonial Law did hold out Christ mystically, so Christ bare witness to the truth of the Law ceremonially, and what was an Ordinance of God, and that Ordinance being in force that would Christ have observed, and in this case he bade the Lepers go and show themselves to the Priests, and offer to them what the Law required for their being cleansed, Luke 17.14. and in this case he caused Peter to pay tribute to Caesar, and he came not to destroy the Law, but to fulfil it, Mat. 5.7. and as yet he had not fulfilled the ceremonial, for that was fulfilled by his death, but the Ordinance of Circumcision he had fulfilled in being circumcised himself, and the Law of the Commandment he had fulfilled in that he had not sinned, and all those things contained in the Ordinances, he would have all the people to observe to the utmost, until the time that all should be fulfilled by his Death, and Resurrection, and the Priests of the Law was still to be heard in reading, and giving out admonitions according to its requiring, as Moses oft times did unto the people in his days. But now the Ministers of the Gospel hath not the same calling into the Ministry, as we may see by Christ himself, for he choosed not any of the Tribe of Levi to be promulgaters of the Gospel, neither any great learned men, but a few weak, silly, unlettered men, and from that time forward those who were to be Ministers of the Gospel had not their calling either by succession, or by greatness of Scholarship; but those was to be the Ministers who was called of God, and who had received the gift of the Holy Ghost, and who had partaken of the Divine nature, by which they had fellowship with the Father and the Son, and had the Mysteries of God made known to them, and manifested in them, And what they had heard and seen, that they declared to others, 1 Jo. 1.1, 2. and these have learned the voice of Christ, and these can speak with the voice of Christ, and none other knoweth his voice, and whosoever cometh to the Ministry otherwise they are but Thiefs, and there is no engagement upon any to hear them, but rather to refrain from them. For as for the Scribes, it is evident in Scripture they had their calling into the Priesthood by Gods own appointment, and so by his appointment they were to have it by succession, whether they were upright men or not, as is aforesaid; but for your Priests they cannot plead succession, neither can they show any calling they have at all but what was ordained by men, and so they are no more but Ministers made and sent out by men; and therefore as they are but the Ministers of men, you have no command to hear them. And as they want the calling of, and by God, (the which the Scribes and Pharisees had) that saying of Christ's doth nothing belong to you, either by command or example, whereby you are at all engaged to hear those your unsent Priests.  
But if any of them can prove it, that God commanded to make Universities, and that those whom he would choose to speak in his name (and declare his will and mind unto others) should be put so many years to that University, and then to be confirmed by a Bishop, or a Presbytery, and then should they be fit men for his work; I say, if any of them can prove this, though they be never so wicked, I would have you to hear them, if they speak any thing that were but like truth; but this I know they cannot prove, and therefore as they have no calling of God, you ought not to hear them, for in hearing them you countenance them, and uphold them contrary to the mind and will of God, and for your rebelling against God in this very thing, God bringeth the curses of these your Priests upon yourselves, viz. the erring from the truth of God, and hereby you are in danger to fall into the ditch with them; and this is like to be all that you shall receive of God, for this your pretended zeal, and Ignorant performing of this your holy duty of hearing God's Ministers, as you call them.  
I could have run thorough all your holy duties, and performances which you observe, upon which you have stated your religion, and could have proved them of like nature as these I have already touched, but I let them pass at present, and wish you to judge the rest by those that have been spoken of, and I make no doubt but you shall find them all but Priests precepts, and you may assure yourselves if the fountain be corrupt, all the streams will prove unclean.  
And this my Message received from the Lord I here declare, and deliver unto you, and whether you will hear it or not it is nothing to me, since I have done what I ought to do; and in case they have had the persecuting hand; but you for want of that case that any amongst you do believe what here is said, and so desireth further knowledge of the way of God, I know you shall not want what you desire; but if any amongst you shall slight, or neglect what here is presented to you, I know the same will be as a witness against you, and that you shall have nothing to plead against God for matter of ignorance, seeing you had a warning from him of your folly and blindness.   

A word to those who are called Independents.  
I Know if any of you (who are of the Church-fellowship of the Independent order) shall happen to see these former lines presented to the order of the Presbyterians, you will conclude that I have not spoken amiss in what I have declared to them, both in speaking to their Priests, and to the People, for I know many of you have the same both in your thoughts, and oft times in your words, and knowing how they are blinded in some of their forms, that hath caused you to differ and descent from them in some things, and so in those things you differ from them you judge them in feriour to you, and so ariseth so many jars betwixt them and you about your forms, and yet if you knew but the truth as it is in Jesus (and from the knowledge of the truth you became to know your own selves) you should not jar so much with them as you do, for you, and they, and the Papists too, are all brethren in the bottom, and all worship one and the same God with your hearts, viz. the Creature, as I shall hereafter show you; and you differ not but in your heads, because the God whom your worship hath his habitation there, and him you worship in your forms; and it is about your formal worship you jar, and whosoever worship God in forms they cannot choose but jar with those who be not in the same way of worship with them; and from hence it is that so much blood becometh shed about Religion so called, and indeed otherwise it cannot be, but that while men live in forms they will be jarring, and live in contentions, and the effects thereof is Murder and Blood; but where the power of God, and truth of God is manifested, and the heart becometh established therein, it teacheth men another work then jarring with, and killing one another, and differing from them in matter of judgement about a few weak out sid forms, which all is but acts of the creature.  
But be it known to you, I have not any intention at all to wrong you, or out of any malice to write to you, but out of a friendly spirit give to you that right which doth belong to you in your form, and would if possible let you see the emptiness in all forms, and would have you to press after that which is the substance, and life, and bliss, and well-being of all souls, and this is not comprehended or contained in any form (though never so well regulated, and brought into the nearest conformity that possible can be according to rule, or example in Scripture) yet I confess where men live in their weakness and blindness of that which is the chief good, and cannot apprehend God as a Spirit, and what worship he requireth, nor can know Christ in the Divine nature, but according to the Flesh; so long I say a form is tolerable, and men ought to state a form according to the best rule and example in Scripture, and in their time and place they may be good and useful, but out of their time and place they become damageable and hurtful, viz. when they become to be lived in, and life and peace found in them; and so men settling down in them, then do they blind men of that which is the pure good, and so the good (of, and) in these forms becometh evil, and this I would have all Formalists to take heed of: But more of this you shall hear afterward; but now I proceed to the thing intended.  
It is true, I must confess your form is somewhat more tolerable, and to be approved of in some things before those of the Presbytery order, because you have not as yet been as rigid, and persecuting of those who have dissented from your form, as they have been, but yet as you are but in a form, you know not what you would do, in case you had but as much power in your hands as the Presbyterians have had in some places, for they for these many years have had power, and by that power have been on the suffering hand, until of late, and as yet you are sensible of the suffering; but in case you live to have the whole Nationall power given into your hands, and thereby become strong, I know then what you would do, even persecute also all those who would not worship God in your form; but you think you would not do so, but I know you would do so; for as you are but in a form, you would persecute if you had but the whole power, but those whom you would persecute most would be those who had most of the Divine nature in them; for of all other these shall be sure of persecution, for one Formalist in some respect will bear with another, yet all who are but in a form, of what form soever, will lend a hand to persecute those who live in Christ, and Christ in them, for what form is the purest is but stated according to Christ in the flesh, and all Formalists is but the Sons of the bondwoman, and therefore they cannot cease to persecute the sons of Freedom; but I know you cannot believe that ever you would do any such wickedness as this, but alas, you know your own hearts no more than did Hazaell, when Elisha told him what mischief he would do afterward to the children of Israel, 2 King. 8.13. yet at present there is no such thing apparent amongst you, but God hath used you as instruments, whereby there is more liberty to the freeborn sons then hath been heretofore, but this freedom as yet is not such to those who are freeborn indeed; but if they come to disapprove of your forms, or speak against them, they shall be sure of a snap by you if occasion serve for it; but yet I confess this liberty and freedom of yours will give more toleration to twenty erring Sects, rather than to one who hath the truth of God truly manifested in him, in case he should come to teach your foundation, but the best freedom of such is to keep themselves unknown, and then shall none have power to hurt them, for indeed for all the liberty of Conscience that is so much spoken of, yet if one should appear to declare the Mysteries of godliness, and the great Mystery of sin and selfness in the sons of men, I am sure he should not be long without persecution; but there be some amongst you, yea even of your own form, who is grown so wise in their good thinking, that they conceit, and strongly imagine that Christ's personal reign is already begun upon the earth, because of such great wonders as they see brought to pass, as they call them, and all is because of the liberty themselves have gotten to use their own form with quietness, and this doth so strongly work upon the fancy of some wise fools, that from thence they conclude that the Kingdom is given into the hands of the Saints, and that Christ shall reign amongst them for a thousand years, and so have coted and wrested many Scriptures to that very purpose; but if these poor blinded fools had but their eyes opened rightly, they should rather cry out, and bid all the Nation beware, for the Devil is let lose, and is come down amongst them, Revel. 12.12.  
And this I am sure I can prove, for I can discover very much of his working both in religion, and out of religion, not one form in England whatsoever it be but I will prove somewhat of the Devil in it; nay, what Office or Trade soever is in England, even from the highest to the lowest I can see the Devil have a hand in it; yea, and in many things a great deal more of him in it then ever; and if this be the beginning of the Personal reign of Christ, I marvel what the height of his Kingdom will be; but I could wish those poor blinded fools amongst you to turn their eyes inward, and look for the reigning of Christ in them, and then I believe they shall find something that will hold them doing, that they shall look no more for Christ without them; for the reason why they are so carried out in their fancy is, because they found life in the liberty of their form, and so was carried out from the meddling with the evil that is in their own hearts, and therefore not knowing the Mystery of selfness in them, the Devil hath power to work in their fancy, and make them look for such things to be fulfilled outwardly, as shall in their time and order be fulfilled inwardly, and all this happeneth because of the form of godliness without the power of God, and as yet they have not received the truth as it is in Jesus, neither do they love the truth, nor can love it, because they do not know it, and for this cause God sends such very strong delusions, 2 Thess 2.8, 9 But to let these pass with their fantastic conceits, I will speak a word in general to you, as I find you stated in a form, to which you keep as close in your order as do the Presbyterians, yea and as hidebound to your form as is the Papists; and though your form be somewhat more regulated than the Presbyterians, yet do you not descent from their very form in most things you observe, but you shake hands with them with the one of your hands, and the other hand you reach out to those of the Anabaptists order, and so from the Anabaptists to you, and from you to the Presbyterians, and so from the Presbyterians to the Prelatians, and so from the Prelatians to the Popes, the collateral line is kept whole, and you are all tied together with one chain consisting of so many links, and all of you stand in one centre, with your feet and your backs one towards another; but as you dance the round you keep the compass, and not step out of it, and you all dance after one Pipe, and can agree to hear its Music, for that melody pleaseth you all; and this Musicioner is the Devil, and his Pipe is the World, with its various notes of profit, pleasure, and praises, and when this Pipe is sounded you all dance after it, as though you were all gone mad, and though you all agree in this harmonious dance, yet are you all opposite one to another in your manners, and breeding, and bringing up, in the courteous congees you make in the saluting of him you call your God, and because of this difference you cannot own one another, though you otherwise centre all in one.  
Yet you who are of the order of Independency, I must confess have something amongst you in your forms which I honour and approve of you for it, as you are Formalists, and that is, because you have not as yet tied, or constrained any to observe the same way of worship with you, but as yet leaveth every one to his own freedom in way of worship, in case he or they be not open blasphemers, so fare all is well. And further, you are not altogether so hidebound to the unsent Priests as the Presbyterians be, though I know you cannot as yet clearly see what they are, and therefore you cannot altogether forsake them, and therefore are so far in bondage to them; I know likewise you have some amongst you called Ministers, who is of somewhat more moderate spirited men then those of the Presbyterian order, and that is somewhat more enlightened in the knowledge of the truth, according to Christ in the flesh, but yet very few I find amongst them who rightly know the truth, as it is in Christ according to the Divine nature, yet I must confess some of them have got a dark notion of the truth in the Divine nature, and yet all endeth but in a better regulated form, for as for the proper operation of the truth as it is in Christ, I have not as yet seen any great effects either amongst you or your Ministers, for the natural operation of the truth turneth the heart out of centring in forms, though never so well regulated; neither will the power of the truth suffer the heart to be carried out to the world, or any created thing whatsoever; but all the fears, cares, loves, and desires of any thing below God is subdued in that soul, where the truth hath taken possession in the heart, and little comfort or content can that soul have in any thing created or acted, where the truth as it is in Jesus is rightly known, and until the truth in Jesus, viz. in the Divine nature be received (and from the receiving thereof the knowledge thereof is attained) the heart of men is in bondage either to the creatures, viz. the world, with the things contained in it, or else the works and acting of the creature, viz. forms of Religion of some fashion or other, and all things created, or acted, tendeth to bondage, and men may be in captivity to either of these, or to both, and yet know it not, but think themselves free; and the reason is, because they never found bondage in their captivity, but rather freedom; and indeed while man liveth in a form, he knoweth not the bondage of that form, but findeth freedom in the form, yea more freedom then before he took the form upon him; for before he took the form upon him, his Conscience had power to condemn, but now in the form blind Conscience is satisfied, and so the heart hath more liberty to centre in the created things, and yet can please conscience with acted things; and thus the worship of God is roundly carried on in forms, and the world, and the worship thereof goes on as roundly in the heart, and no bondage at all felt in any of these things, no more than the Jews who boasted of being Abraham's seed, and never were in bondage, Jo. 8. but the reason why bondage is not felt in things acted, and things created is, because the truth of God was never truly known amongst you, but I confess you have a zeal, but not according to knowledge, and you have a knowledge, but not according to the truth, for that knowledge you have is but according to Christ in the flesh, and that is but either relative, or artificial; out of which ariseth an Historical faith, and this pointeth at, and closeth with Christ as he was in the corporal, or humane nature; and this you may have: and indeed none other can you have while you live in forms, and this is not a knowledge in the heart, or a faith in the heart, but this is altogether in the head, and the power of this saith will not close with Christ, nor can close with Christ in the Divine nature, for that faith in the head according to Christ in the flesh is always an enemy to Christ, as he is in the Divine nature, and the reason is, because that the faith according to Christ in the flesh doth not take away lust out of the heart, but rather conformeth the heart to lust, and lust to the heart; and lust is lovely to the heart, and the operation of the Divine nature, or faith issuing out of (and from) the Divine nature, it killeth lust in the heart, and draweth the heart with all its affections into the right centre; and from hence it is that many in their forms fall short of that which is the true centre, and becometh enemies of Christ; and yet none preach Christ, nor pretend Christ more than those; but can you who are so completely congregated people, think that you be any such as be the enemies of Christ? I doubt you will hardly believe it; but let me tell you in plain terms, you had best beware, lest you be found in the number of such, for whosoever are enemies to the Cross of Christ shall be found enemies to Christ; but I fear you do not rightly understand what the Cross of Christ is, and then how should you be friends to it, for I assure you none knoweth the Cross of Christ but those who be rightly incorporated into the Divine nature, and that is not an incorporating in Kirk-fellowship as you call it, and while you are bound up in that incorporating I may upon safe grounds conclude, that you as yet know not what the Cross signifieth.  
But it may be that some amongst you would know what I mean by the Cross of Christ, and would hear my opinion of the same, for I know this is a time wherein man is addicted to hear new things, but yet I have not any new thing to tell you, for what I have to say to you is no more but such old tales as hath formerly been told, both by Christ and his true follower, but when the following of Christ ceased, than the old say and tales which was formerly told grew out of fashion, and new say, and wise say, and learned say, and studied fictions, being new, became to be in request. But to answer what some of you may desire, I will bring old say to explain the truth hereof to you, and these shall be the saying of the Apostle Paul, who oft insisted upon this very subject, viz. the Cross of Christ; but this was not the wooden Cross upon the which the Body of Christ was crucified, that was a type indeed of the other Cross spoken of by the Apostle, and in respect of the reference the one had to the other, made the Apostle use that Metaphorical speech (in sufferings) for suffering is this Cross, and by suffering we have fellowship with Christ, and bear him company; but what suffering is it that maketh man have fellowship with Christ, and rightly may be called the Cross? it is the daily selfe-deniall of our own hearts with the inclinations, thoughts, loves, and desires, which is daily tending, and bending down to the creature in one kind or other, and the creature with its objects arising to meet the affections to carry them after them, from the living and abiding in God as he is a Spirit, and in Christ as he is in the Divine nature, or the union of the Father, and in that union of the Father and the Son, to keep the heart with its affections, that so the fellowship of the Father and the Son may daily be the fellowship of our hearts, and this is that which ought to be the centre of all hearts, without which there can be no happiness in any form, yea this leadeth the heart out of centring in forms, and this was that which the Apostle would have those whom he wrote to, to enjoy, and for that end he declared the truth as it was in Jesus, that so they might have fellowship with them who were partakers of the truth, and he affirmeth, that their fellowship was with the Father and the Son, 1 Jo. 1.2, 3.  
And where the heart is rightly called, and rightly carried on in the way of Christ (and those who were his followers) they rest not in Forms, and Kirk-fellowships, for they find in themselves other matters to go about, and that is to press after the fellowship of the Father and the Son, and their longing, empty, mourning spirit is not, nor cannot be content with any thing below that fellowship, and out of the great desire hereof the soul is set at variance with all created things, or whatsoever may interpose or keep back the Spirit from that which is the object of its desire, and when by pure, enlightening the pure believing is fixed in the will, or heart, than I believe there will be suffering in the daily striving to keep the created object from the heart, and the heart from the creature by objects, and then shall appear and be made manifest that which never did appear before, even the great body of sin and selfness, which of necessity must be destroyed and crucified, and made as dead as the Body of Jesus, when it hung dead upon the Cross of wood, and this daily withstanding the body of sin in the heart and affections, is the Cross upon which the body of sin must be crucified; for this body of sin (or this selfness) in the heart must die, or the soul must die instead of it; and it is not a few daily duties, or being incorporated into a congregated way, that will destroy it; no, no, for this body of sin and selfness is of another nature then so, for it will cost man the best blood in him before it be subdued; and the Apostle who knew the evil of it, and the necessity of having it crucified, could not rejoice in any thing more than in the Cross of Christ, by which he was crucified to the world, and the world to him, Gal. 6.14. and by this daily denying of the out-going of the heart into the creature, (and the incoming of the creature into the heart) man becometh planted into the likeness of Christ's death, without which none can be partaker of his resurrection, Rom. 4.5. and being baptised into the death of Christ by way of suffering in the self denial, the body of sin is destroyed, or the old man crucified, Rom. 6.6. and the Apostle counted but all things dung and dross in comparison of knowing Christ in this manner, and to be found in him, and to know the power of his resurrection, and the fellowship of his suffering, and a conformity to his death, if by any means he might attain to the resurrection of the dead, Phil. 3.10, 11, etc. this was the mark he aimed at, to which he walked by the rule of the suffering and example of Christ, and in obedience to his command, (which most was for self denial) he pressed hard after him in the way of his suffering, that so nothing that was of self might live in him; yea when he found that self got life and food by way of consolation, than was he willing to part with consolation, and chose to bear Christ company in the way of suffering, and took pleasure in so doing, 2 Cor. 12.10. But my friends, know you what I mean by what is already said? do you know what is the Cross of Christ, and what must die upon that Cross? I hope you may strongly guess at both; but friends, whether are you enemies to this Cross yea or nay? if you be friends of the cross, then are you the friends of Christ, and then are you in fellowship with him, either in suffering with him, or in reigning with him; if in suffering with him, then do you obey his commands in taking upon you the Cross, and following him to the death of the Cross; and if it be so that you have communion with him in this way, than I know your minds is rend from, or in renting from all created things whatsoever, no profit or gain in the world is desired, nay the very thoughts of it is terrible to you; and in case it sometimes dare approach to tempt, yet are you as quick in resisting and beating down these thoughts, and then the windy praise of men is loathsome to you, and little do you care for any approbation of any whatsoever; and then pleasures of the senses, and the affections with, or in any thing created or acted is not at all regarded; loss of friends, and increasing of foes is all one thing, yea love of friends, and hatred of foes is all one; rich and poor are all one, loss or gain all one, good report and bad report all one, duty performed our unperformed all one, congregated or uncongregated all one, and whatsoever in their name and nature may differ is all one; for why, God is but one and all, and as man is in God by earnest of desire, viz. by being oned with Christ by way of suffering, the will of man becometh transplanted out of varieties, and differing of things into the one and only will of the Father; and this was that which Christ himself in the flesh aimed at, and was completed in him, even onednesse of will, and well-pleasedness with suffering; and if you know the Cross of Christ, and have taken it up, then are you his Disciples, and then he teacheth you to forsake yourselves in all things. But I somewhat fear that you follow not Christ in this way, no not so much as in an outward conformity, for I doubt that superfluities of the outward man is not as yet forsaken of you, much less the body of sin in the inward man in crucifying, for I can believe you have learned Christ in another way then in following him by suffering, by which the body of sin is to be destroyed, for that way you have learned is to believe in Christ, and apply his suffering, and not to follow his suffering, yea & that is a very cunning easy way, for by that way you can close with Christ in what he suffered himself, and by an Historical faith can believe that what he suffered was for you, and by that false faith can apply Christ in the way of propitiation, and yet forsake him in the way of imitation, and I promise you this is a handsome way if it were a sure way, for hereby God and the world, Christ and the body of sin might stand all in one soul, and I wish you were not cozened in this very point; and I assure you, that if you have not followed Christ in the way of the cross, in the daily denying of yourselves both inwardly and outwardly (by that faith you have gotten, whereby you apply Christ in his sufferings) you will be beguiled one day, for that faith is but that which draweth you into duty, and Kirk-fellowship, and not into the fellowship of Christ, and herein you may prove the enemies both of Christ and his Cross; but let me call to your remembrance another old saying out of date, or at leastwise out of request, and so but little heeded, and yet it shall be one of his who was a follower of Christ in the way of the Cross, and this was Paul's, and let us see and judge by it who are the enemies of the Cross; and when he gave out the saying, he gave it out with weeping tears, for though he had preached Christ crucified so much, and himself walked by the same example, pressing forward to the price of the high calling, viz. by bearing the cross of self-denial, and so bearing Christ company, having fellowship with him in his suffering, by which he was to have the body of sin and selfness destroyed, that thereby he might live in the lovely fellowship of the Father and the Son, and this he aimed at, and wished those who were of the same spirit with him, that they should all mind the same thing, and walk by the same rule, and follow him as he followed Christ, and then in pity and tenderheartedness, and weeping, he tells them of those who were the enemies of the cross, and painteth them out in their right colour, and giveth them their portions, in the first place setting the effect before the cause, vid. destruction, and then setteth a threefold character upon them, as the cause of their destruction, viz. Whose belly is their god, who glory in their shame, who mind earthly things, Phil. 3.18, 19 This is an old saying little heeded, but mark it well, for here I call it to a new remembrance, I hope God is what he was then, Christ is now what he was then, the Cross is now what it was then, the enemies of the Cross is such now as was then, the effect is such now as was then; therefore my friends of the congregated order, judge yourselves by these three characters, whether you be enemies or friends of the cross yea or nay: but it may be you hardly know how to judge yourselves by them, therefore for your sakes I will explain them a little, that thereby you may the better judge yourselves by them; but I will be short, and not tedious in explaining, that you may be the more capable to understand; then mark the first character, viz. Whose belly is their god, etc. This may seem an abrupt saying, and they were sore besotted and foolish, who made a god of their belly; and it seems such a foolish thing to do so, that few can conceive that they themselves do any such thing; but in case there be any such who do that foolish act, yet every one can excuse himself, and think it may belong to some other, but mark well what shall be said, and see which of you can excuse himself when the truth of the saying is opened. Well, what is God? he is the chief delight, and chief treasure, and those that knoweth him doth choose him so, and he is their chief delight, and chief treasure, and so their hearts is with him, and all its affections, in seeking, loving, fearing, and desiring, etc. and to witness this truth our Saviour said, Where your treasure is there will your hearts be also; and the heart can no way be discovered but by its effects, viz. inclinations, thoughts, fears, cares, loves, and desires, etc. then consider whether God, or your bellies be your god, or chief treasure, and whether you own and worship more with your hearts, and your affections; if God be your God, and chief treasure, than your hearts with its affections is in him, and with him all the day long, and is worshipping him either in prayer, or praises, and all your thoughts taken up with things of the same nature, and things of the world is but a great vexation to your spirits, and you look but upon them, but as they serve for your mere necessity, and though it be mere necessity (in respect of your frail bodies) yet even to have your thoughts drawn out of God, if never so little, yet this is a detriment and trouble to your spirit, because these thoughts do somewhat pierce between you and your God, so that your whole conversation cannot be in Heaven, this I know will be no little trouble to you if God be your God; and the Apostle who worshipped God, and had chosen him to be the chief treasure, said, that both he and his upright followers had their conversation in heaven, Phil. 3.20. and those to whom he had preached Christ, and his cross, and the rising again with him (lest they should learn the same by comprehension, and relative believing) he giveth them a caveat in a negative speech, to which he added an affirmative command, and said, If ye be risen with Christ, seek those things which are above, etc. and set your affections on things above, etc. Col. 3.1, 2. and God giveth out his command to love him with the whole heart; and Moses in declaring Gods command to the people, delivereth the same to them in like manner, saying, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, etc. and thou shalt cleave to him, Deut. 10.20. which intimateth that there would be something that would draw, and pull the heart from God, for he knew the body of sin would be stirring, and the creature would be creeping into their hearts, by which they should be in danger to be pulled from the true God, and therefore he bid them cleave to him; and the Apostle who had chosen God for his God, and knew the subtlety of the body of Sin and self, he was cautelous of the same, and kept manfully to the warfare between the creature and the heart, whereby whatsoever sought to interpose between God and his heart, that he beat down, yea if it were but in a thought, or in an imagination, as you may see, 2 Cor. 10.4, 5. and in so doing every thought was brought into the obedience of Christ, and this was by bearing the cross under which he rejoiced, and so became the friend and companion of Christ.  
If you can witness to this in your own spirits, and your hearts have chosen God for your God, and that your daily exercise be in God, and your heart with its affections be thus ordered, than God is your God indeed, and you are the friends of Christ, and his Cross, otherwise take it for granted, you are of those whose belly is their god: for the belly hath a large signification if I would but touch upon every particular thereof, yet I omit the most of what may be said thereof, and will only give you a short touch thereof; as for the belly, it is naturally consuming, unsatiable, requiring more than is meet for it, and most of the Senses is as servants to it, and doth usurp upon the affections to serve it also, and where it is the god, it doth command obedience to its requirings, and so the affections in obedience doth invent desire, and seek what may be answerable to and for its requirings, and so the affections (by the communion they have with the Senses, and the command over them) doth cause them to help on this work, and through the commanding power of both, the other members of the body is carried on to act in that obedience also; and thus is the whole man in action about the service of the Belly, and so man is made to invent, think, and desire, and act about those things which is created for satisfying the Belly: from hence it is that the belly being the chief god, that all these superfluities is provided for it, and so many several dishes, when one of them would serve Nature; and for upholding the worship of this god, what care, fear, and desire, labour, and watching, and waiting, yea some for the worship and service they own to this god, sacrifice all their whole estate, and some for this service will oppress their fellow creatures, and some for this service labour day and night, both in body and mind, and all little enough to satisfy this hungry god, and whatsoever belongeth to the back hath a relation to the belly, and these two agree in one in their requirings, as they become god, and so (to and) for their worship through the commanding power of lust, put in action all the affections, senses, and members of the body and soul; and so it is, that so many foolish fantastic fashions, and superfluous habits becometh worn in these days, so that I much fear this god hath great power, and is much worshipped in our time, yea more than heretofore.  
And as men have power in their hand, viz. the riches of this world, they become the greater providers for this gods sacrifices, and then they become to have the second character set upon them, viz. They glory in their shame; is not this to be seen in our days amongst most sorts of those we call Professors, how they are carried out to worship Back and Belly, as is before said, but especially amongst those who be rich in the world, having such sumptuous and excessive tables, and all things suitable, for the upholding of the lust of the eye, & yet do they not see very many of their fellow creatures like to starve, both for meat and clothing, and yet they can look upon them with a light look, and very little compassion, and the reason is, that which they have they must keep for sacrifices for their god, and the rest they must keep for themselves to glory in, for the very sight of rich superfluities lifteth up the heart, and the thoughts thereof doth yield them comfort, and the having and possessing of these things winneth the praise of such fools as themselves, and in all these they glory, and yet all they glory in is but their shame, yea and abominable shame too, both in the eyes of God, and in the eyes of those who are weaned from such things, and by the Cross have crucified these things; Is it not a shame to have the creatures of God in abundance, and so many like to starve for want? and yet the bowels of compassion shut up against them, how dwelleth the love of God in such? and in the having of these things do they not puff up the Persons that have them, above their fellow creatures? and so respecteth persons, and accounteth much of such as themselves, and despise those who be inferior to them, Jam. 2.3. is not this a shame, and yet how many doth glory herein? Nay, how many various pleasures and delights is there that men glory in, and yet a shame to be taken up with them? How many shameful gloryings belongeth to those who are the enemies of the Cross, who have their belly for their God? but I let them pass, and come to the third character, viz. Who mind earthly things; Its love to that which is the god hath the mind, and no marvel if the Belly be the god, if the mind be set on earthly things; and this is that which will try all souls whether they have God, or their belly for their god; for though the belly cannot devour all in the worshipping of it, yet that which is not offered in sacrifice to it, that becomes to be gloried in; and for upholding that worship, and that glory, the mind must of necessity be carried out to meddle about earthly things, for it is these that must uphold all the glory, and the worship of that god, and though the glory, and the worship of that god be the best performed by, and of those who are rich, yet those who are not so great and rich in the things of the world, I make no doubt but their wills is as bend to worship that god, and to glory after that manner, and its possible the will may be acceptable for the deed, and where the will is led out in desiring of those things, I am sure the mind is set about earthly things; for where there is any god (but the true God) either in possession, or in desire, the mind will be constantly carried out about that which will please their god, and two Gods no man can serve, for he will love the one, and hate the other, Mat. 6.24. and those who would own the true God for their God, was not to have their minds set, or carried out to seek any thing below him, no not so much as to have a thought of what should be the next day; and all that any should look for in this world, is no more than needful food and raiment, and this must not be had with either fearing, caring, or desiring, but by way of believing, and the mind wholly carried out in seeking the Kingdom of God, and the righteousness thereof; these are old worn-out say of Christ, and they being worn out of date with oldness, they are but little heeded, for we have got a new way to the Kingdom of God, by which we can carry the world, and the body of sin and Selfness, and duty, and all together, and this way is by the false faith framed by the brain knowledge of the learned Priests, and seeing they have invented such a fine way, how can fools but love them, and think themselves happy if they can but get incorporated into their congregations; but weigh what is hinted at before, and see who are the enemies of the Cross, and I believe you shall find no want of such in your congregations; and indeed I do not marvel that the Cross hath so many enemies, seeing the virtue of it would take away sin, and destroy Self, and men loving Self so well, they cannot abide to go to heaven without it, and this newfound way leadeth to heaven another way, in which Self and all goeth together.  
My friends, who are of the Independent congregations, consider with yourselves whether or no you be the enemies of the Cross or not, & do not so much pretend Christ, and talk of Christ with your tongues, and yet be enemies to his Cross in your hearts; I know what I speak, and have some grounds for what I say, I know where you stand, and what is your worship well enough, and I have just cause to fear that many in your congregations be more enemies than friends to the Cross, but I am partly persuaded that your ignorance is some cause thereof, and the cause of your ignorance is by reason of many of your Ministers, for I know you have abundance of them who are of the falsehearted crew, who through cunning of their wit have played the Jugglers, and seeing your order come into request, and like to carry the sway in these times, and fearing to be losers by such alterations, through their cunning have transformed themselves into another shape, and so have crept in amongst you; and though they seem to be something, yet they are but the same they were before in their heart; and I know they have power by the great hand of their God, who first made them Ministers, to Metamorphize themselves into any likeness, but beware of them, for they will keep you still in ignorance, and by dissembling deceive you; for they are many of them the enemies of the Cross of Christ, yea, and have wrested the mind of God in the Scriptures, contrary to what he aimed it for, and have made use of it for their own back ends, and have taught the people contrary to the truth; and so have kept them in ignorance until this day, and by their means the knowledge of the Cross hath ceased these many years, and so there hath been the falling away from the knowledge of the truth: And this the Apostle Paul saw clearly in his time, and told the people, that the day of Christ should not come before such a fall, 2 Thes. 2.3.  
I would have given you a full description of the ensuing mystery in this Chapter, but that I would not be too tedious to you, nor too much offensive to the order of Priests; for I assure them, they are mightily included in it, and the true opening of it would vex them all to the very heart, and what I have already written to them, shall suffice at present; but in case I be called to write again, I profess whatsoever the Lord shall make known to me, on their behalf, shall undoubtedly be uttered, though at present I have prevailed to forbear.  
And you my Friends, who are of the congregated order of what parts soever, whether more in knowledge, or less in knowledge, this I desire of you, To aim to know nothing but Jesus Christ, and him crucified, and press hard after him who is gone before, who left us all an example of suffering; and be not beguiled with a pretence of love of Christ, and union with Christ, before you have born his Cross, by which the body of sin in you becometh crucified; and that the things created, and things acted, have lost their power, so that your spirits is not in bondage to any of them; for I assure you so long as the body of sin and selfness is uncrucified in you, you shall not enjoy much of the fellowship of the Father and the Son, pretend what you will. I will not enlarge any more at present, but bid you farewel   

Another word to the Anabaptists, so called.  
FRiends, I mean not to dispute about the goodness or badness of your Form; for I have oftentimes done that before, when I had no better employment: As for your Form, I know well enough what it is, and what you can reap out of it, I will neither commend it, nor discommend it, but leave that to yourselves and others; and as it is a form, so I let it stand in the room of a Form, and I take it for no more, nor any more is it, though never so well regulated; but this I know, that you may make an Idol of your Form, as do all other Formalists; and where any form becometh idolised, the same is abomination to the Lord; for though your Form were delivered to you by the very verbal speech of God himself, as the Law was to Moses; yet when an Idol is made of that which God declareth (and would have observed) even that very same becometh abomination to him; and the reason is, because when an Idol is made of any Form, than the heart is thereby turned from God, and centreth in the Creature; for the mind of God in all forms, and in all dispensations, shadows, and types, was still to draw the heart of man more near to himself, and yet in all forms, dispensations, shadows, and types, the hearts of men have been further drawn from him; and the reason was, and is, because the mind of God (under all these dispensations) was unknown, and then men not knowing the mind of God in these, they became to dote upon the thing, and then the heart was ever carried into the Creature. Then you who are my Friends of mine own flesh and blood, who have betaken yourselves into the Form of Rebaptising, and so conceive yourselves the only people of God, because of your well regulated form, and you do so Idolise your form, that you conclude, that of necessity men must be brought into your form, before they can have fellowship, and communion with Christ; and that all experience is nothing but delusion, if it be not attained to under your form. How now friends, know you where you are, or into what Region you are flown, in your high, and well fledged conceits? are you in the first, second, or third Heaven, or mounted unto the top of some high spired steeple, and so from thence you look down, and see all men below you, seeming but as little children in comparison of yourselves; but yet take heed to yourselves, for those that you see walking below you, though they may seem inferior to you, yet you know not but they both stand, and walk as safely as you; for it is possible while you are looking down at others, and judging them for their being so below you (and seeming so little in comparison of yourselves,) that yourselves may catch a fall, from your high mounted, or conceited steeple, yea, such a fall as will lay you levelly with the ground: I wish it were not lower.  
Is this your Form, the Gate through which all must enter that go to Heaven? I am sure you conclude no less; but if your conclusions could be proved true, it were a very easy door to enter in at: But what ever you may conclude of your Form, I am right sure, that both you and all other shall pass through a straighter gate than your form, before ever they shall enter the Kingdom of God. I know you find, or rather think you find freedom and liberty in your Form, and so would engage others to be partakers of the same with you; yet while you think you have liberty, and preach, and pretend the same to others, I can prove that you yourselves are the servants of sin, John 8.34.  
I confess, for that which you observe as a main principle in your form, viz. Baptism, is near the rule of Scripture, according as Types was instituted in time of Scripture; and therefore for the using of it after your own order, I leave it to your own freedom; but yet I would have you to know, that if your spirits be not carried out of, and beyond it, into the thing signified; you shall all perish in your form, and your form itself shall perish, as shall all other forms of what kind soever; and so shall all things acted, ordained, or created, all shall perish; for they were begun with time, and in time, and time itself shall wear them out, and time itself shall perish also: then in what or where shall the spirits of men be happy and find rest? therefore I say, woe to those souls who live in, and contend for any thing that hath its being in time, though it be never so pure an Ordinance; for all things ordained, acted, or created, was provided to bring the spirits of men out of these things, into that which cannot be comprehended in time, neither is ordained, or created.  
And all Forms must, and shall be swallowed up in that which is no form, according as we understand forms, and all created things shall be swallowed up in that which is uncreated, and all actions shall be swallowed up in that which never acted, as we act, nor as we understand acting; but I will not fly too high from that I would be at, for my intention is not to meddle with things too hard for your understanding, but rather condescend to your own capacity, and speak a word with a tongue which you may well understand, in case your form have not stopped your ears, and made blind your eyes, and made gross your hearts, that so you can neither hear, see, nor understand.  
Well, now to the thing intended, viz. to speak a word of that which is your main principle point in your Form, and that is Baptism. I know what ground you have for this act, viz. From example of the primitive time, as also in obedience to the commands of Christ. It's true indeed, Christ gave out such a command to his Disciples, as he did for the observing of the Type instituted at his last Supper, of which I have spoken something formerly: But my friends, do you know what was the mind of Christ, in giving out command for the observation? If you do say, you know his mind, I say you walk not according to what you say you know, as will appear afterwards in speaking more fully hereof; but in case you know not the mind of Christ in this command, then take it for granted, you cannot yield right obedience to Christ in your observing of this command; but in your obedience in the same, you detract from Christ, and so become his enemies, in this your obedience.  
I have something touched this Type of Baptism before, yet here I proceed a little further in illustrating the same more fully.  
In the first place, I would have you to observe that Baptism is threefold, or there is a threefold Baptism, and these three Baptisms had their times, places, operations, and effects, and all these three did succeed and follow one another in order, and when Christ gave out command for the observation of Baptism, he did give out three several names, viz. the Father, the Son, and the Holy Ghost, in which three names, or into these three names, was all persons to be baptised. Now the threefold Baptisms, and their times, places, operations, and effects had relation to, and did accord to the witnessing of the threefold names, with their times, places, operations, and effects; and these threefold Baptisms according to the threefold names in their times, places, operations, and effects, all tended to one and the same end, viz. To draw the sons of Adam into that which is the choice and chief good, out of all things acted or created, which all have but a seeming good in them, as shall be made appear in speaking of them in order.  
As for the first of these Baptisms, it was but a dark Type, under which the first name Father became to be made known to the people in that time, under that dispensation; and in those days the threefold Name was not so much as heard of, but the threefold Name was all included in one Name, and that was I am, Exod. 3. whereby is to be understood the whole Deity undivided, or the perfection of the Godhead, undistinguishable in the essentiality of its Being, and that nothing was, but as it had an appearance of its Being in that which was the substantial Being itself: and this I am, or undividable Deity, or substantial Being, in our language we call God; and so when God would have himself further known and manifested to the sons of men (than formerly) he selected out of many, some few to know and own him as the only God, so that his Name might be spread abroad in all the world, by the great wonders which he would do for them.  
In which time, upon the request of Moses, God giveth out a more large signification of his name, as followeth, The Lord God, merciful and gracious, long-suffering, abounding in goodness and truth. Keeping mercy for thousands, forgiving transgressions, and iniquity, and sin. And will in no wise clear the guilty, etc. Exod. 34 6, 7. Now all these are the Name or names of God, beside other several names he putteth out himself by, according as time and occasion made way, for the declaring of his Name further to the Sons of men, and so upon the time of the punishing men for sin, he hath the name Justice; and from the displeasure he hath at man for sin, so is his name anger, and as he hath a continual watching and seeming eye towards those whom he would have to continue in his love, he hath the name of Jealous, and according to his maryellous works he hath the name of Wonderful, etc. and so it is, that according to the present work, and present occasion, so is his name, whether in his love, or in his anger. So when he would have his name known (or the Sons of Men to know him by his name) and so to own him for their God, he made himself known to them in outward acts, and wondrous works, which he shown to them in the delivering them out of the bondage of Pharaoh and the Egyptians, and so brought them by a strong hand out of Egypt, through the great Sea, guiding them by the Angel of his presence in the cloudy pillar, etc. at which time the first Baptism had its beginning, though not in name, yet in its nature, and so the Apostle told the Corinthians, That he would not have them to be ignorant, how that all the fathers passed through the sea, and were under the cloud, and were all baptised unto Moses in the cloud, and in the sea, 1 Cor. 10.1, 2. and the reason why he calleth that work by the name of Baptism is, because of the nature of the work, and so in the time of the Gospel, when Baptism had the name put upon the act, it was derived from the nature of the act, and though the forms in these three Baptisms differ in respect of time, yet all of them have that name in respect of their natures, and the nature of Baptism in its operation in the spiritual signification, is a departing from one thing and closing with another, or the dying to one thing, and the living to another; or the consuming of one thing, and the establishing of another, in all which suffering is included, as you shall see hereafter; now the people who underwent the first Baptism, by it they were preserved from the danger of their enemies, and in the terrible work of this Baptism the people was in great fear of being destroyed by their enemies, because they had departed from the service of them; but when they had fully undergone this Baptism, viz. through the red Sea, and came safe unto the other side, than were they glad, and believed in the Lord, who had manifested his name unto them, and was then obedient unto Moses, and was willing to be led by him, expecting shortly to be conveyed into the Land of promise, etc. and in this respect the Apostle said, They were all baptised into Moses, viz. they were brought out, or made to departed and forsake Egypt, and by the terrible Wonders of God in the manifesting of his name, brought through the Sea, and made willing to yield obedience unto the Word and Commands of God, delivered to them by Moses; and in further manifesting of his name appeared to them in a terrible manner upon Mount Sinai, and gave out the Law to Moses, who was to declare the same unto the people, and the people was to be obedient unto that Law, and unto all other Ceremonial types that then was to be delivered unto them; in all which was contained the first Covenant of Works, and in all the time of the Mosaical Law, or first Covenant of works, there was no other but the name of God, to be known amongst men; neither any other name by which men were to be saved, for then the Godhead was whole, and undivided into the two other names, viz. Son, and Holy Ghost (as was afterward) yet all the virtual properties of the other two was included in the first name or names of God, and was the same then which they be now, and in the virtual communion there was never any division at all, but as dispensations had their proper place, so God put out himself into distinct properties, according as he would have the Sons of Men to have a more clear manifestation of himself, etc.  
And so it was, that from the time that the Fathers were Baptised, as is somewhat said before, all their succeeding children was to be taught the knowledge of the wondrous work which he hath done, where he first made his name known to them, and was to own no other name, but the name of that God, and so taught all his Laws and precepts to them, that they should walk in obedience to the requirings of the same.  
And in all the time of the dispensation under the Law the whole Deity was named by the name of God, or Father; but when the fullness of time was come, that God would appear in a dispensation more clear, by which the Sons of men might the better know him, than it was that the Godhead in its properties divided itself, and united itself to Flesh, and so became the distinction in the Godhead, but yet the Godhead was the same it was before in the unity, and in this new dispensation; John Baptist begun the second Baptism, in which he bore witness to the truth of the distinct property (of God the Father) viz. Christ, or the Son of God, and that he was the Lamb of God which took away the sins of the world, Jo. 1.29. And as Moses was the Messenger of God, sent by him, to declare his whole name, (or the whole Godhead in his name) unto the people, when he would deliver them out of the Egyptians bondage in the time of the first Baptism; so John the Baptist was his second Messenger, sent by him to declare and bear witness of the distinct property of God, and to show to the people the name and work of God in that distinct property, viz. Christ the Son of God. And as God did appear more near to manifest himself to men in his Son, so the office of john was to bring men out of, and from under that dark dispensation under the Mosaical observations, into a more near conformity, and clear beholding of God, in that present dispensation under the Son; and for this very purpose both the preaching and acting of john tended, to which God himself gave testimony also in the act of john's Baptism, by the appearance of another of his distinct properties, viz. the Holy Ghost, Mat. 3. and from hence it was that the name of the Son was added to the name of the Father; and as the whole Godhead stood in one name in the former dispensation, and in making that name known, and in giving out Laws and Ordinances to be observed in that name, in which the Covenant of works was in force; that name was terrible, insomuch that the people could not abide to hear God speak to them; yea Moses himself feared that great Majesty, and quaked exceedingly, Heb. 12.21. But when the Godhead had in its property divided itself into the second dispensation, into the property of Christ, and so the second name of the Son being to be declared, that name was Love, and Peace, and God with us, Mat. 1.23. or God well pleased, and reconciled to us. And the Baptism of john, it was called the Baptism of repentance, Acts 13.24. in which is included sorrow, and departing, or forsaking of something, or a dying to something; and to close with, or to live in another thing, and that was a forsaking, or dying, or departing from the former observations wherein they lived under the first Covenant of works, and to close with, and live to the second appearance of God in that present dispensation wherein he would show himself in a more quiet and peaceable manner than he had showed himself in the former.  
And John, who made the way for, and pointed at Christ as he was in the flesh, he likewise bare witness of, and foretell what Christ would do in the spirit, viz. Baptise with the Holy Ghost, and with fire, etc. Mat. 3.11. and the beginning of this Baptism was after the death, resurrection, and ascension of Christ, as may be seen in Acts 2.2, 3, etc. now this third Baptism was more excellent than the two former, and this was the Baptism of Christ, by the out-pouring of the Holy Ghost, and the work and operation of this Baptism is to burn up, consume, or destroy all the remainder of what was left by the other two former Baptisms, and likewise to comfort and establish, and make to live in a more safe and sure union of the thing closed with; and from hence the third name is added to the two former, and thus the whole Godhead in its properties divided itself into the three names, viz. Father, Son, and Holy Ghost, and in these three names, or into these three names was all persons to be Baptised, and Christ gave out his command to the very same purpose, Mat. 28.19.  
And as these threefold Baptisms did accord with the threefold names in time, operation, and effect, in the outward manifestation in order, one following or succeeding another; so they held out, or typified the inward and spiritual succeeding one another, and this inward work and effect of these three names, and Baptisms, is that whereby and wherein the life and happiness of all souls consist, in having the same completely fulfilled in them. And as I have given a little hint of the outward names, and Baptisms, in their times and dispensations, succeeding one another, so I proceed to speak a word of that which is the chief work, effect, and end of all these in their inward or spiritual order of succeeding.  
Therefore observe the Mystery of the first Baptism, or the Baptising into the first name (Father) in the first dispensation under the Law, as God in his orderly proceeding calleth, and manifesteth himself to us.  
Now when the Lord God would deliver the children of Israel out of Egypt, from under the bondage of Pharaoh, and the Egyptians, and to make his name known to the people, as the whole Deity stood in the one name, so his name was made known to them in a wonderful and terrible manner, as is before said. So it is with us, when God beginneth to draw our souls out of Egypt, and Pharaoh, and the Egyptians bondage, viz. the outward or gross actings, in which the Devil and our Lusts have kept us in bondage, amongst the sons of men in their common condition living in the world; and this God doth by the manifesting of his great and terrible name in the first work of the soul, whereby the soul becometh roused up, and made to stir, and look about itself, and to consider in what bondage it is, by being so grossly carried out into the disobedience of the requirings of the commands of God; and from hence it is that God appeareth in the terribleness of the condemning property of the soul, viz. Conscience, and maketh his wonderful works, and wrathful displeasure known in the corruptible parts of man, which keepeth the spirit in under its captivity, and this God doth by the hand of his servant Moses, viz. by sending the Law of Commandment out, and setting it home to the heart, and yet how loath is the Devil (who hath his Kingdom in the inferior parts of the soul) to let the spirit of man go out of his captivity, from serving him and his people, viz. gross sins, and outward transgressions, and from eating of his Onions and Garlic, viz. in having complacence in those sins, and the love of the fellowship of the men of the world, and eating of their dainties, viz. pleasures of all sorts, which concerns the satisfying the corruptible part in man; but when God goeth on in his wondrous works, and shown upon Pharaoh, viz. The Devil and his people, than the Israelites is made willing to departed, viz. the noble faculties of the soul and affections from thence proceeding, and when the first borne becometh slain, viz. the strength of the will begotten in it by the Devil, than the Devil is forced to let the noble faculty departed from the bondage of the Lust's beforesaid; then out they go to the red Sea, whereat the people was in greater straight than ever, viz. though the noble properties and the will be going, and departing out of the bondage beforesaid, yet the Devil raiseth up all his forces, and pursueth the noble faculties of the soul, thinking to take them again into bondage in that straight at the red Sea, viz. when the noble faculties is in departing out of sin, than it is that temptation is more raised up then ever, and doth so heap up, and flow before the understanding, that to pass over them there is no hope or likelihood to reason, in which straight the Devil with his army driveth on apace in the Irascible faculties, and cometh on the back side of the noble faculties of the soul, and so raiseth despair and secret fear, out of which anger and passion is produced, and in the operation of which, in that great distress of the soul, wisheth itself, that it had never stirred out of its former condition, rather than to have moved thus fare, and to be swallowed up in that present sad condition.  
But when God will have his name more clearly manifested, then doth he divide the Sea, viz. all these great overflowings of temptations, and so the noble faculties and the spirit passeth through them all, and the Devil, and sin, and despair, is all overwhelmed in those temptations, and this is the great work of God in the defeating of the Devil, and destroying him and sin in the same way, wherein he thinketh to destroy the noble faculties of the soul; and when the noble faculties becometh thus delivered, having undergone this first Baptism, or suffering, or plunging as before said, then doth man begin to fear the name of that great God, who hath done these great things for his soul, and so becometh to be obedient to Moses, viz. to the outward requiring of the Commandment, and knowing God to be so great and terrible, the fear of his name doth cause man to yield obedience to his Law, and in the transgressing or going astray from its requirings, the same appearance of God is manifested, as was at the giving out thereof, and this terribleness of God is known in the condemning part of the soul, viz. the Conscience, and so in the obedience to God in his terrible manifestation in the first Baptism, under the first dispensation, man acteth in that fear to all the outward requirings of the letter, and seeketh thereby to assuage and allay the appearance of that anger, and goeth about to please God, and satisfy Justice by outward sacrifices, and so it is that man living under this dispensation, and acting zealously therein, the condemning part or conscience becometh somewhat pacified, and quietness beginneth to appear; and from hence it is that men draw conclusions, that God is well pleased with their Sacrifices; and as under this first Baptism in the first dispensation (wherein is contained the first Covenant of works) men apprehend God in terror, in the manifesting the whole Deity in the one Name, they become to yield obedience accordingly, viz. in a fearful servile manner, like flint stone and the steel, who being forcibly beat together, from which fire is produced, even so the heart of man in the first dispensation is hard as the nether millstone, and will not yield any obedience, except the hand of God by the Hammer of the Law smite upon the same, and thereby force out obedience, to what God requireth in the first dispensation.  
So in time when the heart is made more willing and answerable to the requirings under the first dispensation, then by the obedience there-under man hath peace, as is before said, from whence he concludeth, that God is well pleased with him; and so from these two grounds, viz. The terror or anger of God (out of which ariseth the fear of Hell) and out of the life and peace of conscience, (out of which ariseth the hope of Heaven) man worketh all his works, and so is under the condition of the first Covenant of works, in which the Deity standeth in one Name, though we in our days know not the mystery hereof; for when any soul is but under the first Covenant of works, he can talk of the Deity as it is divided in its properties, but that is because of the living in this present dispensation under the Gospel, wherein we have received a Historical relation of Christ, and the Holy Ghost; by which men have got the relative knowledge of the threefold name of the Deity, and yet know not the power, and proper working of the Deity in the threefold names; but blindly looking upon them as they were put out in the outward Types, and so make a humble jumble of them according to the history or relation of the same; and from hence it is, that men talk and Preach, and confer of the Father, Son, and Holy Ghost, and yet live not in the power of what they preach or speak; for they have not known the operation, and proper work (in their souls) of the Deity in the threefold names, or three distinct properties of the Deity, in the orderly manifestation of itself in the conditions suitable for the same.  
But those who lived in the time of the first dispensation under the Covenant of works, where they had the Law of Commandment, and the Ceremonial Law also, and the Ordinances therein contained, they were not in the dispensations of the Deity in its distinct properties, as we be, but the distinct properties was all included in the whole essence of the Deity, viz. Christ, and the Holy Ghost, was both one in the Father, and the Father in them, and all but one God; and though the Godhead was thus whole in itself, yet God let out himself in distinct properties into the souls of the upright people under the first dispensation, and by the very same way they were saved as we be, and did enjoy God in the same way that we do, though not in the same dispensation; for though they lived under the Covenant of works, and Ceremonial observations, yet those souls whom God had let out himself to in his distinct properties of mercy, and loving kindness, and wisdom, by which they knew God, and felt God, as he was in those properties, though they did observe these things in that time, yet they knew that salvation was not in these things, but in the observing of them their hearts was led and drawn out of (and beyond) the things they observed, and was fixed fast in the enjoyment of the thing signified in, and by these things, as we may see by David, Solomon, and Isaiah, and Jeremiah, and all the other Prophets, and all other people in these days; but those who became blinded of that which was the mystery of these things, by reason of the devil, sin, and selfness, they became to live in the things they observed, and knew nothing of God in the mystery, and outletting of himself in his distinct properties; and from hence it came to pass, that their hearts was carried out to the Creature, and yet thought to please God in, and by these outward observations; and from hence it was, that when the heart was turned from God in closing with him in his distinct properties, (signified in the mystery) that the observations of these things became abominable in his sight, as you see in Isai. 66.3, 4, 5, etc. And so it is with us also, when it cometh to pass, we being called into the first dispensation of works and duties, as we call them, wherein we think to please God by walking in our Gospel observations, and yet our hearts carried out to the love, care and fear, seeking and desiring of the Creature, than it is that our Gospel-Forms, and holy Duties, becometh loathsome and abominable in the eyes of God, and we are in his sight no more but as the religious Scribes and Pharisees in their first dispensation under the observations of the Law. But when the Lord intendeth to bring the souls of his people more near to himself, and that he may manifest himself more clearly to them in his distinct property, viz. In his Son Jesus, or in making the Name of his Son to be known, and the power of his Son to appear, then doth he change the former dispensation, and maketh it void, and bringeth in the second dispensation, suitable for such a manifestation. And so it was, that when the fullness of time was come, Christ did appear in the flesh, and in that outletting of God in his distinct property, viz. His Son, it was in another manner, than he first manifested himself, in making his name known in the beginning of the first dispensation, as is showed before: For this second outletting of himself, was in a more mild and peaceable way, whereby and wherein he was well pleased in the reconciling of the World to himself, 2 Cor. 5.19. And those souls the which he would call more near to himself out of the former dispensation, he so provided, that they should be fitted, and prepared to meet him in the second dispensation. And in those days came John the Baptist, who was to be the forerunner before Christ, who should prepare the way for him, and should make ready a people prepared to meet their God, Luke 1.17. And so it was, that by him was instituted the second Baptism, and his Baptism was called The Baptism of Repentance; and his Preaching was to make the people wait for a further manifestation of God, then ever they had known formerly; and his Office was to lay the Axe to the Root of the Tree, etc. And he was the voice of the crier in the Wilderness, etc. Isa. 40.3. And he was the Messenger sent before the face of God, in his appearing in his distinct property of the Son, Mal. 3.1. And all the Preaching and work of John Baptist was to make a fit way for the manifestation of Christ in the second dispensation, wherein he appeared in the flesh.  
And so it was, that all that came to be baptised of him, was to be repenting persons, even such as the Father had wrought into some measure of want, and falling short, in what they thought to have found in the first dispensation under the Covenant of Works, and those that came to his Baptism in the strength of their own conceited righteousness, and building up themselves in the opinion of their old privileges, these he would not baptise, but gave them a repulse according to their desert, Mat. 3.7. But so many as believed his preaching or speakings of the Kingdom of God, was brought out of the depending of any thing that they had formerly observed, and was made to know that life, and peace, and salvation, was to be had in none of these things; but in the second distinct property, viz. The Son of God, or the Lamb of God, who should take away the sins of the world, john 1.29. And as many as he baptised, was to departed from, or die to all things whatsoever they had closed with (or lived in) formerly, and was to repent and mourn for their former foolishness, in thinking to have pleased God by their duties and sacrifices; and when the emptiness of these things was made manifest to them by the preaching of john, then were they made willing to forsake them, and to close with, and desire to live to, and in, the life of the Son of God, whom he had held out to them; and that they did believe the truth of what he preached, they gave testimony thereof by undergoing his baptism, in which they were to look for performance of the second Covenant; and this baptism, the which they underwent in the outward act, signified to them, suffering or plunging, and the great afflictions to come upon them, both outwardly in the owning and professing Christ to be the Saviour; and inwardly in the daily denying of themselves, in keeping their hearts from depending upon any thing acted, and likewise in running out into the desire, fear, care, love, or seeking of things created, etc. And these was the fruits to be brought out in those (who was under the office and discipline of John) whom he had brought into a conformity of waiting for the powerful manifestation of the Name, into which he had baptised them.  
The very same work in the Mystery becometh to be fulfilled in us, in this present dispensation; for when the fullness of time is come that God intendeth to come nearer to the souls of those whom he meaneth to draw to himself, and to make the Name of his Son to be known in the powerful manifestation thereof; then doth he send out John Baptist to prepare the way for his appearing in their spirits, viz. he bringeth the Law home to the heart in the inward part thereof, by which the abomination of the heart becometh manifested, both in the things acted, and things created, and truly knoweth how he hath deceived himself in the performing of his holy duties under a Gospel consideration: And from hence he shall find, that all these duties performed in great zeal, for the honour and glory of God, as he conceived, was all wrong grounded; and likewise he shall see his secret and false conclusions drawn from them, and how he found life and peace in them, and thought that God would own him in, and for these actings, and conceived himself the only man in the favour of God, and could make use of all the promises as they were suitable; and did confirm him in his present condition; likewise he shall be made to know how secretly he limited God to those his Gospel Forms, and how he secretly hated and envied all other who had Christ truly manifested in their souls, and how he could have persecuted them, if occasion had served, because such went about to overthrow this foundation.  
And then shall he see how his heart is in love with created things, and how fare short his soul is from the true partaking of the love of God, though he conceited he had known the same formerly, and then shall he see the great veil spread over his heart, which keepeth the heart from God, and God from the heart; and then shall he see sin out of measure sinful, and shall have cause to say, O Wretched man that I am, etc. Rom. 7. And so it is that the soul becometh to enter into the operation of the second Baptism, whereunder it suffereth much woe and want, in respect of the body of sin it feeleth alive in the inferior parts of the soul; and likewise knowing how the Son of God, viz: Jesus Christ as yet hath never been truly manifested to the more noble parts thereof, and so as yet the soul is but in the Wilderness, in which the voice of the Crier is continually crying and calling, Prepare, prepare the way of the Lord, etc. and the soul in obedience to that cry doth turn itself wholly to seek the love of God, to be made known to it, in the second distinct property, viz. the powerful, and lovely, and peaceable appearing of Jesus the Son of God, and to make his name known in the powerful and merciful delivering of the soul from under that present evil of itself, by which it is so carried captive oft times into the prisons of Hell and Death.  
And when the soul is thus brought to understand the Baptism of john, than it is that faith beginneth to be purely operative, and not before, for now faith hath its groundwork laid in the heart, and before it was but in the head, and from what part it hath its ground, so doth it work; and this faith grounded in the heart, doth carry out the soul into seeking of the virtue of the Blood of Christ in the Divine nature, and so is made willing thereby to wait for the out-pouring, or shedding abroad of the same, to cleanse and wash away that sin, and Self, that doth so defile it; and likewise this faith doth so clearly carry out the soul from the desire of things created, that it standeth in opposition against them, when they pierce or present themselves into the soul; likewise by the power of this faith man is made to see the emptiness of all forms and duties, the which it hath so much doted on before; and likewise it maketh the soul truly know wherein its true life consisteth, and nothing is desired in comparison of that which is the true life thereof, from whence it cometh to pass that this soul stands at variance with every thing, which keepeth it back from the enjoyment of its life: And in this manner the Axe is laid to the root of the tree, viz. The sharp cutting part, or the Law in its inward and spiritual requirings, whereby the bowl of sin becometh cut down, viz. The strength of desire, love, care, or fear of, or to any thing below the love and life of the Son of God, becometh cut down, and cast into the fire, viz. into the anger of God, by which they become burned and consumed: But yet it cannot be truly said, that anger is in God, whereby he can be made to change or to suffer; for anger and love is both the same in the essence of God, and that which is love in God, the same is anger in us; and it is the love of God that maketh us feel his anger, by reason of the sin, that the love meeteth with in us; and so by reason of that love of God in us, and that sin it meeteth with in us, the suffering is produced which we feel, and that suffering is called the anger of God: And thus we are rightly to judge of the anger of God.  
But now the soul being brought into this suffering way, or plunging condition, under the baptism of John, or spiritual cutting of the Law, wherein the abomination that maketh desolate beginneth to appear, then groweth such a soul to sink down into great humility, and in patience waiteth for the appearing of the Son of God, who must in the manifesting of his Name, restore peace, and give comfort, and deliver the soul out of that great desolation made in it, by reason of the great abomination: And so it is, that when the soul is rightly prepared by the second baptism of John, then in his own time and place, the name of the Son becometh manifested in that soul; and the Lord whom it hath sought doth come into his temple, Mal. 3.2. And then it is that the virtue of the name of the Son of God becometh powerful in delivering the soul out of that desolate wilderness, from amongst the enemies that it found there, and those lusts that led it captive is become captived, and the shadow of death is dissipated, and the garment of mourning is cast off, and the soul clothed in the garment of praise; and then the soul can rejoice, and rightly sing Hallelujah to him that hath done these things for it.  
And thus it is, that God in the second appearance in the distinct property, becometh to be known in a more sweet, and loving, and peaceable manner, than he was known in the first Name, before the Godhead had divided itself, as is before said. And thus Moses in the first dispensation under the Covenant of works, by his baptism reached out the soul to John, and John in the second dispensation led out the soul to Christ; and so the soul can truly witness the Name of the Father and the Son.  
I would have enlarged more upon the baptism of John, but that I have already spoken something thereof in a little Treatise, called The Anti-god, with his threefold attributes, discovered in the outside religious man; and in that you may see something which is needful to be known, the which I have omitted here.  
But now I proceed and speak a word of the third Baptism, viz. The Baptism of the Holy Ghost; and this is that which is more excellent than the other two former, because of its time, operation, and effect; of which I shall speak hereafter. And this baptism was witnessed by John Baptist himself, when he gave testimony of Christ, who was to be the Minister of this Baptism, and told the people, that he that was to come after him, etc. should baptise them with the Holy Ghost, and with fire, whose fan is in his hand, etc. Matth. 3. And what John Baptist did witness herein, the same had he received of the Father, who sent him both to baptise and bear witness of Christ, that he was the Son of God, and what his coming was for, and what his office should be, John 1.33. Now when Jesus Christ was in the flesh, he baptised none; for this his baptism was to be in its time and place suitable for its operation; and that was to be after his Ascension; though he had promised the same before his death, yet that promise was not to be fulfilled till after his death, and at the first administration thereof the Holy Ghost fell upon the persons baptised in a visible form of cloven tongues of fire, Acts 2.  
By which visible appearance, was held out the nature of the operation of that Ghostly Baptism, viz. A twofold speech or speaking, rising out of a twofold ground, viz. The sensible feeling of love, joy, and life, etc. And likewise the sensible feeling of sorrow, suffering, and death: And from these two grounds was to arise all their speaking, who was baptised with the Holy Ghost; and this was the pure language that God had promised to return to the people, Zeph. 3. And those who had this pure language returned to them in this Ghostly Baptism, was able to speak of the wondrous works of God, Acts 2.11:  
Now this third distinct property of God, viz. The Holy Ghost, or the third outletting of the Godhead in the third distinct property, is the most clearest way of manifestation that man attaineth to in the flesh; for this is that which giveth man the true knowledge of the mystery of God, and the mystery of sin and selfness; and the operation of this distinct property worketh the spirit of man out of the mystery of Self, into the mystery of God; and this work it worketh, by bringing man into the fellowship of the suffering with Christ, whereby the body of that sin and self becometh to be crucified; and likewise it comforteth man, and maketh him able to bear the Cross with Christ, until the death of sin and self be accomplished; and so the spirit be made partaker of the life and virtue of the Resurrection of Christ, and with him become ascended above all powers and principalities, and so to reign with him.  
And therefore it was necessary, that Christ should both suffer, and rise again, and ascend, before he gave out the Holy Ghost; because as he suffered, so he left the same example of his suffering to be undergone by those who should be his followers: And while he was with them in the flesh, they could not suffer as they should do afterward; for than he was the Bridegroom, and they were the children of the Bride-chamber, Luke 5.34. And so long as he was with them in the flesh, they could not grow up to be perfect men, nor to the stature and fullness of Christ, Eph. 4.13. For while Christ was in the flesh, his followers looked too much at his bodily presence; and therefore it was meet that his bodily presence should be taken away, that so his ghostly presence might be manifested to them; and therefore he told them, except he went away from them, the Comforter would not come, John 16.7. But his Disciples being but as yet the children of the Bride-chamber, was but young in the holy understanding, neither being acquainted with great joy or great suffering, because as yet they were not in a condition so suitable for either, as they should be thereafter; but this they could not believe, but sorrow filled their hearts when Christ told them of going away from them, John 16.6.  
But herein is the great wisdom of God made known in the orderly and successive out-letting of himself to the sons of men, stooping to his capacity in every condition, that so by little and little, man may be wrought and drawn up into himself, and to live and abide in that centre from whence he had his Being. And therefore as he had made his Name known in the first dark dispensation, by appearing in our flesh; but most clear of all by taking the two former away, that the third might appear, wherein we might see him, and live in him in the spiritual Life, and worship him as he is a Spirit, the which we cannot do, while we are so much in ourselves, both in reason and sense, while we are under the first and second dispensation; and therefore it was that Christ's bodily presence in the second dispensation was to be taken away, that made his followers look too much upon him, as he was in that appearance, whereby their Reason and Sense got too much life; and therefore that both Reason and Sense might lose their lives, his first bodily presence must be out of the way, that his ghostly presence might appear in the Divine Nature; in which, and by which, he would become the baptiser of Souls with the Holy Ghost, and with fire, by which baptism he would burn up and consume all the old rubbish and relics of sin and self, both in Sense and Reason, and bring the Spirit out of, and from the captivity of the same.  
And while Christ was in the flesh, he shown them an example of life, which he would have those that would be his Disciples to follow, and likewise he told them how great things his followers was to suffer, under the Ghostly Baptism; and so he left them the example of his own suffering, and death also; the which they should have as a rule to walk by, until the body of sin should be crucified and destroyed, Phil. 3.17. And so it was, that after Christ in the Divine Nature began to administer the Baptism of the Holy Ghost, the person who was baptised therewith, by the virtue thereof became so carried out after the example both of the life and death of Christ, that they thought nothing too dear to forsake, so that they might but attain to the fellowship of Christ, both in his life, death, and resurrection. And this was the whole delight of these souls who had been baptised of Christ, by the (proceeding or) coming of the Holy Ghost out of the Divine Nature into their souls, by which they were led out of all things, acted, or created, or enjoyed, wherein self had gotten life, or might get life. And this the Apostle Paul witnesseth, when he said, he counted all things but dross and dung, in comparison of Christ, etc. And that he might be lost in all things and found in Christ, by way of conformity to his suffering and death, that thereby he might attain to the resurrection of the dead, Phil. 3.7, 8, 9, etc.  
And so it is to this present day, that those souls whom God draweth into a near union of himself, he draweth them out of the first and second outletting of himself in the first and second dispensation, and so bringeth them into the third dispensation, or Ghostly Baptism; in which, the body of sin and selfness becometh found out and forsaken; for whilst the first and second dispensation is in force, the body of sin is not so clearly found out, nor can be so forsaken as it ought.  
But who is it that will believe the truth hereof? for the sons of men is blinded of the right sight and knowledge of the truth, and by reason of the love they have to lust, sin, and selfness, they are become enemies of the Cross of Christ; and if any have attained to the first dispensation beforesaid, they think themselves to have attained all that is necessary, and that they need no more, and so becometh to settle upon the lees of their own performances, and so becometh the resisters of the Holy Ghost, Acts 7.51. And if any be brought out of the first Baptism under the first dispensation, which containeth in it the Covenant of works, and so be made partakers of the second Baptism, by which they are brought into, and prepared to meet Christ in his first appearance; and when they have known the Son of God (or God in his distinct property of the Son) manifesting himself to their soul, by which the soul hath comfort and content, and refreshment, and deliverance from its former troubles; and now it finding the effects of the propitiation of the Son, in covering and hiding its sin, and in justifying the soul, and taking of the power of condemnation from it, then doth that soul conclude, That all is done, and can be pleased with that present condition, supposing they have that which never will fail, and say in their heart, They shall not be removed, because the Lord of his goodness hath made their mountain so strong, Psal. 30. And from these false conclusions, many a soul becometh to lose itself, and turn back again into the world, and into the captivity of the Creature, from which it was delivered; and so man foolishly concluding, That being in the Land of Canaan, he shall see the bondage of Egypt no more; but while man is but in the enjoyment of the first manifestation of God, in the first appearance of his Son, he is but a babe, and but ignorant of what the mind of God is in that present condition; and therefore they are very subject to be content with that present station, because it pleaseth them so well, supposing that there is none that have attained any further, than what they have already attained too, when as alas they know not as yet, what it is to die with Christ on the Cross, nor what the fellowship of his sufferings is, nor what the virtual power of his resurrection meaneth. And so it is, that from the idolising of that present enjoyment, they in a very short time become to be cast out of that enjoyment; and yet do they not know that they are so cast out, because of the false fiend who hath got again into the house from whence he was gone out, and counterfeiteth God through the help of the imagination; and so maketh these souls believe, That God is their present portion, and that they have such a fast hank of him, that nothing can be able to separate them, when at that very instant of time the heart is in captivity with the Creature.  
I fear that this is the very condition of many now adays, who having known God after this manner beforesaid, and yet have forsaken him again, and turned to the Creature; and yet do but little know that they be so far carried away from God, as they are.  
But when God in his orderly proceeding goeth on in bringing the soul through all the dangers and difficulties of the creature and Self, then doth he not suffer the soul to have what it would have, nor enjoy what it would enjoy in that first manifestation of himself in the name of his Son; but as the bodily presence of Jesus was to be taken away in his appearing in the second dispensation in the flesh, (that so he might come again in the Spirit, or ghostly Baptism, by which they should still be led on till they were in the nearest and safest union of the Father and the Son that could be attained to in the body) so it is, that the ghostly presence in the first manifestation in the Spirit must be taken away, that so the spirit may come to a further and more sure partaking of the Divine nature than it could in the first manifestation. For as Christ's followers could have been pleased to have still enjoyed the bodily presence of Christ in the first appearing in the flesh; so would a soul be pleased with the first manifestation of Gods appearing in the name of his Son to the spirit. But as Christ's bodily presence must be taken away, that thereby the life of Self which lived in the sense and reason (of his Disciples under that present enjoyment) might become destroyed, and overthrown, by the coming again in the power of the Spirit, or ghostly Baptism: So it is that the first appearance of God in Christ, in the first appearance of the soul must be hidden, and taken away, because of so much life of self in the sense and reason, and that by a further and more clear and safe way to manifest himself in the soul, and that is by the pouring out of the Holy Ghost into it, by the virtue of which the soul becometh Baptised into the suffering and death of Christ, whereby the life of sense and reason becometh to die, and the spirit brought out of the claws of Sin, Death, Devil, and Hell, and the power of the Resurrection of Christ becometh to be known, and the body of Sin becometh to be destroyed, by the powerful working and burning of this ghostly Baptism, and this was the very Baptism the Apostle Paul spoke of, when he said, Know you not so many of us as were Baptised into Christ were Baptised into his death, therefore we are buried with him, by Baptism into his death, etc. For if we have been planted together into the likeness of his death, we shall also be in the likeness of his resurrection, knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin, etc. Rom. 6.2, 3, 4, 5, etc. And those souls who know God in this work can witness to the truth of the threefold name of Father, Son, and Holy Ghost, because they know the power and working of God in these three Baptisms, under these three names, and none else can speak rightly of them, because they have but the knowledge thereof by relation; & though God let out himself in this threefold manner, as is before said, yet God is but one and the same God; and though there be these three Baptisms, yet they all make up but one perfect Baptism, by which the soul is perfectly completed in one faith, Ephes. 4.5. whereby the soul becometh led out of all things acted or created, and all sufferings, or enjoyments in any condition, below the enjoyment of the fellowship of Christ in his Suffering, Death, and Resurrection, and this is the very end and effect of all former out-letting of God in any of the foresaid dispensations; and for this very end it was that Christ gave out his command to teach, and discipline all Nations, and Baptise them in the name of the Father, Son, and Holy Ghost.  
Friends, I have but given you a dark glimpse of these things, for the clearer illustrating of them requireth more time than I have allotted to me at present, and would contain a greater volume then at present I mean to put out; but this which here I have intimated may give you some sight in the whole: and I wish that every one of you were so wise as to find out in your own heart the whole mystery hereof; and this I have holden out to you, that thereby you may partly see what is contained in the type of Baptism, and that it is not the form or type that bringeth any happiness to the soul. But in case you say, you live not in the outward form of Baptism, but in the power of the Mystery; from whence is it that so little fruits thereof appear amongst you, who are of the order of the Brotherhood in outward form of rebaptising? for though you may think you obey the command of Christ in this your act, yet being ignorant of the mind of Christ in this command, you do obey him no more than Saul did the command of Samuel, 1 Sam. 15.14. for I can as justly say to you as Samuel said to Saul, What meaneth the bleating of the sheep, and the lowing of these oxen in mine ears? For though some amongst you in your Brotherhood can speak of some experiences, and say something what God hath done for their souls, yet I see the world in the heart of such, yea and the love of praise and honour, and the liveliness of affection to created things; look to your own hearts, and you shall find what I say is true, and if it be so, take it for granted, you know not the mind of Christ in the mystery of Baptism: but you content yourselves with the form, and if you knew but the mystery, the form would not be of so great value with you; but as all other forms are but empty things, so is your form also, and they shall all perish in time, and all souls shall be deceived who live in them. For nothing shall stand but what is the substance and mystery of all forms; and what soul is not brought out of forms into that which is the mystery, shall perish as doth the forms, for in all dispensations, and all ordinances in dispensations formerly there hath been a change, and the reason why former things instituted was changed, was because of sin amongst men, who made Idols of those ordinances: for the mind and intent of God in all ordinances was to draw the heart of men to himself out of the creature; and so when God owned these his ordinances, and answered men in them, than was the hearts of men in too great love with these ordinances; and when the heart beginneth to cleave to any ordinance, than the heart getteth liberty to run out into the creature, and yet man can bless himself, and quiet his blind Conscience with observing the ordinances, and so the ordinances becometh Idolised, and so abominable in the eyes of God; and so it is that these things God ordained to bring man to himself, by reason of the body of sin in man they have drawn man further from his God, and there is not any formalist in England of what form soever, that contendeth for his form, can excuse himself in what is here expressed. But here I leave you in your forms, and wish that God may so own you in your forms, that you may see a clear way to departed out of your forms, and to come to close with that which is the substance; and than you will not fall out with any who are not of the same form with you; neither will you so much contend for your forms, for than you shall see how all forms are but empty things, and not worth so much dispute and contention; which hath been the occasion of the spilling of so much blood as hath been spilt; but let me tell you one thing, that no hand shall be guiltless of blood who hath shed any man's blood for maintaining the uprightness of his form: for it will be found, that that hand that hath shed the blood of any man for opposing his form, he slew but his brother that he might sacrifice his blood to an Idol; and this one day will lie heavy upon the heart of those that have done it. But what is this I have said? who will believe it? for every one in his form can bless himself in what he hath done, and quiet his blind Conscience, by kissing of his Idol; but the time is in coming, and shall shortly be, that all Idols shall cease, and all formal worship shall be destroyed, for we who are alive are in the last dispensation, and under the last types that ever shall be upon the earth: and when these types under which we live shall come to be worshipped to the height, then changed shall they be, and I leave it to you to guess what thing shall then be established; the time shall shortly be, even so come Lord Jesus, Amen.   

A word to the Free-Gracians.  
FRiends, you who pretend the Freegrace of God, without the Creatures actings, I need not write to you of your idolising of Forms, for I know you are not tied to any Form: But my Friends, I ask you the question, How came you to part with your Forms? was it the Freegrace of God indeed that called you out of Forms, or was it your subtil-self that cast you out of Forms? I much fear the devil hath played the cheater with you, and you have not seen wherein he hath deceived you; and so you are bereft both of the Form and Power. I know you much pretend all to be of God, and that he giveth his grace freely without the act, or desert of the Creature. I know there is a truth in what you say, but yet did ever any of you receive grace: But first you were active Creatures, and sought grace more than ever you sought any earthly thing? If you say you have grace, and yet sought not grace, it is no less than a marvel to me: But in case you say, that you sought grace before you received grace, why do you so much cry down the Creatures actings? do you think to bring any a nearer way to grace, than yourselves have gone? if you do, you peradventure shall be deceived; and while you by that way go about to draw men to grace, it is six to one you keep them from grace. I know your preaching and speaking of that subject, will beget you many a one to be of the same mind with you; for your doctrine soundeth well to the fleshly part of man, and soon is it believed, and as soon practised; for I know not what will hinder the success of it, for I know the devil will not oppose it, neither will the flesh oppose it; and I am sure the world is a friend to it, and then it is possible there is nothing that is evil that will oppose it. And no marvel though the multitude dance so madly after your pipe, I know you see no greater evil, then that which is the idolising of Forms; but that is because you know not the evil of your own hearts, and how the great mystery of evil lieth there; and because you know it not, you are carried out to see the evil of others, who is not of the same faith with you; and some of you, yea, those who be of your chief Teachers, are so exceedingly carried out by the power of Freegrace (as they pretend) that they go about to do marvels, viz. to pluck up where never any thing hath been planted, and to take away acting from these people who never troubled themselves with acting any thing for God, or for any kind of formal worship to God.  
But if such were but half wise, they might spare their speaking; for such people have a teacher within them, that will teach them to forsake acting any thing for God, or the worship of God: And therefore they need not any of your outward teaching to help them. But do you not think you do a great piece of God's service herein? be judge yourselves. I would know of you, whether acting or believing be the first brought out in any man; if you say Faith, I would know what Faith it is; for the justifying Faith it cannot be, for that is manifest after works, and never doth any man know it truly, until he have acted, and found the emptiness of his actings; and these things which he thought should have brought out life, bringeth out death, Rom. 7.10. And yet when this faith is brought out, yet doth not that Faith make acting void, For faith without works is dead, Jam. 2.17.  
But if you say a man may have justifying faith without works, that I deny; for wherever faith is that justifieth, the same cannot be without works. I know man may have an historical faith without works, but the justifying faith no man can have without works; but it is one thing to have works, and it is another thing to be justified by works; and here is the Mystery; find it out if you can; but for the want of the right knowledge of the Mystery, you become to make a division, and jarring between faith and works, which in themselves do not differ, but agreeth in a sweet harmony in those souls, who have found out the mystery in them both: And never shall you bring any soul to be a true believer, before you have brought him into an active way before; except you can command God to work miracles in his immediate way.  
But my Friends, I know full well where you err, and what is the ground of your opinion, even you who are the purest in this your Freegrace tenet; For even you who have some experience of the grace of God, I know you knew it was the goodness of God that freed your souls from what they were captived with, and that all your actings could not do it, till God himself bestowed his Freegrace upon you.  
This I confess is truth, but did every any of you find the Freegrace of God made known to you, before you had acted to your utmost endeavour, and was made to see the emptiness of your actings. I know as many of you as have known true freedom will confess this; and can you tell me truly, That if you had not acted, and thereby seen the emptiness of your actings; whether you should have known the freeness of grace, yea, or nay; but because that you were not freed by your actings, is therefore actings of none effect? God forbidden; for though the Apostle were not justified by the Law, yet did he not make voide the Law, but counted it of necessary use; for thereby cometh the knowledge of sin, Rom. 7.13. So actings, though they do not justify, yet by them man becometh to know the emptiness that is in them; for before any action be brought out, the goodness or badness of it cannot be known; and it is as natural to man to depend upon his actings, as the skin cleaveth to his flesh; and man cannot be freed from depending thereon, until he truly see the evil in them; and he cannot see the evil in them, until they be brought out; and until he see the evil in them, he cannot be justified by Freegrace: And for this very purpose God hath given man power to act, and given out commands that he should act, that thereby man might be brought to see what was in his actings, and how far he could recover out of his fallen condition by his actings; that so where he came short, he might know the goodness of God in his Restauration; and therefore while you pretend and preach Faith so much, you bring but the souls of the people into a snare, and they are in as great danger to perish by your doctrine, as is the souls of those people who are taught to merit Heaven by their actings; for you run as far in your extreme, as they do in their extreme.  
But I would have you to take notice of one thing, viz. In case you have been freed by grace, whether hath your spirit or your flesh got better hold of the freedom; if your spirit have gotten the freedom, then is your flesh in bondage, and then be sure it will be striving for freedom; and I believe you shall have no great quiet, so long as it hath any power to move: For though your spirit may be freed from the condemning of your conscience, yet I believe your spirits is not freed from the strive of the flesh; but in case the flesh have stolen your freedom from the spirit, than its possible all will be quiet within, and then no marvel if you cry up Freegrace so fast.  
But let me tell you one thing, He that knoweth most of Freegrace, knoweth most of bondage with it. This may seem a paradox to you, but if you know not what I mean, you may take it for granted, That your flesh hath got the greater part of your Freegrace; and than while you tell other people of freedom by grace, you yourselves become the servants of sin, 2 Pet. 2.19.  
LOok into your own hearts, and try whether this be true or not; for if you find your hearts and affections carried out to any thing below God, and that you have any complacence, in either pleasure, praise, or profit, or what else is below the centre of Spirits, you may believe, That all is not as it should be; but yet I know you will not greatly care, for it is God must do all, and the Creature can do nothing; and therefore you need but only believe, and all will be well enough; but the time will come, that every one must be rewarded according to his works; and he that saith, Lord, Lord, shall not enter into Heaven, but he that doth the will of the Father must enter.  
Behold, I come quickly, and my reward is with with me, and will give to every man according as his works shall be.   
FINIS.